WEBVTT 00:03.575 --> 00:04.496 Welcome everyone. 00:05.077 --> 00:06.058 Thank you all for coming. 00:29.448 --> 00:33.193 Tonight we stand in the Adhita Pariyayas with the 00:33.342 --> 00:38.148 I've gone through it before, so I'm not going to go through it again. 00:38.208 --> 00:41.633 Not tonight anyway. 00:47.079 --> 01:01.678 But you notice how when the Buddha was giving the discourse, at the end, the last paragraph, ima sminca panavaya karana smin, 01:04.477 --> 01:14.074 While this exposition was being delivered, the minds of the thousand bhikkhus became free from defilements without attachment. 01:19.083 --> 01:20.325 Just while the Buddha was talking. 01:26.416 --> 01:27.598 What does that suggest to you? 01:33.856 --> 01:42.508 And how'd they do it? 01:43.709 --> 01:44.270 How'd they do it? 01:45.752 --> 01:46.533 How did they do it? 01:53.482 --> 01:55.425 It's the answer you know I want. 01:59.118 --> 02:00.420 Of course, through meditation. 02:01.982 --> 02:09.914 It's funny because actually some people who read these suttas, they actually think that the Buddha had some power to enlighten beings. 02:10.495 --> 02:15.743 I heard of at least one well-known Western scholar who 02:17.309 --> 02:18.370 who believed this. 02:19.431 --> 02:25.418 He explained to me his theory that it's not possible to become enlightened now because the Buddha is gone. 02:25.458 --> 02:33.367 The only way you can become enlightened is when you hear the Buddha's words because he read all the suttas and everyone was becoming enlightened when they heard the Buddha's words. 02:34.148 --> 02:34.889 It's an odd theory. 02:34.909 --> 02:39.174 It certainly doesn't stand up in the texts. 02:39.194 --> 02:44.059 And he told me he'd read the whole of the Tipitika twice in Pali. 02:47.077 --> 02:49.100 What's the difference between study and practice? 02:50.622 --> 02:54.228 The point is they were practicing and that's not the point I want to make. 02:54.268 --> 03:13.017 The point I want to talk about tonight is the difficulty we have sometimes in coming to terms with this divide between study and practice because it's easier to read the teachings, it's much more difficult to actually put them into practice. 03:14.431 --> 03:24.248 We have the story, the biography of Mahasi Sayadaw, how he had studied the Buddha's teaching but couldn't figure out how to put it into practice. 03:24.308 --> 03:30.499 It's easy to understand what the Buddha is saying when he talks about the Four Satipatthana, but how do you put them into practice? 03:32.926 --> 03:39.997 So he went up, he left his monastery and went up into the mountains and found this monk who was living in the cave or something. 03:41.519 --> 03:45.866 And he asked this monk, he said, you know, look, I've studied Buddhist teaching, but how do I practice it? 03:45.886 --> 03:48.730 And the monk just looked at him and said, it's right there in front of you. 03:51.835 --> 03:53.578 He said, what are you doing coming to me for advice? 03:53.598 --> 03:55.761 Look, the Buddha already taught how to meditate. 03:57.783 --> 04:10.083 So even such a learned scholar, having read through all the teachings, having passed all these Dhamma exams, still had no clue how to put any of it into practice. 04:11.205 --> 04:14.610 Or not no clue, but was at a loss as to how to practice it. 04:15.738 --> 04:16.740 which is common. 04:16.820 --> 04:21.528 It has to do with the state of our mind when we read something. 04:21.588 --> 04:31.927 If you're reading something to process it intellectually, you see that's one brain pattern, one mode. 04:33.129 --> 04:37.416 When you're in the intellectual mode, it's amazing what you can take in and even put out. 04:37.456 --> 04:40.041 This is where hypocrisy comes from. 04:40.240 --> 04:42.322 It's easy for someone to sit around and teach. 04:42.423 --> 04:52.715 I can sit around and teach you all to become enlightened without knowing anything myself, without having become enlightened myself, because it's on the intellectual level. 04:52.735 --> 04:54.217 This is sutta maya paññā. 04:54.237 --> 05:00.564 And it really is a mode of the mind that can completely remove you. 05:00.584 --> 05:02.907 It's probably where psychopathy comes from as well. 05:07.088 --> 05:15.242 You can totally remove yourself from the situation and this is how we manipulate other people and so on. 05:15.262 --> 05:22.414 But in the Dhamma it's how we get to this point of being at a loss is how to put the teachings into practice. 05:27.575 --> 05:40.906 So I wanted to talk particularly about one facet of the Buddha's teaching, or one way of looking at the Buddha's teaching and try to apply it practically. 05:40.926 --> 05:51.175 And this is the Buddha's teaching on the Bodhipakya Dhamma, which really isn't just any random facet of the Buddha's teaching. 05:51.195 --> 05:54.638 It's one way of outlining the entirety of the Buddha's teaching. 05:54.698 --> 05:56.940 It's quite a... 05:59.063 --> 06:03.451 a comprehensive overview or outline of the Buddha's teaching. 06:03.872 --> 06:04.974 Bodhi-Pakya Dhamma. 06:04.994 --> 06:06.196 Bodhi means enlightenment. 06:06.257 --> 06:12.047 Pakya means have a part, I think. 06:13.170 --> 06:14.472 Those which play a part. 06:15.053 --> 06:17.157 The Dhammas which play a part in enlightenment. 06:21.929 --> 06:27.948 So it's really all of them, and it's 37 Dhammas, so it really is a large set of things. 06:28.009 --> 06:34.048 And that's why I said set of things, because I had just been looking at the number in the Pali text. 06:38.855 --> 06:46.673 So 37, it's one of those lists that you kind of dread as a Buddhist monk, having to remember 37 different things. 06:46.773 --> 06:57.758 But actually it's easy because it's made up of just sub-lists of Dhammas that the Buddha taught as being related to enlightenment. 07:00.252 --> 07:04.698 And so it's one thing to rattle them off, remember them, memorize them. 07:05.900 --> 07:08.644 But it's entirely another thing to put them into practice. 07:09.205 --> 07:10.346 And that's what I'd like to talk about. 07:10.386 --> 07:11.308 I'll just go through them. 07:11.388 --> 07:12.810 I'll try not to take too long. 07:14.032 --> 07:16.375 And then we can actually do some practice. 07:16.395 --> 07:20.441 Of course, while I'm teaching, there's no excuse to not be practicing. 07:20.881 --> 07:23.565 We can all be meditating while I talk. 07:26.770 --> 07:29.854 So the first set is the Satipatthana, of course. 07:31.538 --> 07:40.273 If there was any doubt in anyone's mind as to the importance of Satipatthana played, this is, among other things, should put it to rest. 07:41.255 --> 07:43.859 In the Bojangga, what is the first Bojangga? 07:44.060 --> 07:46.504 Satisambhojanggo. 07:50.210 --> 07:53.336 In the Satipatthana Sutta, the Buddha called them the Ekayanamagga. 07:55.299 --> 07:56.922 The Satipatthana are clearly a 07:58.437 --> 08:00.582 Very important part of the Buddha's teaching. 08:01.604 --> 08:08.358 When anyone came to the Buddha asking for brief teaching, it's not necessarily the first thing he would say. 08:08.378 --> 08:10.082 He would say it like this a couple of times. 08:10.122 --> 08:17.357 He said, okay, what I want you to do first is set yourself in morality and right view. 08:19.008 --> 08:22.721 So it means do a little bit of soul searching. 08:23.945 --> 08:31.110 It's probably a bad word in this context, but look inside yourself and straighten out your views. 08:32.542 --> 09:01.215 wrap your head around the concept of karma and good deeds having good result and so on and do some study about right view and cultivate morality means set yourself in not killing, not stealing, not lying, not cheating and so on so right view and morality and he said and then practice the four satipatthana so it really is the entrance as I talked about a few nights ago it's 09:02.748 --> 09:03.429 Is anyone here? 09:03.469 --> 09:05.451 What is another word for sati? 09:08.555 --> 09:09.696 Do you remember what I was talking about? 09:09.776 --> 09:10.297 Vigilance? 09:14.662 --> 09:19.608 But in Pali, what's the other word that is almost synonymous with sati? 09:21.791 --> 09:23.152 No, it's a Pali word I'm looking for. 09:23.192 --> 09:30.561 It's not exactly synonymous, but in the Buddha's teaching it's... What's the core of the Buddha's teaching? 09:33.393 --> 09:34.475 In one word. 09:36.178 --> 09:38.963 No. 09:39.044 --> 09:39.464 That's it. 09:39.605 --> 09:40.086 You remember. 09:41.388 --> 09:45.896 The Buddha's final words. 09:45.936 --> 09:47.219 It really is the essence. 09:47.299 --> 09:56.937 The commentary says, 09:56.917 --> 10:00.322 This is the essence of all of the pitikas. 10:00.362 --> 10:03.247 When you condense them down, that's it. 10:03.387 --> 10:05.150 The path of appamāda. 10:06.592 --> 10:19.633 And then I went on to talk about how the Buddha said, never being without mindfulness, this is what is meant by appamāda. 10:20.913 --> 10:36.154 So sati and appamāda are quite synonymous, not exactly synonymous, but it's how the Buddha wanted us to cultivate appamāda, by this idea of sati, this concept of sati. 10:36.843 --> 10:39.126 So it really is the start of the practice. 10:39.146 --> 10:45.213 And this one is not, there's not much I need to say about this because I'm always going on about it, but basically this is where our practice starts. 10:46.134 --> 10:50.820 So in walking and sitting meditation, where are the four satipatthana? 10:50.840 --> 11:01.012 When you walk, your mind being with the foot, recollecting this is right, this is left, or this is lifting, this is placing, or this is lifting, moving, placing, and so on. 11:01.032 --> 11:01.772 This is sati. 11:02.914 --> 11:05.457 This is kaya nupasana satipatthana. 11:05.677 --> 11:06.478 When the 11:06.458 --> 11:07.561 rising, falling. 11:07.581 --> 11:08.383 This is gaya. 11:08.865 --> 11:13.959 Vedana is when you have pain or aching or soreness and you say to yourself, pain, pain, recollecting. 11:14.019 --> 11:15.022 Clearly this is pain. 11:15.884 --> 11:17.810 Not good, not bad, not me, not mine. 11:18.131 --> 11:21.480 This is vedana nupasana satipatthana. 11:21.460 --> 11:38.380 When you're thinking and you know clearly that you're thinking, thinking about the past, thinking about the future, good thinking, bad thinking, good thoughts, bad thoughts, when your mind is, whether your mind is clear or unclear or so on. 11:38.981 --> 11:42.385 Whatever thoughts, knowing them as just thoughts. 11:42.405 --> 11:44.447 This is Chittanupasana Satipatthana. 11:46.469 --> 11:53.716 When you acknowledge liking, disliking, drowsiness, distraction, doubt, seeing, hearing, smelling, tasting, feeling, thinking. 11:54.720 --> 11:56.968 This is Dhamma Anupasana Satipatthana. 11:58.450 --> 12:06.182 It's amazing to think that Mahasi Sayadaw could have read and totally memorized the Satipatthana Sutta but still didn't know how to practice it. 12:07.144 --> 12:10.029 It's clear because when you look at it, you kind of think, okay, I kind of get it. 12:10.930 --> 12:16.499 I remember when I first went to Thailand, this was before I was Buddhist, probably my first introduction to what I was about to practice. 12:18.182 --> 12:21.387 I remember the Lonely Planet Guidebook to Thailand. 12:23.020 --> 12:25.625 I was kind of not really interested in Buddhism, actually. 12:25.645 --> 12:26.767 I was looking for Taoism. 12:26.867 --> 12:29.653 I was a Taoist at the time, and I was trying to find a Taoist center. 12:30.514 --> 12:33.800 But, you know, in the Lonely Planet, they got this section on Buddhism. 12:33.840 --> 12:43.138 I thought, well, you know, I think they must be close, or at least there's, you know, Zen Buddhism, which is kind of cool, but this Buddhism thing, I'm not sure if it's for me. 12:43.118 --> 12:49.467 And so I was reading through it, and the author happened to have been a student of my teacher. 12:49.987 --> 12:52.951 He had practiced meditation at the center of my teacher. 12:53.993 --> 12:56.756 And I think that's where he got such a wonderful description. 12:56.776 --> 13:01.022 He said, what the Buddha taught is when you see, know that you're seeing. 13:01.082 --> 13:03.045 When you walk, know that you're walking. 13:03.105 --> 13:04.447 When you walk, only walk. 13:05.088 --> 13:06.510 Something like this, when you walk, only walk. 13:06.530 --> 13:07.391 When you sit, only sit. 13:09.273 --> 13:11.797 And I had no clue, no understanding of what that meant. 13:11.837 --> 13:12.838 I'm like, okay, well... 13:14.084 --> 13:15.126 That sounds wise. 13:16.067 --> 13:18.972 But you see how you can't penetrate to actually think, okay, let's do it. 13:19.553 --> 13:21.076 When I walk, let it just be walking. 13:21.396 --> 13:26.264 You've got no concept without any instruction. 13:26.585 --> 13:28.027 There's no concept of how to do it. 13:28.067 --> 13:28.989 It sounds wise. 13:29.570 --> 13:30.732 That's as far as you can get. 13:30.772 --> 13:32.855 As far as I could get anyway. 13:33.055 --> 13:34.017 Maybe I'm just dense. 13:39.143 --> 13:48.102 It's amazing how your mind is in a specific mode that you can't even penetrate the teaching even though it's right there in front of you, like the Buddha said, like a spoon in the soup. 13:48.162 --> 13:52.031 The spoon can be in the soup for a hundred years, it will never taste the flavor. 13:55.017 --> 13:56.460 You really can be in that mode. 13:58.786 --> 14:04.843 It was only when I went and actually had someone literally explain it to me, kind of baby me through it. 14:05.986 --> 14:13.065 Seeing when you see, say to yourself, seeing, seeing, seeing, actually give you something to do. 14:14.176 --> 14:18.104 Otherwise you read the Buddhist teaching, gacchantova gacchamiti bhajanati. 14:18.124 --> 14:19.707 Okay, when you walk, know you're walking. 14:20.308 --> 14:20.609 Got it. 14:21.030 --> 14:21.351 No, no, no. 14:21.371 --> 14:24.858 When you walk, say to yourself, walking, walking, walking. 14:24.878 --> 14:29.868 Then it becomes practical and you actually do it and then you see, ah, this is mindfulness. 14:30.028 --> 14:31.611 And you're clearly aware of the movement. 14:32.393 --> 14:34.918 And there's bare awareness. 14:36.822 --> 14:40.067 So this is the four satipatthana, or the first. 14:40.708 --> 14:41.669 This one is pretty easy. 14:41.709 --> 14:43.211 We don't have difficulty. 14:43.251 --> 14:54.307 But without a training, you see how important it is to have a technique and to have a teacher, someone to tell you to do it, not just give you intellectual information. 14:55.509 --> 14:58.493 Because even if I give you a book to read and you 14:58.473 --> 15:04.145 You could read through my whole meditation book and think, well, that sounds interesting, and never put it into practice. 15:04.165 --> 15:16.110 It's two very different modes, mental, I don't know, mind frames, frames of mind, frame of mind, yeah. 15:21.929 --> 15:22.690 So that's number one. 15:22.770 --> 15:24.552 Number two is samapadana. 15:25.313 --> 15:29.258 The four samapadana. 15:29.278 --> 15:29.899 The four. 15:31.721 --> 15:32.622 The samapadana. 15:32.642 --> 15:33.243 You know what these are? 15:34.785 --> 15:36.828 Samapadana. 15:37.528 --> 15:38.149 D-H-A. 15:40.432 --> 15:40.813 What are they? 15:45.979 --> 15:46.800 No. 15:46.820 --> 15:47.781 Those are the idipada. 15:47.801 --> 15:48.362 Those are next. 15:49.223 --> 15:51.666 These are the samapadana. 15:56.337 --> 16:02.786 You know what these are? 16:02.806 --> 16:03.266 Let me see. 16:09.034 --> 16:09.815 What's the first one? 16:10.196 --> 16:16.825 The first one is trying to think of the Pali. 16:19.568 --> 16:24.555 No, no, no, wrong, zero, fail. 16:26.088 --> 16:27.310 Absolutely not. 16:30.895 --> 16:31.656 What's the first one? 16:34.680 --> 16:36.503 You'll get it once I remember these Pali words. 16:38.446 --> 16:42.392 First one is, well, let's start in English and then maybe it'll come to me. 16:43.153 --> 16:48.200 The first one is the guarding, right? 16:48.901 --> 16:49.983 No, no, it's not guarding. 16:50.423 --> 16:54.028 It's the preventing. 16:54.890 --> 16:55.791 What's the Pali word? 16:59.382 --> 17:18.769 I've got three of them, can't remember the first one. 17:18.969 --> 17:22.774 The preventing bad states from arising. 17:26.180 --> 17:31.168 The effort to prevent the arising of unwholesome states. 17:31.649 --> 17:34.554 The samabhadana are the four right efforts. 17:35.495 --> 17:36.176 So it's viriya. 17:36.858 --> 17:38.019 It's what we mean by viriya. 17:40.063 --> 17:41.846 The right effort is fourfold. 17:42.166 --> 17:43.428 It's called the samabhadana. 17:43.529 --> 17:47.295 The effort to prevent unwholesome states from arising. 17:47.776 --> 17:50.500 Unwholesome states that have not yet arisen, prevent them from arising. 17:53.618 --> 17:59.645 Number two is to abandon bahana, to abandon unwholesome states that have already arisen. 17:59.705 --> 18:12.140 The third is to cultivate wholesome states, the effort to cultivate wholesome states that have not yet arisen. 18:12.160 --> 18:22.512 And number four is the effort to maintain or guard wholesome states that have already arisen. 18:31.807 --> 18:33.009 Sanghvara, that's it. 18:33.129 --> 18:36.114 Sanghvara, to guard against. 18:37.917 --> 18:42.364 Sanghvara, pahana, bhavana, anurakana. 18:42.384 --> 18:45.529 Anurakana, anuraka. 18:45.549 --> 18:47.132 These are the four samabhadhana. 18:48.479 --> 18:50.022 So the four right efforts, it's quite simple. 18:50.683 --> 18:52.426 You have wholesome and unwholesome states. 18:52.526 --> 19:06.429 And it's the effort that we make to prevent and abandon the unwholesome ones and to cultivate and maintain or guard the wholesome ones. 19:08.933 --> 19:11.297 So how do these work in our meditation practice? 19:12.847 --> 19:20.536 This is the Buddhist teaching in the Satipatthana Sutta, ātāpi sampajāno sati madhi ātāpi is the effort. 19:21.957 --> 19:38.196 So this is the aspect of meditation that requires you to go to the object, to be with the object and to repeatedly observe the object. 19:40.336 --> 19:43.959 from moment to moment and to not lose track of the present moment. 19:44.600 --> 19:52.987 This is the effort that's made to straighten out the mind and keep the mind straight from moment to moment. 19:53.348 --> 19:59.433 The mere effort of keeping your mind on the foot, it straightens out the mind and creates the subjectivity. 19:59.493 --> 20:05.859 It prevents, because it prevents habits, you see. 20:05.879 --> 20:10.343 We have the habit to abandon our 20:10.323 --> 20:28.467 Or we have habits that lead us to do and say bad things sometimes and to do and say good things sometimes, but it's sort of a natural, ad hoc, cultivated... 20:29.527 --> 20:33.272 mishmash of habits and conditioning that we have through our lives. 20:33.292 --> 20:35.976 So we think of it as who I am. 20:36.016 --> 20:37.678 We have this personality idea. 20:38.379 --> 20:42.825 But actually it's just habits upon habits cultivated and aggregated. 20:43.886 --> 20:49.514 So sometimes we're nice to people, sometimes we're mean to people without really having much control over it. 20:50.956 --> 20:57.745 And the effort is to steer ourselves in another direction, to steer ourselves into a straight path so that we're perfect. 20:58.636 --> 21:04.225 You think I'm joking, no? 21:04.245 --> 21:05.406 You can't be perfect, right? 21:06.668 --> 21:10.254 Society tells you accept who you are, right? 21:12.137 --> 21:12.678 Or maybe not. 21:12.718 --> 21:19.127 Maybe it tells you to strive, but we're all, we have this idea that you're only human, right? 21:20.029 --> 21:21.771 But you're only human because you believe you're human. 21:21.832 --> 21:23.855 You can actually be somehow perfect. 21:24.636 --> 21:25.878 It's possible to be perfect. 21:26.639 --> 21:27.360 Perfect is perfect. 21:28.640 --> 21:31.824 Perfect is as perfect as perfect in this moment. 21:32.325 --> 21:40.256 You can have a perfect moment and if you have effort, you can have perfect moment after perfect moment. 21:40.796 --> 21:42.398 It's not that difficult to be perfect. 21:44.661 --> 21:48.106 It's quite difficult to maintain it because of our habits. 21:48.146 --> 21:51.070 So it's about changing our habits and the effort is what does that. 21:53.564 --> 21:56.027 The effort to guard against unwholesomeness. 21:56.127 --> 22:03.335 So when someone says something nasty to you and you say, hearing, hearing, you're guarding against the unwholesomeness. 22:05.277 --> 22:07.780 Because the habit would be to react to it. 22:08.340 --> 22:12.425 But you change that habit and you can see how you avoid the unpleasantness. 22:13.346 --> 22:18.171 When unwholesomeness arises and you say to yourself, angry, angry, you stop it from building. 22:20.851 --> 22:25.037 Because the bigger problem than just getting angry is getting angry about your anger. 22:25.939 --> 22:30.045 When you're angry and you say, oh, that jerk made me angry, and it makes you more angry. 22:33.049 --> 22:35.693 Or you hate yourself for your anger and so on. 22:36.334 --> 22:42.122 Or you're afraid of your fear, or you're worried about your worry, or you're stressed about your stress. 22:45.287 --> 22:47.230 Or you're attached to your attachments. 22:48.560 --> 22:51.383 All of these things, we like our desires. 22:51.403 --> 22:55.707 So this is the snowballing effect. 22:56.188 --> 23:02.794 This is what the second samapadana is, the abandoning of the unwholesomeness. 23:03.935 --> 23:13.285 When we have these addictions and aversions inside of us, arisen inside of us, to catch them. 23:13.405 --> 23:15.647 This is why the Buddha had us acknowledge 23:16.758 --> 23:18.505 when they are present. 23:18.525 --> 23:24.049 When unwholesomeness is present, know that unwholesomeness is present. 23:24.069 --> 23:27.021 This is what straightens out the mind and this causes one to abandon it. 23:29.347 --> 23:30.848 because you don't feed it. 23:31.329 --> 23:32.931 All of these things come with a cause. 23:33.211 --> 23:37.575 Anger, for example, requires you to react to a cause. 23:37.755 --> 23:39.197 You have to be reacting to the sound. 23:39.217 --> 23:42.840 So when you say to yourself, hearing, hearing, you don't give rise to the anger. 23:42.860 --> 23:55.573 When you say angry, angry, you don't give rise to anger about the anger, or you don't give rise to anger about the subject either, because you're no longer focusing on this, and you're no longer reacting to this. 23:55.553 --> 23:58.383 So it doesn't perpetuate the cycles. 23:58.424 --> 23:59.528 This is the abandoning. 23:59.568 --> 24:07.015 Number three is the cultivating of unarisen wholesome states. 24:09.138 --> 24:23.574 So by cultivating sati, or by engaging in the meditation practice, you cultivate all sorts of wholesome states. 24:24.796 --> 24:38.031 You cultivate clarity of mind, of course, the mindfulness, vigilance, alertness, wisdom, understanding, impartiality, humility, 24:39.496 --> 25:04.575 non-attachment contentment all sorts of things come from it and you see it's this breaking through this breaking out of this mind state of intellectualizing to actually practicing even now you can see yourself listening to what I'm saying and trying to appreciate what I'm saying and then you see yourself go into the other mode and you can see they're actually two very different modes the mode of actually 25:06.091 --> 25:14.704 engaging in the Dhamma, engaging in the practice, being aware that now you're sitting here, now there's pain, now there's thoughts, now there's emotion. 25:18.750 --> 25:24.459 This is the cultivating of unarisen wholesome states, states that may never have arisen before. 25:24.559 --> 25:30.668 You can actually become something that in all of samsara you may have never given rise to. 25:31.049 --> 25:32.190 This is exciting, actually. 25:32.951 --> 25:35.355 We have some unique experience here that 25:35.335 --> 26:02.035 maybe we never had in all of samsara because in all of samsara we never became a sotapanna for example unless it was in the past seven lifetimes probably not maybe for some of us but for most of us not and so we have an exciting opportunity here to learn things that we have never learned before this is bhavana to cultivate things that have not arisen 26:04.377 --> 26:08.549 And we do this through the meditation practice by becoming objective. 26:08.789 --> 26:19.399 By seeing things as they are, you become all of these things that I mentioned, content and humble and wise and clear-minded. 26:19.379 --> 26:37.601 And it also, of course, gives rise to many other side effects like compassion and love and sympathy and equanimity, impartiality and so on, all these good states that are highly regarded in the world. 26:38.662 --> 26:43.868 Renunciation, the ability to give up and to let go and to not cling and 26:43.848 --> 26:49.039 to be flexible and react appropriately and so on. 26:49.060 --> 26:51.004 All these things come from having a clear mind. 26:52.186 --> 26:54.271 This is what happens through the meditation. 26:54.351 --> 26:56.997 It certainly doesn't happen just from hearing the Dhamma. 27:04.030 --> 27:05.312 It has to do with the state of mind. 27:05.352 --> 27:11.061 There are stories of actually, we have these stories in the commentaries of there was a story of a frog that went to heaven. 27:11.082 --> 27:14.267 A bunch of bats that went to heaven. 27:14.327 --> 27:16.631 There's a story of a dog that went to heaven. 27:16.671 --> 27:20.898 All because of their state of mind. 27:20.958 --> 27:28.570 This frog was listening to the Dhamma and heard the Buddha speaking and just heard the sound, blah, blah, blah, blah, like. 27:30.355 --> 27:40.916 but somehow got the idea that it was somehow appreciated the sound or got the vibe and actually was born in heaven just by listening to the Buddha's teaching. 27:41.677 --> 27:49.613 I think this is where people get the wrong idea that somehow the sound of the Buddha's teaching can lead to enlightenment. 27:51.247 --> 28:05.171 As I was talking about last night, this woman who I taught her to say, and somehow magically it got her out of this situation. 28:06.173 --> 28:09.238 Magically these... 28:10.366 --> 28:17.257 She was in a very bad situation, living in someone else's house, and they were very mean, and they told her to throw away this Buddha image that someone had given her. 28:18.198 --> 28:21.444 And instead of throwing it away, she called a friend to take it away. 28:22.525 --> 28:27.413 She had been contacting me, it's a really interesting story, she had been contacting me for almost a year now, I think. 28:27.393 --> 28:45.336 and she wanted to become a nun, but she wasn't sure if she'd be able to leave her place or get transportation here, couldn't get a job, and the people she was staying with were controlling, and they wouldn't even let her bathe. 28:45.376 --> 28:47.759 It was like she was allowed to bathe once a week or something. 28:49.061 --> 28:50.683 There are weird things happening in America. 28:52.486 --> 28:57.812 You know, out in the countryside, some places are like this. 28:57.832 --> 29:05.480 And so the final straw, you know, and then so I told her, I said, you know, I can't fix your life, but try this. 29:05.941 --> 29:08.323 Try to cultivate wholesomeness in the mind. 29:08.403 --> 29:10.426 And of course meditate. 29:10.446 --> 29:12.288 She'd been meditating based on my instruction. 29:14.190 --> 29:18.194 And then she disappeared for like a month, two months. 29:18.314 --> 29:19.015 I didn't call me. 29:20.236 --> 29:20.957 I didn't email me. 29:22.237 --> 29:32.837 And then suddenly I got an email two days ago or yesterday and they'd said that having idols in the house would attract demons. 29:33.960 --> 29:35.322 Just like they say that about meditation. 29:35.342 --> 29:40.031 They say don't ever do meditation because it invites demons into your body. 29:41.835 --> 29:42.456 Be careful. 29:45.659 --> 29:50.325 But you see, but my point is, this is exactly my point, because you see what that does to their minds. 29:50.465 --> 29:51.787 It puts their minds way over here. 29:52.888 --> 29:54.070 And her mind was way over here. 29:54.490 --> 29:56.693 And they couldn't live together. 29:56.713 --> 29:59.517 It was like magnetic repulsion. 30:00.778 --> 30:07.307 So buddho me na to, every day I had her do buddho me na to, and she was, I guess, lighting incense for the Buddha and so on. 30:07.327 --> 30:08.288 And they told her to throw this away. 30:08.308 --> 30:10.531 Instead of throwing it away, she got her friend to come and pick it up. 30:10.951 --> 30:12.173 And when her friend came, 30:13.047 --> 30:18.695 And they started talking, or it was a friend of a friend started talking, and the friend of a friend gave her a job. 30:19.656 --> 30:26.566 And she left the house just that day, left the house, went to live with this person and was like a caretaker for their grandmother or something. 30:26.586 --> 30:31.393 And she said, my life has just changed totally upside down, all because of the Buddha image. 30:32.453 --> 30:33.955 All because these people couldn't put it. 30:33.975 --> 30:37.520 So you think, well, it's just a silly coincidence, but it's not. 30:37.800 --> 30:53.061 You see, because if her mind hadn't been so clear and pure, these people who came to pick out the wood image wouldn't have had any interest in talking to her, wouldn't have thought, hey, here's a good person to look after my grandmother, and so on. 30:53.041 --> 30:54.725 And she maybe wouldn't have even had the Buddha image. 30:54.746 --> 30:58.796 She maybe would have just thrown it away if she had been more like the people she was staying with. 30:58.816 --> 31:03.549 If she hadn't been so strong in mind, she maybe would have said, well, I don't want to upset the people here. 31:04.010 --> 31:05.835 So she would have just thrown the Buddha image in the garbage. 31:08.988 --> 31:14.097 The point is how important the mind is, the cultivation of good states in the mind. 31:14.217 --> 31:15.018 It's not the words. 31:16.661 --> 31:21.589 It might sound like I'm trying to say that these words have some magic power, but they have a power over the mind. 31:21.669 --> 31:33.650 And there's a power over people's minds when they engage in bad deeds, the ideas of throwing away Buddha images and so on. 31:33.670 --> 31:34.371 Very dangerous. 31:39.413 --> 31:40.677 Right, so that's number three. 31:40.737 --> 31:45.390 Number four is the guarding of wholesome states once they've arisen. 31:45.430 --> 31:51.507 The Buddha said it's like holding a pot full of oil. 31:51.567 --> 31:53.473 He gave the example of the pot full of oil. 31:54.235 --> 31:55.077 You know this simile? 31:56.525 --> 32:03.916 the man has to walk through the carnival, the crowd, and there's a woman dancing or something. 32:03.936 --> 32:24.287 There's women dancers, beautiful dancers, and he's told, okay, we're going to give you this pot full to the brim with oil, and we're going to have someone walk behind you with a sword, and if you spill so much as one drop of oil, we're going to cut your head off. 32:26.883 --> 32:34.914 And he says, do you think this guy would take his time to look at the beautiful women dancing as he walked by? 32:34.994 --> 32:35.295 No. 32:37.257 --> 32:39.580 Look at the shows and so on. 32:40.622 --> 32:46.630 And he said, this is a simile he wanted the monks to keep in mind when they practiced to guard their meditation. 32:47.892 --> 32:56.161 My teacher likened it, I'm not sure, I think it's in the Visuddhimanga actually, but he brought up this simile of a cradle. 32:57.502 --> 33:09.295 He said when someone's rocking the cradle, in the olden days they would have maybe a hammock or something and they'd have it on a string and you had to watch it or else the baby would wake up. 33:10.176 --> 33:16.903 You had to pull just at the right time to rock the cradle or rock the baby. 33:16.883 --> 33:46.840 your meditation is like that to keep your mind on the practice is very difficult so guarding is a very important part of our practice it's something I can say it but if you don't practice you can't understand it so I think for all of us when you get a sense of this when you're practicing you see how easy it is to get sidetracked this is the effort our right effort is to try to 33:46.820 --> 33:52.533 To guard it and to see when our mind, to catch when our mind wanders and to be there to catch it. 33:54.497 --> 34:03.698 So every time I remind you, let's meditate on this, you see your mind goes back to the body, catching the feelings, catching the thoughts and so on. 34:05.872 --> 34:09.138 And then I say something else, or you think of something else, and your mind wanders again. 34:09.558 --> 34:11.462 This is what is meant. 34:12.123 --> 34:17.552 The effort that we have to cultivate is to prevent that, to be there to catch the mind when it wanders. 34:19.295 --> 34:21.179 So this is the second set, samapatana. 34:21.239 --> 34:23.583 The third set is the iddhipada. 34:23.603 --> 34:26.648 These are the four roads to success. 34:28.045 --> 34:34.772 And these ones are good teaching for anyone, for worldly affairs as well. 34:35.132 --> 34:38.575 Do you know what the four iddhipada are? 34:38.595 --> 34:41.959 Then how can you hope to succeed in life? 34:41.979 --> 34:43.700 You must be a real failure then, I suppose. 34:46.183 --> 34:48.085 Your parents didn't teach you the four iddhipada? 34:49.286 --> 34:53.910 Don't they know it's their job to teach you how to succeed in life? 34:53.930 --> 34:55.572 What a horrible monk, no? 34:57.205 --> 35:02.651 Well, I hope I've piqued your interest, because they are very important, and they will help you succeed in life. 35:03.813 --> 35:06.536 And when you hear them, it's kind of like, oh, yeah, well, I kind of already knew that. 35:09.219 --> 35:11.462 Or they make sense, and some of them are clear. 35:12.563 --> 35:16.928 Chanda, Viriya, no, Viriya, no? 35:17.529 --> 35:20.833 Chanda, Viriya, Viriya, Viriya, Viriya. 35:21.877 --> 35:29.366 Am I wrong? 35:30.607 --> 35:37.235 Vidya is number two, isn't it? 35:38.337 --> 35:49.690 Alright, let's go by my way and I will retract it if I turn out to be wrong. 35:50.733 --> 35:52.675 My memory can be so bad sometimes. 35:53.456 --> 35:54.077 It's interesting. 35:54.998 --> 35:56.620 No, I'm pretty sure I teach this a lot. 35:56.640 --> 35:59.083 I could be wrong. 35:59.583 --> 36:00.584 But okay, let's think about it. 36:02.647 --> 36:07.092 It means you have to like what you're doing. 36:08.554 --> 36:10.156 You have to be interested in what you're doing. 36:11.437 --> 36:11.657 Right? 36:13.179 --> 36:14.040 If you... 36:15.337 --> 36:17.880 If you aren't interested in what you're doing, it's very difficult. 36:17.900 --> 36:20.142 This is why some school subjects are difficult. 36:20.823 --> 36:23.286 For some people, some are easy, like biology. 36:23.926 --> 36:26.049 I could never get into biology, really. 36:28.531 --> 36:31.575 That was my one trouble subject, but not because it was bad. 36:31.635 --> 36:32.355 I just didn't care. 36:34.718 --> 36:39.403 You had to cut up pigs, and I didn't want to cut up a pig. 36:42.539 --> 36:45.723 And then some people don't like math, right? 36:45.743 --> 36:46.304 You like math? 36:48.367 --> 36:51.992 Yeah. 36:52.012 --> 36:52.092 You? 36:52.112 --> 36:52.212 Yeah. 36:52.232 --> 36:58.180 You know those people in your class who are just like, think you're just crazy or something like that. 36:58.641 --> 36:59.342 You need chanda. 36:59.402 --> 37:02.546 Some people have, some people don't. 37:02.826 --> 37:04.148 Meditation is very much the same. 37:05.910 --> 37:10.116 You see how difficult it is for us to meditate. 37:12.188 --> 37:15.552 because it's something not familiar to us and actually not so... 37:15.572 --> 37:21.881 The problem with meditation is it's not addictive. 37:21.901 --> 37:25.546 That's the problem with the Buddha's teaching is it's not addictive. 37:25.566 --> 37:31.494 It's easy to like something that's addictive, like ice cream, you know, not problem, not a problem, right? 37:33.016 --> 37:35.819 You want me to eat ice cream, I can do that. 37:36.660 --> 37:37.842 I can do that every day. 37:38.902 --> 37:41.386 Most people would say such a thing. 37:42.288 --> 37:44.311 I'm not saying, I want ice cream, please. 37:45.934 --> 37:47.256 This is my example. 37:47.276 --> 37:52.445 I don't have a very strong imagination, so I just use simple examples. 37:52.665 --> 37:54.028 It's not that I want ice cream. 37:56.532 --> 38:04.285 I have to say that, otherwise I know what I'll get tomorrow morning. 38:07.252 --> 38:12.199 But yeah, the Dhamma goes opposite, because it's unaddictive. 38:12.720 --> 38:14.583 It's the freedom from addiction. 38:14.643 --> 38:30.005 So a lot of the chemicals in the brain that we rely upon to give us this sense of interest, dopamine, for example, are not activated, or not activated in the same way. 38:30.026 --> 38:33.090 It'd be interesting to see what sort of 38:34.403 --> 38:37.348 And I bet it is possible to give rise to these. 38:38.169 --> 38:40.213 But this is what we have to work towards. 38:40.373 --> 38:41.254 This is what we have to work for. 38:41.294 --> 38:46.202 We have to have this kind of interest in the Dhamma. 38:46.222 --> 38:49.628 They say you can lead a horse to water, but you can't make it drink. 38:56.493 --> 39:01.501 And so this is the experience we have when we try to convince people to meditate. 39:02.322 --> 39:08.992 If I went around to all of you and tried to coerce you and maybe shame you into meditating, I could get so far. 39:09.052 --> 39:18.005 But if you don't have the interest in it, if it's not innate in you, if you don't have the goodness, it's a lot like trying to make a horse drink water. 39:18.045 --> 39:22.752 It can yank your chain and pull you all the way to the river. 39:22.833 --> 39:25.116 But if you're not hungry, if you're not thirsty, 39:27.037 --> 39:28.179 Chanda is very important. 39:28.299 --> 39:33.707 So it's important in meditation. 39:33.747 --> 39:37.172 I guess I'd also point out how we can cultivate it in meditation. 39:37.212 --> 39:45.744 In meditation, we actually cultivate the dhamma kama, dhamma kamo bhavangoti. 39:46.746 --> 39:55.879 We become one who is content with or desirous of the dhamma, who desires to practice the dhamma. 39:57.783 --> 40:15.000 A person who practices meditation cultivates chanda, dhamma chanda, through their contentment, through their clarity of mind, through their wisdom, through seeing that addiction doesn't, or sensual pleasure and addiction doesn't satisfy. 40:15.621 --> 40:17.983 Let's go there. 40:18.003 --> 40:19.164 Number two is virya. 40:19.745 --> 40:20.645 We cultivate virya. 40:20.666 --> 40:21.626 I've already talked about that. 40:23.028 --> 40:26.271 Either number two or number three, depending how you list them, apparently. 40:27.517 --> 40:32.682 Citta, it is this order, I know it is. 40:32.943 --> 40:39.069 Citta means, citta here is mind, but the meaning here is keeping things in mind. 40:39.890 --> 40:42.172 So if you want to succeed, you need effort, right? 40:42.192 --> 40:43.053 This is clear. 40:43.073 --> 40:49.359 I've skipped it because we've already talked about how effort, the four samabhadhana are effort. 40:49.760 --> 40:52.022 I guess I should mention how you need effort. 40:53.858 --> 41:03.967 If you don't have effort, for example, when you're practicing meditation and we tell you to watch the stomach rising and falling, just a simple exercise, because the breath causes the body to expand. 41:04.007 --> 41:09.392 This expansion takes place for a stressed person, it'll take place in the chest. 41:09.492 --> 41:12.315 For a relaxed person, it'll take place in the stomach, abdomen. 41:12.915 --> 41:17.119 So we focus on the abdomen and try to focus our attention there. 41:17.719 --> 41:23.865 Once we relax, it will become clear and you'll be able to watch it rising and falling, just as a basic exercise. 41:23.845 --> 41:30.011 But if you just say in your mind, rising, falling, rising, falling, without putting your mind there, you gain nothing. 41:31.172 --> 41:37.558 It's not just a magical exercise where you can say rising, falling, rising, falling, and somehow you become enlightened. 41:38.078 --> 41:42.843 You need the effort and the push to send your mind to the object. 41:42.883 --> 41:43.724 The same when you're walking. 41:43.764 --> 41:45.626 If your mind doesn't go to your feet, it's useless. 41:46.646 --> 41:50.410 You gain nothing from saying stepping right, stepping left, or so on. 41:50.390 --> 42:07.998 But of course, effort arises through the practice, through the clarity of mind, through the abandoning of the dull states. 42:09.099 --> 42:14.608 It's interesting, fatigue or laziness or sloth and torpor in the mind, 42:16.647 --> 42:21.634 is actually a state that can be removed. 42:21.775 --> 42:28.164 We normally think of fatigue as kind of a lack of something, and so you need caffeine or something. 42:28.645 --> 42:32.170 I need something to fill me up. 42:32.731 --> 42:34.053 I'm running on empty kind of thing. 42:35.335 --> 42:42.786 But have you ever had that feeling when you're lying in bed and you kind of don't want to get up, and then suddenly you remember something good? 42:43.207 --> 42:45.270 You remember, oh, there's ice cream in the fridge. 42:45.250 --> 42:46.893 Suddenly, bing, you're awake. 42:47.714 --> 42:48.856 And where did all that fatigue go? 42:49.176 --> 42:50.138 Suddenly it disappeared. 42:54.004 --> 42:59.793 So it's important not to trick yourself into thinking that fatigue is something that is unavoidable. 43:00.574 --> 43:02.037 This is how meditators feel. 43:02.057 --> 43:04.761 Sometimes we ask meditators to stay up all night. 43:06.766 --> 43:09.489 And they get all freaked out and think it's not possible. 43:09.509 --> 43:10.170 How can you do that? 43:10.210 --> 43:12.172 You need your sleep and so on. 43:12.192 --> 43:19.981 But when they actually do it and when they actually get comfortable and get proficient at keeping a clear mind, they find that actually, no, they don't need sleep. 43:20.241 --> 43:23.225 Sometimes in sitting they'll fall asleep, just naturally fall asleep. 43:23.245 --> 43:27.770 But otherwise, they find themselves totally awake. 43:27.830 --> 43:33.136 And I did this once for a week, doing like a half an hour of sleep a night. 43:33.176 --> 43:35.659 And it was amazing to me because at night I'd say, well, that's enough. 43:35.639 --> 43:44.517 In the morning, I'd say, well, that's enough, and I'd go and put my head down on my pillow and fall asleep for half an hour, and then get up and go on with my day, and then at night, okay, let's do it again. 43:44.537 --> 43:50.108 Not feeling tired, and was actually able to do it extended. 43:50.148 --> 43:54.036 It was because it was my teacher's birthday, and I started doing it for a few days, and 43:55.231 --> 44:00.449 Then I went back to my teacher's monastery, and I thought, hmm, that'd be a good gift to give him. 44:01.312 --> 44:04.022 And so I got a couple of monks to go say, hey, let's stay up all night. 44:04.082 --> 44:05.848 Okay, so we stayed up all night, and then the next night I said, 44:06.048 --> 44:06.629 let's do it again. 44:06.669 --> 44:25.726 And I got everyone back together and we sat actually outside of my teacher's room in the meditation hall and we're sitting there and he gets up at four in the morning or he gets up at three, but he comes out at 4.30 to go for chanting and his attendant says, these monks, they were sitting here all night just for you. 44:26.426 --> 44:27.247 And he was so happy. 44:29.829 --> 44:32.232 He said, oh, very good. 44:32.252 --> 44:33.212 He said, very good effort. 44:33.893 --> 44:36.055 He pointed out that this is 44:36.035 --> 44:42.186 If you have effort, you can, like Jakubala, he stayed awake for three months. 44:43.188 --> 44:44.491 He never lied down for three months. 44:44.531 --> 44:46.314 And you can fall asleep sitting sometimes. 44:46.995 --> 44:53.487 It's not to say that he didn't fall asleep, but it is certainly possible to stay awake. 44:55.373 --> 44:57.076 So you gain this from the practice. 44:57.096 --> 44:57.657 You gain effort. 44:57.897 --> 45:00.141 And number three, citta is important. 45:00.702 --> 45:02.204 You have to concentrate on what you're doing. 45:02.244 --> 45:05.249 If you want to succeed in life, you need interest. 45:05.269 --> 45:06.070 You need effort. 45:06.751 --> 45:07.613 You need to put out the effort. 45:07.633 --> 45:09.275 You need to focus on what you're doing. 45:09.335 --> 45:10.297 Keep your mind on it. 45:10.437 --> 45:12.200 Don't let yourself get distracted from it. 45:12.841 --> 45:19.151 You know how you have these reports due and then suddenly you're off playing Xbox or something. 45:21.455 --> 45:22.917 I don't know what you kids do these days. 45:24.247 --> 45:25.791 Whatever it is kids do these days. 45:27.716 --> 45:28.398 I'm out of touch. 45:32.728 --> 45:37.039 And so you lose track of what you're focusing on. 45:37.741 --> 45:41.631 Like when I start giving a talk and then I'll suddenly start wondering about Xbox. 45:42.708 --> 45:46.733 Or you're sitting here in meditation and suddenly your mind starts to wander. 45:46.873 --> 45:51.498 Keeping your mind on the practice is an important part of it. 45:51.538 --> 45:55.022 It's also important in our life as well. 45:55.883 --> 46:00.048 It's easy to get sidetracked and say, I want to meditate and then never find time for it. 46:01.790 --> 46:04.513 And then we make up excuses like, I have no time for it. 46:05.843 --> 46:12.275 Which is just probably the most embarrassing excuse there is because I know there's time for meditation. 46:12.295 --> 46:14.640 24 hours each day. 46:14.660 --> 46:19.229 If you can't find time, that's a good excuse. 46:19.249 --> 46:23.196 But saying you don't have time is like saying you don't have time to breathe. 46:25.641 --> 46:28.847 I think Ajahn Chah said that if you have time to breathe, you have time to meditate. 46:31.392 --> 46:33.494 True, because anything you do can be a meditation. 46:33.534 --> 46:34.855 Eating can be a meditation. 46:34.875 --> 46:35.616 Do you have time to eat? 46:35.676 --> 46:41.381 Both reading as well as thinking, they all can come under meditation. 46:42.102 --> 46:42.903 Reading and thinking? 46:43.203 --> 46:45.125 Yes. 46:45.145 --> 46:45.646 It depends. 46:45.666 --> 46:52.652 Do you have... Now, for example, sometimes this is what I do in the morning. 46:53.853 --> 47:00.960 I recite the three suttas, that is the Mangala Sutta, Pratara Sutta, 47:01.278 --> 47:05.223 and the Karaniyam with the Sutta. 47:05.243 --> 47:07.887 Well, that can be meditation, because you're focused. 47:07.907 --> 47:11.151 But thinking can't really, in and of itself can't. 47:11.171 --> 47:14.075 While doing that, I'm also meditating. 47:14.696 --> 47:15.517 What are you meditating on? 47:15.577 --> 47:23.628 For example, you take a thing like this. 47:25.711 --> 47:30.998 In the Karaniyam with the Sutta, there is one verse where 47:33.172 --> 47:36.615 you describe what, how you should love other people. 47:42.380 --> 47:59.315 Just like a mother who has only one son and how much love and care she gives for that child, you should apply the same thing to all the others. 47:59.955 --> 48:00.115 Yes. 48:01.477 --> 48:01.997 So, 48:03.277 --> 48:06.425 How do you meditate when you're thinking about that? 48:08.951 --> 48:10.335 What is the meditation you do? 48:11.077 --> 48:13.804 You are bringing good ideas to your mind. 48:14.205 --> 48:15.308 Yes, but that's not meditation. 48:16.270 --> 48:18.957 Bringing good ideas in is study. 48:19.105 --> 48:20.747 It's not meditation. 48:20.767 --> 48:27.893 Meditation would be when you actually cultivate the love, when you actually send love to all beings. 48:28.274 --> 48:29.255 That would be meditation. 48:29.895 --> 48:31.517 But thinking about it is the study part. 48:31.557 --> 48:36.501 And the reason it's not meditation is you don't have ekagata, you don't have the focused mind. 48:37.182 --> 48:40.205 Your mind is still wavering. 48:40.805 --> 48:46.130 And so there's still the potential for liking, disliking, judgment, discursive thinking, and so on. 48:46.731 --> 48:48.893 It's not strong enough. 48:48.873 --> 48:51.697 To call it bhavana, you have to be focused. 48:52.518 --> 48:54.080 You have to enter into jhāna, really. 48:54.721 --> 49:02.931 The two kinds of jhāna are aramanupani jhāna, so you're focused on a single object, like love. 49:02.951 --> 49:07.197 If you're focused on love, that's jhāna. 49:07.217 --> 49:18.171 Or you're focused on the three characteristics, and so you say lakkanupani jhāna, a jhāna that is absorption into the three characteristics, so seeing everything as arising and ceasing. 49:18.151 --> 49:22.863 So when you see those thoughts arising and ceasing, that's meditation. 49:24.126 --> 49:27.715 A thing like this, now may I be healthy, happy and peaceful. 49:28.838 --> 49:33.931 May my mother be healthy, happy and peaceful. 49:33.951 --> 49:34.573 That kind of 49:34.925 --> 49:36.168 Yeah, that's meditation. 49:37.009 --> 49:39.374 But it's preliminary meditation. 49:39.835 --> 49:42.862 You're not actually meditating. 49:43.804 --> 49:45.247 In one sense you are, in one sense you're not. 49:45.267 --> 49:50.378 You're meditating in the sense that you're cultivating meditation, but your mind might still be all over the place. 49:50.678 --> 49:51.861 You might still not be focused. 49:52.061 --> 49:54.807 If I just say, may you be happy, 49:54.787 --> 49:58.338 That doesn't mean I'm meditating, but it means I'm cultivating the meditation. 49:58.398 --> 50:01.207 So if I do it enough, I'll start to meditate. 50:01.528 --> 50:05.099 My mind will start to actually feel love for you, actually want you to be happy. 50:06.002 --> 50:07.125 That would be the meditation. 50:10.818 --> 50:13.683 But you do need to focus on what you're doing. 50:13.784 --> 50:17.470 Jitta means to focus on what you're doing, to succeed in anything. 50:18.312 --> 50:19.654 You need to focus on what you're doing. 50:19.694 --> 50:22.840 And this goes for meditation, of course. 50:22.880 --> 50:24.844 Just reciting is of no use. 50:26.073 --> 50:29.037 It's of some use, but limited use. 50:29.979 --> 50:31.601 You see, it's good to remember these things. 50:32.042 --> 50:33.304 Reciting is good for remembering. 50:33.884 --> 50:35.487 That's why we do reciting every day. 50:35.507 --> 50:36.568 But it's not meditation. 50:37.369 --> 50:37.830 It's study. 50:37.970 --> 50:38.812 Study is important. 50:39.292 --> 50:43.238 Sutavudho bhikkave aryasavaka. 50:44.804 --> 50:45.866 Awuddha. 50:45.886 --> 50:46.827 Do you know what awuddha is? 50:46.887 --> 50:47.368 A weapon. 50:48.129 --> 50:49.451 Sutta is awuddha. 50:50.693 --> 50:56.162 The Buddha said learning is a weapon for an Aryasavaka. 50:57.724 --> 51:01.851 So someone who is a noble one or a disciple of the noble ones. 51:03.164 --> 51:03.845 It's like a sword. 51:03.865 --> 51:04.686 It can cut you. 51:05.467 --> 51:06.448 Swords have two sides. 51:07.550 --> 51:09.772 The double-edged sword, it's an idiom. 51:11.174 --> 51:11.895 It can cut yourself. 51:13.097 --> 51:21.587 So like Devadatta, he knew stuff and he cut himself with it. 51:21.607 --> 51:23.730 But it is powerful. 51:24.191 --> 51:25.673 The Dhamma is something that's powerful. 51:26.293 --> 51:32.361 There are people who use the Dhamma to make money. 51:34.720 --> 51:38.065 use the Buddhist teaching, there's, I told you about the Buddha bar, right? 51:38.686 --> 51:52.008 In Japan, there's this monk, a monk who runs a bar, and everyone's all drunk and they're doing chanting, and ringing these bells. 51:55.433 --> 52:01.403 I don't, I mean, I don't know what to say about that, but I think it's a fair example of 52:03.121 --> 52:06.889 Maybe I would say a fair example of misuse of Buddhism. 52:06.949 --> 52:10.656 Although I don't think this guy is particularly bad intentioned. 52:12.099 --> 52:13.963 But there is an actual Buddha bar out there. 52:13.983 --> 52:18.733 They call themselves the Buddha bar and you would say that's a misuse. 52:18.713 --> 52:27.264 I don't know, anyway, it's a little bit far-fetched, but you could, you know, there are scholars who translate the Buddhist texts to make money. 52:28.325 --> 52:33.772 So this is their career, and they do it to make money, and they're not even Buddhists, they don't meditate or so on. 52:34.853 --> 52:40.500 So it can be used for other things, not exactly unwholesome, but not wholesome anyway. 52:40.520 --> 52:40.620 Okay. 52:45.005 --> 52:55.369 You could even use the Buddhist teaching to, if you distort it, you could use it to justify war. 52:55.389 --> 52:58.998 I bet you could find some way of distorting the Buddhist teachings. 52:59.018 --> 53:03.368 Very difficult, but I think you could do it. 53:04.597 --> 53:11.206 to justify, you just pick some thing and take it out of context, that's all. 53:11.246 --> 53:19.657 I'm just making a general point that study is useful, powerful, but in the wrong context it could potentially be harmful. 53:25.385 --> 53:31.093 Like, for example, there's the story of these monks who, anyway, I don't want to go into that. 53:32.153 --> 53:32.874 Let's not go there. 53:35.496 --> 53:37.939 Citta, so you have to keep your mind on the practice, right? 53:38.399 --> 53:39.821 Let's keep our mind on the practice here. 53:39.881 --> 53:41.302 And Vimangsa is number four. 53:41.362 --> 53:44.705 You have to not only keep your mind on the practice, but you have to be clever about it. 53:45.426 --> 53:47.208 So you have to pick the right meditation. 53:47.408 --> 53:51.592 So suppose you're doing sitting meditation, and you start to feel drowsy. 53:52.333 --> 53:55.116 Then you get up and do walking meditation. 53:55.136 --> 54:00.321 And one of our meditators said, you're talking about standing up, no? 54:00.301 --> 54:05.515 Yes, when you feel very drowsy and then you stand up and you find that the drowsiness shifts. 54:05.555 --> 54:06.597 This is vimamsa. 54:06.698 --> 54:08.442 Vimamsa means discrimination. 54:10.447 --> 54:12.713 So it doesn't mean just pour your heart into something. 54:12.733 --> 54:15.340 Like if you're... 54:17.328 --> 54:23.842 If you're working out or something, you have to be able to, you can't, you know, if you're learning a sport, you can't just keep doing it. 54:23.862 --> 54:32.400 You have to have, this is why they take videos of themselves when they're doing sports and replay them because they say, ah, you see, you're missing that there. 54:32.460 --> 54:36.028 And if you just keep doing it, you'll actually develop bad habits, right? 54:36.008 --> 54:38.612 You ever play sports before? 54:39.754 --> 54:46.525 And like tennis, if you just keep doing it, keep doing it, you have to watch your swing. 54:47.166 --> 54:49.230 Golf, you have to watch your swing. 54:49.250 --> 54:50.251 And so you have to adjust. 54:50.792 --> 54:51.854 This is vimangsa. 54:51.874 --> 54:53.176 And in meditation, it's the same. 54:53.256 --> 54:55.159 You can get into bad habits with meditation. 54:55.179 --> 54:59.066 And if you don't reflect every so often and say, look, I'm getting caught up. 54:59.166 --> 55:00.428 Why am I doing this wrong? 55:00.448 --> 55:01.189 Like ananda. 55:01.810 --> 55:03.672 All night he practiced walking meditation. 55:04.293 --> 55:05.234 Great, good for him. 55:05.254 --> 55:11.883 He built up all sorts of effort because the next morning they were going to have this council, the first council. 55:12.323 --> 55:18.471 They were going to recite the Buddhist teaching and he wanted to join because he was the only one who knew all of the Buddhist teachings. 55:19.432 --> 55:22.536 But he wasn't an arahat, so they wouldn't let him join. 55:22.516 --> 55:27.082 It was like Catch-22, I don't know. 55:27.202 --> 55:29.225 He had to join, but he couldn't join. 55:30.227 --> 55:35.414 So they came up to him and they said, we're going to have a council tomorrow, and we need you to join. 55:35.474 --> 55:36.876 He's like, great, but you can't join. 55:40.360 --> 55:43.765 So he was in a real dilemma anyway, some sort of catch of some sort. 55:45.854 --> 56:02.952 And so he was so stressed and he did walking meditation all night to try to become enlightened and he put out too much effort and then he sat down and he said, or he didn't sit down, he stood there and he said, Buddha said I was going to become enlightened, the Buddha said I was not going to fail this, how could the Buddha, Buddha couldn't be wrong, what's wrong, what am I doing wrong? 56:04.484 --> 56:07.628 And then he thought, oh wait, I can't just do walking meditation. 56:07.668 --> 56:08.950 I'm cultivating too much effort. 56:09.871 --> 56:11.613 And so he thought to himself, you know what I'm going to do? 56:11.633 --> 56:12.454 I'm going to lie down. 56:13.476 --> 56:17.521 And so he went to the bed and he said, lying, lying, being aware of the movement. 56:18.342 --> 56:22.107 And his feet came off the floor and his head hadn't touched the pillow and he became enlightened. 56:24.309 --> 56:30.998 It's a famous story because he's the only one of the great disciples who became enlightened in none of the four postures. 56:33.205 --> 56:42.183 He wasn't walking, he wasn't standing. 56:42.824 --> 56:50.258 Yeah, and people say, well, is that like condoning suicide? 56:51.501 --> 56:54.707 And the answer is, of course, no, actually, because what happened was when he cut his throat, 56:56.493 --> 56:59.256 He realized what an idiot he was and he got afraid. 56:59.317 --> 57:05.064 He got all frightened and realized he was dying and realized that he was probably going to go to hell. 57:05.684 --> 57:09.830 And so he reflected on this and he saw the truth of the Buddhist teaching. 57:09.850 --> 57:17.839 He saw that really this is a scary thing, the mind, where it can lead you. 57:17.900 --> 57:21.164 And so somehow he became an arahant through the reflection. 57:21.184 --> 57:24.728 Because he had tried very hard to practice, but he felt like he was a failure. 57:26.142 --> 57:32.568 This is another example of why it's important not to give up just because things get tough. 57:33.869 --> 57:36.772 When things get really tough, it's a sign that you're just about to have a breakthrough. 57:39.034 --> 57:41.756 When things are really easy, you've got a long way to go. 57:43.918 --> 57:49.083 That's not a rule, but it can very often be the case. 57:49.103 --> 57:51.925 Okay, so we got clear on the four iddhipada. 57:51.945 --> 57:53.106 Now you know how to succeed in life. 57:53.647 --> 57:54.107 What are they? 57:56.028 --> 58:00.495 Effort. 58:00.515 --> 58:02.318 Effort. 58:02.338 --> 58:03.199 Effort is number two. 58:04.601 --> 58:08.988 Don't listen to them. 58:09.008 --> 58:10.771 Interest and discrimination. 58:12.994 --> 58:15.258 Yeah, like racism. 58:16.560 --> 58:21.107 No, discrimination means being able to discriminate between right and wrong and good and bad. 58:24.513 --> 58:27.077 Not the discrimination they teach you about in school, no. 58:28.719 --> 58:34.327 Discrimination can be a good thing, being able to discriminate. 58:35.308 --> 58:42.398 Like if I put a bowl of milk in front of you and a bowl of beer, to be able to discriminate, which is good. 58:42.438 --> 58:45.462 The dogs can discriminate between milk and beer. 58:45.522 --> 58:49.828 This is a good thing about dogs. 58:51.327 --> 58:53.971 Humans haven't evolved that far yet. 58:55.774 --> 58:56.335 Some humans. 58:59.079 --> 59:01.984 So that's how you succeed in life, and that's how you succeed in meditation. 59:02.004 --> 59:02.845 I hope that's clear. 59:04.067 --> 59:04.748 How are we? 59:04.768 --> 59:06.251 We've got 12 done, right? 59:07.192 --> 59:08.614 Only 25 left. 59:09.175 --> 59:09.936 But it's okay. 59:09.976 --> 59:10.497 They get easier. 59:11.659 --> 59:15.445 Next one is the five indriya, right? 59:16.859 --> 59:25.811 The point is, all of these groups are things the Buddha talked about at various times. 59:26.552 --> 59:29.376 And then he just brought them all together and said, this is it. 59:29.876 --> 59:35.143 All of these groups that I've been talking about, these are all the different ways of looking at his teaching. 59:35.283 --> 59:42.613 All of them are, that's what leads to enlightenment, these 37, seven groups. 59:42.593 --> 59:46.560 So the five faculties, everyone, we've all learned about these. 59:46.700 --> 59:50.647 In meditation, saddha is the confidence in what you're doing. 59:50.667 --> 59:51.589 You need confidence. 59:51.669 --> 59:54.534 If you doubt what you're doing, you'll never get anywhere. 59:54.554 --> 59:57.038 In meditation, this is very important. 59:57.078 --> 01:00:06.475 If you doubt what I'm saying and you say, I'm just not sure whether noting is any good, whether I say to myself, pain, pain doesn't go away, what good is it? 01:00:06.455 --> 01:00:16.185 So often you actually need your teacher to help you, to encourage you and to give you the reasons and causes and help you to see through the doubt. 01:00:16.745 --> 01:00:19.268 Otherwise you just have to say to yourself, doubting, doubting. 01:00:19.988 --> 01:00:20.929 And either way it goes away. 01:00:23.492 --> 01:00:24.092 It's a funny thing. 01:00:24.112 --> 01:00:26.194 Someone goes, I'm not sure about this noting thing. 01:00:26.214 --> 01:00:27.776 I have some doubts about the practice. 01:00:27.836 --> 01:00:31.319 Okay, say to yourself, doubting, doubting. 01:00:31.339 --> 01:00:32.440 A little bit hard to swallow. 01:00:33.021 --> 01:00:35.223 But if they do it, doubt is gone. 01:00:35.283 --> 01:00:36.124 So what's the problem? 01:00:37.572 --> 01:00:42.419 Viriya, we've talked about this enough, but it has to balance with concentration. 01:00:43.180 --> 01:00:44.582 Mindfulness, we've talked about this. 01:00:44.862 --> 01:00:47.406 Samadhi, we haven't talked about concentration yet. 01:00:47.426 --> 01:00:49.209 You have to be focused in the practice. 01:00:50.230 --> 01:00:54.957 We've talked about citta is kind of samadhi of sorts. 01:00:54.937 --> 01:01:00.183 Samadhi means your mind has to be focused, and it has to be focused long enough to experience the object. 01:01:00.824 --> 01:01:05.249 In Samatha meditation, it has to be focused on an object continuously, moment after moment. 01:01:06.090 --> 01:01:20.387 Just to love someone for a moment is not really practicing meditation, but when you are set upon this state of love, and you're continuously feeling love for all beings, this is Samadhi in Samatha. 01:01:20.367 --> 01:01:23.215 In vipassana, samadhi is kanika samadhi. 01:01:23.235 --> 01:01:26.444 It means every moment you're clearly aware of the three characteristics. 01:01:26.965 --> 01:01:30.896 Everything that arises, you see it arising and ceasing, arising and ceasing. 01:01:31.498 --> 01:01:35.389 And you see things as impermanent suffering and non-self every moment. 01:01:35.369 --> 01:02:04.482 moment to moment seeing hearing, smelling, tasting, feeling, thinking this is Kanika Samadhi being focused but it's not just when you walk knowing that you're walking well dogs know that they're walking when they walk otherwise they would fall over but this Samadhi is to be actually focused on the movement the phenomena this is a phenomena, this movement this is a phenomenon, this movement 01:02:05.086 --> 01:02:08.272 You don't have to catch everything, but focus on something as it's happening. 01:02:08.913 --> 01:02:16.788 It doesn't mean when you're walking you have to be aware of all the hips moving and the hands swaying and so on, and the heart beating. 01:02:17.429 --> 01:02:21.436 It doesn't matter what you focus on, but you have to be focused on the present moment, something. 01:02:21.617 --> 01:02:26.065 So we pick the feet, it's a useful object, and be aware of it and be focused on it. 01:02:27.428 --> 01:02:28.730 and paññā, wisdom. 01:02:29.852 --> 01:02:38.585 Wisdom you need, wisdom from thinking, wisdom from studying, and wisdom from meditation. 01:02:39.607 --> 01:02:44.294 So the first type of wisdom is you need to study. 01:02:44.334 --> 01:02:46.317 The second type of wisdom is you have to think about it. 01:02:46.357 --> 01:02:50.483 We monks, that is discrimination and so on. 01:02:50.463 --> 01:02:58.255 And then you have to realize for yourself, through the meditation you'll gain wisdom, you'll gain an understanding about your own self, about your experience. 01:02:58.515 --> 01:03:08.971 You'll see what causes what, you'll see what is useful, what is harmful, what is good and bad, and you'll react accordingly, you'll adjust accordingly. 01:03:11.575 --> 01:03:15.260 Wisdom has to be balanced with faith. 01:03:15.401 --> 01:03:16.943 If you have too much study, but 01:03:18.492 --> 01:03:22.768 not enough practice, you'll have a lot of doubt. 01:03:23.510 --> 01:03:26.983 So you need to cultivate faith through the practice, confidence by practicing. 01:03:29.343 --> 01:03:30.865 Confidence by trying it out. 01:03:30.885 --> 01:03:34.269 When the Buddha said, the Dhamma invites you to come and see. 01:03:34.369 --> 01:03:36.151 Come and see for yourself. 01:03:36.171 --> 01:03:37.613 We don't want you to believe anything. 01:03:37.713 --> 01:03:38.654 Try it out for yourself. 01:03:39.955 --> 01:03:41.617 Don't believe or disbelieve. 01:03:41.637 --> 01:03:48.085 When people hear about this meditation practice or are taught it, they start to get all sorts of doubts. 01:03:48.105 --> 01:03:49.727 They think, well, this isn't what I signed up for. 01:03:49.927 --> 01:03:56.194 Why do I have to sit there and say to myself, it seems pointless to say hearing, hearing, seeing, seeing, pain, pain. 01:03:57.220 --> 01:03:58.862 This is the same as having too much faith. 01:03:58.902 --> 01:04:04.310 I don't want you to just jump in and say, okay, I'll do whatever you say and just go blindly into it. 01:04:04.571 --> 01:04:05.993 You have to be balanced with wisdom. 01:04:06.213 --> 01:04:08.076 This is where vimamsa comes in, as I said. 01:04:09.558 --> 01:04:14.585 But when people have too much doubt, they can analyze it and they can say, that's not what the Buddha taught. 01:04:14.605 --> 01:04:17.269 See, in this sutta it says this, or this sutta says this, or so on. 01:04:18.310 --> 01:04:19.031 Just try it. 01:04:19.412 --> 01:04:20.574 See if it actually does work. 01:04:21.475 --> 01:04:22.496 When you try it, you'll see. 01:04:22.577 --> 01:04:24.860 This is when you say doubting, doubting, and the doubt disappears. 01:04:24.880 --> 01:04:25.641 So what's your problem? 01:04:27.916 --> 01:04:28.757 Very difficult, no? 01:04:29.838 --> 01:04:31.100 Not what most people want to hear. 01:04:31.120 --> 01:04:35.525 This whole process is depicted in the Taittir. 01:04:37.267 --> 01:04:45.497 You get the faith down below, then above that the three rings, sila, samadhi, paññā. 01:04:46.759 --> 01:04:52.506 Then the merits that you collect, followed by 01:04:53.397 --> 01:04:59.067 We call that pinnacle. 01:05:00.149 --> 01:05:06.181 In the pinnacle, we get the Chauhan, Sapagatagami, Analagagami. 01:05:06.441 --> 01:05:07.042 Four. 01:05:07.944 --> 01:05:08.625 I never noticed. 01:05:09.487 --> 01:05:10.669 In Thailand, it's a little different. 01:05:13.234 --> 01:05:13.534 Interesting. 01:05:13.554 --> 01:05:14.055 Interesting. 01:05:15.841 --> 01:05:19.349 And the five faculties, you have to balance them. 01:05:19.610 --> 01:05:26.226 And once you balance them, the next set, see we go through this quickly, because the next set is the five bala. 01:05:26.246 --> 01:05:27.449 Bala means the five powers. 01:05:28.070 --> 01:05:29.273 The five powers are identical. 01:05:29.474 --> 01:05:32.601 It's saddha, viriya, sati, samadhi, bhajna. 01:05:32.581 --> 01:05:34.184 But they're separate. 01:05:34.204 --> 01:05:44.300 The Buddha talked about them, other times he talked about them separately because he was referring to when these five become balanced and get quite strong and so then you have great confidence, when you have great effort. 01:05:44.420 --> 01:05:48.246 These are something the Buddha pointed out as signs to look for. 01:05:48.306 --> 01:05:51.211 Or if you want to know, am I progressing? 01:05:51.692 --> 01:05:52.954 Well, do you have more confidence? 01:05:52.994 --> 01:05:53.955 Do you have more effort? 01:05:53.975 --> 01:05:57.441 Do you have more mindfulness, more concentration, more wisdom? 01:05:57.421 --> 01:06:01.266 Because if these aren't balanced, they will never grow. 01:06:01.286 --> 01:06:06.212 If they're lopsided, then they'll never be picked up. 01:06:07.053 --> 01:06:11.439 They have to be balanced in order to progress, just like horses in a carriage. 01:06:12.641 --> 01:06:14.763 There's the horse, the rider, and the four horses. 01:06:15.965 --> 01:06:16.806 They have to go together. 01:06:17.507 --> 01:06:19.790 If they're all over the place, the carriage will go nowhere. 01:06:19.810 --> 01:06:21.732 So you have to tie them together, rein them together. 01:06:21.752 --> 01:06:25.437 The person has to have hold of all four reins and keep the horses together. 01:06:27.222 --> 01:06:29.328 Then the four powers will arise. 01:06:29.970 --> 01:06:31.975 So these arise through the meditation practice. 01:06:33.139 --> 01:06:34.141 There, we're already at 22. 01:06:34.522 --> 01:06:37.711 Then we have the seven bojangas. 01:06:37.731 --> 01:06:39.376 The bojangas, I'm not going to go into detail. 01:06:39.416 --> 01:06:42.244 It would take a whole talk in itself, but let's go quickly through them. 01:06:42.224 --> 01:06:45.431 Sati we already talked about, we know where that comes about in meditation. 01:06:45.972 --> 01:06:57.718 Once you have mindfulness and you're able to catch everything moment by moment, the bending, stretching, moving of the body, seeing, hearing, the pain, the thoughts, the emotions, this is Sati Sambo Janga. 01:06:57.758 --> 01:06:59.963 Dhamma Vichaya. 01:07:01.529 --> 01:07:02.370 Yeah. 01:07:02.550 --> 01:07:05.294 Dhamma vijaya means the investigation of mind states. 01:07:05.314 --> 01:07:14.327 So the wisdom that comes through the practice or the realizations that come, you start to observe and you start to see how the body and the mind work, cause and effect. 01:07:14.507 --> 01:07:18.592 Body is the cause, mind is the effect, or mind is the cause, body is the effect. 01:07:18.632 --> 01:07:20.435 Sometimes you hear something, it makes you angry. 01:07:21.196 --> 01:07:24.641 The body is the cause, mind is the effect. 01:07:24.661 --> 01:07:29.207 Sometimes you think about something in the mind and it causes you to do or say something bad or good. 01:07:29.187 --> 01:07:50.876 So we see how the mind and the body work together, and we start to understand impermanence, suffering, and non-self, and as a result become detached, become free from our desires and partialities, and become objective through the practice. 01:07:50.896 --> 01:07:52.978 Dhamma vijaya means this investigation that goes on. 01:07:52.998 --> 01:07:57.304 Once you're mindful, you start to realize, start to see how things work. 01:07:57.284 --> 01:07:58.726 Start to understand reality. 01:07:58.746 --> 01:07:59.907 That gives rise to vidya. 01:08:01.889 --> 01:08:02.670 Vidya is the effort. 01:08:02.690 --> 01:08:14.664 So once you have strong effort and you're really with the object, you're able to pinpoint all experiences moment by moment and have them clear in the mind. 01:08:14.684 --> 01:08:17.928 And you have this strength of mind to take you from moment to moment. 01:08:17.948 --> 01:08:19.630 This is vidya sambo janga. 01:08:19.610 --> 01:08:28.030 Piti is the aspect of the practice that is fixed. 01:08:28.050 --> 01:08:29.052 Piti means rapture. 01:08:29.854 --> 01:08:34.525 But here it means in the sense of being enraptured by the practice. 01:08:35.207 --> 01:08:37.753 So when the practice becomes somehow effortless, 01:08:38.459 --> 01:08:40.823 This is the aspect of the practice that is piti. 01:08:40.843 --> 01:08:42.847 So in the beginning it's quite difficult to practice. 01:08:42.947 --> 01:08:45.972 You sit down and just to keep your mind with the object is quite difficult. 01:08:46.734 --> 01:08:52.364 But once you get stronger in the practice, you'll find that your mind just goes naturally from one object to the next. 01:08:52.384 --> 01:08:56.732 When you're walking, lifting, heel, lifting, moving, lowering, touching, pressing. 01:08:57.974 --> 01:09:00.298 And without pause, this is rapture. 01:09:00.278 --> 01:09:07.767 This piti pasadhi, pasadhi is the quiet, quietude that comes. 01:09:08.448 --> 01:09:21.324 So in Samatha practice this would be the quietude of jhāna, in vipassana practice it's the quietude of equanimity, or it's the quietude that's associated with equanimity, it's the quietude of not judging, not reacting. 01:09:22.346 --> 01:09:29.695 The mind starts to settle down and it's just clearly aware, the objectivity of just seeing things as they are. 01:09:29.675 --> 01:09:35.201 Once your mind has quieted down, this is basadi sambodjanga. 01:09:35.662 --> 01:09:41.289 Samadhi sambodjanga is when your mind becomes, is the aspect of the practice that is focused on the object. 01:09:41.829 --> 01:09:44.032 And upeka sambodjanga is the equanimity. 01:09:44.512 --> 01:09:48.537 So all of these come about through the practice and they're what we're trying to cultivate. 01:09:48.557 --> 01:09:50.459 In the beginning we don't have much of any of these. 01:09:51.320 --> 01:09:53.122 Through the practice we cultivate all of them. 01:09:53.743 --> 01:09:55.345 They're important for the practice. 01:09:56.523 --> 01:10:03.815 Finally, and last but not least, we have the Eightfold Noble Paths, another teaching of the Buddha that is incredibly practical. 01:10:03.875 --> 01:10:14.132 But I think a lot of people, when they study it, they apply it only in terms of a daily life sort of situation. 01:10:14.172 --> 01:10:17.518 So they think that this is some way to live your life. 01:10:17.498 --> 01:10:20.902 And there's a lot of talk about the Eightfold Noble Path for householders. 01:10:22.464 --> 01:10:33.118 But in fact, it is a teaching that is much more designed for the meditator, with the meditator in mind, even though it talks about right livelihood and right speech and right action. 01:10:33.158 --> 01:10:41.228 Those are just the very basics, the very foundation of the practice, the sila part. 01:10:41.208 --> 01:10:50.582 Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. 01:10:53.846 --> 01:10:56.450 Right view is the knowledge of the Four Noble Truths. 01:10:57.051 --> 01:10:58.613 This comes about through the practice. 01:10:58.633 --> 01:11:00.616 We talked about this yesterday. 01:11:01.157 --> 01:11:02.759 The Four Noble Truths were two days ago. 01:11:03.681 --> 01:11:09.409 The Buddhist teaching of 01:11:11.448 --> 01:11:12.572 of suffering. 01:11:12.592 --> 01:11:24.512 So we talked about how suffering is to be seen and we have to actually watch and focus our minds on this experience of suffering to see why we suffer. 01:11:26.382 --> 01:11:28.947 So very clearly this is a practice of meditation. 01:11:28.987 --> 01:11:32.355 We should never take the Four Noble Truths as some kind of philosophical teaching. 01:11:32.395 --> 01:11:33.717 They're very much a practical thing. 01:11:33.777 --> 01:11:37.405 We have to watch, we have to see things as suffering. 01:11:37.425 --> 01:11:39.429 We have to understand suffering in order to let go of it. 01:11:40.211 --> 01:11:42.636 Once we see that it's causing us suffering, we don't cling to it. 01:11:45.147 --> 01:11:51.675 So when we're sitting here and we see that the pain is causing us suffering, as we look at it, we see that actually the pain is not causing us suffering at all. 01:11:52.255 --> 01:11:53.457 It's our reactions to it. 01:11:53.597 --> 01:11:55.759 It's our clinging that causes us suffering. 01:11:57.221 --> 01:11:58.843 This leads to right thought. 01:11:58.963 --> 01:12:08.794 Right thought is when you have no thoughts of sensuality, no thoughts of ill will, no thoughts of arrogance or oppression or harm, causing harm to others. 01:12:10.076 --> 01:12:12.058 This comes from the clarity of mind. 01:12:12.979 --> 01:12:13.720 This is what we 01:12:15.269 --> 01:12:19.637 This comes about from being objective and being focused on the object. 01:12:20.058 --> 01:12:36.889 If your mind is focused on walking or focused on sitting, focused on the four satipatthana, then you keep your mind free from these bad thoughts, thoughts that are harmful or unwholesome or a cause for suffering. 01:12:36.869 --> 01:12:43.539 It doesn't mean you stop yourself from thinking, but it means you don't cultivate them, and you don't follow them, and you don't indulge in them. 01:12:44.320 --> 01:12:46.363 This comes about through the right practice. 01:12:47.004 --> 01:13:04.210 Right speech is not an issue because we're not speaking during the practice, but this is an important point because without mindfulness, you can say, a lot of meditators will say, okay, I'm not going to talk, but then they find themselves talking, and then once you find yourself talking, it's just the next step to start saying things that are 01:13:04.190 --> 01:13:11.417 harmful or useless or a cause for distraction, a cause for diversion and so on. 01:13:13.159 --> 01:13:17.483 So right speech comes about through the practice, through mindfulness. 01:13:18.223 --> 01:13:22.267 Just because you're here in the meditation center doesn't mean you're accomplished in right speech. 01:13:23.729 --> 01:13:30.535 Right speech comes about through the intention to have 01:13:32.506 --> 01:13:39.274 and the intention not to speak, speak wrongly, which comes about through a clear mind. 01:13:39.335 --> 01:13:41.537 Right action is the same. 01:13:41.577 --> 01:13:50.488 And on an ultimate level, right action would be any action that is performed with mindfulness. 01:13:50.969 --> 01:13:56.556 So any action that's performed without mindfulness would be somehow unwholesome. 01:13:56.536 --> 01:14:02.430 So even just walking mindlessly, if you're walking and you're daydreaming, this is an action that is performed. 01:14:03.412 --> 01:14:08.244 Or suppose you hear the ice cream truck down the road and so you start walking quickly. 01:14:08.805 --> 01:14:12.233 You see there's a reason behind that, it's unwholesome. 01:14:12.213 --> 01:14:20.003 If you're heading to a bar or a dance or your boyfriend or girlfriend's house, there's an unwholesomeness involved there. 01:14:20.063 --> 01:14:25.209 So this would be something that would give a rise to encourage more craving and more addiction. 01:14:26.110 --> 01:14:27.512 This would be wrong action. 01:14:28.373 --> 01:14:32.658 Right action would be the clarity of mind when you walk, walking, walking, walking. 01:14:33.359 --> 01:14:34.761 Then you would have right action. 01:14:34.741 --> 01:14:38.386 Right livelihood is based on right speech and right action. 01:14:40.528 --> 01:14:43.732 Right effort, we've talked about right effort, it's the four samabhadana. 01:14:44.453 --> 01:14:45.935 Right mindfulness, we've talked about that. 01:14:46.095 --> 01:14:53.544 Right concentration is the four jhanas, or the jhanas associated with samatha, or the jhanas associated with vipassana. 01:14:53.564 --> 01:15:04.478 It's the clarity of mind, the focus of mind on the object, not straying from the object, clearly aware of the object at every moment. 01:15:04.458 --> 01:15:08.224 But in brief, the Eightfold Nomopath is just sila, samadhi, panya. 01:15:08.244 --> 01:15:13.112 Sila means guarding your mind so that you don't give rise to wrong speech or wrong action. 01:15:13.713 --> 01:15:20.384 Samadhi is the focus that comes from guarding your mind and panya is the wisdom, the understanding that we get from meditation. 01:15:21.125 --> 01:15:23.249 It's important not to misunderstand wisdom. 01:15:24.350 --> 01:15:30.280 Often people think of wisdom as the kind of philosophical teachings you read about in 01:15:31.542 --> 01:15:33.285 in school, in university. 01:15:34.066 --> 01:15:52.152 Wisdom is just the sorting out of your mind and understanding how it works, understanding how experience works, understanding how addiction and attachment work, understanding how aversion works, conceit, arrogance, all of these things that cause us suffering and cause us to hurt others. 01:15:54.396 --> 01:15:57.620 So there we have 37 Dhammas. 01:15:58.141 --> 01:15:58.782 It's a lot, no? 01:16:00.179 --> 01:16:01.200 I think that's enough time. 01:16:01.240 --> 01:16:02.542 Oh, that's more than enough time. 01:16:02.582 --> 01:16:03.243 Sorry, everyone. 01:16:04.524 --> 01:16:05.726 Was I really talking that long? 01:16:07.308 --> 01:16:08.529 Thank you all for your patience. 01:16:08.589 --> 01:16:10.351 Let's try and do a little bit of meditation now. 01:16:18.781 --> 01:16:20.563 Can you stop the camera? 01:16:22.305 --> 01:16:23.247 You did start it, didn't you? 01:16:25.449 --> 01:16:26.090 Still recording? 01:16:29.234 --> 01:16:29.494 Great.