0:00

And as I will show you in a second,

0:02

the idea of early Buddhism is

0:04

basically to go back to the word of the Buddha

0:06

and to ask what did the Buddha talk

0:09

about in terms of these things.

0:12

And the idea of

0:14

right stillness. Right stillness is called

0:16

Sammasamadhi -- Yeah. -- in the

0:18

partly language. Yeah. Sammasamadhi,

0:21

those of you who are born in Buddhist countries

0:23

wouldn't probably know some of these words.

0:25

So some are some idea. This is the end

0:28

of the noble eightfold path. If

0:30

you think back, you will remember that

0:32

we are looking at the noble eightfold path

0:34

starting out with right view, Saumadi

0:37

and coming all the way down to

0:40

Saumadi at the very end. So

0:42

this is like the culmination of a

0:44

noble ed for path. As exciting,

0:46

isn't it? This is kind of all the

0:48

factors coming together into one thing

0:51

here. and that thing is called rights statements. It's

0:53

like everything kind of working together. So

0:55

it's very interesting. And of course, we can

0:57

imagine that because it is the culmination

1:00

of the noble Edible Path. It's also

1:02

very inspiring, very

1:04

interesting, very found very

1:06

deep. There's something about rights stillness that

1:09

we're gonna show during this workshop is

1:11

actually very kind of wow.

1:13

There's a big wow factor here. And the wow

1:15

factor is probably much larger than most people

1:17

actually appreciate and realize very

1:20

often we get wrong ideas about

1:22

ride stillness. Anyway,

1:24

so let's get started with these

1:26

lines, as a ride

1:29

an early Buddhist Society

1:32

is working. That's good. Well done,

1:34

Conrad. And so

1:37

we're looking at, as I said, early Buddhist.

1:40

And early Buddhism is characterized by

1:42

these things we call the EBTs. EBTs

1:45

are early Buddhist texts. And

1:48

I just want to, for those of you who aren't

1:50

new, yeah, who haven't been here before, how many

1:52

have not been here before to this workshop, sir?

1:54

Only only 1234

1:56

Okay. Well, you guys, you are all experts in studios

1:59

anyway. So but maybe the one. So

2:02

But so the EBT's early

2:04

Buddhist texts is this idea that

2:07

in Buddhism, we have a large

2:09

variety of texts yeah, we have

2:11

the Marianas schools of Buddhist. We have

2:13

the Teravada schools of buddhism. We

2:15

have the Badgerana, which is Tibetan buddhism.

2:18

And within Tervada or within,

2:20

yeah, within Tervada, again, there's a large

2:22

number of texts. And these texts

2:25

come from different people, from different

2:27

times, they have a different kind of chronological

2:30

have a certain chronological order to

2:32

them. when they were written down, who

2:34

they were spoken by and all of these kind of things.

2:37

And as I was saying yesterday, during my

2:39

dharma talk yesterday, is that all

2:41

of these texts that we have in Buddhism, whether

2:43

they are Vajrayana, Mahayana, whether

2:46

they are early terraces, late terraces, medium

2:48

terraces, Super late Televada.

2:50

This is like what we're saying now. This is a super

2:52

late Televada. It was coming out of

2:55

at this moment. All

2:57

of this goes back to one

2:59

source, although this refers back

3:01

to one thing. Yeah. And that is

3:03

the word of the Buddha, the Buddhist

3:06

This is the foundation for everything else nothing

3:08

has a meaning without those other early

3:10

Buddhist texts. And this is why the word of

3:12

the Buddhist is so incredibly important in

3:15

Buddhist. relies on that.

3:17

Take those away. Everything collapses like

3:19

a house or cards. Nothing really remains

3:21

standing. So these

3:23

are very important things. And the interesting

3:25

thing is that people often

3:27

wonder how can we really know

3:29

what the Buddha taught because the lived

3:32

two and a half thousand years ago, etcetera, etcetera.

3:34

And the answer is yes, we can know with a

3:36

fairly high degree of certainty because

3:39

there is a certain uniformity to

3:41

those texts. When you read them, you

3:43

get the feeling of consistency of

3:46

kind of ideas being

3:48

the same across the board, the language

3:51

being the same, the

3:53

geographic area in which were broking

3:55

is the same. There's a feeling of a consistency within

3:57

those text that you did not find with

3:59

other texts. So we know what they are.

4:01

Basically, we know

4:04

What the word of the Buddha is there? Yeah?

4:06

And that's kind of cool of his nature. Because

4:09

the word of the Buddha, if this is the founder of

4:11

this teaching, yeah, If the buddha is

4:13

the person that we kind of look back to,

4:15

he started, although this, he is the

4:17

one who is inside we have to take for

4:19

granted. it's kind of nice to

4:21

know that we have a very good idea what

4:23

is the word of the buddha. Maybe not all

4:25

the little details, but as general

4:27

idea of the dock trains that he taught, and

4:30

the idea is that he left

4:32

for the rest of humanity. So

4:35

this is why this series is called series

4:37

on early Buddhist because

4:41

it is all about going back to those

4:43

earlier sources and ask ourselves how

4:45

did the Buddha say these things? And

4:47

then anyone who comes afterwards, anyone

4:50

who expresses these ideas in the commentaries

4:53

or the Abidama, BuddhaGosa, whoever

4:56

it is. They have to measure up against

4:58

those suitors. And if they don't measure up to the

5:00

suitors, then there is a problem. So

5:03

you want to know what the Buddha taught.

5:06

Does that make sense to everyone? Or

5:08

do anyone think I'm talking complete nonsense?

5:11

Yeah. You are Welcome to say so. Please

5:13

raise your hand. Sorry, venerable

5:16

or whatever you want to call me. You know,

5:18

you don't agree with this. It's fine to

5:20

disagree, but then we can have a bit of a discussion

5:22

here. By the way, I should say, I was

5:24

given this beautiful pair of glasses yesterday.

5:26

just gonna put them on. We can have a look. To

5:30

look alright, I

5:33

can even see what's on the screen. That's pretty handy. So

5:35

So Society

5:39

client owners who came together and

5:41

did that. That's wonderful.

5:44

So these

5:46

are what we are going to look at.

5:49

So we're going to have a quick look at what the

5:51

aims of this workshop is and what we're

5:53

trying to achieve. is going to

5:55

be, as Lehi, as I said before, three

5:57

workshops and two of them we're

5:59

hoping for us Sunil, one of them Sunil

6:02

we're going to see what happens. As Sunil

6:04

means non empty, Sunil means empty, so

6:06

only one empty seat

6:09

over here. So

6:11

first aim is to understand

6:13

the importance of Samadhi.

6:16

Yeah. This is right stillness on the

6:18

path. And this

6:20

is what we're going to focus on mostly today.

6:23

And it's the idea of putting it into the system

6:25

to understand why it matters. Yeah.

6:27

To understand how

6:31

it works with the other factors, how

6:33

it actually achieves its aim

6:35

or being part of the Buddhist path. And then given

6:37

the results, which are inside

6:40

Nibana, all of these profound things that

6:42

we're trying to achieve on the path. And

6:45

this is a surprise, you'll be surprised

6:48

surprise how controversial this

6:50

may be in contemporary body

6:53

circles. If you read the

6:55

early buddhist texts, I would say it's not controversial

6:57

at all. It's pleading obvious that

6:59

this is really important and really significant.

7:01

And we're going to see some reasons for why

7:04

why this is later on there. It's beating

7:06

always because it's everywhere in the suit. There's actually,

7:08

you know, it's just they can't barely open the

7:10

books without saying the word John

7:12

has another word for some or some idea. Absolute

7:15

everywhere. And so it is rather curious

7:17

why it is so controversial. in

7:20

modern Buddhist So as we need to

7:23

establish this, why this really is important

7:25

from the suit as to give you the confidence

7:28

that when you hear someone who says the opposite, you

7:30

have your you can stand your ground. Yeah. You

7:32

don't have to say anything, but in your mind, we can stand

7:34

your ground. That's what matters. no need

7:36

to argue too much that this causes problems.

7:39

This is the first aim of the workshop. Second

7:42

aim, as always, is to clear away

7:44

some misunderstandings. Lots

7:47

of misunderstandings in about this

7:49

in tourism. Yeah. Every topic that

7:51

we have been talking about so far, we had the

7:53

whole day talking about myth

7:55

busting. Yeah. Yeah. There's, like, you know,

7:57

this was a bunch of such art as original

7:59

idea, myth busting. Yeah. think there was

8:02

TV series called mythbusters, something like

8:04

that. So it was kind of, you know, based

8:06

on that TV series, which I have never seen,

8:08

of course. But anyway, it's it was there.

8:11

And Ajahn, large number of

8:13

misunderstandings about what

8:16

Sammasamadhi is what

8:18

it is not? How it fits in? Is

8:20

it necessary or not? Do

8:23

you be do you Ajahn you become a

8:25

streamwriter without genre? This is

8:27

gonna the favorite questions we get all the time.

8:29

And we're gonna answer that once and for all during

8:31

this workshop bang finished. Now

8:34

I'm just joking. There's no such thing as once and for

8:36

all answer. Right? There's always more arguments.

8:38

This is the nature of life, unfortunately. So

8:42

there's never a fine lens. Isn't that kind

8:44

of scary? This

8:46

is one of the, I think, one of the biggest or

8:48

one of the really disheartening things

8:51

about Sancery existence is that there

8:53

is no such thing as a final answer

8:55

here until you are enlightened. Of

8:57

course, even light, there's no problem. Before

9:00

that, there is no final answer here. And

9:02

is it kind of scary? Because it means that we're

9:04

always kind of, you know, always moving

9:06

around, always being conditioned by one

9:08

thing. Sometimes we are closer to the

9:10

truth, other times we're further away from the

9:13

truth. This idea that there is no.

9:15

You can study the suit as till you are

9:17

blue in the face or whatever it's called. you

9:19

can keep on studying the suitors and still

9:21

there comes a time when you have to take

9:24

your stand on something. But there is no

9:26

final answer really to many of these

9:28

questions. And that is because

9:30

it is a matter of interpretation. It's matter

9:32

of understanding the Buddhist,

9:34

what he said is a matter of, you know, that there

9:36

is no way of dealing with words

9:38

and with words. It's not like experience experience.

9:41

It's maybe hundred percent clear. personally,

9:44

but words are always going to be a little

9:46

bit dodgy, a little bit dicey. All they can

9:48

do is do your best. So we clear

9:50

away misunderstandings, and hopefully, we

9:52

will not create too many new misunderstandings,

9:55

sir. That's kind of the ideal of this workshop.

9:58

But be on your guide. Yeah. And if you think

10:00

that there is new misunderstandings

10:03

being introduced in the as

10:05

as we try to take away the

10:07

misunderstandings, please feel free

10:09

to speak up here.

10:11

I I'm not very dangerous as a person,

10:14

so you are you can talk to me and

10:16

I will not bite back anything like that.

10:18

So please don't be afraid of

10:21

challenging me. If you think that what I'm saying

10:23

is, you know, might be dodgy or

10:25

or, you know, you have an alternative viewpoint or whatever

10:27

it might be.

10:28

So then

10:30

we come to the last point and

10:32

that is to find out what the Buddhist

10:34

meant by Sunlight. It's gonna

10:37

be the last day. Hello, man. Welcome.

10:40

It's gonna be the last day of this

10:43

three day workshop. And

10:45

this is also very important because

10:47

of one of the things that you will discover very

10:50

soon as you start to discuss

10:52

Buddhist ideas. is that the

10:54

idea of things like drama and

10:56

some are widely discussed.

10:59

What do they actually mean? What do they refer

11:01

to? Even if we agree that

11:03

genre is important, what is

11:05

that genre? Is that genre light?

11:07

Yeah. Like light ton is a genre. kind

11:09

of done on light versus done on real.

11:12

That's kind of

11:14

biasing the discussion little bit to put in that way.

11:16

Done on light versus done on heavy. Is

11:18

there kind of commentary or genre

11:22

versus a pseudo genre? Is

11:24

there all kind of different kinds of

11:26

somebody what is actually going on here? We need

11:28

to be very careful. We're gonna spend quite a bit of

11:30

time discussing what

11:32

these things actually are. What kind

11:34

of mental states they are. bring out some

11:36

of the discussions found in the suit

11:38

is. All

11:41

right. So that is the aim

11:43

of the workshop there. So now let's move. I can't remember

11:45

what's coming next now. Let's start to see. The place

11:48

of on the path. Okay? So we're gonna

11:50

now look at Sammasamadhi,

11:52

and we're gonna look at some of the context

11:55

in which it occurs in

11:57

the suitors.

11:58

So Ajahn, some

11:59

is right stillness.

12:02

This is according to Adam translation.

12:06

So here we go. So here

12:09

we are looking at the noble

12:11

eightfold path, yeah, which this

12:14

workshop series is about. And

12:17

of course, as we have seen the noble Ettfeld

12:19

path, it starts out with the idea

12:21

of right view.

12:23

And

12:24

then we have all the other factors, then you have right

12:26

mindfulness down the track. Right mindfulness

12:29

is a second last one before we come

12:31

to right stillness at the very bottom.

12:34

So what is this path? Just

12:37

summarizing, what is this path really

12:39

about? And what this path

12:41

is about? It's a path. It's known

12:44

as the Visudimaga in

12:46

certain place. Right? The Visudimaga means

12:49

the path of purification and

12:51

this is one of these famous works that

12:53

were written by a

12:55

monk called Buddhist Gossa in about the fifth

12:57

century idea. But

12:59

really, the path of purification, as

13:01

I like to say, is not really the work of BuddhaGosa,

13:04

but noble eightfold path is a path

13:06

of purification. So

13:09

we start off with a right of view. And the right of

13:11

view in this context can be

13:13

understood as the view

13:15

that it is important to purify

13:18

the mind. Yeah. Purification matters.

13:21

If you're gonna purify yourself, the

13:23

only way you're gonna do that, if you think it is

13:25

important, if you think purification is nonsense,

13:27

if you think deferments are cool. Yeah.

13:30

Then you can have a problem. Yeah. Defilements.

13:32

Okay. Fun games in

13:35

the world. And that's

13:37

how people often think. They're not really able

13:39

to see that these things may be problematic,

13:41

that there's something more beyond these

13:43

things. anger, yeah, righteous

13:46

indignation, I'm going to kind of

13:48

sort out the world. But you have to have that energy

13:50

that comes from anger. Anger is good. Otherwise,

13:53

how are we going to deal with climate change up or

13:55

whatever else it is? I saw

13:57

to my horror someone in recently,

13:59

they were kind of arguing

14:02

that to sort out all the

14:04

environmental problems that we have in the

14:06

world, violence is going to be required

14:09

And I thought violence, from

14:11

a Buddhist point of view, is a far

14:13

more destructive force in society

14:16

than climate change. violence

14:18

really destroys our climate

14:20

change. We will be able to deal with it

14:22

somehow. Worse comes to worse. We

14:24

can make good karma. We get reborn in a good place

14:26

afterwards, sir. Yeah. I mean, you

14:28

know, we can't we can never go wrong with

14:30

kindness and what is. I mean, I this is

14:32

kind of the problem with the wrong view.

14:34

Yeah. The idea of, you know, climate

14:37

change is so important that you can kind of

14:39

destroy other people's lives as

14:42

a means to achieve the goal of

14:44

secure in the climate, and you don't secure the climate

14:46

anyway. And all they do is end up with a violence

14:48

and bad things. So you have to have

14:51

the view that application is important. This

14:53

is one way of thinking about right view. Yeah.

14:55

Another way thinking about right view is understand

14:58

the difference between happiness and suffering here.

15:00

and all of these other ways, but it comes down

15:03

to some very simple things like that. And course,

15:05

when once you have that right view,

15:08

then the process of purification happens

15:11

as a matter, of course, from

15:13

that idea of right lira, you

15:16

think rightly or you think purification

15:18

is important, you get the intention

15:20

to purify yourself. And then the rest

15:22

of this path is actually that

15:24

gradual purification of

15:26

the mind, stage by stage, step

15:29

by step through the sealers, their

15:32

actions, their speech, their livelihood,

15:34

then the right effort,

15:36

which purifies the mind. And then the right mindfulness,

15:39

which is then the final stage

15:41

of purification where you abandon

15:44

all the little defilements of the mind.

15:47

So right mindfulness

15:50

is basically

15:54

like breath meditation. Right?

15:56

Watching the breath, that's what right mindfulness

15:59

is about. Just to remind you of that, where

16:01

does that breath meditation take you?

16:04

that right mindfulness, it takes you to

16:07

right stillness. This

16:09

is the culmination of this path.

16:12

coming at the end. You're watching the breath

16:14

in the right way, giving rise to all

16:16

the qualities that we're talking about on this path.

16:18

and then rights stillness is the outcome

16:21

of that. It's the pinnacle of this whole process

16:23

of purification. And that tells

16:26

you something already about the idea of rights

16:28

illness. What it is. Yeah.

16:30

It has this idea. It is a very

16:33

purified state of mind.

16:35

It is a mind where the mind is rid of all of

16:37

these kind of impurities. And

16:39

that may not sound all that exciting. Puria,

16:42

puria, puria, puria, who cares about pure,

16:44

you know, it's kind of sounds boring to be pure

16:46

because it means like you're some kind of, you know,

16:48

you're kind of clad in white and you're

16:50

kind of behaving like an angel. It sounds like

16:52

very boring. But actually, the

16:55

point here is that when we're talking about being

16:57

pure, in the Buddhist point of view,

16:59

is that it is comes with so

17:02

many other positive qualities, Society

17:05

actually means happiness. It

17:07

means liberation. It means freedom. It

17:09

means joy. It means all of these very, very

17:11

positive things. So purity

17:13

is not some kind of thing, which kind

17:15

of ordinary people in society might

17:17

look down upon because it sounds boring. Yeah.

17:19

Being pure, it may, you know, use it in

17:21

the wrong way, it will. But actually,

17:24

it is a very, very power these

17:26

are very powerful and beautiful states

17:28

of mind. And this is kind of the point of this.

17:30

So it leads us up to this. And this is

17:33

the idea of right stillness on the path.

17:35

So

17:36

though right

17:37

stillness coming at the end

17:39

of all of this, all of these factors coming

17:41

together here. But where

17:44

does it lead to her? What is the purpose

17:46

of stillness? And there is an

17:48

alternative expression in

17:50

Buddhism or in the suitcase, which

17:52

is not the eightfold part, but the

17:54

tenfolder.

17:56

path, maybe a path, maybe a tenfold result,

17:59

or tenfold

17:59

something. Yeah. Yeah. So what is the result

18:02

of stillness? and

18:03

this is where it becomes interesting. So this is

18:06

the result of, yeah, what comes after

18:08

that? In other words, what are the results

18:10

of the eightfold path in a sense?

18:13

right understanding, somewhere, Niyana.

18:17

And

18:19

this is kind of also quite fascinating

18:22

here. because very often, when we

18:24

talk about right understanding and Buddhist, we

18:27

talk about your personal meditation. We

18:30

talk about contemplating the rising and

18:32

passing a way of things is all of these sort of things.

18:34

But you will notice here that the thing

18:37

that leads you to write understanding

18:40

is actually stillness. This

18:42

is the critical factor here. There's nothing

18:44

here about watching, rising, and falling

18:46

at all the whole eightfold part that isn't mentioned

18:49

even once. I'm not

18:51

saying it is not part of it. It may be part of but

18:53

it's not kind of obviously part of it.

18:56

The part the thing that actually

18:58

leads to right understanding here is

19:00

watching the breath, achieving

19:02

right stillness Sammasamadhi, and

19:04

then you will see things according to reality

19:07

It

19:07

is so straightforward. It's very simple.

19:10

Yeah. It is kind of This is actually

19:12

the required thing here. And

19:14

so this is very

19:16

important to remember. What that means, of

19:19

course, is that in our

19:21

practice as Buddhist, if you are very serious

19:23

about meditation practice, The question

19:26

that we should ask is always how can we achieve

19:28

this rights stillness? Because that is

19:30

the critical factor that leads to right

19:32

understanding. This is what we need.

19:35

I'm not saying that the idea

19:38

of, you know, contemplating,

19:41

things arising, things passing away,

19:44

is not part of it. It is part of it.

19:46

But it is part of it in such a way that

19:48

it leads to ride stillness. It

19:50

is not a separate factor of the past. It is

19:52

in concluded within these other factors,

19:55

which basically is watching the breath,

19:57

mindfulness breathing, achieving rights

19:59

stillness, and then understanding

20:01

things according to reality, which is right

20:03

understanding here. This

20:05

is, I think, really significant

20:08

and really important to kind of to

20:10

grasp. But once you grasp that, you

20:12

understand what you should be aiming for in

20:14

your practice. And especially

20:17

if people say, oh, actually, right stillness really

20:19

need that because just gets you stuck on the path

20:21

and much better to kind of contemplate

20:24

things arising and passing away. be

20:26

very skeptical when you hear those things

20:28

because basically it goes

20:30

against the general idea of

20:32

the path.

20:35

Right

20:35

understanding. So what does light? Right understanding

20:38

lead to?

20:39

Right understanding leads to right

20:42

liberation. Yeah. So when we when

20:45

we have, when we see the world in the

20:47

right way, then that leads to

20:49

liberation. Yeah. The truth

20:52

sets you free. I think that's a biblical quote.

20:54

The truth I'm not gonna I shouldn't know the quote in the bible

20:56

here, but but anyway, that's

20:58

what it says in the bible. I think there's actually, we can

21:01

take that on board here as well. The other truth, if

21:03

you see things in the right way, actually,

21:05

it liberates your sets you free here. And it kind

21:07

of makes sense. Yeah? when we see things

21:09

in the right way. Of course, it's gonna be liberating

21:11

because it allows us to act and live

21:14

in accordance with the truth. And if

21:16

you live in accordance with falsehood, of course, it's going

21:18

to be problematic because you're going to do all kind

21:20

of missteps as a consequence. So

21:24

again, liberation is recommended,

21:26

right? It's kind of a good thing here. It's not some

21:29

kind of a negative

21:30

thing here.

21:32

So place of on the

21:34

path, squeezed between the

21:36

breath and the right understanding here,

21:38

how the breath give rise the

21:40

humble breath gives rise to right understanding

21:43

on the pathway. It happens via

21:45

right stillness, some are

21:47

the. Let's

21:49

have a look at one more sequence before

21:52

we open up for a few questions. I'm

21:54

gonna open up for questions roughly every

21:56

half an hour, so we can have some discussion about

21:58

this choose, more

22:01

places of Sammasamadhi on

22:03

the path there.

22:04

You

22:06

can see the faint outline at the top

22:08

there. It says place or somewhere somebody

22:10

or something like that. We can't see

22:12

anything like this. Blurb. So

22:18

now we're going to look at this from the point of view

22:20

of the awakening factors. Yeah. These

22:22

are the sambourjangaz, Sat,

22:25

some boy younger, the seven factors of

22:27

awakening, a very important

22:29

set of dumbass or qualities

22:32

and the Buddhist path. And

22:34

this is another way of understanding the

22:37

process, how or

22:39

the position of Sammasamadhi

22:42

And so this begins with the awakening

22:44

factor of mindfulness, Society,

22:46

some bhujanga in the valley. And

22:49

this is basically equivalent to watching

22:51

the breath, equivalent to the Sati Patanas

22:54

and all of that. So

22:56

you start with

22:58

that. And

22:59

from that, you get the awakening factor

23:01

of investigation. This is the Dermovitsia,

23:04

Sambordanga. And

23:07

this is like a furthering

23:10

of the mindfulness practice. Yeah. This

23:13

is kind of more of the same. It is

23:15

similar to what you see in the Satipahtana sutra.

23:17

Satipahtana sutra, you have four

23:19

satipahtanas, you have the Kai and a personal,

23:22

we're not a personal, checked on a personal, dumb

23:24

on a personal. Okay? For those of you who don't know they,

23:26

kind of personal contemplation of the body,

23:28

contemplation of feelings of death and

23:30

a personal, chip and a personal contemplation of

23:33

mine, dumb money personal contemplation of

23:35

Qualities, principles, the

23:38

translations vary a little bit. So this is

23:40

similar to that. You investigate to

23:42

help you purify your mind even further.

23:45

And as you purify this mind even

23:47

further, the energy comes about

23:49

because energy arises

23:51

naturally in a pure mind. You

23:54

can know the purity of your mind, to some extent,

23:56

by energy. Now

23:59

where it says one of the

24:01

kind of maybe underestimated factors

24:05

Yeah. What Samadhi? Samadhi has all

24:07

of these beautiful qualities

24:10

to it. And one of the qualities of Samadhi

24:12

is the energy that comes with Samadhi.

24:14

And by energy, I do not mean the

24:16

effort or the will power or

24:19

whatever you put forth. But energy

24:21

is a natural energy of the mind. All

24:23

you have to do is eliminate the hindrances.

24:26

If you have no energy, it's because there are attachments

24:28

and hindrances in your mind, in Australia where

24:31

that is the reason. So This

24:34

is a consequence of the abandoning of

24:36

hindrances and attachments energy

24:38

comes about. And I

24:40

always November, I was very impressed. One of

24:42

the always been very impressed by Azerbaijan. The first

24:44

time I heard about Azerbaijan, I knew straight to why he's my

24:46

teacher. That's kind of how it was for me.

24:48

When I came to Australia, this is

24:50

kind of weird how you I

24:53

I told the story here before of how I became

24:55

a kind of Buddhist. gradually became

24:57

a Buddhist, and now I didn't know anything. I didn't

25:00

know any Buddhist. didn't know anything at

25:02

all. So I took the white

25:04

pages. I looked the white pages. I looked

25:06

at the BUD. And I find Buddhist

25:08

society. This was in England. So

25:10

I called up and asked him, where is the nearest monk?

25:12

We said, okay, go to Amrovart in Chitra. So I

25:14

went there, and that's how my monastic career started.

25:17

And then I read

25:19

this paper. It was not a person

25:21

there. I said, yeah. There's this really cool monk called

25:24

Brahmali26 said, oh, yeah. Really? Okay. Let's

25:26

hear more about our Jabram. So

25:28

he had this letter from our Jabram. Yeah. And

25:30

so he showed me the letter, and I read the letter.

25:33

And then I heard a bit more about it, and I said, this

25:35

is my teacher here. And then I

25:37

called just I just took the phone

25:39

and called out a Ram. And I said,

25:41

can I come to Australia? said, yep, we could come

25:43

to Australia. So I came to Australia. That's how

25:45

I how I ended up there. It's kind of a bit

25:47

random, isn't it? Looking

25:50

back, it's kind of really weird when I think back

25:52

to the story here. But at the time, we kind of

25:54

seemed okay. This is the way to do it. So

25:57

Ajahn Ram has always been kind of my

25:59

hero

25:59

in many ways. I always and I,

26:02

you know, and, you know, I've been I've been kind

26:04

of clinging on to putting down for the last thirty

26:06

years. Some people say I'm attached,

26:08

but I say I'm just being wise, staying here.

26:10

So it's a different different idea. Different

26:13

ideas of the same thing. But

26:16

one of the things that he said, which kind of

26:18

stuck in my mind, that he said that, you know, you

26:20

go into a state here.

26:22

and you become energetic like a

26:24

nuclear reactor here. You

26:27

get like this nuclear reactor energy

26:29

as what you feel like when you come out to Samadir.

26:32

And I thought, wow. That's

26:34

really cool. That's really kind of a that

26:36

kind of really gives an idea of what is going

26:38

on there. And this is so this is one of the

26:40

factors that I think is often underappreciated Sammasamadhi.

26:43

It's a very powerful energetic

26:46

state, very powerful energy.

26:49

And this is one of the things that enables the

26:51

mind to penetrate the truth of that energy

26:53

in the mind. But it is a particular

26:56

kind of energy. Yeah. And so what does that

26:58

energy lead to. And

27:00

that energy leads to the awakening

27:02

factor, a rapture. This is

27:04

pity. So it's energy that comes

27:06

with happiness, very profound

27:09

degree of stillness. It's not just

27:11

any kind of energy, energy,

27:14

and happiness combined. And then that

27:16

happiness rapidly

27:18

into the next one, which is tranquility. And

27:21

these three things together

27:23

are a very kind

27:25

of interesting

27:26

way to think about

27:28

the idea of Samadia, Sammasamadhi,

27:33

happiness, yeah, rapture, and tranquility,

27:36

all coming together here. And this

27:38

is really what Samad is about. And

27:40

very often, in our ordinary existence

27:43

and life, we're thinking about tranquility, maybe

27:45

being a little bit dull. Yeah. I feel tranquil,

27:47

but I don't really feel all that sharp. Yeah.

27:50

or maybe you're shy, but the sharpness comes

27:52

with stillness. Yeah, you're kind

27:54

of putting forth degree of effort or

27:56

whatever. But here, it is this

27:58

very unusual combination of incredible

28:01

sharpness, incredible energy. Mindfulness

28:03

is a very strong because mindfulness is another

28:05

factor here. happiness is strong

28:08

and the tranquility is stronger. All

28:10

of these things coming together here. And

28:12

because these things coming together to a very, very

28:15

high a degree. You know that you are dealing

28:17

with something very unusual there.

28:19

And this is not how we normally experience

28:21

the world there. So this is

28:23

kind of what all

28:25

of these things coming together, all

28:28

of these things building up more and

28:30

more and more, all that leads to

28:32

awakening factor of stillness. And

28:35

from that awakening factor of stillness comes

28:37

the awakening factor of equanimity So

28:40

let's focus on those last three, just a little

28:42

bit. So

28:45

Tranquility, yes, this then is

28:48

the thing that leads to stillness.

28:50

This gives idea of why

28:53

it is why right stillness

28:55

is the right or a good translation

28:58

for Tranquility,

29:01

leading to stillness. And

29:03

then that rights stillness because the mind

29:05

is very powerful and very still,

29:07

it then leads to equanimity, equanimity.

29:10

The awakening factor of equanimity in

29:12

parallel is the Upeka, Sampojanga, And

29:15

OPEC quite literally means to look

29:17

on something. Yeah. Yeah. So

29:19

you are observing. You're looking on. And

29:21

of course, the idea when you have some

29:24

is that you're looking on is going

29:26

to be very still powerful,

29:29

pure, uninvolved, unbiased,

29:32

unattached without defilements.

29:34

And that is really the critical thing. You're

29:36

observing things as the they are

29:39

without the mind really being biased

29:41

one way or the other. That is why

29:43

it's called looking on without

29:45

any once

29:47

you are involved, you're not really looking on anymore,

29:49

then you are involved. But this is standing

29:51

back and understanding things in the right way here.

29:54

So some are the stillness

29:57

gives us this ability to look on,

29:59

and that is why it reads leads

30:01

to right knowledge as we saw before. Right?

30:03

Understand learning. Yeah. Because we can see

30:05

things in an unbiased way.

30:08

The deeper that right stillness

30:11

is the more powerful that equanimity

30:13

is going to be here. And they say that the

30:15

equanimity peaks when you

30:17

come to the fourth genre. When you come

30:20

to the fourth genre, then it becomes the most

30:22

powerful of all. And we get the

30:26

highest equanimity that we can get in

30:28

Sancidoric existence happens around that

30:30

point. And I think beyond that doesn't really

30:33

add to the equanimity here.

30:36

So that is the idea

30:39

of rights stillness in the context

30:41

of the seven awakening factors.

30:44

Now I'm going to have to disappoint

30:46

you a little bit. I'm just talking about equanimity and

30:48

things. Now I'm going to have some coffee. Is that

30:53

You always feel like a hippocrit is talk about

30:55

these high things and they kind of Buddhist to do the exact

30:57

opposite afterwards. It's kind of

31:08

It was very nice. I was yesterday,

31:11

I got this email came to me, and this email

31:13

said, oh, Ajahn, hi Ajan,

31:15

would you what kind of coffee can I bring you tomorrow?

31:18

Isn't that kind of nice email to get

31:20

it? It's like, really beautiful. You just sit there

31:22

and you're doing your business or whatever. And this email

31:24

comes in. I what can gothic otherwise. Really,

31:26

really, really nice when I get those kind of things happen.

31:29

And I don't sit here and show enough the exact

31:31

coffee that I asked for comes right here.

31:33

Yeah. It's kind of wonderful. It's like magic.

31:35

Yeah. One of those most wonderful

31:38

things about being Buddhist monk is to actually

31:40

see all that kindness of people in action is

31:42

that's really remarkable And as

31:44

Buddhist monk, you know, you see this more and

31:46

then lay people because you're often the beneficiary

31:48

of so much of that kindness. And that's really

31:50

really wonderful. Anyway, I'm getting sidetracked

31:53

as usual. Let me just then

31:55

carry on with one more sequence

31:58

before we take a breath because it's kind on the

31:59

same track here. So this

32:02

is the sequence. All of the sequences many

32:04

of you would have seen before because these are

32:06

standard sequences that we talk about in

32:08

Buddhist. I'd love to talk about these things

32:10

myself. And this about is sometimes

32:13

known as dependent liberation sequence.

32:15

And it always starts out with good ethics,

32:18

yeah, good morality, kindness living

32:20

in a good way here. And from

32:23

that good ethics come no

32:25

regrets. Yeah. If you

32:26

live really well, you don't really have any regrets

32:29

in your life, sir. And that's very nice to live

32:31

without regrets, sir. and

32:33

you know what regrets does to

32:35

you. It kind of makes the mind

32:37

a bit darker, makes it more

32:40

more restless. It makes it less

32:42

joyous, less bouncy, less

32:44

all of these good qualities that we're trying to

32:46

achieve. So when you have no regrets, you have the opposite.

32:48

You get the joy. This is the pamuja. And

32:51

you will notice here, again and again, the

32:53

same kind of qualities here. coming

32:56

being the precursors

32:59

for Samadid. Then

33:02

we have the rapture like we saw before here.

33:05

From the rapture comes at tranquility, you can

33:07

see exactly the same thing as the same

33:09

sequence. But from a slightly

33:11

different perspective, here's starting out with

33:13

ethics. Then we

33:15

have the bliss, so here we're adding a fact,

33:17

this is Suka in parallel. And then

33:19

from that place, that's where the stillness arises.

33:23

Now here it says stillness. It

33:25

does not say right stillness. Is

33:27

there a difference? Not really, because

33:29

sometimes it says stillness, sometimes it says

33:31

right stillness in exactly the same position,

33:34

within exactly the same context. So

33:36

these are basically just synonyms, just

33:38

different words used for different reasons.

33:41

So here,

33:43

again, the same ideas, yeah, the

33:45

same thing is that are

33:47

the factors that

33:49

make up stillness, tranquility,

33:52

and happiness. Yeah. and all

33:54

of that arising from good ethics.

33:57

I always like to make the

33:59

point that The most important

34:02

thing that we can do as buddhists,

34:04

if you want to enjoy a good meditation, is

34:07

our sea land. This is really

34:09

the critical factor. And

34:12

you find this everywhere on the path. And

34:14

here, The

34:15

sequence that we see here is an

34:17

automatic sequence. Yeah. You

34:19

sit back. Yeah. You follow Adam Brown's

34:22

instructions. don't do anything. I know how many

34:24

people get frustrated with that instruction, but it doesn't

34:26

work. I don't I don't do anything and all that happens

34:28

in the fall asleep or I think or whatever. Okay.

34:30

ethics. That's the problem. Right?

34:33

You haven't done enough ethics yet. That's the reason

34:35

why it doesn't work. If the ethics,

34:37

the sealer is good enough, this sequence

34:40

works all by itself. So

34:42

ethics is

34:43

the critical issue for every one of us.

34:46

And so always come back to this idea.

34:48

How can you purify yourself even more?

34:50

How can it be even more kind? How can

34:52

you think differently? How can you give

34:54

people more benefit of the doubt, etcetera,

34:57

etcetera, etcetera. And as you

34:59

do that, this process starts to work.

35:02

Society Ajahn, the process is essentially

35:04

the same.

35:05

And then from that stillness,

35:09

comes the truly knowing and singing.

35:12

Yeah. Last

35:15

time, it was called Samat Niyana, right

35:17

knowledge. Now it's called and knowing and

35:19

truly knowing and saying these are roughly

35:21

synonymous with each other. There isn't

35:23

any great difference. And then

35:26

from that, you get a version and dispassion.

35:28

You reject the world. You get dispassionate to

35:30

the world. And from that comes the knowledge

35:32

and vision of liberation. But

35:34

again, the critical core here

35:37

is this particular core here. Yeah.

35:39

Stillness, last time we saw that stillness

35:42

was based on tranquility. Now

35:44

we see that it is based on bliss. Yeah?

35:47

That powerful stillness, which is part of

35:49

stillness. And Ajahn, it gives us an idea

35:52

what is going on. And

35:55

yeah, I won't preempt too much of what I'm

35:57

going to say later on, but Ajahn see

35:59

how the process is the same. And from that,

36:02

once again, you get truly knowing

36:04

and seeing here. Now,

36:07

I should make the point. I'm gonna stop in

36:09

a second now, but I should make the point that

36:11

these particular things I'm showing you

36:13

right here, These are

36:16

some of the core teachings you find

36:18

in the suitors. And by core teaching,

36:20

I mean something that you find again

36:23

and again and again. in different

36:25

context, talk to different people

36:28

from different angles with

36:30

a a veterinary working fact it being

36:32

the same as the pregnant liberation being

36:34

the same as the sequence of

36:36

mindfulness or breathing. Yeah. These are

36:39

core things because they occur everywhere.

36:41

This is not some kind of a little

36:44

kid saying that I favor. That's why

36:46

I bring it out. No. These are really

36:48

critical fundamental

36:50

aspects of the Buddhist path. And the

36:52

only way you will be able to know

36:55

that is if you read the suit as yourself,

36:57

when you start reading the suit as yourself, then

36:59

you will get gain the confidence that what

37:01

I'm saying is actually correct. If you

37:03

don't read them yourself, you have to rely on what

37:06

I say. Yeah. So if you think

37:08

I'm a dodgy character, don't rely on me.

37:10

If you think I'm trustworthy, then you can't rely

37:12

on me. I'm trying my very best to

37:14

be trustworthy. but everyone makes

37:16

mistakes. So don't trust me too much.

37:19

Find that right balance, sir. Yeah. It's an

37:21

important point to always remember that.

37:26

So

37:26

this is a rough idea

37:28

about the place of Samadhi on

37:30

the path. Yeah. The factors that give

37:32

rise to Samadhi and what its purpose

37:35

is. The purpose is to see things

37:37

according to reality. Here,

37:39

we see it again. There's nothing

37:41

in the sequence either about contemplating

37:44

things, arising and passing away, etcetera.

37:47

It is really stillness. That is

37:49

the cause for seeing things in the right way.

37:52

And I think it, again, it's a very,

37:54

very important point to keep

37:56

in mind because it

37:59

the

38:00

it is counter to what how

38:02

we often think about what the

38:04

teachings in with the circles.

38:08

So I'm gonna stop there and

38:11

ask if there are any questions.

38:13

The how the boss has said three questions,

38:15

Max? Is that It's very

38:18

nice able to say someone else is the boss, you know, that

38:20

really kind of takes the pressure off. So thanks. I can

38:22

take the blame agenda. Take it that role. Yeah.

38:24

So yeah.

38:26

the

38:28

This is the ones coming from the modestly.

38:29

These are all the modestly liberal, but yes.

38:33

I'm not sure who first.

38:38

I have a question about the

38:40

awakening factors. Okay. This is a

38:43

sequence. And is it ideally

38:45

the sequence in

38:48

a meditation

38:49

in one sitting, for instance? and

38:51

also a sequence of longer

38:54

time periods. And

38:57

to

38:59

parts of it vanish if others

39:01

come out like dis assortment, does it

39:03

vanish if stillness comes out? Okay.

39:05

So this is – thank you for that question. It's a good question.

39:07

and I appreciate that.

39:11

So here they are. That's for our reference.

39:15

So first of all, yes,

39:19

Yes,

39:19

it is sequential. And

39:22

almost everything in the suit

39:24

as sequential in one way or another.

39:26

Almost everything is like that. And

39:28

sometimes the sequence is

39:30

a causal sequence. in this

39:32

here, in this case, it is a causal sequence.

39:35

And we know that because that is how it is explained

39:37

in other suitors. The noble ettfeld

39:39

path is a causal sequence. The seven factors

39:41

of awakening are a cause of sequence. The

39:44

five spiritual faculty is a cause of

39:46

sequence. Yeah. One thing leading to another

39:48

That doesn't mean the cause is always

39:50

in one direction only. Sometimes there's also

39:53

feedback yet, but the main cause cause

39:55

a sequence is from the first one

39:57

to the last one. So without mindfulness,

39:59

you're not gonna be able to get anywhere.

40:02

That's why mindfulness is first. But

40:04

with the energy and rapture, mindfulness is

40:06

going to be empowered. So there's also a

40:08

feedback loop at the same time. But

40:11

the main sequence here is from

40:13

mindfulness to equanimity, everyone

40:16

leading to the next one. So

40:18

yes, as you meditate and

40:20

as you meditation deepens, This

40:22

is what we can expect to find in meditation

40:24

as well. It will arise in roughly

40:26

this sequence as you do that. Of

40:29

course, when you get energy, there will tend

40:31

to be also some kind of happiness there already.

40:34

So it's important

40:36

to read

40:39

the various versions of the sequence

40:41

to understand that there is different degrees

40:44

of happiness, different degrees of energy

40:46

different degrees of tranquility. So

40:48

the general idea is that energy,

40:50

tranquility, and happiness will

40:53

grow as we go through this process. That

40:55

is the main thing. Right? And exactly

40:59

so

41:00

sometimes in a suit as you will see, for example,

41:03

after tranquility or a sukha, right? That's

41:05

a deeper kind of happiness. So

41:08

in in one way, maybe best way

41:10

to think about is that energy tranquility

41:12

and happiness growing together stage

41:14

by stage by stage. It is not

41:16

as if energy comes first, there's no stillness,

41:18

then all the happiness comes. There's no energy. Yeah.

41:20

That's not how it works. they actually tend to

41:23

come together. But for purpose

41:25

of still, you know, making

41:27

it into a comprehensible system,

41:30

you have to have this kind of sequence

41:32

in one way or another. So that is

41:34

the first thing. Yes, there is a clear sequence

41:36

here. And the second thing, of

41:38

course, yes, is that over time, this

41:40

sequence should develop. So

41:43

maybe now you only get to the

41:45

little bit of happiness. But here down the

41:47

track, you should get more profound happiness

41:49

in your practice. So it is

41:51

within one meditation that developer also

41:54

develops over time. so that

41:56

hopefully down the track, it become more profound.

42:01

the Did

42:02

I answer all the questions? Was it more? Because

42:04

wasn't there? What was the last one you said? I forgot

42:07

your Do some

42:09

of the factors vanish if others arise?

42:12

yes, not really. They're just building up on each

42:14

other. So previous factors will still be there.

42:16

Yes. So mindfulness, for example, is

42:18

the founding factor. In fact, Not

42:21

only do they are they still there? They become

42:23

more stronger as you move on. Right? They

42:25

become more and more powerful. So mindfulness becomes

42:27

more and more powerful. But how can the

42:29

assortment be still there, if there is stillness?

42:32

How can the assortment? This

42:35

– well, you mean the Darmavitscha?

42:39

Well, the

42:41

idea, remember the idea here,

42:43

is that something like discernment or

42:45

Tamaica, is a faculty of

42:48

the mind that is available to you, and you can

42:50

use it if you wanna use it.

42:52

And that ability to discern will be

42:54

more powerful the deeper you go. So it doesn't

42:56

mean that you actually do investigate

42:59

all the time. It means that investigation is

43:01

available to you if you need to use it.

43:03

In that sense, it becomes more powerful. Yeah.

43:05

Yeah. Okay.

43:09

Who is next?

43:11

Richard? Okay. I don't. Yeah. So

43:14

Ajahn Brown often talks about

43:16

lights, the emitters, seeing lights in the mine.

43:18

Can you relate this to

43:21

the

43:21

weakening factors and the other sequence?

43:23

Okay. So it is easier

43:26

in a sense to see that when you look at

43:28

the suitable because there,

43:30

it is kind of obvious where it kind of fits in

43:32

there. Because in the Anupana Satish Suites,

43:34

you have four tetras, yeah,

43:37

sixteen steps altogether, four tetras,

43:39

And the first TETRAB means a group of

43:41

four, right? So the first group of four

43:43

is equivalent to body contemplation. The

43:46

second group of four is equivalent to

43:48

feeling contemplation The third

43:50

group of four is is equivalent to the mine

43:52

contemplation here. And it

43:54

starts off by I

43:58

think I think is the first one. It means experiencing

44:00

the mind. And experiencing

44:03

the mind, well, that will then mean

44:05

an experience whereby the the five senses

44:08

are starting to fade away. And when the five senses

44:10

start to fade away, what is left is the mind.

44:12

And that is then wouldn't be often experienced

44:14

as light or something like that.

44:17

Yeah. You can see there is a direct

44:19

proportionality between these

44:21

kind of lights and the presence

44:23

of the five senses. Yeah. They kind of

44:25

accounted to each other in a sense. So

44:30

on this particular path, where would that

44:32

come? Maybe around tranquility, probably,

44:34

yes, roughly around that area. Rapture

44:37

is still in the is still

44:39

in the – has to do with feelings,

44:41

the second tetraden. And

44:44

then tranquility is probably roughly where

44:46

we can talk about these things. But

44:48

remember that,

44:50

yeah, I don't think, you know, this

44:53

is kind of a gradual movement Right? So

44:55

I don't think there is any absolute correlation

44:57

here, but roughly that will be what it is.

44:59

So yeah.

45:04

Okay.

45:04

Anyone else? Want to say anything?

45:07

PRIM over there? Yeah. Yeah. He PRIM has just come

45:09

out of out of hospitals with you too. gonna

45:11

give him Thank

45:13

you, Adnan. Yeah. He's

45:16

he's right. understanding

45:20

extension of the very first

45:22

step, which is

45:24

the man some modity.

45:27

right way. You need

45:29

to relive to get the

45:32

clear understanding, I guess. I mean Absolutely.

45:34

I in data. And this is, I think, in a very

45:36

important point. And that is that

45:39

as you progress on the Noble

45:41

Edfel path, not only do you go

45:43

forward, but you also actually empowered

45:45

the states beforehand, yeah, all the other

45:47

qualities before and actually do get empowered.

45:50

So the more you see in accordance

45:52

with reality, the

45:56

more that will feedback into right view

45:58

and actually feedback into all the previous ones,

46:00

but especially right view. Because

46:03

every time we become more peaceful, you

46:05

have a better understanding of where happiness is

46:07

to be found in the world. Yeah. Every

46:09

time you see things

46:11

becoming more stable in your meditation, you have

46:14

things fading away, you have an understanding

46:16

of impermanence, etcetera. So absolutely,

46:19

with every step, you actually reinforced

46:22

the previous ones and your knowledge grows,

46:24

your understanding grows. And eventually,

46:26

of course, you become a stream entry.

46:28

Yeah. We had a question yesterday about what actually is

46:31

stream entry. What stream entry really is

46:33

this full insight into these things.

46:35

And that is where your right view becomes

46:38

firmly established once and for all there.

46:40

So that's a good point.

46:47

Ajahn, we've got two questions online. You want to

46:49

take the two questions?

46:50

Sure. Yes. Let's take them. Okay. And

46:52

then

46:52

he can take a sip of his coffee Okay.

46:55

So there's question from Mani

46:57

Brahmali26. How

46:59

can we remove resentment with

47:02

this practice?

47:04

i'm Resentiment

47:07

really has to be removed before you get to

47:09

this practice. Yes. Once you start

47:11

to get into the awakening factor

47:13

of mindfulness and especially with

47:15

some of our Society, then the resentment

47:18

will already be gone a long time ago. So

47:20

removal of resentment really comes under the

47:22

fact right effect. So money,

47:25

please go back to the workshop on right effect.

47:27

and we're talking about removing of resentment there,

47:29

to some extent, the final little

47:32

tiny, tiny, minute

47:34

resentment that may exist when

47:36

you come to the mindfulness of breathing. Well,

47:39

that will be removed, but that will be such a small

47:41

resentment that is kind of barely

47:43

not visible to most ordinary

47:46

people who have. Thanks,

47:47

Ajai.

47:48

And I think money should come to

47:50

the Sutra retreat as well. because

47:52

Ajahn has a teacher, the

47:54

tutor retreat every year, once a year. We're asking

47:56

him to do twice, but he only wants to do

47:58

once.

47:59

So and during the retreat, Ajang always

48:02

go through the suits on five ways of

48:04

removing resendment. So that's a good

48:06

one. You're a very good student, Lejardins. Okay.

48:09

There's another question from Yongjian. Equanimity

48:13

is the last of the awakening factors.

48:16

What type of equanimity is this

48:18

Is it a Jhana factor?

48:20

Yes. Because it comes after Samadhi. Right?

48:22

So because it comes after Samadhi, it is the equinimited

48:25

that you have after coming out of Samadhi.

48:27

And quite specifically, it is

48:29

the the equanimity of the fourth genre

48:31

because that is where the equanimity reaches

48:34

its pinnacle at that particular point.

48:37

So yes, this is the Society

48:39

a very profound equity, not kind of the ordinary

48:42

everyday Society where you walk around

48:44

and you don't feel any version of attraction,

48:47

but deep kind of equanimity. Thanks,

48:49

Adrienne. I think those Adrienne, two

48:52

questions. We've got about seventy people

48:54

who has locked in

48:55

all. Excellent. Welcome all seventeen.

48:57

We're nice to have you here. So

49:00

all right. Adnan,

49:04

do you want to do the five minutes

49:06

meditation?

49:07

That's true. We should really have –

49:09

actually, it's a very good idea because it's good to have

49:12

little bit of a break actually. So let's do five minutes of

49:14

rotation and come back to it again.

53:54

i

53:59

Okay.

54:15

Okay. So let's carry

54:17

on.

54:19

And so we have looked

54:21

a little bit about the place of Sammasamadhi

54:25

on the path. And

54:27

I just want to very briefly just

54:30

do a preliminary definition of

54:32

Sammasamadhi. so that

54:34

we can actually discuss it in a bit

54:36

more detail about how it is

54:39

defined in the suit just to have starting

54:41

point and then we will go into these definitions much

54:44

more detail in the very last

54:46

of the three workshop classes.

54:49

But now just to have a preliminary definition,

54:51

so we can talk about

54:53

it in a way that actually

54:56

works. And

54:59

generally speaking, we can say that

55:01

Samadhi is defined as the four

55:03

genres in the pursuit.

55:06

So the four genres, of course, are very

55:08

known factors. And one of

55:10

the nice things about the four genres, as we

55:12

shall see, is that there are explained in

55:15

quite a lot of detail. So

55:17

we know we have that kind of foundation for

55:19

discussing the what Sammasamadhi

55:22

actually is once we understand that

55:24

there are the four genres. This

55:26

is the one definition that really matters

55:29

in the suitors. there are a number of definitions,

55:31

but this is the one that really is important. I will

55:33

get back to this in a second why this

55:36

is the case. But

55:39

what about Samadhi? Yeah. And

55:41

this is another interesting, important

55:44

one is that Samadhi itself is

55:46

also essentially the four genres

55:48

in the suitors. Samada is a

55:51

little bit more broader, and there are

55:53

kinds of Samada that are not the

55:55

four genres. But when the Sammasamadhi

55:57

is used on its own without any qualifier,

55:59

without any pointer in any

56:02

different direction, we can assume

56:04

that that too means the four genres. And

56:06

the reason is simply that the four genres

56:09

are by far the most important kind

56:11

Sammasamadhi in the suitors. By far,

56:13

I mean, like, by a really long way.

56:16

It is that this is kind of how the Buddha

56:18

looks almost almost

56:20

universally here. And this

56:22

is a very important point. It's kind of

56:24

hard to overestimate how

56:26

important this particular point is because

56:29

it allows us to interpret the

56:31

suit as in a consistent way throughout.

56:34

If you read Samadhi, you read

56:36

the four genres, you will never really

56:38

go wrong if you do that. If

56:40

you read other things instead, when they

56:42

say the word Samadhi, chances are,

56:44

you might go wrong as a consequence. I

56:48

remember one of those little nice

56:50

pieces of a device that Ajamran again

56:52

talks about. He he tells about the

56:54

trip when he went to Sri Lanka. This was

56:57

back in nineteen ninety three

56:59

or something like that a long time ago now.

57:01

And while he was there, he had he met some

57:03

very interesting people. And

57:07

one of the people that he met when he was there

57:09

was the German monk who

57:12

was then the head monk at the

57:16

forest hermitage in Kandi. Yeah.

57:18

This is the Utica Batakela. what

57:21

the Kayla reserve. Is that do I

57:23

say that right? Okay. Thank you.

57:26

Okay. So I'm trying

57:28

to remember this Sri Lanka names.

57:31

And this is a a has become

57:33

a fairly well known place because this is where

57:35

the Buddhist publication society was

57:38

founded And if you go to Canada

57:40

in the present day, you still find a bookshop

57:42

there, which is the Buddhist publication of Society. And

57:44

I visited that myself actually when I was

57:46

in Sri Lanka a few years ago. And

57:49

in the forest temperature, it's a beautiful place

57:51

in the kind of the park kind

57:53

of park area. It's actually like a forest,

57:55

but it's kind of preserved forest

57:57

area. And in the

57:59

middle of there, you find this little hermitage, a

58:02

beautiful little hermitage. and that

58:04

is where Naponika stayed

58:06

back in the – going back

58:09

to the nineteen, fifteen, sixteen, seventies,

58:12

maybe not the fifties. I can't remember exactly

58:14

when up to the he he died. He died

58:16

in the the late nineties or something like

58:18

that. I can't remember now when exactly he died.

58:20

But he was still alive when Azerbaijan was there.

58:23

And then one of the things he said

58:25

to Azerbaijan is that when you read

58:28

the suit as you should always

58:31

focus on the main message,

58:33

what the plurality of the suit does

58:35

say, what is the main message throughout and

58:37

it should read the rare suitors,

58:40

the rare things because there are some things that

58:42

are very cryptic and hard to understand.

58:45

they should be understood in line with

58:47

their main message, not the other

58:50

way around, which not interpret the main message

58:52

in line with the cryptic passages, no,

58:54

it should be the other way around it. And

58:57

this is a very important point of

58:59

dharma because it is typical

59:01

for human beings, and I am no exception,

59:03

of course, that we focus

59:06

on those rare things because they are kind of

59:08

interesting. Right? the says,

59:10

and it does not in Indiana. And it does never

59:12

run a wow. That sounds really cool because

59:14

the word, and it does itself. This kind

59:17

of and it does not mean

59:19

something like unmanifest or

59:21

invisible. Yeah. Even the meaning of the word

59:23

is kind of up for grabs. It's not when we know

59:25

exactly what it means. And then

59:27

so and it does sound like consciousness, invisible

59:30

consciousness, and manifest

59:32

consciousness. You can see what people get excited

59:34

about this. Yeah. this Buddhist be something really special

59:37

here. But then what we should really

59:39

do is that we've been starting with the Anidasa

59:41

Naveenay or Apatitita Naveenay.

59:44

All these kind of special states you find in the

59:46

suit, there's instead of starting

59:48

with that, and interpreting the rest of the suit

59:50

as in accordance with that, we should interpret

59:52

these Australia things in accordance

59:54

with the rest of the suitors, then we

59:56

are doing things

59:58

in the right way. Then we are kind of getting things

1:00:01

the right way around Buddhist is

1:00:03

kind of our human tendency, I think,

1:00:05

to kind of the interest in the weird

1:00:07

stuff. Yeah. Because that's kind of cool, that's kind

1:00:09

of different kind of – and

1:00:12

we all want to – I don't know, I guess we –

1:00:14

kind of if I can be the one who figures

1:00:16

out the real dumb bar, right? It's

1:00:20

a lot of that in the Buddhist world. Yeah. I have

1:00:22

understood the real dharma. Forget about the last

1:00:24

two and a half thousand years of Buddhist history.

1:00:26

Everyone has got a wrong I understand.

1:00:29

Listen to me here. And there's lot

1:00:31

of things like that in the Buddhist world where

1:00:33

my someone thinks that they have got

1:00:35

the message. Everyone else has misunderstood And

1:00:38

if that's the case, you know, you have to be very

1:00:40

careful. So what this

1:00:42

means is that when we have a situation

1:00:44

like this, when we're dealing like

1:00:46

with a word like Samadhi, the

1:00:49

message on is we should interpret it with

1:00:51

the most general meaning of Samadhi

1:00:53

in the sutas, which is the four genres. that

1:00:55

is really what it comes down to here.

1:00:59

Okay.

1:01:00

So this is the preliminary mission

1:01:03

of Samadhi and Samadhi, meaning

1:01:05

the four genres. And now we can look at it in a bit

1:01:07

more detail because of that.

1:01:10

So now we're going to look at the importance of

1:01:12

Jhana, right, in the suitors because

1:01:15

if we know that we know that we

1:01:17

are actually looking at the importance of some

1:01:19

be at the same time, ma'am.

1:01:20

So the

1:01:21

first thing we're going to look at is this very

1:01:24

interesting idea that we find in the

1:01:26

sutra that the Buddhist discovered genre.

1:01:29

And this is something you find in a few suitors,

1:01:31

and I'm gonna quote you one suit right

1:01:33

now, which talks about this. And this is kind

1:01:35

of a fascinating one. And we're gonna discuss a little

1:01:37

bit what this means. Yeah.

1:01:41

So the opening amid

1:01:43

the confinement. Let me just go through this.

1:01:46

was discovered by the buddha of

1:01:48

vast wisdom, who

1:01:51

woke up to absorption, woke

1:01:53

up to drama, the sage,

1:01:55

the solitary bullet. Let's

1:01:58

just go back to the top there.

1:01:59

Opening amid confinement. Yeah.

1:02:03

So this is a way of

1:02:05

talking about Samadhi. Sammasamadhi.

1:02:09

The idea of Jhana, it is an

1:02:11

opening amid the confinement. So

1:02:14

what is confinement? Confinement

1:02:16

is the sanitary world? It

1:02:18

is the world that we are trapped in right

1:02:21

now. Right now, we are in the sensory world.

1:02:23

We are seeing and hearing and tasting

1:02:25

a bit of coffee and all of that is part

1:02:27

of the same sensory child. Right?

1:02:29

So we are it is a confinement. It

1:02:33

is like the mind is narrowed down.

1:02:35

It's like the mind is trapped. The

1:02:37

mind is limited. The mind is bounded

1:02:39

by these things. And of course,

1:02:41

with that, it's not just the confinement

1:02:43

of the sensor realm itself, but it's also

1:02:45

all the defile must at a rise in

1:02:48

that particular realm. So this

1:02:50

is a confined reality. And

1:02:52

the opening then, of course, is

1:02:55

the genre stays is the Sammasamadhi

1:02:57

where the mind opens up, the

1:02:59

mind becomes vast and large,

1:03:02

it also imbued with all of these exceptional

1:03:05

qualities that make the mind very powerful,

1:03:07

very happy, and very joyful, etcetera. So

1:03:10

this is kind of already very interesting.

1:03:12

It's a way of thinking about

1:03:14

the world. Yeah. And it's a confined place.

1:03:17

And for anyone who has a little bit of

1:03:20

meditation experience, you will know that

1:03:22

you have some idea what this is about.

1:03:24

Yeah. Some idea why this

1:03:26

actually is the case. but the full

1:03:28

experience of it can really only be had when

1:03:30

you go all the way to the jhana

1:03:33

states and to So

1:03:35

we are living in confinement. We're

1:03:37

living on the path of

1:03:40

dust, as it says, elsewhere in

1:03:42

the suit as We want to kind of

1:03:44

extract ourselves from that. Was

1:03:48

discovered by the buddha of

1:03:50

vast wisdom And

1:03:53

then it says, right? So this opening was

1:03:55

discovered who woke up

1:03:57

to absorbs and he woke up to Jhana.

1:04:00

So

1:04:01

what does this exactly mean that

1:04:03

the Buddha woke up to Jhana? And

1:04:05

there's a couple of different ways of understanding

1:04:07

this. Now One

1:04:11

of the ways and one of the ways that have

1:04:13

been kind of spoken of, one of

1:04:15

the ways that Adam Brahmali26 liked to talk

1:04:17

about this, is that the buddha actually

1:04:20

discovered China that there was no such

1:04:22

thing as China meditation in ancient

1:04:24

buddha prior to the buddha. And

1:04:28

is that correct? And it is actually

1:04:31

many people have dismissed Adabram's argument

1:04:33

because there seems to be evidence in the suit

1:04:35

as that was Jhana meditators

1:04:38

at the time. But I should I think

1:04:40

we should be careful to dismiss

1:04:42

it too quickly because there is also

1:04:44

some evidence in the sutra that actually

1:04:47

it was quite rare to attain some

1:04:49

idea. Yeah. It was not a very common thing.

1:04:51

Yeah. And some of the great

1:04:54

spiritual leaders at the time, they did

1:04:56

not understand drama, they did not

1:04:58

understand what meditation was about.

1:05:00

There was a very famous encounter

1:05:04

between the household, the tithe, who was

1:05:07

a genre mediator, and the nigguntan

1:05:09

Tata Puta, the leader of the James. And

1:05:11

when the nigguntan Tata Puta, the leader of

1:05:13

the James heard about Samadhi, he dismissed

1:05:15

it. He says there's no such thing. It's impossible. and

1:05:18

this was the leader of one of the

1:05:20

greatest, largest, religious orders

1:05:23

at the time of the buddha that James

1:05:25

were probably existed prior

1:05:27

to the Buddhist, and they were probably larger

1:05:31

movement than the Buddhist movement at the time.

1:05:34

And not just that, but there's also

1:05:36

another place in the suitors. There's place where

1:05:40

Prince Abaya, this is in the Abera

1:05:42

Raja Kumar Souda, which

1:05:45

is –

1:05:47

this is an – actually, it's a Dante boom in Souda.

1:05:49

That's right. mathematical hundred and

1:05:51

twenty five, where the Prince

1:05:54

Ambaia has a discussion

1:05:56

with one of the novice monks And

1:05:59

the prince says to the Buddhist,

1:06:02

says to this novice monk that I

1:06:04

have heard that you teach something

1:06:06

called Samadhi that you can kinda get out

1:06:08

of the ordinary world. And

1:06:10

can you please explain? And then this novice

1:06:13

monk explains, And at the end of the discussion,

1:06:15

the Prince dismissed it. That's nonsense. That's impossible.

1:06:17

Yeah. That cannot happen. Yeah. So

1:06:20

there is a it is not an

1:06:22

entirely illogical conclusion

1:06:24

to draw that genres were

1:06:26

at the very least, very rare and

1:06:29

not really commonly understood at that

1:06:31

particular time. there was

1:06:33

a further further argument and that is

1:06:35

we all many of you will have heard

1:06:37

of the famous story when the Buddha's awakening

1:06:40

experience when he gradually found

1:06:43

the truth of the path. Yeah. And he was

1:06:45

talking to his prior teachers, and

1:06:48

they were supposed to have attained some very

1:06:50

high state of meditation. What

1:06:52

were those states? Were

1:06:54

they really the immaterial

1:06:56

attainments as is often understood? or

1:06:59

were they a lesser kind of entertainment?

1:07:02

And there is some evidence to suggest that they

1:07:04

were actually a lesser pre Janic

1:07:06

kind of attainment. So it

1:07:09

is more uncertain than it actually seems.

1:07:12

Still, I would argue

1:07:14

that it is likely that the genre was

1:07:17

known at least in some circles. And

1:07:20

so I would interpret this differently. And

1:07:23

I would interpret this to me. He woke up

1:07:25

to the importance of drama

1:07:27

in Sammasamadhi in achieving

1:07:30

full awakening. Yeah. Yeah. He understood

1:07:33

that Jhana is not the end of the

1:07:35

path. He understood that you don't

1:07:37

merge with the cosmos or the universal mind

1:07:39

or the universal consciousness. when

1:07:41

you attain genre, it is a is a factor

1:07:43

of the path. And that factor of the

1:07:45

path is then what leads to the full awakening.

1:07:48

That is what how I my preferred

1:07:51

understanding of this is. So when you woke up

1:07:53

to absorption, you woke up

1:07:55

to the power, the significance of

1:07:57

this. as the culmination of

1:07:59

the path that enables the

1:08:01

full awakening experience as a consequence.

1:08:04

This

1:08:05

is what he discovered, the sage,

1:08:07

the solitary bullmen.

1:08:09

That is

1:08:12

found in the angud rhinosa. So

1:08:15

this underscores the importance

1:08:17

of genre on the path. Yeah. It was discovered

1:08:20

by the Buddhist, the power of this particular

1:08:22

state, to enable meditation,

1:08:25

enable the full discovery of the path,

1:08:28

the full results of the path.

1:08:38

Now, I wanna come come to this

1:08:40

from different angle. And this

1:08:42

is the angle that we find in the

1:08:45

famous suit, I called the Maha sacitraca

1:08:47

suit. And this is matrimonial thirty

1:08:49

six. And this is Ajahn

1:08:51

where the buddha talks about his life

1:08:54

prior to his awakening and how he

1:08:56

actually discovered the path to awakening.

1:08:58

There's another very interesting that shows

1:09:00

us a little bit about how Sammasamadhi

1:09:03

works on the path. I

1:09:06

thought whatever aesthetics

1:09:08

and Brahmali26 have experienced painful,

1:09:10

sharp, severe, and acute feelings.

1:09:13

due to overexertion whether

1:09:16

in the past future or present,

1:09:18

this is as far as it goes,

1:09:21

No one has done more than

1:09:23

this.

1:09:26

So here, this is the

1:09:28

Buddha saying this. or

1:09:30

not not the yeah. This is the what was the

1:09:32

Buddha reflecting back to his practice? And

1:09:35

he is basically looking back at his own

1:09:37

as ecetic practices. Yeah. And we

1:09:39

have all read about those aesthetic

1:09:41

practices in the suitors. It took it really,

1:09:43

really to the very limit and

1:09:45

this is what he says here, taking it to the limit,

1:09:48

and it go and it further and you will die and

1:09:50

it kind of this is as far as it's possible

1:09:52

to take it. And that includes

1:09:55

all the Jane, I said

1:09:57

in practice, which were really, really over

1:09:59

the top. Yeah. You've gone all

1:10:01

the way to the end. And of course, when you come to

1:10:03

the end point, You need to ask

1:10:05

yourself, is there a different way to

1:10:07

awakening? This was a standard way

1:10:09

of practicing to awakening ancient

1:10:12

India. This was considered the real path.

1:10:14

And if you didn't practice like this, you were considered

1:10:16

some kind of wim. Only

1:10:19

wimps practiced kind of the stillness. Everyone

1:10:21

else, they were tough, they greeted their teeth,

1:10:24

and they kind of

1:10:26

really destroying themselves. through

1:10:28

this kind of practices. But the of

1:10:31

course, is the whole point of the Buddha, is

1:10:33

that he does not just accept The

1:10:35

given thing is he investigates. That's kind of

1:10:37

what makes him the buddha.

1:10:41

But I have not achieved any

1:10:43

superhuman extinction in knowledge

1:10:45

and vision were the other noble

1:10:47

ones by the severe grueling

1:10:49

work. Yeah.

1:10:51

So the Buddhist looking for something profound,

1:10:54

super human. Ajahn.

1:10:58

Their qualities that are beyond

1:11:00

ordinary human beings. Distinction

1:11:03

in knowledge and vision worthy of the noble ones,

1:11:05

the So

1:11:10

these are term is used by the Buddhist

1:11:13

on. But the Buddhist they

1:11:15

hadn't really understood properly

1:11:17

the kind of the real purpose, the

1:11:19

awakening itself. Yeah. You do

1:11:22

all of these things, not getting anywhere. Well,

1:11:24

need to think Ajahn, might

1:11:26

there be another path to awakening

1:11:29

could there be another path to waken

1:11:31

again?

1:11:36

Then it occurred to me here. I

1:11:38

recall sitting in the cool shade

1:11:41

of the rose apple tree, while my father

1:11:43

the second was off working

1:11:45

here. very famous story

1:11:48

that every kind of Buddhist has probably

1:11:50

heard of this particular story sitting

1:11:52

in the cool shade of the rose

1:11:54

apple tree It is often said

1:11:56

that he was a young boy,

1:11:58

maybe maybe not as hard to know exactly

1:12:01

what age he was. But the fact that

1:12:03

his father was off working and he was sitting there

1:12:05

probably seems to think that he was fair at

1:12:07

his reasonably young, otherwise he probably would

1:12:09

be taking part in the work. Yeah. And

1:12:12

you will notice here that

1:12:14

the

1:12:16

what is interesting here is this

1:12:18

point idea of the cool shade

1:12:20

of the rose apple tree. Right? This is

1:12:23

kind of fascinating. So What

1:12:25

why is that fascinating? What's fascinating for this reason?

1:12:28

While he was in that cool shade, quite

1:12:31

secluded from central pleasures, included

1:12:33

from unwholesome qualities are

1:12:35

are entered and remained in the first

1:12:38

genre, which has the rapture and

1:12:40

bliss borne of seclusion while

1:12:42

placing the mind and keeping it connected.

1:12:45

So while

1:12:47

sitting in that cool shade, he experienced

1:12:50

the first child as a child. This

1:12:52

is what he remembers. Yeah? He

1:12:54

knows that what he has done so far

1:12:56

does not work. Their set of practices is

1:12:59

there an alternative path? When when I

1:13:01

was a child, I was sitting in

1:13:04

the cool shade. The cool

1:13:06

shade is quite interesting, isn't it? because

1:13:08

it says something about the idea of

1:13:10

genre experiences. They happen when

1:13:13

you are at ease. When you are

1:13:15

relaxed, when the body is not overruled

1:13:17

by pain. is the opposite of the

1:13:19

experiencing of Ajahn. Right? You're

1:13:21

sitting in a cool shade. And that old

1:13:23

is already pointing us towards

1:13:26

the idea of the middle way right there.

1:13:29

A simple word like that has actually

1:13:31

has some kind of significance to this.

1:13:33

When you are at ease, when you are relaxed,

1:13:36

someone else is doing all the work. You're just kind

1:13:38

of chilling out under the tree here. And

1:13:41

then you have this kind of experience.

1:13:45

Could that be the path

1:13:47

to Ajahn again? Stemming

1:13:51

from that memory came the realization

1:13:54

that is the path to awakening

1:13:56

her. The is

1:13:59

finally seeing something that is different

1:14:01

from the whole rest of the world, understanding

1:14:03

a different way to the idea

1:14:06

of awakening, what actually may be the path?

1:14:09

Then it occurred to me, why am I afraid

1:14:11

of that pleasure? for it has nothing

1:14:13

to do with essential pressures and stillness

1:14:16

qualities. And this

1:14:18

is the problem. This was the

1:14:20

problem of ancient Indian society not

1:14:23

just ancient Society, but you

1:14:25

find this in almost all spiritual

1:14:27

practices across the world,

1:14:29

almost everywhere. the idea of

1:14:31

being afraid of pleasure. Yeah. Because

1:14:34

pleasure is often understood to

1:14:36

be connected with the body.

1:14:39

And of course, if it is connected with the body, well,

1:14:41

how can you liberate the mind if pressure is

1:14:43

connected with the body? Yeah. Pressure

1:14:45

is usually connected with the idea of or

1:14:47

relationships and these kind of things. So

1:14:51

he says but now

1:14:53

he is refining this. He's asking, well, maybe there

1:14:55

aren't certain pleasures. that are not connected

1:14:57

to the body, that have nothing to do

1:15:00

with the five senses that are beyond

1:15:02

this entire realm. So he's kind

1:15:04

of rethinking this whole position that

1:15:06

existed in all the ancient religions.

1:15:08

And this

1:15:11

Little things like this is what makes

1:15:13

the Buddha greater. The ability to

1:15:15

go against the culture, go against the

1:15:17

stream of the time and think things

1:15:19

in a new way. It may seem

1:15:21

like a small thing, but actually it is

1:15:23

a revolution in the entire idea

1:15:26

of spirituality at that time.

1:15:28

spirituality meant torturing yourself

1:15:30

to the max to somehow liberate

1:15:33

the mind from the body. But no says

1:15:35

the Buddhist, that is not how you do it.

1:15:37

there is an alternative pleasure that

1:15:39

actually leads in the right way. Then

1:15:42

I thought I am not afraid of that

1:15:45

pleasure for it has nothing to do with

1:15:47

central pleasure or unskilled for

1:15:49

qualities. It's a pure

1:15:51

kind of pleasure. That is why it

1:15:53

is acceptable not only is acceptable,

1:15:55

but it leads to all of these things that we

1:15:57

are trying to, that actually,

1:16:01

that strengthens

1:16:04

the mind, yeah, imbues the mind with the kind

1:16:06

qualities that make things possible. Then

1:16:08

I thought, I can't at of that pleasure

1:16:11

with the body so excessively emaciated

1:16:13

her. Why can't Why don't I eat

1:16:15

some solid food? Some rice

1:16:18

and porridge? so I add

1:16:20

some solid food.

1:16:23

Ajahn, this idea of the middle

1:16:25

wire, the middle wire is what works.

1:16:27

the body needs to be at ease. The body needs

1:16:29

to be relaxed. And when the body is

1:16:31

at ease, that is where these things become

1:16:34

possible. So this is like the Buddhist

1:16:36

discovery of the middle way.

1:16:39

And one of the things that you will then see

1:16:41

here is that the epitomy

1:16:44

of that middle way, the culmination of

1:16:46

that middle way, the thing that points

1:16:48

us to what the middle way

1:16:50

really is. is the genre experiences.

1:16:53

The Buddha talks about the genre experience

1:16:55

and they are only attainable through

1:16:58

this middle way. They are what

1:17:00

kind of the

1:17:02

pinnacle or what the middle way really

1:17:05

is about. So when we talk about the

1:17:07

middle way, it is exemplified more

1:17:09

than anything else by

1:17:11

the genre experiences, sir.

1:17:16

They draw everything else together here.

1:17:25

Is this exciting? You

1:17:27

probably heard this before, so many of this, but I

1:17:29

still I think it's nice to review

1:17:32

it anyway. That's my well, my guess anyway.

1:17:34

So here, another one. This

1:17:36

is one of another little quote

1:17:39

from the suitors. And This

1:17:42

is the power is Samadimago, and

1:17:46

it means something to the fact of stillness is the

1:17:49

path, and non stillness is a bad

1:17:51

path. So no

1:17:53

Samadhi is a bad path.

1:17:55

No genre is a bad path.

1:17:58

Don't try the dry insight. It's

1:18:00

a bad path says the Buddhist. that what

1:18:02

it means? It could be interpreted in that way.

1:18:04

Right? Dry inside meditation without

1:18:07

any real genres. Actually, the

1:18:09

is kind of saying here that it

1:18:11

is a bad idea. Yeah.

1:18:14

We should not go down that track. Yeah.

1:18:16

And Yeah.

1:18:18

So

1:18:19

this is found in the Ankura sixty

1:18:21

Society four, the suit is

1:18:23

very kind of fascinating here.

1:18:42

Alright. So now we come

1:18:45

to another aspect of

1:18:47

the importance of Jhana. And

1:18:49

what I want to point out now is

1:18:51

how prevalent they are in the suitors.

1:18:54

I'm going to look at what is known as the

1:18:56

thirty seven body pakeholders,

1:18:58

almost thirty seven eights to awakening. and

1:19:01

the thirty seven aids to awakening were

1:19:04

said by the buddha to be like a

1:19:06

summary of his entire teachings found

1:19:09

in the Maha Panibana Sutra. And

1:19:12

because it is a summary of his entirety,

1:19:14

things that means that they have a special place in

1:19:16

Buddhist. and all the dharma can

1:19:18

be said to be contained in those thirty

1:19:20

seven eight still awakening. Such

1:19:24

things, body pakea, dharma.

1:19:26

in known as in in Parley. So

1:19:29

here is a table showing you all

1:19:31

thirty seven in one go. So are you

1:19:33

ready? Take

1:19:35

deep breath. Whoa.

1:19:37

So

1:19:39

this is how you're told. You should never have

1:19:41

tables like this when you do your presentation with

1:19:43

a slideshow. This is considered bad according

1:19:46

to all ideas about how

1:19:48

to do presentations. And that's why I decided

1:19:50

to do it just to make it really confusing

1:19:52

for everyone. There's a famous

1:19:54

video presentation online done by a Swedish

1:19:57

fair local death by PowerPoint, and

1:19:59

this is what it

1:19:59

meant by death by PowerPoint.

1:20:02

So I've just put it in there because

1:20:06

it it it is kind of

1:20:08

nice anyway. It is not too confusing that

1:20:10

we get the power points much more confusing than this.

1:20:13

But you will see there that the thirty seven

1:20:15

fact aids to awakening.

1:20:17

Yeah. You see the top there, you're four right

1:20:19

four zaticatana, four red efforts, five

1:20:22

four factors of spiritual power, five

1:20:25

spiritual factuses, five spiritual power, seven

1:20:27

awakening factors, no political path. Yeah.

1:20:29

and that adds up to thirty seven altogether.

1:20:32

These are these thirty seven. And

1:20:34

you can see it as a large number

1:20:36

of packed is there. Large number of things

1:20:39

going on. But when

1:20:41

it comes down to it, what you

1:20:43

will see is that there is a lot

1:20:45

of commonality here. are many

1:20:47

things that occur a number

1:20:49

of times. And when we

1:20:51

draw together those things

1:20:54

that occur in many different places, we

1:20:56

get a very interesting overview of the

1:20:58

path. Yeah. This is what comes next

1:21:00

year. This is kind of drawing together those

1:21:03

things that are similar. So here we go.

1:21:05

So

1:21:09

the color coding are

1:21:11

the things that are basically the

1:21:13

same. And so the

1:21:15

red ones here, they are

1:21:17

the factor of effort or energy

1:21:20

on the path. Right? And you will

1:21:22

see that there are at least eight

1:21:25

different factors that all have to do with

1:21:27

energy. Yeah. And energy and effort

1:21:29

is, of course, the sixth factor of the

1:21:31

noble edward path, right effort. Yeah?

1:21:34

Then you have the green one.

1:21:36

This is mindfulness. And again, there

1:21:38

is hate. Yeah. This

1:21:40

is equivalent to the seventh factor

1:21:42

of the normal interval path. And then

1:21:44

the blue ones, well, they are

1:21:47

stillness. They are about the Sammasamadhi

1:21:49

on the Buddhist path. And as you can

1:21:52

see, there, again, there's roughly eight

1:21:54

that have to do with the idea of stillness.

1:21:57

So that is eight times three.

1:21:59

Twenty

1:21:59

four. Yeah. I

1:22:02

hope as long as

1:22:04

I went to school, but I think I can still do eight times

1:22:06

three. Twenty four.

1:22:08

And these three things

1:22:10

then, if you think about them, right

1:22:12

effort, right mindfulness, right

1:22:14

stillness, these are all about the

1:22:17

development of the mind, the cultivation of

1:22:19

the mind, yeah, in one way or another, either

1:22:22

through right effort or through meditation

1:22:24

practice, or through achieving But

1:22:27

twenty four out of thirty

1:22:29

seven are about that. Yeah. This

1:22:31

is How much of that does? About

1:22:33

two thirds almost, yeah, of the path,

1:22:36

not quite, but almost two thirds are

1:22:38

about cultivation

1:22:41

of the mind. So in many ways, you can say this is

1:22:43

kind of the core thing of Buddhist

1:22:46

practice is a cultivation of

1:22:48

mind. And a part of that

1:22:50

is the idea of core

1:22:54

essential part of the path. So

1:22:57

this is just another way of giving you an

1:22:59

angle on the significance of

1:23:02

genres and Sammasamadhi on the path.

1:23:05

Okay. So this is

1:23:07

this has nothing to do with a noble effort path.

1:23:12

So I

1:23:14

was gonna stop there for

1:23:17

now and again

1:23:19

open up for some more comments or questions.

1:23:21

We only have about fifteen minutes till we're gonna have

1:23:24

to have this break. Anyway, so

1:23:27

please, let's take some more questions from

1:23:30

anyone who might have them there.

1:23:31

Anyone like to say anything

1:23:43

the

1:23:44

Hello? Yes. Talking about

1:23:46

discovering Arabia

1:23:49

sort of tends that I think put

1:23:52

an idea across that the

1:23:54

Lord had trained under Casper.

1:23:57

Yeah. And then he actually came

1:23:59

into

1:23:59

this world as a once

1:24:01

retainer. So he'll he'll

1:24:03

already have knowledge

1:24:04

of the

1:24:05

practice?

1:24:08

Yes. I know, yeah, I know, Adam,

1:24:11

likes that idea. I I

1:24:14

don't know. Yeah. I whenever Brahmali26

1:24:16

something, it's good to take it seriously. So

1:24:18

I sort of I I

1:24:20

hear what it says. I'm not entirely convinced

1:24:23

to be honest with you, myself. I I

1:24:25

tend to but I never I will never

1:24:27

dismiss anything as Ram says out of hand because

1:24:29

I think that's kind of foolish. But

1:24:31

I'm not entirely convinced. I I also don't

1:24:33

accept everything as Ram says out of hand either.

1:24:36

I tend to be this fun try to find the

1:24:38

middle way here. So

1:24:41

one of the things about that you find in the

1:24:44

suit is that, one of the things that Buddhist

1:24:46

for example, in the Magimani

1:24:48

QIA twenty six, the Ariasna Society

1:24:51

a noble search. He meets

1:24:53

Uppaka Uppaka is this Adevakai setting

1:24:55

who was wandering around And he is the

1:24:57

first person who meets the Buddhist.

1:25:00

may maybe not. But there's also the

1:25:03

two merchants, tapusa

1:25:05

and was his name.

1:25:11

Balu Balu, Balu,

1:25:13

is that right? Balu, tapu and

1:25:15

Balu. Okay. probably Balukar. Yeah. Okay.

1:25:17

And so they may have been the first one. But

1:25:19

but in the suit as the

1:25:22

this Upakar, the Adhibaka is the first one. And

1:25:24

when he says to the bud, he meets the Buddhist.

1:25:26

And it's a very interesting meeting because he obviously

1:25:28

can tell that this this person is someone

1:25:31

special. Right? says, wow,

1:25:33

your faculty is up here. You are amazing.

1:25:35

What what happened to you? Mate. You

1:25:38

didn't see if they were made, but, you know, and

1:25:41

and And then the Buddha says, he

1:25:43

says, well, you know, I found this

1:25:45

awakening. I found the deathless. And

1:25:47

he says, well, who is your teacher? And he says, I have

1:25:50

no teacher. I discovered this by

1:25:52

myself. That's what says there. And

1:25:54

then, of course, Upuka famously shakes his head

1:25:56

and walks off in the wrong direction. It's kind of

1:25:58

the famous story there. But the Buddha is essentially

1:26:00

saying I have no teaching at that particular

1:26:03

point. And so I

1:26:05

- it seems to me that the

1:26:08

is sort of contradicting the

1:26:11

idea that he may have I mean, this

1:26:13

is not absolute certainty, of course. Buddhist

1:26:15

looks like he's saying, oh, basically, this is my

1:26:18

own discovery of his path. It's not

1:26:20

something I got through someone else. That

1:26:22

would be my one of my counter

1:26:24

arguments. My other counter argument would be that,

1:26:26

well, if you already have a right view,

1:26:28

which would have had if it was

1:26:30

AAA once returner,

1:26:34

he wouldn't go through all of those aesthetic practices.

1:26:36

He wouldn't know what the path was already

1:26:39

why would it take all that time, kind of torturing

1:26:41

himself for many years, and

1:26:43

then discovering the path. A stream manager

1:26:46

would already have should have, in my opinion,

1:26:48

have internalized those things. So

1:26:53

I'm a little I mean, I

1:26:55

agree with us and Ram on so many things, but

1:26:57

this is the only place where I'm kind of

1:26:59

tiny, tiny bit skeptical about

1:27:02

his suggestion. But as

1:27:04

I said, always take what I don't know if Trump says

1:27:06

very seriously, so I wouldn't dismiss

1:27:08

it fully either here.

1:27:10

But he

1:27:11

would have surely

1:27:13

under under the practice of another

1:27:15

Buddhist, he would he would actually reached the

1:27:17

Jhana So he would have

1:27:20

taken that with him. He could not leave

1:27:22

them behind. We don't know what

1:27:24

he reached there. We don't know whether he only

1:27:26

lived that life for a very short period that he

1:27:28

may be maybe your day and late in life. We just

1:27:30

have no idea what happened there's almost no information

1:27:33

available. We can speculate. We

1:27:35

can make guesses about it, but we don't actually

1:27:37

know her. And this is kind of the problem. So

1:27:40

maybe he had changed on us. Maybe he didn't.

1:27:42

Maybe he was Australia. Maybe he was not. It's

1:27:44

just very it at the end

1:27:46

of the day, it's speculation really. Let's kind of think

1:27:49

the problem here.

1:27:59

Say again, is

1:27:59

there

1:28:01

is there a rose apple tree around here.

1:28:03

We should have a rose apple tree. That's a good point.

1:28:05

Yeah. So that we can kind of sit under the even

1:28:08

better, we have body trees around here. Right? That's even

1:28:10

better. we can sit under the body tree. There's a

1:28:12

big one just over there by the community of all

1:28:14

have. Just following on

1:28:16

from Maruho's question, Harjan. Yeah.

1:28:18

My understanding was if someone attained

1:28:21

Streamentry or one of

1:28:23

the higher attainments and they were

1:28:25

reborn, they'd have to rediscover the

1:28:27

path again. So

1:28:28

they may still have, you

1:28:31

know, difficulties or perhaps

1:28:33

go to extreme practices

1:28:35

Well, the

1:28:37

right view will be there because once the right

1:28:39

view has been discovered,

1:28:41

it will be inside of them somewhere. It

1:28:43

may not be explicit, however. It may

1:28:46

not actually, they may not if you ask them, they may not

1:28:48

be clear by what it is there. And in that sense,

1:28:50

they have to rediscover it, maybe to be able to

1:28:52

explain it or whatever. Buddhist will still

1:28:54

be part of them because once you have seen something,

1:28:56

it can never really be undone. Yeah.

1:28:58

It's like so deep down,

1:29:00

it will be there. But

1:29:03

so I still think that they would know intuitively

1:29:06

that a study practice don't work,

1:29:08

yes, it would be kind of be obvious.

1:29:10

And that's why they yeah.

1:29:13

Seven lifetimes at the most. Even if they don't practice

1:29:15

anything, it would be seven lifetimes at the most.

1:29:18

Yeah. The other question

1:29:20

I had, Ajam, was

1:29:22

what is wrong Samadhi?

1:29:24

What is okay. We're coming to it later on. It's part

1:29:26

of the chorus. Yeah. Wrong Samadhi. part of the chorus. Yeah. So

1:29:28

don't go down that path. Yeah. Downloads wrong Yeah.

1:29:32

Mahindra over here.

1:29:34

Yeah.

1:29:40

Again, I have

1:29:46

I I have heard

1:29:48

before gautamabudja,

1:29:49

would there

1:29:51

had been many more with us in

1:29:53

the previous. The

1:29:54

doctorings are similar

1:29:56

to or

1:29:58

it doesn't even recall of

1:29:59

it or

1:30:01

how do you interpret it there?

1:30:02

You're asking whether the teachings are the same.

1:30:05

Yeah. them

1:30:07

I I mean the

1:30:09

the insight. Yeah. The insight

1:30:13

will be the same because awakening will be the same

1:30:15

for everyone. You waking up to suffering

1:30:17

in permanent non self. That will be the same.

1:30:19

How you express that awakening in

1:30:21

words? We'll maybe

1:30:24

slightly different, but it will point in the same

1:30:26

direction. So it will

1:30:29

be equivalent in a certain

1:30:31

way. But I would guess that the wording

1:30:33

may be different for each particular buddha.

1:30:36

So the path will be the same

1:30:38

path. but maybe it can be

1:30:40

expressed in a different way. Maybe it has nine factors,

1:30:43

maybe the principle I thought about the ninefold path,

1:30:45

right? I don't know. because they can

1:30:47

always this thing can always be expanded and contracted

1:30:49

in different ways. That's why

1:30:51

the we have also teed to this

1:30:53

in many different ways. We have seven awakening. In fact,

1:30:56

there's the eightfold path, the tenfold path.

1:30:58

There's thirty seven aids to awakening. The

1:31:00

whatever it can there's many different

1:31:02

ways of doing this. But if you

1:31:04

look at the ideas, they will be

1:31:06

the same, but you have to purify the mind

1:31:08

will be the same, but you have to achieve

1:31:11

deep stillness will be the same. So

1:31:15

the actual content will be the same, even

1:31:17

though it is expressed with different words

1:31:20

perhaps.

1:31:25

Yeah. Yep.

1:31:33

Right. Yeah. Exactly. So that you discover

1:31:35

the same truth. Yeah. And there may even be checkup

1:31:37

with us in between all these kind of things.

1:31:39

So you have to restart everything

1:31:42

from a from This is kind of

1:31:44

a scary part of it. Yeah. It's all gone. It's

1:31:46

all darkness. everyone is diluted.

1:31:48

You're blind. Just stubbing

1:31:50

your toes into all the dukkah of the world.

1:31:52

And it's her thing here. And then the Buddha

1:31:54

comes, okay. the light comes back again in the

1:31:56

world there.

1:32:02

means he didn't discover the

1:32:04

whole path himself. That means he

1:32:07

was already under the training

1:32:09

of another dude. If

1:32:11

if

1:32:12

Yes, exactly. And that's why

1:32:15

I am a little bit skeptical of

1:32:17

that suggestion because it means

1:32:19

that he didn't really discover the

1:32:21

path. It was inheritance from the previous

1:32:23

buddha. And and and

1:32:27

them I

1:32:30

think that I mean, I think the

1:32:32

reason why one of the reasons Washington

1:32:34

Trump says that is because the the

1:32:37

knowledge or the understanding of non

1:32:39

self that insight is so profound. It

1:32:41

is very hard to see how anyone can actually see

1:32:44

these things on their own without some kind of support.

1:32:46

Yeah. And I think that's probably

1:32:48

true, but I think that

1:32:51

under certain circumstances, it may actually

1:32:53

happen. And I think that is kind of the issue

1:32:55

here. Is it possible or not to see

1:32:57

non self without some kind of support?

1:32:59

That is really the question. there. And

1:33:02

the problem is that if you do rely

1:33:04

on the previous Buddhist, if

1:33:06

the gap between the previous Buddha

1:33:08

and the next one is too long,

1:33:11

then there will be no bridge

1:33:13

across there because if you have become a stream

1:33:15

and on the previous border, You have seven

1:33:17

lifetimes at the maximum. Right?

1:33:20

Seven lifetimes in the sensory

1:33:22

realm can only last maximum of

1:33:24

maybe seven eons according to traditional

1:33:27

Buddhist teachings. So what if what

1:33:29

happens if there's more than seven eons between

1:33:31

two Buddhist? That means that there is no

1:33:33

way you can bridge that gap with

1:33:35

someone understanding the teachings

1:33:39

under the previous Buddhist.

1:33:44

cannot bridge that gap, and so then it will

1:33:46

die out, and it is impossible to rediscover

1:33:48

it again unless it can be discovered

1:33:51

from a fresh. I'm not sure if I'm making sense.

1:33:53

But there is a – if

1:33:56

you rely on the previous Buddhist,

1:33:58

then the maximum amount of time

1:34:00

you have to to

1:34:02

kind of reestablish the teaching is actually seven

1:34:04

eons because after that, all those

1:34:06

three mentors will have actually attained full awakening.

1:34:08

and it would be too late to kind of reestablish it

1:34:11

Ajahn.

1:34:12

Yes. There it is.

1:34:14

Hello, Mr. Deane. Okay. You

1:34:17

may be more happy outside. I recommend going

1:34:19

outside.

1:34:26

But just just the definition of

1:34:28

a good that someone who discovers it

1:34:30

without any

1:34:34

Yeah.

1:34:37

They're not disciple, right? Yeah. Yeah. Yeah.

1:34:40

That's not a good point. That's usually the definition

1:34:42

of Some of them buddha, someone who discovers a part

1:34:44

by themselves. Yeah. So, yes,

1:34:46

absolutely. Yeah. Agendas,

1:34:49

there are two questions online.

1:34:51

Do you want

1:34:51

to take some questions? Please, yes.

1:34:53

Okay. The first one is

1:34:56

Hello, Ajahn Brahmali26. As I know,

1:34:58

the prerequisites

1:35:02

I think you want to ask the question as well.

1:35:04

Okay? As I know,

1:35:06

the prerequisites for Sammasamadhi is

1:35:08

the absence of five hindrances.

1:35:13

So how could we effectively eliminate

1:35:15

them to get into some of some RD?

1:35:18

Well, this is what the full, you

1:35:21

know, the seven first factors of the

1:35:23

Noble effort path are all about. Yeah. They if

1:35:25

you go back to the previous workshops, they're

1:35:27

all really about precisely that question,

1:35:29

how to eliminate the five hindrances. And

1:35:39

And so it starts off, you start

1:35:41

off by eliminating the five hinders. It's

1:35:43

just by being kind

1:35:45

by living well, by practicing right

1:35:47

speech, by, you know, you cannot

1:35:50

have the defilements cannot be too coarse

1:35:52

if you're gonna with kindness that you're already eliminating

1:35:55

the filaments by living well. So

1:35:57

that's how you start. And then you start by

1:35:59

reflecting in the right way by

1:36:02

thinking about people in the right way,

1:36:04

by having more compassion, by not getting

1:36:06

angry when you see people do bad things,

1:36:08

instead you have compassion for them, because you

1:36:10

know they don't really know what they're doing. By

1:36:12

understanding the limits of the sensory realm,

1:36:15

it's confined, it narrows you

1:36:17

down, it is in permanent, inherently unreliable.

1:36:20

You don't want to be holding on to the sensory

1:36:22

realm. It's madness. The sensory realm

1:36:24

is really, really problematic here. So

1:36:26

you start to understand these things. As you understand

1:36:28

these things, you are guiding your mind in a

1:36:30

different direction. You're overcoming

1:36:33

the attachments of the sensory world. you're

1:36:35

overcoming your ill will and aversion because

1:36:37

you have more compassion for people. You

1:36:39

understand that people actually aren't trapped

1:36:42

in their personality. They are

1:36:44

trapped in their habits from the past and

1:36:47

all of these kind of things. And as you do that, you

1:36:49

have compassion rather than getting ill will.

1:36:51

when you see people doing bad things. And this is really

1:36:53

how you're doing it. And then gradually, gradually,

1:36:56

you overcome this. Then you start doing your meditation

1:36:58

practice. And the final and

1:37:00

the last defilements are overcome

1:37:03

simply by watching the breath and overcoming

1:37:05

the defilements in that manner.

1:37:08

Okay. That's another question

1:37:10

online. What is the relation between CEVA

1:37:13

and the awakening factors? Is

1:37:15

there a point where sealer should

1:37:17

be the only focus until

1:37:19

a refined point where

1:37:21

sealer is well mastered.

1:37:26

Cela is really only fully mastered once

1:37:28

you become a screen manager. That's when you have

1:37:30

kind of you you are perfect

1:37:32

in sealer according to the suitors. Prior

1:37:35

to that point, you

1:37:38

have to keep on practicing CELA

1:37:40

all the way through. So CELA is really

1:37:43

the foundation for the awakening factors.

1:37:45

Without the CELA, the awakening factors don't

1:37:47

really work properly. The more

1:37:49

profound your sealer is, the more powerful

1:37:52

the weakening factors are going to be. So

1:37:54

sealer is so critical and

1:37:56

I always like to remind people that when

1:37:58

we talk about

1:37:59

Seela,

1:38:01

is that wrong speech or is that?

1:38:07

Well, so when we're talking about sea lion, we're talking

1:38:09

about something very profound in Buddhist,

1:38:11

not talking about merely keeping the five

1:38:14

receptors or merely you know,

1:38:17

kind of, you know so people often

1:38:19

when I think that people don't even keep

1:38:21

the five percent but kind of despair for

1:38:23

goodness sake, at least gave the five concepts.

1:38:26

This is so fundamental to the practice.

1:38:28

And I think one of the wonderful things

1:38:30

about our Buddhist side is that we have a lot

1:38:32

of people who keep the five percent. But that

1:38:35

is like a minimum. That's like a starting

1:38:37

point. Yeah. And we need to take

1:38:39

our sealant much much further than that if

1:38:41

we're gonna have any real success

1:38:43

and meditation practice. And it is

1:38:45

about the opposite of the precipice. It's about

1:38:47

generosity. It's about being kind.

1:38:50

It's about showing concern for other

1:38:52

people. having compassion for others.

1:38:54

It's about how we think about other people.

1:38:56

It's about how we perceive other people.

1:38:58

Yeah. And all of these things, and only

1:39:01

then does your seal that become purifier?

1:39:04

It's about matter? It's about corona.

1:39:06

Yeah? Loving kindness and compassion

1:39:08

and these kind of things. That is where the

1:39:10

sea lot really becomes purified. And

1:39:12

that is really what we should all aim for her.

1:39:15

So the Buddhist spiritual path

1:39:17

is actually very demanding here. is

1:39:19

demanding of a very, very high standard

1:39:22

for how to live well. And that is

1:39:24

the sealer that is required. And only

1:39:26

then will this a weakening

1:39:28

factors really come together based

1:39:30

on that.

1:39:35

Alright.

1:39:35

Is that it? We have two minutes

1:39:37

left to go before we

1:39:41

call it a morning. Anyone

1:39:44

wanna say anything here? What about the newcomers?

1:39:46

Do you wanna ask any questions? It's

1:39:49

all clear here, Crystal. Yeah. That's

1:39:52

wonderful there. So please don't be afraid

1:39:55

of asking so called stupid questions because the

1:39:57

stupid questions are usually actually the best ones.

1:40:00

not really stupid at all. I

1:40:02

know what it's like when you think your question is stupid

1:40:05

to kind of become shy. But I everyone

1:40:07

else wants to ask exactly the same question.

1:40:09

That's kind of the interesting part

1:40:11

of this. So

1:40:14

we are.

1:40:27

just thinking about laypeople

1:40:32

who

1:40:32

are

1:40:33

wanting to get

1:40:35

better insights, perhaps

1:40:37

not reaching Ghana -- Yeah.

1:40:39

-- but

1:40:39

want to in this life have conditions

1:40:42

that they can carry to the next life as well,

1:40:45

so

1:40:45

that we are continually

1:40:46

getting better. So

1:40:49

looking at the eightfold

1:40:51

part, I think of it as a circular

1:40:54

things. So my stillness

1:40:56

might not be genre, but I get still

1:40:58

enough that

1:40:59

my view is being change

1:41:02

to a better view. So it's gradual.

1:41:04

It's

1:41:05

circular. And

1:41:06

my question is also Similar

1:41:09

to a question, do I then –

1:41:11

whatever I achieve in this life, small

1:41:13

insights, do I carry that

1:41:15

into the future?

1:41:17

It depends what

1:41:19

kind of insight it is. There

1:41:21

are insights that you

1:41:24

might call It

1:41:27

only goes three times. Let's thank you for only going

1:41:29

three times. So

1:41:32

there are insights that aren't like intellectual

1:41:36

insights. Yeah. Were you thinking about something?

1:41:38

And they may be lost from

1:41:40

one life to another one because they are superficial

1:41:43

in a sense. But the insights

1:41:45

that go to the core of your like,

1:41:47

on more feeling when you actually,

1:41:49

wow, they are visceral. You can actually

1:41:51

they have a really powerful emotional impact.

1:41:54

If you really see Dukkah or you see

1:41:56

in permanent, it's going to feel very powerful

1:41:59

for you. and that will make an impact

1:42:01

on your mind that you will take with you into your next

1:42:03

life in a much more much more powerful

1:42:05

way here. So it depends on what kind

1:42:07

of insight it is and how you do that But

1:42:10

generally speaking, however you

1:42:12

develop your mind in this life, yeah, whatever

1:42:15

you do in terms of whether it's the Seyla

1:42:17

or it's Amadi, or even just

1:42:19

understanding the suitors or whatever, it will

1:42:21

bring that with you because there are there

1:42:23

will be something that lies within

1:42:25

your personality is what we carry

1:42:27

with us into the future. All

1:42:29

the superficial thinking will disappear, but

1:42:32

the deeper personality will actually

1:42:34

go with you into the future. So,

1:42:37

yes, so it's actually a good idea. It's always a

1:42:39

good idea to do as much as we can in this life,

1:42:42

and then we take the things with

1:42:44

us into the future lives.

1:42:47

Okay, everyone. So that is it

1:42:49

for this morning. So just

1:42:51

to Remind you what Lehigh was saying,

1:42:53

twelve o'clock, there will be a breakout session.

1:42:56

And then after that, there will then be at

1:42:58

twelve thirty. I'll come back and we continue the

1:43:00

course after that.