1 00:00:00,000 --> 00:00:08,098 So sutta 16, Cetokhila Sutta, The Wilderness In the Heart. 2 00:00:08,098 --> 00:00:14,048 Thus have I heard, on one occasion the Blessed One was living 3 00:00:14,048 --> 00:00:21,050 at Savatthi, in Jeta's Grove, Anathapindika's park. 4 00:00:21,050 --> 00:00:24,053 There he addressed the bhikkhus thus: "Bhikkhus". 5 00:00:24,053 --> 00:00:27,074 "Venerable sir" they replied. 6 00:00:27,074 --> 00:00:30,053 The Blessed One said this: "bhikkhus, 7 00:00:30,053 --> 00:00:33,042 that any bhikkhu who has not abandoned 8 00:00:33,042 --> 00:00:37,093 5 wildernesses in the heart and not severed 9 00:00:37,093 --> 00:00:41,049 5 shackles in the heart should come to 10 00:00:41,049 --> 00:00:44,033 growth, increase and fulfillment 11 00:00:44,033 --> 00:00:48,029 in this Dhamma and Discipline - that is impossible. 12 00:00:48,041 --> 00:00:51,066 What, bhikkhus are the five wildernesses 13 00:00:51,066 --> 00:00:55,028 in the heart that he has not abandoned? 14 00:00:55,028 --> 00:00:59,005 Here a bhikkhu is doubtful, uncertain, 15 00:00:59,005 --> 00:01:02,003 undecided and unconfident about the 16 00:01:02,003 --> 00:01:05,032 Teacher, and thus his mind does not incline 17 00:01:05,032 --> 00:01:09,042 to ardour, devotion, perseverance and 18 00:01:09,042 --> 00:01:12,057 striving. As his mind does not incline to 19 00:01:12,057 --> 00:01:17,007 ardour, devotion, perseverance and striving, 20 00:01:17,007 --> 00:01:20,016 that is the first wilderness in the heart 21 00:01:20,016 --> 00:01:23,009 that he has not abandoned." 22 00:01:23,009 --> 00:01:28,057 So that means the first one is they don't have 23 00:01:28,057 --> 00:01:33,088 the faith, confidence in the Buddha. The teacher, 24 00:01:33,088 --> 00:01:38,009 that's the Buddha so they have no faith. 25 00:01:38,009 --> 00:01:43,009 It's important we have the faith but it has to come 26 00:01:43,009 --> 00:01:46,016 from the right understanding. For example, someone 27 00:01:46,016 --> 00:01:55,076 have doubt whether the Buddha is a special being.. 28 00:01:55,076 --> 00:01:58,078 Lots of people are saying it's impossible to get 29 00:01:58,078 --> 00:02:04,040 enlightened so we better practice to be born in a 30 00:02:04,040 --> 00:02:09,042 better place or a heavenly realm. So people say 31 00:02:09,042 --> 00:02:12,077 that, some Buddhists say that! They find it's 32 00:02:12,077 --> 00:02:16,084 impossible to become enlightened. 33 00:02:16,084 --> 00:02:21,033 So they have doubt - whether this is beyond me, 34 00:02:21,033 --> 00:02:27,097 whether the Buddha exists. They have doubt whether 35 00:02:27,097 --> 00:02:32,005 the Buddha is an ordinary being and whether they can 36 00:02:32,005 --> 00:02:38,038 get enlightened. So when you have doubt you will not 37 00:02:38,038 --> 00:02:40,094 be inspired and you wil not arouse that energy to 38 00:02:40,094 --> 00:02:43,058 practice, isn't it? Because you have doubts. 39 00:02:43,058 --> 00:02:48,026 For example, something that you have no faith. 40 00:02:48,026 --> 00:02:57,062 Yes? [question from audiece] 41 00:02:57,062 --> 00:03:04,007 This is they have the confidence and faith in the 42 00:03:04,007 --> 00:03:13,087 Buddha. We have no faith, but this faith come from 43 00:03:13,087 --> 00:03:16,021 the right understanding. For example, some people 44 00:03:16,021 --> 00:03:19,086 may have lots of faith in the Buddha and they think 45 00:03:19,086 --> 00:03:25,331 the Buddha.. they pray to Buddha, 46 00:03:25,331 --> 00:03:27,283 they pray very hard 47 00:03:27,283 --> 00:03:30,083 and they believe in the Buddha, they have a very strong faith. 48 00:03:30,083 --> 00:03:33,013 But it doesn't come from the right understanding, that is from 49 00:03:33,013 --> 00:03:37,049 the wrong view. Maybe some people think if they have 50 00:03:37,049 --> 00:03:40,058 faith in the Buddha so maybe their life, everything, 51 00:03:40,058 --> 00:03:51,048 will go well for them. And then some have difficulties in their life 52 00:03:51,048 --> 00:03:52,089 so they say it's not working - I have faith 53 00:03:52,089 --> 00:03:56,012 in the Buddha, I pray so hard - and some misfortune still 54 00:03:56,012 --> 00:04:03,092 happens to me. So this is not come from right 55 00:04:03,092 --> 00:04:10,044 understanding and the mind will not incline harder. 56 00:04:10,044 --> 00:04:14,021 Ardour means you have that inspiration, which gives 57 00:04:14,021 --> 00:04:19,060 rise to determination. That is the energy, the noble 58 00:04:19,060 --> 00:04:23,056 energy, not the kind of energy that you want to do 59 00:04:23,056 --> 00:04:28,076 something you want to get something. 60 00:04:28,076 --> 00:04:33,014 Later the Buddha will explain that 61 00:04:33,014 --> 00:04:36,050 in terms of the Iddhipada. 62 00:04:36,050 --> 00:04:40,021 This is the noble power. So for example, 63 00:04:40,021 --> 00:04:49,081 someone have this wrong view of the Buddha so they 64 00:04:49,081 --> 00:04:54,005 take Buddha as a God. So they have very strong faith 65 00:04:54,005 --> 00:04:58,008 in the Buddha but that is not from the right view, 66 00:04:58,008 --> 00:05:01,094 not from the right understanding, that is wrong view. 67 00:05:01,094 --> 00:05:08,035 So then if you don't have the faith, and you have doubt, 68 00:05:08,035 --> 00:05:12,094 and you're not confident that you'll be able to 69 00:05:12,094 --> 00:05:17,043 put into practice, then you will not strive. 70 00:05:17,043 --> 00:05:21,057 We will not persevere, isn't it? Will not. Because, 71 00:05:21,057 --> 00:05:30,018 "I'm not really sure that the Buddha he himself got enlightened" 72 00:05:30,018 --> 00:05:35,468 Then you will not arouse that energy to do the practice, 73 00:05:35,488 --> 00:05:39,708 to put forth effort into the practice. 74 00:05:39,708 --> 00:05:41,788 So this is what is meant by no faith. 75 00:05:41,788 --> 00:05:47,084 Sometimes if you arouse faith, then you put forth effort. 76 00:05:47,084 --> 00:05:50,007 Sometimes it's not necessary that you start with 77 00:05:50,007 --> 00:05:52,032 the Buddha - that you have faith in the Buddha 78 00:05:52,032 --> 00:05:54,069 and then you have faith in the Dhamma. 79 00:05:54,069 --> 00:05:57,015 Sometimes it can be the other way around. 80 00:05:57,015 --> 00:06:02,097 Now the second one, the Buddha said: 81 00:06:02,097 --> 00:06:07,060 "Again a Bhikkhu is doubtful, uncertain, undecided 82 00:06:07,060 --> 00:06:10,033 and unconfident about the Dhamma... 83 00:06:10,033 --> 00:06:16,039 As his mind does not incline to ardour, perseverance, 84 00:06:16,039 --> 00:06:20,089 striving, devotion... that is the second wilderness in 85 00:06:20,089 --> 00:06:24,095 the heart that he has not abandoned" 86 00:06:24,095 --> 00:06:30,066 You have doubt about the Dhamma, that's the Buddhist teaching, 87 00:06:30,066 --> 00:06:39,039 the truth. The Dhamma always refers to the law of kamma. 88 00:06:39,039 --> 00:06:44,008 So if someone has doubt, "I don't believe there is 89 00:06:44,008 --> 00:06:51,087 rebirth", this law of kamma, whatever we do has no consequence. 90 00:06:51,087 --> 00:06:54,075 So you will not really strive, to really 91 00:06:54,075 --> 00:07:01,022 put forth effort to really live a skillful life. 92 00:07:01,022 --> 00:07:03,070 So you will not have that inspiration. 93 00:07:03,070 --> 00:07:05,096 For example, someone come across to the 94 00:07:05,096 --> 00:07:08,044 Buddhist teaching and they say oh yeah it's 95 00:07:08,044 --> 00:07:11,041 very inspiring, who said that? 96 00:07:11,041 --> 00:07:13,052 Oh yeah, it's the Buddha. 97 00:07:13,052 --> 00:07:16,042 Because they have the faith in the Dhamma, 98 00:07:16,042 --> 00:07:19,081 the teaching, then they have the faith in the Buddha. 99 00:07:19,081 --> 00:07:22,029 So it can be the other way around. 100 00:07:22,029 --> 00:07:25,026 Because you listen to the Dhamma and you 101 00:07:25,026 --> 00:07:29,087 feel so inspired. All of you come here and listen to 102 00:07:29,087 --> 00:07:34,011 the suttas and feel inspired and then you 103 00:07:34,011 --> 00:07:38,069 put forth effort to do the practice. 104 00:07:38,069 --> 00:07:45,021 This is the second wilderness in the heart. 105 00:07:45,021 --> 00:07:49,096 A wilderness in the heart means a barrier, 106 00:07:49,096 --> 00:07:57,046 like a stump. Some translate Cetokhila as a stump. 107 00:07:57,046 --> 00:08:08,043 It stop you from growing further, because if 108 00:08:08,043 --> 00:08:12,016 you have this in the heart it will stop you from 109 00:08:12,016 --> 00:08:16,074 going further. So if you don't have the faith, 110 00:08:16,074 --> 00:08:20,061 and no confidence in the Buddha and no confidence 111 00:08:20,061 --> 00:08:24,058 in the Dhamma, it will stop you because you 112 00:08:24,058 --> 00:08:29,001 will not put forth effort, you will not strive. 113 00:08:29,001 --> 00:08:34,009 You will not persevere to keep going because 114 00:08:34,009 --> 00:08:38,086 you have doubt. If you have that it is really a stumbling 115 00:08:38,086 --> 00:08:44,030 block, a barrier stopping us going further. 116 00:08:44,030 --> 00:08:49,057 That is the second wilderness in the heart the Buddha mentioned. 117 00:08:49,057 --> 00:08:54,048 "So again a Bhikkhu is doubtful, uncertain, 118 00:08:54,048 --> 00:08:58,028 undecided and unconfident about the Sangha. 119 00:08:58,028 --> 00:09:02,092 As his mind does not incline to ardour, 120 00:09:02,092 --> 00:09:07,008 devotion, perseverance, and striving 121 00:09:07,008 --> 00:09:09,063 that is the third wilderness in the heart 122 00:09:09,063 --> 00:09:11,098 that he has not abandoned." 123 00:09:11,098 --> 00:09:14,075 So for example, some people they come across 124 00:09:14,075 --> 00:09:20,064 to monks or nuns and they find them very inspiring. 125 00:09:20,064 --> 00:09:24,050 The way they conduct themself, they are full 126 00:09:24,050 --> 00:09:27,011 of loving kindness, and they feel that when 127 00:09:27,011 --> 00:09:31,064 they be with this person they become 128 00:09:31,064 --> 00:09:37,035 very peaceful and very calm and they feel very inspiring. 129 00:09:37,035 --> 00:09:41,057 Then they will start to put forth.. oh I would like to.. 130 00:09:41,057 --> 00:09:45,078 have someone right in front of them that 131 00:09:45,078 --> 00:09:51,015 have this very peaceful and calm, and actually 132 00:09:51,015 --> 00:09:55,047 Bhikkhu Bodhi is one of the very good example. 133 00:09:55,047 --> 00:10:01,060 When he was about 10, the first monk he 134 00:10:01,060 --> 00:10:09,039 met, a Vietnamese monk. And the first time he met he was very young 135 00:10:09,039 --> 00:10:15,018 and was really struck by the tranquility 136 00:10:15,018 --> 00:10:18,078 of this monk, very peaceful and very calm, 137 00:10:18,078 --> 00:10:23,097 the serenity, and it give him a very strong 138 00:10:23,097 --> 00:10:27,083 impact on his mind - he say "oh wow, 139 00:10:27,083 --> 00:10:32,024 I have never seen a being like that before, a man 140 00:10:32,024 --> 00:10:33,047 so calm and so peaceful". 141 00:10:33,047 --> 00:10:36,080 This really had a strong impact on his mind. 142 00:10:36,080 --> 00:10:38,098 And as all of you know, even this Majjhima 143 00:10:38,098 --> 00:10:43,027 Nikaya, Bhikkhu Nanamoli and Bhikkhu Bodhi 144 00:10:43,027 --> 00:10:45,084 translate these suttas. So actually he actually 145 00:10:45,084 --> 00:10:50,020 see a monk on the street, he didn't even know this 146 00:10:50,020 --> 00:10:55,093 monk walking on the street, and he was so inspired 147 00:10:55,093 --> 00:11:01,067 by how this monk is so peaceful and so calm. 148 00:11:01,067 --> 00:11:05,066 And he was inspired and later he became a monk. 149 00:11:05,066 --> 00:11:10,067 So sangha means those who listen to the 150 00:11:10,067 --> 00:11:15,016 Buddhist teaching and put into practice to get 151 00:11:15,016 --> 00:11:19,085 enlightened. 152 00:11:19,085 --> 00:11:24,064 If you have the faith, the confidence in the Sangha 153 00:11:24,064 --> 00:11:26,079 then you have the confidence in the teaching 154 00:11:26,079 --> 00:11:32,075 and then you have the confidence in the Buddha, the teacher. 155 00:11:32,075 --> 00:11:36,043 So it's not necessary to come from the Buddha 156 00:11:36,043 --> 00:11:42,076 the Dhamma the Sangha. You can come from meeting some monks or nuns 157 00:11:42,076 --> 00:11:47,023 in your life that really inspire you and you then start to practice. 158 00:11:47,023 --> 00:11:51,877 Then you can go from the sangha to the dhamma and the Buddha. 159 00:11:51,877 --> 00:11:57,039 So maybe from the Buddha-Dhamma to the Sangha or to the Buddha 160 00:11:57,039 --> 00:12:00,094 So it's not necessary that you have to go 161 00:12:00,094 --> 00:12:03,097 according to the sequence Buddha Dhamma Sangha. 162 00:12:03,097 --> 00:12:10,015 "So again a Bhikkhu is doubtful, uncertain, 163 00:12:10,015 --> 00:12:13,094 undecided and unconfident about the training. 164 00:12:13,094 --> 00:12:18,042 As his mind does not incline to ardour, 165 00:12:18,042 --> 00:12:21,072 perseverance, devotion and striving 166 00:12:21,072 --> 00:12:23,090 that is the fourth wilderness in the heart 167 00:12:23,090 --> 00:12:27,030 that he has not abandoned." 168 00:12:27,030 --> 00:12:31,089 The training is not only the training rules, 169 00:12:31,089 --> 00:12:35,031 for example, when the Buddha speaks to the monks 170 00:12:35,031 --> 00:12:39,071 it not only refers to the training rules, the 171 00:12:39,071 --> 00:12:47,060 patimoka, the vinya rules. It's only part of the sila. 172 00:12:47,060 --> 00:12:51,012 So actually it's actually refers to the 173 00:12:51,012 --> 00:12:54,050 whole path of practice, the Noble Eightfold Path. 174 00:12:54,050 --> 00:12:57,075 That is you have to have the sila, samadhi 175 00:12:57,075 --> 00:13:02,023 and panya. That is morality. So morality is the 176 00:13:02,023 --> 00:13:04,072 foundation of a peaceful mind, the cultivation 177 00:13:04,072 --> 00:13:14,058 of the mind. So the samadhi is not only sitting 178 00:13:14,058 --> 00:13:19,006 in meditation.. To have the cultivation of the mind 179 00:13:19,006 --> 00:13:27,036 the samadhi group needs to have three - 180 00:13:27,036 --> 00:13:32,076 the mindfulness, stillness, calmness and effort. 181 00:13:32,076 --> 00:13:38,022 The effort always refers to the four right efforts 182 00:13:38,022 --> 00:13:44,029 because mindfulness itself is not enough. 183 00:13:44,029 --> 00:13:52,024 You're just knowing, just mindful. So for exampe, you have unwholesome 184 00:13:52,024 --> 00:13:59,098 thoughts arising, so anger, it's an unwholesome 185 00:13:59,098 --> 00:14:02,088 state of mind and you're aware of that. 186 00:14:02,088 --> 00:14:05,071 But because you haven't cultivated the calmness, 187 00:14:05,071 --> 00:14:10,053 the stillness, you won't be able to hold yourself 188 00:14:10,053 --> 00:14:13,092 and each time you think - I should have held myself! 189 00:14:13,092 --> 00:14:18,064 I shouldn't do that again! We do that again because 190 00:14:18,064 --> 00:14:21,076 you don't have the stillness, the calmness 191 00:14:21,076 --> 00:14:25,074 to hold the mind. So actually it's not easy to 192 00:14:25,074 --> 00:14:32,079 have the unreactive awareness so you need to have 193 00:14:32,079 --> 00:14:40,055 the calmness, the stillness, the concentration to be 194 00:14:40,055 --> 00:14:43,046 able to hold the mind and not react. 195 00:14:43,046 --> 00:14:46,016 Also you need to put forth effort, that is the four 196 00:14:46,016 --> 00:14:50,083 right effort to stop the mind, to have a break. 197 00:14:50,083 --> 00:14:53,063 To stop the mind from going further, to stop 198 00:14:53,063 --> 00:14:57,071 the mind to avoid the unwholesome states of mind 199 00:14:57,071 --> 00:15:03,077 like anger, greediness, you know you stop that, avoid that. 200 00:15:03,077 --> 00:15:07,024 but if it's already arisen then you 201 00:15:07,024 --> 00:15:10,032 abandon this unwholesome state of mind 202 00:15:10,032 --> 00:15:14,036 abandon, for example, ill-will or anger. 203 00:15:14,036 --> 00:15:20,057 then you replace by a thought of loving kindness, 204 00:15:20,057 --> 00:15:23,081 a wholesome thought. 205 00:15:23,081 --> 00:15:32,058 then you maintain that, then this unwholesome 206 00:15:32,058 --> 00:15:35,000 state of mind will not arise. 207 00:15:35,000 --> 00:15:38,021 This is the four right efforts. 208 00:15:38,021 --> 00:15:44,045 This three together, this mindfullness, stillness 209 00:15:44,045 --> 00:15:48,040 and right effort, 210 00:15:48,040 --> 00:15:53,075 if these three, they intertwine together they 211 00:15:53,075 --> 00:15:56,028 become very powerful and solid. 212 00:15:56,028 --> 00:16:00,057 If you have only mindfulness it snaps very easily 213 00:16:00,057 --> 00:16:02,096 because it's not strong it's not powerful enough, 214 00:16:02,096 --> 00:16:06,040 it's not solid. 215 00:16:06,040 --> 00:16:10,004 But only with concentrations, some people try 216 00:16:10,004 --> 00:16:14,054 very hard concentration but without the mindfulness. 217 00:16:14,054 --> 00:16:21,079 They just focus. I remember someone told me when we were in the monastery. 218 00:16:21,079 --> 00:16:24,079 and someone stay in the monastery and some of the food 219 00:16:24,079 --> 00:16:29,074 goes off and this person say, "I didn't know 220 00:16:29,074 --> 00:16:33,071 that the food was already off, because I just focus 221 00:16:33,071 --> 00:16:37,077 on chewing chewing chewing chewing." 222 00:16:37,077 --> 00:16:44,012 So I mean it's not very good, just the focus itself. 223 00:16:44,012 --> 00:16:47,071 So not knowing they're not even aware what is that. 224 00:16:47,071 --> 00:16:51,086 It's not wrong that we know the taste whether 225 00:16:51,086 --> 00:16:56,008 it's sour or sweet. You're mindful of what you're eating. 226 00:16:56,008 --> 00:16:59,032 It's not just the chewing itself. 227 00:16:59,032 --> 00:17:03,047 Sometimes it become blur, no awareness, 228 00:17:03,047 --> 00:17:07,016 not bright the mind, you know, just chewing chewing chewing 229 00:17:07,016 --> 00:17:15,041 and then the food rotten they don't even know, they just swallow it. 230 00:17:16,069 --> 00:17:19,066 You know when an unwholesome state arises you know 231 00:17:19,066 --> 00:17:24,061 that if you react to that emotion it's going to 232 00:17:24,061 --> 00:17:28,025 lead us to suffering. It causes harm to others 233 00:17:28,025 --> 00:17:31,022 and to ourself. We know the danger of that. 234 00:17:31,022 --> 00:17:32,057 We're aware of that. 235 00:17:32,057 --> 00:17:35,027 And then you'll be able to put forth effort and 236 00:17:35,027 --> 00:17:41,090 also you have the awareness and stillness and 237 00:17:41,090 --> 00:17:44,019 calmness to hold yourself. 238 00:17:44,019 --> 00:17:46,020 Your mind is strong enough to hold. 239 00:17:46,020 --> 00:17:51,095 Of course it's not easy to avoid this and avoid that 240 00:17:51,095 --> 00:17:54,047 But sometimes again and again lots of people 241 00:17:54,047 --> 00:17:56,004 find themselves that they shouldn't have done that 242 00:17:56,004 --> 00:17:59,032 but they still couldn't hold, couldn't bite back 243 00:17:59,032 --> 00:18:01,084 their tongue and not say something. 244 00:18:01,084 --> 00:18:07,024 So you do need that, you know, the cultivation 245 00:18:07,024 --> 00:18:11,057 of the mind is not only mindfulness, it's 246 00:18:11,057 --> 00:18:14,040 not only stillness, it's effort. These three 247 00:18:14,040 --> 00:18:16,059 have to come together. Of course this has to be 248 00:18:16,059 --> 00:18:23,067 supported by sila (morality). So morality is important, 249 00:18:23,067 --> 00:18:26,023 it's the foundation for a peaceful mind. 250 00:18:26,023 --> 00:18:31,030 Because if you're not, so because, if you have 251 00:18:31,030 --> 00:18:38,050 done something that you know, causes harm to others 252 00:18:38,050 --> 00:18:41,063 and to ourself too, isn't it, if you have done 253 00:18:41,063 --> 00:18:45,046 something you feel is not quite right. 254 00:18:45,046 --> 00:18:48,023 And your mind you feel go on and on and on. 255 00:18:48,023 --> 00:18:51,055 It's very difficult to be peaceful, it's just natural. 256 00:18:51,055 --> 00:18:53,082 It's just like the Buddha said, it's natural. 257 00:18:53,082 --> 00:18:59,033 You live a virtuous life, you expect that leads to 258 00:18:59,033 --> 00:19:04,048 gladness when you're virtuous person. 259 00:19:04,048 --> 00:19:06,082 It's natural that you have the gladness. 260 00:19:06,082 --> 00:19:09,005 When you do something good you feel good 261 00:19:09,005 --> 00:19:11,002 about yourself. That is natural the Buddha, said, 262 00:19:11,002 --> 00:19:12,040 whether you want it or not. 263 00:19:12,040 --> 00:19:16,018 It happens by itself, it's natural, it naturally leads 264 00:19:16,018 --> 00:19:20,094 you to that direction. So when you have the gladnes 265 00:19:20,094 --> 00:19:24,002 then you have the peace, joy, you have the energy. 266 00:19:24,002 --> 00:19:26,495 So when you have the joy you have the energy. 267 00:19:26,495 --> 00:19:30,005 Then you have this happiness. That's why it's always 268 00:19:30,005 --> 00:19:35,052 that happiness comes first. Before the stillness. 269 00:19:35,052 --> 00:19:40,013 So you have the joy, the tranquility, then you have 270 00:19:40,013 --> 00:19:43,091 the happiness, then your mind still. Why? 271 00:19:43,091 --> 00:19:48,077 When you're happy then you're content, you don't go anywhere. 272 00:19:48,077 --> 00:19:52,099 You're just happy to be there, you're just happy in this moment. 273 00:19:52,099 --> 00:19:56,096 Why some people run away from this moment? Because they're not happy. 274 00:19:56,096 --> 00:20:01,041 Usually people are restless because they're unhappy. 275 00:20:01,041 --> 00:20:05,082 When someone is unhappy they're restless, the mind always wonder off. 276 00:20:05,082 --> 00:20:09,069 So that's why it's important, the happiness. If you want to cultivate 277 00:20:09,069 --> 00:20:14,025 a peaceful mind to develop the wisdom, happiness 278 00:20:14,025 --> 00:20:18,032 actually is the pre-requisite. 279 00:20:18,032 --> 00:20:23,029 This Buddhist path is actually a happy path. 280 00:20:23,029 --> 00:20:26,037 You need to have the happiness first, to come first, 281 00:20:26,037 --> 00:20:33,013 then only you'll be able to focus. Only through the still mind 282 00:20:33,013 --> 00:20:38,083 where the insight arises from when the five 283 00:20:38,083 --> 00:20:42,096 hindrances abandoned - then you have clarity of mind 284 00:20:42,096 --> 00:20:45,039 then you can see things as they really are. 285 00:20:45,039 --> 00:20:47,055 You see one thing leading to another. 286 00:20:47,055 --> 00:20:53,036 And it happens by itself. It's not through willpower, 287 00:20:53,036 --> 00:21:00,048 it's not through trying to control. You can't make it happen, it happens by itself. 288 00:21:00,048 --> 00:21:04,097 So the morality is the foundation for a peaceful mind. 289 00:21:04,097 --> 00:21:08,040 A peaceful mind is the foundation for development 290 00:21:08,040 --> 00:21:12,098 of this wisdom. So the whole training the whole path 291 00:21:12,098 --> 00:21:17,019 is referred to the Noble Eightfold Path, 292 00:21:17,019 --> 00:21:22,041 that is the sila-sammadhi-panya, this whole path of practice 293 00:21:22,041 --> 00:21:26,036 So if you have no confidence 294 00:21:26,036 --> 00:21:31,061 have no faith in this training, the Noble Eightfold Path, 295 00:21:31,061 --> 00:21:35,012 you will not strive, isn't it, you will not persevere 296 00:21:35,012 --> 00:21:39,091 You will not arouse energy to do the practice, you won't. 297 00:21:39,091 --> 00:21:45,017 That's why it says this is the fourth wilderness in the heart. 298 00:21:45,017 --> 00:21:50,041 So if we have this wilderness in the heart, that is 299 00:21:50,041 --> 00:21:53,059 a barrier, it stops us from going further to have 300 00:21:53,059 --> 00:21:55,086 growth in the Dhamma. 301 00:21:55,086 --> 00:22:00,007 So again the Buddha goes down to the fifth wilderness in the heart. 302 00:22:00,007 --> 00:22:04,027 "Again a bhikkku is angry and displeased with 303 00:22:04,027 --> 00:22:08,071 his companions in the holy life life, resentful, 304 00:22:08,071 --> 00:22:14,028 callous towards them, and thus his mind does not 305 00:22:14,028 --> 00:22:20,083 incline to ardour, devotion, perseverance and striving. 306 00:22:20,083 --> 00:22:24,044 As his mind does not incline to ardour, devotion 307 00:22:24,044 --> 00:22:27,064 perseverance and striving, that is the fifth 308 00:22:27,064 --> 00:22:31,031 wilderness in the heart that he has not abandoned." 309 00:22:31,031 --> 00:22:38,017 So if someone constantly has lots of ill-will, anger 310 00:22:38,017 --> 00:22:40,075 towards the companion in the holy life, it's just like 311 00:22:40,075 --> 00:22:46,090 for example if in the family you have lots of anger 312 00:22:46,090 --> 00:22:52,037 towards you partner, you know, or maybe in your place 313 00:22:52,037 --> 00:22:58,085 with your colleagues, constantly you have lots of ill-will, 314 00:22:58,085 --> 00:23:03,019 you will not arouse that inspiration because your 315 00:23:03,019 --> 00:23:06,009 mind is disturbed and you're obsessed with that. 316 00:23:06,009 --> 00:23:09,063 Each time you come back because normally when we 317 00:23:09,063 --> 00:23:15,077 have lots of anger, very easily you get depressed. 318 00:23:15,077 --> 00:23:18,031 So when you depressed, the energy is really low. 319 00:23:18,031 --> 00:23:21,075 Just imagine constantly your mind is obsessed with that, 320 00:23:21,075 --> 00:23:24,050 you think you will have energy to practice? 321 00:23:24,050 --> 00:23:28,010 To arouse energy? No, you can't because the mind 322 00:23:28,010 --> 00:23:31,097 constantly you go back, thinking about, at home 323 00:23:31,097 --> 00:23:33,082 this person said that, that person said that, 324 00:23:33,082 --> 00:23:38,099 and that is really a stumbling block. 325 00:23:38,099 --> 00:23:45,026 It really stops us from going further because we always 326 00:23:45,026 --> 00:23:52,022 think that the problem is outside, but actually it's not. 327 00:23:52,022 --> 00:23:58,011 The anger arises within our own mind, sometimes we think the 328 00:23:58,011 --> 00:24:05,008 person made me angry, the person is the one who, 329 00:24:05,008 --> 00:24:08,053 they are the one, they make me angry because of them 330 00:24:08,053 --> 00:24:11,054 my suffering comes from the other person. 331 00:24:11,054 --> 00:24:14,010 Yesterday I mentioned about one of the ladies 332 00:24:14,010 --> 00:24:17,056 just recently she told me that when she was really 333 00:24:17,056 --> 00:24:22,820 stressed out she planned 334 00:24:22,820 --> 00:24:25,832 she said she really had the planning to kill her boss. 335 00:24:25,832 --> 00:24:28,323 She do all the planning because 336 00:24:28,323 --> 00:24:31,014 at that moment she thinks that her suffering comes from the boss. 337 00:24:31,014 --> 00:24:37,068 The boss gives her too much work, and she worked till midnight 338 00:24:37,068 --> 00:24:43,003 and the next morning she still takes work back home to work 339 00:24:43,003 --> 00:24:46,069 till 3am. And she go back to work again and to 340 00:24:46,069 --> 00:24:49,053 a point that she's completely stressed out. 341 00:24:49,053 --> 00:24:55,006 She said she became depressed, lots of anger, she depressed. 342 00:24:55,006 --> 00:24:59,082 She planned to kill [laugh] her. And then she 343 00:24:59,082 --> 00:25:03,068 planned after killing her boss she would jump down 344 00:25:03,068 --> 00:25:06,071 from the.. because she was working in Singapore 345 00:25:06,071 --> 00:25:09,072 which has lots of high-rise buildings, so she 346 00:25:09,072 --> 00:25:14,069 planned she'd jump down from the building, she said, 347 00:25:14,069 --> 00:25:17,017 this is what she planned. And when she told her 348 00:25:17,017 --> 00:25:19,056 sister, her sister said, "you're crazy", 349 00:25:19,056 --> 00:25:23,072 you just change your job [laughs], why do you want to kill your boss? 350 00:25:23,072 --> 00:25:30,019 But at that moment you don't.. we get stuck you know 351 00:25:30,019 --> 00:25:33,055 because our mind, once our mind thinks that object 352 00:25:33,055 --> 00:25:35,722 is a problem, so we get sucked in. 353 00:25:35,722 --> 00:25:38,092 All we think is how bad is that person is. 354 00:25:38,092 --> 00:25:43,023 Again and again, we get lost. Sometimes it's just amazing 355 00:25:43,023 --> 00:25:46,076 some people commit suicide because of small thing, 356 00:25:46,076 --> 00:25:49,060 because you focus on that, it manifest, and then you 357 00:25:49,060 --> 00:25:53,043 become unbearable, you think that is your problem. 358 00:25:53,043 --> 00:25:57,034 So your mind is there, because of anger you will not be 359 00:25:57,034 --> 00:26:01,091 able to live harmoniously with your companion in the 360 00:26:01,091 --> 00:26:04,056 holy life or your partner, because you have lots 361 00:26:04,056 --> 00:26:08,051 of anger, you're not at ease and at peace 362 00:26:08,051 --> 00:26:12,008 and that is really draining, you have no energy, you 363 00:26:12,008 --> 00:26:15,015 cannot strive, you have no energy to practice because 364 00:26:15,015 --> 00:26:18,062 it's really draining, especially with this unwholesome 365 00:26:18,062 --> 00:26:23,027 state of mind. Your mind go in there. 366 00:26:23,027 --> 00:26:27,015 That's why, if you can see the problem comes 367 00:26:27,015 --> 00:26:33,010 from ourself then we can ask ourself, do I have 368 00:26:33,010 --> 00:26:36,090 thoughts of loving kindness towards that person? 369 00:26:36,090 --> 00:26:40,054 So if we can't, at least we can wish ourself, 370 00:26:40,054 --> 00:26:43,096 that at least I have no ill-will towards that person, 371 00:26:43,096 --> 00:26:47,048 that at least we take away, have a break from 372 00:26:47,048 --> 00:26:52,031 going on and on. Because once we go in we're sucked in. 373 00:26:52,031 --> 00:26:57,014 And then we just get lost. So when you have that you can't 374 00:26:57,014 --> 00:27:00,076 arouse the energy at all, no energy, so that's why 375 00:27:00,076 --> 00:27:09,003 sometimes, it goes on and on, and it disturbs the mind. 376 00:27:09,003 --> 00:27:11,085 So that is the anger. 377 00:27:11,085 --> 00:27:14,056 So actually in the other suttas the Buddha did 378 00:27:14,056 --> 00:27:19,024 mention how to deal with this unwholesome state of mind. 379 00:27:19,024 --> 00:27:23,056 Especially the anger. 380 00:27:23,056 --> 00:27:38,052 Which sutta.. Actually the Buddha did mention... 381 00:27:38,052 --> 00:27:41,035 In one of the suttas the Buddha did mention that there 382 00:27:41,035 --> 00:27:46,026 is five steps to stop the mind. I think that is the 383 00:27:46,026 --> 00:27:54,037 Vitakkasanthana Sutta - The Removal of Distracting Thoughts. 384 00:27:54,037 --> 00:27:58,001 The Buddha did mention how when we have these 385 00:27:58,001 --> 00:28:03,064 unwholesome thoughts, for example you have this 386 00:28:03,064 --> 00:28:08,035 anger, ill-will, towards someone. So you feel like 387 00:28:08,035 --> 00:28:10,069 "I'm going to strangle him!" 388 00:28:10,069 --> 00:28:16,035 It's really angry. So the Buddha said then you have to 389 00:28:16,035 --> 00:28:22,059 replace with a thought of loving kidness. 390 00:28:22,059 --> 00:28:27,068 So after doing that, the Buddha said that's the first step 391 00:28:27,068 --> 00:28:30,053 and if that doesn't work and you still want to 392 00:28:30,053 --> 00:28:34,082 strangle that person then you come to the second step. 393 00:28:34,082 --> 00:28:38,009 Then you reflect on the danger of that. 394 00:28:38,009 --> 00:28:47,041 You know, the danger if you react and go on and on 395 00:28:47,041 --> 00:28:52,004 then you do something that will hurt yourself and others. 396 00:28:52,004 --> 00:28:54,046 So you reflect on the danger of that. 397 00:28:54,046 --> 00:28:57,097 Then after doing that, you still very angry, you 398 00:28:57,097 --> 00:29:01,053 still want to strangle that person, so the Buddha said 399 00:29:01,053 --> 00:29:08,694 you go to the third step, that is you try to remove yourself 400 00:29:08,694 --> 00:29:14,019 Not to pay attention on that. If you can physically 401 00:29:14,019 --> 00:29:18,045 remove yourself then it's good. That is the best way. 402 00:29:18,045 --> 00:29:23,095 But if you can't then you try to not pay attention to that. 403 00:29:23,095 --> 00:29:27,039 Maybe pay attention to other things. 404 00:29:27,039 --> 00:29:32,013 Or not to focus on that. So Buddha said that is the 405 00:29:32,013 --> 00:29:35,037 third step. So after doing that, you still want to strangle 406 00:29:35,037 --> 00:29:39,001 that person so you have to come to the fourth step really. 407 00:29:39,001 --> 00:29:43,066 The fourth one is when you pacify the thought, 408 00:29:43,066 --> 00:29:48,085 that is you use something like, you keep telling yourself 409 00:29:48,085 --> 00:29:54,015 "calm down, calm down" because when you put your 410 00:29:54,015 --> 00:29:57,032 attention to the noting, to the words, 411 00:29:57,032 --> 00:29:59,096 like "calm calm calm", then your attention 412 00:29:59,096 --> 00:30:03,003 is not on the person, isn't it? 413 00:30:03,003 --> 00:30:06,010 Then on the words like "calm calm calm " 414 00:30:06,010 --> 00:30:10,015 Or "make peace, make peace, make peace" 415 00:30:10,015 --> 00:30:14,031 So then it's a break, then you will not go further. 416 00:30:14,031 --> 00:30:20,088 Then after that, after the fourth step, you still want to strange the person! 417 00:30:20,088 --> 00:30:24,068 So there is no more. The fifth one is the last step the Buddha said. 418 00:30:24,068 --> 00:30:27,074 So you really have to clench your teeth. 419 00:30:27,074 --> 00:30:29,057 You have to suppress yourself to not do that. 420 00:30:29,057 --> 00:30:34,028 Because you're going to strangle someone! 421 00:30:34,028 --> 00:30:39,022 This one you do it with awareness, it's not that you're 422 00:30:39,022 --> 00:30:42,055 not knowing, you're knowing that if you go 423 00:30:42,055 --> 00:30:45,066 further then you will do something that causes lots 424 00:30:45,066 --> 00:30:48,059 of harm to yourself and to others. 425 00:30:48,059 --> 00:30:51,005 Because you're going to harm someone, then you have 426 00:30:51,005 --> 00:30:57,028 to suppress. But of course after doing the fourth step 427 00:30:57,028 --> 00:31:00,084 that is the last one. But if you always do that 428 00:31:00,084 --> 00:31:06,016 when anger come up, you just suppress, then it's no good. 429 00:31:06,016 --> 00:31:11,043 Then you become mental habitual pattern that you're suppressing all the time. 430 00:31:11,043 --> 00:31:15,073 When you suppress all the time, this will explode. 431 00:31:15,073 --> 00:31:20,034 Usually if you follow instruction by the time you 432 00:31:20,034 --> 00:31:25,044 go to fourth step your anger will subside quite a bit 433 00:31:25,044 --> 00:31:28,054 after you try the first step not working, you try the second 434 00:31:28,054 --> 00:31:33,088 the third, the fourth. Come to the fourth pretty much your 435 00:31:33,088 --> 00:31:42,059 anger will subside quite a bit. So in the other suttas 436 00:31:42,059 --> 00:31:45,036 the Buddha did mention.. but I just gave you the gist 437 00:31:45,036 --> 00:31:48,080 of that. You can read the suttas about that. 438 00:31:48,080 --> 00:31:52,060 That's why it's important if you have lots of anger 439 00:31:52,060 --> 00:31:56,081 that really stop as from striving, to arouse 440 00:31:56,081 --> 00:32:01,014 the energy because it's draining, you have no energy. 441 00:32:01,014 --> 00:32:04,025 So that is the fifth wilderness in the heart the Buddha 442 00:32:04,025 --> 00:32:10,049 said that stops us from having growth in the Dhamma to fulfillment. 443 00:32:10,049 --> 00:32:14,019 Then the Buddha said: 444 00:32:14,019 --> 00:32:17,091 "These are five wildernesses in the heart 445 00:32:17,091 --> 00:32:19,080 that he has not abandoned." 446 00:32:19,080 --> 00:32:22,003 Now the Buddha went on to say, 447 00:32:22,003 --> 00:32:25,054 "What bhikkhus, are the five shackles in the heart 448 00:32:25,054 --> 00:32:30,001 that he has not severed? Here a bhikkhu is 449 00:32:30,001 --> 00:32:35,055 not free from lust, desire, affection, thirst, 450 00:32:35,055 --> 00:32:39,020 fever, craving for sensual pleasures, and thus 451 00:32:39,020 --> 00:32:41,064 his mind does not incline to ardour, 452 00:32:41,064 --> 00:32:45,019 devotion, perseverance and striving. 453 00:32:45,019 --> 00:32:49,080 As his mind does not incline to ardour, devotion, 454 00:32:49,080 --> 00:32:52,087 perseverance and striving, that is the 455 00:32:52,097 --> 00:32:58,043 first shackle in the heart that he has not severed." 456 00:32:58,043 --> 00:33:09,075 So that is we're craving the sensory pleasure, that is the senses, we're attached to that. 457 00:33:09,075 --> 00:33:16,042 So then the shackles mean that we're bound by that 458 00:33:16,042 --> 00:33:21,029 so we cannot escape. That is the one that tie us down, 459 00:33:21,029 --> 00:33:23,029 the sensory pleasure. 460 00:33:23,029 --> 00:33:30,060 So for example, if our mind is constantly thinking about getting 461 00:33:30,060 --> 00:33:36,094 good food, you know, all your energy is going to there 462 00:33:36,094 --> 00:33:39,091 actually this energy is going out. 463 00:33:39,091 --> 00:33:45,061 This kind of energy, of course, the Buddha never 464 00:33:45,061 --> 00:33:50,002 denied happiness from the senses. We do have happiness. 465 00:33:50,002 --> 00:33:52,025 But that kind of happiness is not the wholesome 466 00:33:52,025 --> 00:33:55,012 happiness. This is unwholesome happiness. 467 00:33:55,012 --> 00:33:58,049 This kind of happiness leads us to more suffering. 468 00:33:58,049 --> 00:34:00,056 It won't lead us to peace. 469 00:34:00,056 --> 00:34:04,032 Only the happiness within. The Buddha always encourage us 470 00:34:04,032 --> 00:34:07,001 to persue the happiness within ourself. 471 00:34:07,001 --> 00:34:13,024 Only that happiness within ourself, it leads to peace and calm. 472 00:34:13,024 --> 00:34:16,092 Because this kind of happiness is going out, 473 00:34:16,092 --> 00:34:19,070 it won't lead us to peace, to calm. 474 00:34:19,070 --> 00:34:24,085 For example, you listen to a Dhamma and you're inspired 475 00:34:24,085 --> 00:34:32,054 you have lots of joy after listening to the teaching. 476 00:34:32,054 --> 00:34:37,083 Because this does not rely on the senses, this is within ourself 477 00:34:37,083 --> 00:34:43,067 so it's not dependent on the senses but is independent, 478 00:34:43,067 --> 00:34:48,001 so within yourself. So normally with the inspiration, 479 00:34:48,001 --> 00:34:52,007 with the joy, that leads you to, you have the energy. 480 00:34:52,007 --> 00:34:57,039 Joy is one of the factors of enlightenment, that 481 00:34:57,039 --> 00:35:02,029 leads you to peace and happiness, and 482 00:35:02,029 --> 00:35:05,093 then development of the wisdom. 483 00:35:05,093 --> 00:35:12,074 Once again if we persue that kind of happiness 484 00:35:12,074 --> 00:35:16,057 from the senses then we will be bound by that 485 00:35:16,057 --> 00:35:19,048 then we will not have growth in the Dharmma. 486 00:35:19,048 --> 00:35:25,024 We won't have fulfillment, we will not have progress in our practice. 487 00:35:25,024 --> 00:35:29,041 So this is the first shackle that the Buddha mentions. 488 00:35:29,041 --> 00:35:33,073 "Then again, a bhikkhu is not free from lust, desire, 489 00:35:33,073 --> 00:35:39,015 affection, thirst, fever and craving for the body, 490 00:35:39,015 --> 00:35:41,017 ...as his mind does not inline to ardour, 491 00:35:41,017 --> 00:35:46,033 devotion, perseverance and striving, that is the 492 00:35:46,033 --> 00:35:49,091 second shackle in the heart that he has not severed." 493 00:35:49,091 --> 00:35:54,005 That is, we're attached to the body. 494 00:35:54,005 --> 00:36:02,125 So we're attached to this body, we think that, you know, we have this.. 495 00:36:02,125 --> 00:36:07,055 For example, myself, when I was young, 496 00:36:07,055 --> 00:36:09,011 when I was in my twenties, I was very attached to my 497 00:36:09,011 --> 00:36:13,099 appearance, you know.. I like to go to beaty salon, 498 00:36:13,099 --> 00:36:20,040 I spent hours there. I even take to my eyebrow [laughs]. 499 00:36:20,040 --> 00:36:24,003 So I was thinking, I don't have to do it every day, 500 00:36:24,003 --> 00:36:26,028 you save the problem [laughing]. 501 00:36:26,028 --> 00:36:29,054 This is the attachment to the body and then use lots of energy 502 00:36:29,054 --> 00:36:33,060 by thinking, spending lots of time doing that. 503 00:36:33,060 --> 00:36:39,085 So if you spend time there you will not arouse that energy 504 00:36:39,085 --> 00:36:43,636 to strive, to practice, isn't it? 505 00:36:43,636 --> 00:36:47,520 You will not persevere. You don't have the inspiration, you know? 506 00:36:47,520 --> 00:36:51,066 It's just the craving, because we're attached to this body so much 507 00:36:51,066 --> 00:36:54,078 attached to our appearence, we want people to praise us, 508 00:36:54,078 --> 00:36:59,035 "oh you look nice", we're attached to that because 509 00:36:59,035 --> 00:37:02,078 it gives us a sense of self, who we are. 510 00:37:02,078 --> 00:37:07,144 So we're attached to our self, to our own body the Buddha said. 511 00:37:07,144 --> 00:37:09,351 Then this is also we're bound by that 512 00:37:09,351 --> 00:37:17,050 If we have that, if we haven't severed this one, the attachment 513 00:37:17,050 --> 00:37:20,050 to the body, then we're bound by that 514 00:37:20,050 --> 00:37:24,023 then we will not have growth in the Dhamma, we will not have progress 515 00:37:24,023 --> 00:37:31,014 in the Dhamma. Then the Buddha continued: 516 00:37:31,014 --> 00:37:40,078 "A bhikkhu is not free from lust, desire, affection, thirst, fever and craving for form.. 517 00:37:40,078 --> 00:37:49,083 As his mind does not incline to ardour, perseverance, 518 00:37:49,083 --> 00:37:54,114 devotion and striving, that is the third shackle in the heart 519 00:37:54,114 --> 00:37:56,097 that he has not severed." 520 00:37:56,097 --> 00:38:03,094 This is more attachment to the form, form is actually referred to 521 00:38:03,094 --> 00:38:10,082 attachment to other people or the things that we want 522 00:38:10,082 --> 00:38:17,036 like we're craving for a new car, we craving for material things, 523 00:38:17,036 --> 00:38:22,000 so we strive to get that, so that is not the right striving 524 00:38:22,000 --> 00:38:24,034 this is the wrong effort. 525 00:38:24,034 --> 00:38:28,021 Sometimes we strive very hard to get what we want, we strive 526 00:38:28,021 --> 00:38:34,035 to get the material things, we strive to have all those enjoyments, 527 00:38:34,035 --> 00:38:36,009 indulging the sensory pleasure. 528 00:38:36,009 --> 00:38:41,006 So this type of striving, not to strive to get things. 529 00:38:41,006 --> 00:38:44,025 Actually the striving is to stop. 530 00:38:44,025 --> 00:38:47,013 So it's very difficult to stop isn't it? 531 00:38:47,013 --> 00:38:50,070 So we strive to stop, and not strive to get things. 532 00:38:50,070 --> 00:38:57,044 So we crave for things, material things, that is the third 533 00:38:57,044 --> 00:39:00,044 shackle that the Buddha mentioned in the heart. 534 00:39:00,044 --> 00:39:06,042 Then, "...that he has not severed", so this is the third shackle. 535 00:39:06,042 --> 00:39:10,042 Then "Again, a bhikkhu eats as much as he likes until his belly 536 00:39:10,042 --> 00:39:18,038 is full and indulges in the pleasures of sleeping, lolling and drowsing 537 00:39:18,038 --> 00:39:24,076 and his mind does not incline to ardour, perseverance, devotion 538 00:39:24,076 --> 00:39:28,029 and striving, that is the fourth shackle in the heart 539 00:39:28,029 --> 00:39:30,026 that he has not severed." 540 00:39:30,026 --> 00:39:39,061 Sometimes people like the pleasure of drowsiness, 541 00:39:39,061 --> 00:39:42,036 you're just drowsy, you know, because, 542 00:39:42,036 --> 00:39:48,047 this is one of the way that some people use, as a way because 543 00:39:48,047 --> 00:39:56,092 it's unskillful, to face the pain in their life or the emotion, 544 00:39:56,092 --> 00:40:00,003 the negative emotion, so they try to run away 545 00:40:00,003 --> 00:40:03,060 by using, sometimes people, some people when they're 546 00:40:03,060 --> 00:40:05,030 depressed they sleep a lot. 547 00:40:05,030 --> 00:40:09,070 And this is one of the ways to escape, running away from 548 00:40:09,070 --> 00:40:15,067 dealing, looking at our pain, our problem. 549 00:40:15,067 --> 00:40:19,055 I remember when I was in Thailand so the place where we stayed, 550 00:40:19,055 --> 00:40:28,029 is the women's section, the kutis there [???] 551 00:40:28,029 --> 00:40:30,012 and one of the ladies there, she told me 552 00:40:30,012 --> 00:40:35,016 how she have lots of fear, she was really terrified. 553 00:40:35,016 --> 00:40:40,013 Initially she was quite okay, until one day because we had someone pass away 554 00:40:40,013 --> 00:40:45,053 they cremate in the monastery and for Thai custom they 555 00:40:45,053 --> 00:40:51,044 have the ceremony of washing the hands before they cremate 556 00:40:51,044 --> 00:40:58,065 so she looked at the dead body, the face, [???], and then next day 557 00:40:58,065 --> 00:41:01,828 with the cremation, and after a few days the family came and 558 00:41:01,828 --> 00:41:05,092 collected the ashes and put into the wall. 559 00:41:05,092 --> 00:41:08,073 And actually the wall is just a wall of the area where we stay 560 00:41:08,073 --> 00:41:12,046 and her kuti was quite close to the wall. 561 00:41:12,046 --> 00:41:17,020 After that she couldn't sleep. She was really terrified. Lots of fear. 562 00:41:17,020 --> 00:41:22,087 And so one of the way she helped herself deal with her 563 00:41:22,087 --> 00:41:25,067 fear, you know what she did? 564 00:41:25,067 --> 00:41:28,044 She shut herself off. 565 00:41:28,044 --> 00:41:31,061 She went to bed at 7, she wake up at 7. 566 00:41:31,061 --> 00:41:38,059 Her mind totally shut off. She said because she can't deal with that. 567 00:41:38,059 --> 00:41:43,050 This is how we sometimes like to sleep, you know, so we don't have 568 00:41:43,050 --> 00:41:46,096 to look at the pain. That's why sometimes we take 569 00:41:46,096 --> 00:41:52,000 alcohol or drugs because it's too painful, they can't deal with that. 570 00:41:52,000 --> 00:41:58,061 So it's unskillful, so they use it as a way to run away from the 571 00:41:58,061 --> 00:42:03,061 pain, the problem they have to face. Because it's painful. 572 00:42:03,061 --> 00:42:09,069 It's not easy. They use this as a way to escape. 573 00:42:09,069 --> 00:42:14,092 That's why it's enjoy sleeping, enjoy with the drowsiness, 574 00:42:14,092 --> 00:42:20,683 because when you're drowsy you're not awake so you will not think of your problem anymore. 575 00:42:20,683 --> 00:42:23,097 So this is one of the way. 576 00:42:23,097 --> 00:42:27,034 So if you always do that, we're bound by that, 577 00:42:27,034 --> 00:42:29,011 we will not have growth in the Dhamma, 578 00:42:29,011 --> 00:42:32,081 we will not progress in our practice. 579 00:42:32,081 --> 00:42:43,035 So the Buddha says, "this is the fourth shackle in the heart 580 00:42:43,035 --> 00:42:45,002 that he has not severed. 581 00:42:45,002 --> 00:42:49,039 Again, a bhikkhu leads the holy life aspiring to 582 00:42:49,039 --> 00:42:57,007 some order of gods thus: "by this virtue or observance or asceticism 583 00:42:57,007 --> 00:43:03,087 or holy life I shall become a great god or some lesser god." 584 00:43:03,087 --> 00:43:08,044 and thus his mind does not incline to ardour, devotion, 585 00:43:08,044 --> 00:43:13,035 perseverance and striving. As his mind does not incline to 586 00:43:13,035 --> 00:43:18,042 ardour, devotion, perseverance and striving, this is the 587 00:43:18,042 --> 00:43:23,003 fifth shackle in the heart that he has not severed. 588 00:43:23,003 --> 00:43:27,017 These are the five shackles in the heart that he has not severed", the Buddha says. 589 00:43:27,017 --> 00:43:35,000 So the fifth one is sometimes people pray to the god and they thought 590 00:43:35,000 --> 00:43:41,014 they do all this practice, and they want to be born into the heavenly realm, 591 00:43:41,014 --> 00:43:48,015 they don't want to be, they have no interest. So you still want 592 00:43:48,015 --> 00:43:56,056 to exist, they're still craving to exist, in a heavenly realm. 593 00:43:56,056 --> 00:43:59,073 So if you have that, then you're still bound by that. 594 00:43:59,073 --> 00:44:05,090 One of my friends, many years ago, my Dhamma friend, she said to me that 595 00:44:05,090 --> 00:44:09,014 she doesn't want to attain nibbana, that she wanted to be a god. [laughs] 596 00:44:09,014 --> 00:44:12,492 She want to be born in a heavenly realm, she said. 597 00:44:12,492 --> 00:44:15,520 Her main purpose of offering lots of danas, 598 00:44:15,520 --> 00:44:20,068 doing all the Dhamma work, for her, her intention is to be born in heaven. 599 00:44:20,068 --> 00:44:24,012 She told me, she say, I'm interested in, I only want to be 600 00:44:24,012 --> 00:44:31,019 reborn in heaven so for her this is her intention, so she's bound by that. 601 00:44:31,019 --> 00:44:39,048 She still want to come back. She still wants to exist. 602 00:44:39,048 --> 00:44:44,022 When we want to be then we come back again and again. 603 00:44:44,022 --> 00:44:49,081 So we're bound by that. So no escape. Then we will not have any 604 00:44:49,081 --> 00:44:57,052 progress in the practice, or it's impossible that we have fulfillment in the 605 00:44:57,052 --> 00:45:00,054 Dhamma and the discipline. 606 00:45:00,054 --> 00:45:04,076 So "these are the five shackles in the heart that he has not severed." 607 00:45:04,076 --> 00:45:10,066 So "bhikhus, let any bhikkhu...", so basically this explain all the sutta and now 608 00:45:10,066 --> 00:45:13,080 this is the repeat, so I'll read the repeat 609 00:45:13,080 --> 00:45:18,042 "bhkikkus that any bhikkhu who has abandoned the five wildernesses in the heart 610 00:45:18,042 --> 00:45:23,009 and severed five shackles in the heart should come 611 00:45:23,009 --> 00:45:28,042 to growth, increase and fulfillment in this Dhamma and Discipline 612 00:45:28,042 --> 00:45:32,070 that is possible. What bhikkhus are the five wildernessses in the heart 613 00:45:32,070 --> 00:45:40,795 that he has abandoned? Here a bhikkhu is not doubtful, uncertain, undecided 614 00:45:40,795 --> 00:45:45,060 or unconfident about the teacher and thus his mind incline to ardour, devotion, 615 00:45:45,060 --> 00:45:50,021 perseverance and striving. As his mind inclines to ardour, devotion, 616 00:45:50,021 --> 00:45:53,091 perseverance and striving, the first wilderness in 617 00:45:53,091 --> 00:45:57,051 the heart has been abandoned by him. 618 00:45:57,051 --> 00:46:06,008 And then again, a bhikkhu is not doubtful, uncertain, undecided or unconfident about the Dhamma... 619 00:46:06,008 --> 00:46:12,058 As his mind inclines to ardour, perseverance, striving, devotion, 620 00:46:12,058 --> 00:46:16,012 the second wilderness in the heart has been abandoned by him. 621 00:46:16,012 --> 00:46:22,063 Again, a bhikkhu is not doubtful, uncertain, undecided or unconfident about the Sangha. 622 00:46:22,063 --> 00:46:27,019 As his mind inclines to ardour, devotion, 623 00:46:27,019 --> 00:46:31,070 perseverance, striving, the third wilderness in the heart has been 624 00:46:31,070 --> 00:46:36,323 abandoned by him. Again, a bikkhu is not doubtful, uncertain, 625 00:46:36,323 --> 00:46:40,042 undecided, or unconfident about the training, and his mind inclines 626 00:46:40,042 --> 00:46:45,044 to ardour, perseverance, devotion, striving, this fourth wilderness 627 00:46:45,044 --> 00:46:48,045 in the heart has been abadoned by him. 628 00:46:48,045 --> 00:46:53,068 Again, a bhikkhu is not angry and displeased with his companions in the holy life, 629 00:46:53,068 --> 00:47:02,096 nor resentful and callous towards then, and thus his mind inclines to ardour, devotion, 630 00:47:02,096 --> 00:47:06,090 perseverance and striving. As his mind inclines to ardour, devotion, 631 00:47:06,090 --> 00:47:11,051 perseverance and striving this fifth wilderness in the heart 632 00:47:11,051 --> 00:47:14,035 has been abandoned by him. 633 00:47:14,035 --> 00:47:21,022 So these are the five wilderness in the heart that he has abandoned. 634 00:47:21,022 --> 00:47:27,043 So, what bhikkhus are the five shackles in the heart that he has severed? 635 00:47:27,043 --> 00:47:32,033 Here a bhikkhu is free from lust, desire, affection, thirst, fever and 636 00:47:32,033 --> 00:47:37,423 craving for sensual pleasure and thus his mind inclines to ardour, devotion, 637 00:47:37,423 --> 00:47:41,077 perseverance and striving. As his mind inclines to ardour, devotion, 638 00:47:41,077 --> 00:47:45,011 perseverance and striving, this first shackle 639 00:47:45,011 --> 00:47:48,098 in the heart has been severed by him. 640 00:47:48,098 --> 00:47:54,082 Again, a bhikkhu is free from lust, desire, affection, thirst, fever and craving for the body. 641 00:47:54,082 --> 00:47:59,046 As his mind inclines to ardour, devotion, perseverance, striving, 642 00:47:59,046 --> 00:48:05,050 this second shackle in the heart has been severed by him. 643 00:48:05,050 --> 00:48:10,061 Again, a bhikkhu is free from lust, desires, affection, thirst, fever 644 00:48:10,061 --> 00:48:17,071 and craving for form... As his mind inclines to ardour, perseverance, devotions, 645 00:48:17,071 --> 00:48:25,038 striving, this third shackle in the heart has been severed by him. 646 00:48:25,038 --> 00:48:29,079 Again, a bhikkhu does not eat as much as he likes until his belly is full and 647 00:48:29,079 --> 00:48:36,043 does not indulge in the pleasure of sleeping, lolling and drowsing 648 00:48:36,043 --> 00:48:40,080 as his mind inclines to ardour, perseverance, devotion, striving 649 00:48:40,080 --> 00:48:45,057 this fourth shackle in the heart has been severed by him. 650 00:48:45,057 --> 00:48:48,011 Again, a bhikkhu does not live the holy life 651 00:48:48,011 --> 00:48:58,100 aspiring to some order of gods thus, "by this virtue or observance or asceticm 652 00:48:58,100 --> 00:49:03,026 or holy life I shall become great god, or some lesser god, 653 00:49:03,026 --> 00:49:08,069 and thus his mind inclines to ardour, devotion, perseverance and striving. 654 00:49:08,069 --> 00:49:12,043 As his mind inclines to ardour, devotion, perseverance and striving, 655 00:49:12,043 --> 00:49:18,004 this fifth shackle in the heart has been severed by him. 656 00:49:18,004 --> 00:49:22,071 These are the five shackles in the heart that he has severed. 657 00:49:22,071 --> 00:49:26,096 So bhikkhus, that any bhikkhu who has abandoned these five wildernesses in 658 00:49:26,096 --> 00:49:34,009 the heart and severed these five shackles in the heart should come to growth, increase 659 00:49:34,009 --> 00:49:38,076 and fulfilment in this Dhamma and Disciple - that is possible. 660 00:49:38,076 --> 00:49:41,036 So he develops the basis of spiritual power 661 00:49:41,036 --> 00:49:46,060 consisting of concentration due to zeal and determined striving. 662 00:49:46,060 --> 00:49:50,084 He develops the basis of spiritual power consisting of 663 00:49:50,084 --> 00:49:53,091 concentration due to energy and determined striving. 664 00:49:53,091 --> 00:49:58,015 He develops the basis of spiritual power consisting in 665 00:49:58,015 --> 00:50:03,086 concentration due to purity of mind and determined striving. 666 00:50:03,086 --> 00:50:07,093 He develops the basis of spiritual power consisting of concentration 667 00:50:07,093 --> 00:50:12,067 due to investigation and determined striving. 668 00:50:12,067 --> 00:50:15,064 And enthusiasm is the fifth" 669 00:50:15,064 --> 00:50:19,052 So that is the Buddha saying about the iddhipada, that is the 670 00:50:19,052 --> 00:50:26,065 four roots to success, the four roots to power. 671 00:50:26,065 --> 00:50:34,029 This is the the Nyanatiloka explanation of this iddhipada, 672 00:50:34,029 --> 00:50:40,033 iddhi means power, a magical power, and sometimes they translate 673 00:50:40,033 --> 00:50:46,077 as this heroic power, because for example, 674 00:50:46,077 --> 00:50:50,086 we're inspired and we arouse that energy. 675 00:50:50,086 --> 00:50:56,063 The iddhipada roots to power consist of four qualities, 676 00:50:56,063 --> 00:51:02,067 these four qualities indicate the root to power connected with 677 00:51:02,067 --> 00:51:08,099 form by way of preparations, the root to the power constituting 678 00:51:08,099 --> 00:51:13,063 the fruits of the path, namely concentration of intention. 679 00:51:13,063 --> 00:51:16,057 Then you have this intention, accompanied by effort of view. 680 00:51:16,057 --> 00:51:20,026 That's why sometimes when we start we have to have a little 681 00:51:20,026 --> 00:51:25,004 bit of view, good view, accompanied by the effort of view. 682 00:51:25,004 --> 00:51:31,028 We have this determination, so we have this 683 00:51:31,028 --> 00:51:42,010 view to do the practice. That is what it means by "chanda-sammadhi", 684 00:51:42,010 --> 00:51:51,000 Like for us for example, for the bhikkhu and bhikkhunis if we're not 685 00:51:51,000 --> 00:51:54,077 not be able to attend the, for example, we have sangha-kamma, 686 00:51:54,077 --> 00:51:59,001 we will send our consent - please my consent of 687 00:51:59,001 --> 00:52:02,061 whatever you discuss, or I give my chanda. 688 00:52:02,061 --> 00:52:11,072 They also translate as concentration of intention accompanied by effort of view. 689 00:52:11,072 --> 00:52:16,026 So concentrations of energy, the virya-sammadhi, so the sammadhi based 690 00:52:16,026 --> 00:52:24,012 on this energy that is a kind of heroic energy. 691 00:52:24,012 --> 00:52:29,065 So the concentrations based on the chita-sammadhi, that is 692 00:52:29,065 --> 00:52:31,090 the concentrations of consciousness, 693 00:52:31,090 --> 00:52:35,018 and the concentration of investigation accompanied by 694 00:52:35,018 --> 00:52:41,001 effort of view. So this is the iddhipada, so you've got to have 695 00:52:41,001 --> 00:52:48,082 the desire. Someone went to Ananda, ask, you know, you've got to have the desires 696 00:52:48,082 --> 00:52:54,096 to do the practice. So you've got to the have desires to abandon the desires 697 00:52:54,096 --> 00:53:03,044 that lead us to rebirth. So it's not all desires that are no good. 698 00:53:03,044 --> 00:53:09,007 Lots of people think that arahant is like a vegetable-person, 699 00:53:09,007 --> 00:53:13,005 they have no feelings, no desires, so if you have no desires 700 00:53:13,005 --> 00:53:16,008 you will not eat, you will starve to death, 701 00:53:16,008 --> 00:53:19,038 if you have no desires you can't go to the toilet. 702 00:53:19,038 --> 00:53:26,016 So it's not all desires that have the results, desires to do the practice. 703 00:53:26,016 --> 00:53:30,063 So when you have the desires you start to arouse the energy 704 00:53:30,063 --> 00:53:33,057 for example you have the desire to come here to listen, 705 00:53:33,057 --> 00:53:38,072 to come here for this sutta class. 706 00:53:38,072 --> 00:53:45,038 So you have these desires, isn't it? To listen to the dhamma. 707 00:53:45,038 --> 00:53:49,078 Then you arouse the energy, this is the noble energy, noble power, 708 00:53:49,078 --> 00:53:57,039 it's related to the fruits, to the path, it relates to the freedom, 709 00:53:57,039 --> 00:54:01,076 it's the wholesome energy, it's not those kinds of energy 710 00:54:01,076 --> 00:54:08,055 that we arouse to get something or to try to hurt someone, 711 00:54:08,055 --> 00:54:12,021 that kind of energy is unwholesome but this is the wholesome. 712 00:54:12,021 --> 00:54:16,068 We arouse the energy, you've got to arouse the energy to put forth 713 00:54:16,068 --> 00:54:21,028 effort to come here. Then you have to apply the mind. 714 00:54:21,028 --> 00:54:24,018 Oh yes, this is what I'm going to do - come here. 715 00:54:24,018 --> 00:54:30,092 Then you investigate, you have to plan how to come here, isn't it? 716 00:54:30,092 --> 00:54:38,092 This is the iddhipada, four roots to power. 717 00:54:38,092 --> 00:54:41,046 So the Buddha said, "and the last one enthusiasm." 718 00:54:41,046 --> 00:54:46,057 We have to have the enthusiasm, then we will be able to continue, 719 00:54:46,057 --> 00:54:48,498 to have the perseverance. 720 00:54:48,498 --> 00:54:56,038 It's important because we have been wondering in the samsara 721 00:54:56,038 --> 00:55:00,085 countless lifetimes. That's why sometimes when we read the suttas 722 00:55:00,085 --> 00:55:07,019 there is the Buddha giving the teaching to his monk, his discipline, 723 00:55:07,019 --> 00:55:10,036 and no long time and they become an arahant. 724 00:55:10,036 --> 00:55:12,772 And we say wow it's so easy. 725 00:55:12,772 --> 00:55:18,007 So maybe for the Buddha twenty, thirty, years may be no long time. 726 00:55:18,007 --> 00:55:25,048 Actually if you compare to the countless lifetimes 727 00:55:25,048 --> 00:55:30,068 that we're in samsara, actually twenty, thirty years is no long time. [laughs] 728 00:55:30,068 --> 00:55:34,074 So that's why you need to have the enthusiasm to keep going. 729 00:55:34,074 --> 00:55:39,082 So sometimes you think were getting nowhere, have no progress 730 00:55:39,082 --> 00:55:44,029 and then we put off, not to continue to practice. 731 00:55:44,029 --> 00:55:47,083 It's a lifetime practice. You keep practicing. 732 00:55:47,083 --> 00:55:54,047 So we need to have the enthusiasm to keep practising and this is the fifth. 733 00:55:54,047 --> 00:56:01,094 So, "A bhikkhu who thus possesses the fifteen factors including enthusiasm is 734 00:56:01,094 --> 00:56:05,075 capable of breaking out, capable of enlightenment, capable of attaining 735 00:56:05,075 --> 00:56:09,055 the supreme security from bondage. 736 00:56:09,055 --> 00:56:14,042 Suppose there were a hen with eight, ten, twelve eggs, 737 00:56:14,042 --> 00:56:20,013 which she has covered, incubated and nurtured properly. 738 00:56:20,013 --> 00:56:25,013 Even though she did not wish, 'ohhh that my chicks may pierce 739 00:56:25,013 --> 00:56:31,030 their shells with the points of their claws and beaks and 740 00:56:31,030 --> 00:56:35,018 hatch out safely.' Yet, the chicks are capable of piercing 741 00:56:35,018 --> 00:56:39,038 their shells with the points of their claws and their beaks 742 00:56:39,038 --> 00:56:43,035 and hatching out safely. So too a bhikkhu who thus possesses 743 00:56:43,035 --> 00:56:47,033 fifteen factors including enthusiasm, is capable of 744 00:56:47,033 --> 00:56:49,016 breaking off, capable of enlightenment, 745 00:56:49,016 --> 00:56:52,019 capable of attaining supreme security from bondage." 746 00:56:52,019 --> 00:56:59,084 This is, like, the Buddha gives the simile of the hen sitting on the eggs, 747 00:56:59,084 --> 00:57:04,081 it's just like the practice. If you sit long enough, whether you want it or not, 748 00:57:04,081 --> 00:57:07,064 whether you want to get enlightened or not, 749 00:57:07,064 --> 00:57:09,038 it's going to happen. 750 00:57:09,038 --> 00:57:11,095 You don't have to wish - may I get enlightened. 751 00:57:11,095 --> 00:57:18,019 No, if you follow the teaching of the Buddha, you follow the instructions, 752 00:57:18,019 --> 00:57:22,089 you forth put into practice, that is the result of that. 753 00:57:22,089 --> 00:57:25,096 So the Buddha's teaching of non-self, we can't make it happen, 754 00:57:25,096 --> 00:57:31,033 it happens by itself. So the hens don't have to wish - may my eggs hatch - 755 00:57:31,033 --> 00:57:36,021 they'll hatch by itself whether you want it or not. 756 00:57:36,021 --> 00:57:38,034 So whether you want to get enlightened or not, 757 00:57:38,034 --> 00:57:41,044 you will get enlightened. So if you are following the path, 758 00:57:41,044 --> 00:57:45,092 and if you're on the path, it's just a matter of time. 759 00:57:45,092 --> 00:57:48,055 You just keep practicing. 760 00:57:48,055 --> 00:57:51,092 "That is what the blessed one said. The bhikkhus were satisfied 761 00:57:51,092 --> 00:57:54,036 and delighted in the blessed one's words." 762 00:57:54,036 --> 00:58:00,063 So this is the end of the sutta. 763 00:58:00,063 --> 00:58:05,037 Any questions or comments? 764 00:58:05,037 --> 00:58:11,051 Yes 765 00:58:11,051 --> 00:58:13,082 Man from audince: Out of these five shackles, 766 00:58:13,082 --> 00:58:17,035 is there any one more important or let's say supreme? 767 00:58:17,035 --> 00:58:21,076 Venerable Hasapanna: actually it's not one, or which one, is important, 768 00:58:21,076 --> 00:58:25,069 it's just that some people have particular, or more strong with this. 769 00:58:25,069 --> 00:58:28,043 That's why it's important when we read the suttas we know 770 00:58:28,043 --> 00:58:31,037 for ourself, this is our weak point. 771 00:58:31,037 --> 00:58:36,004 Maybe, we are, some people more attached to attached to the body - this 772 00:58:36,004 --> 00:58:40,051 is your problem, or this is my problem. 773 00:58:40,051 --> 00:58:46,068 So you put more effort. This is the area you need to work with. 774 00:58:46,068 --> 00:58:50,062 Because different people have different attachments. 775 00:58:50,062 --> 00:58:55,056 Different defilements. Like sometimes this is a problem to someone 776 00:58:55,056 --> 00:58:59,026 then it's not a problem to another person. 777 00:58:59,026 --> 00:59:05,003 This is why it's important when we read these suttas 778 00:59:05,003 --> 00:59:09,073 that we check what are the areas we need to improve. 779 00:59:09,073 --> 00:59:12,077 So does that answer your question? 780 00:59:12,077 --> 00:59:20,008 Yeah.. so the Buddha said as long as you have these shackles you are bound by that. 781 00:59:20,008 --> 00:59:25,030 Some people might not have the.. maybe the fifth one is not strong. 782 00:59:25,030 --> 00:59:31,019 They totally do not, never want to become reborn in 783 00:59:31,019 --> 00:59:35,039 the heavenly realm. But maybe sometimes people like to 784 00:59:35,039 --> 00:59:40,076 sleep a lot. Then this is something we need to work with. 785 00:59:40,076 --> 00:59:47,033 Then we have to look at which areas we always have problem with. 786 00:59:47,033 --> 00:59:56,034 Then this area we have to work with, you know, to improve. 787 00:59:56,034 --> 01:00:00,065 Man from audience: from that sutra we can see that 788 01:00:00,065 --> 01:00:05,022 the attempt is welcome to conquer those attachments, 789 01:00:05,022 --> 01:00:09,053 inferior attachments, by attachment to the practice, the Dhamma. 790 01:00:09,053 --> 01:00:17,000 So is there any step in development of practice where you have 791 01:00:17,000 --> 01:00:22,081 to conquer attachment to knowledge and to the practice itself? 792 01:00:22,081 --> 01:00:28,071 Is there any such state, such level where you have to renounce 793 01:00:28,071 --> 01:00:35,098 even attachment to the practice, the knowledge? 794 01:00:35,098 --> 01:00:37,096 Hasapanna: Can you repeat again, I can't really get... 795 01:00:37,096 --> 01:00:43,023 Man: So to conquer basic attachments, which Buddha talks here. 796 01:00:43,023 --> 01:00:45,067 Hasapanna: what attachment you mean? 797 01:00:45,067 --> 01:00:46,080 Man: those five shackles.. 798 01:00:46,080 --> 01:00:48,034 Hasapanna: okay okay, yeah yeah 799 01:00:48,034 --> 01:00:52,014 Man: so we have to cultivate attachment to the practice, 800 01:00:52,014 --> 01:00:55,021 to the knowledge, and with the help of that attachment we overcome 801 01:00:55,021 --> 01:00:57,041 inferior attachments 802 01:00:57,041 --> 01:00:58,055 Hasapanna: Yes that's why the Buddha says.. 803 01:00:58,055 --> 01:01:03,005 Man: Is there any further if someone is practising successfully 804 01:01:03,005 --> 01:01:09,066 and he is making good progress, is there such situation 805 01:01:09,066 --> 01:01:14,090 where the practitioner has to renounce even attachment 806 01:01:14,090 --> 01:01:22,044 to the practice and to the knowledge to get to the ultimate liberation. 807 01:01:22,044 --> 01:01:24,027 Hasapanna: Oh this I understand. 808 01:01:24,027 --> 01:01:32,078 So yeah, someone asked me the same question, about how at the beginning 809 01:01:32,078 --> 01:01:39,029 you still have that because we cannot just say let go, let go, you know. 810 01:01:39,029 --> 01:01:42,022 So sometimes we're attached to the wholesome things 811 01:01:42,032 --> 01:01:45,001 rather than attached to the unwholesome things. 812 01:01:45,001 --> 01:01:50,086 So then we let go of the coarser happiness, the lesser happiness, 813 01:01:50,086 --> 01:01:57,054 for the greater happiness. It's just like a stair, a ladder we climb up. 814 01:01:57,054 --> 01:02:04,008 So we let go of that. So of course we still attach to wholesome. 815 01:02:04,008 --> 01:02:08,049 Because we're not enlightened yet. Unless we're enlightened, 816 01:02:08,049 --> 01:02:11,086 you still have sense of self, you still have attachment to sense of self. 817 01:02:11,086 --> 01:02:17,000 But you can tell the difference, for example, after you have practised, 818 01:02:17,000 --> 01:02:21,030 your sense of self become more fluid. You still have the sense of self, 819 01:02:21,030 --> 01:02:24,077 you're still attached to yourself, but at least you 820 01:02:24,077 --> 01:02:28,081 can see that you're happier, you're more relaxed. 821 01:02:28,081 --> 01:02:35,092 You can see, you know if someone happens to take up the path of practice, 822 01:02:35,092 --> 01:02:40,098 to them the sense of self is so solid, so concrete, 823 01:02:40,098 --> 01:02:45,051 whatever unwholesome state they just impulsively react 824 01:02:45,051 --> 01:02:47,089 and create more suffering for themselves. 825 01:02:47,089 --> 01:02:51,063 But you know for yourself, for example, some situations 826 01:02:51,063 --> 01:02:57,063 that in the past cause you lots of suffering, but now you're more relaxed, 827 01:02:57,063 --> 01:03:00,087 and more at ease - that is the progress. 828 01:03:00,087 --> 01:03:05,021 The Buddha said this is the gradual training, this will not 829 01:03:05,021 --> 01:03:09,048 happen overnight. Of course we cannot say let go, let go, 830 01:03:09,048 --> 01:03:12,028 lots of people try to do that, letting go. 831 01:03:12,028 --> 01:03:18,082 You can't do the letting go, the letting go happens by itself. 832 01:03:18,082 --> 01:03:22,052 So you just little by little, that's why it's the gradual training 833 01:03:22,052 --> 01:03:27,046 for example we have to let go of the, like renounce, for example. 834 01:03:27,046 --> 01:03:36,004 Why did the Buddha emphasise generosity, sila you know, sammadhi and panya? 835 01:03:36,004 --> 01:03:39,024 Because generosity helps us to let go. 836 01:03:39,024 --> 01:03:45,015 For example we give away the material things, that is the coarser, 837 01:03:45,015 --> 01:03:49,055 coarser level, the things outside us, the material things. 838 01:03:49,055 --> 01:03:53,009 Then we practice that. Then we can renounce, we can let go of that. 839 01:03:53,009 --> 01:03:56,004 So when we can let go of that.. If we can't let go of the material things 840 01:03:56,004 --> 01:04:00,005 we can't let go of the more subtle defilements, isn't it? 841 01:04:00,005 --> 01:04:01,885 This is how it's the gradual training. 842 01:04:01,885 --> 01:04:05,074 We let go of that then after we'll be able to do that, 843 01:04:05,074 --> 01:04:08,059 then we practise letting go of the coarser, 844 01:04:08,059 --> 01:04:15,040 then we come to more subtle ones, then we let go of our 845 01:04:15,040 --> 01:04:18,068 defilements like greed, hatred and delusion. 846 01:04:18,068 --> 01:04:25,061 So you cannot stop it immediately, because if you can use willpower 847 01:04:25,061 --> 01:04:29,082 to stop it immediately then the Buddhist teaching 848 01:04:29,082 --> 01:04:32,036 of non-self is not the truth. 849 01:04:32,036 --> 01:04:38,079 It's just like for example, you have this defilment. When you react 850 01:04:38,079 --> 01:04:44,047 to the defilement it's just like you kicking the wheel when you react. 851 01:04:44,047 --> 01:04:51,014 So when you kick, when you react, your defilements reinforce your defilements, isn't it? 852 01:04:51,014 --> 01:04:54,068 Your defilements become greater. 853 01:04:54,068 --> 01:05:00,078 So when you don't react, doesn't mean your defilements go away immediately. 854 01:05:00,078 --> 01:05:03,015 It's still there. 855 01:05:03,015 --> 01:05:07,016 So that means you're not kicking the wheel. 856 01:05:07,016 --> 01:05:13,050 But the wheel is still spinning, but the energy becomes slower. 857 01:05:13,050 --> 01:05:20,030 This is how to practice. Each time the defilements kick out, 858 01:05:20,030 --> 01:05:24,071 we do not react to the defilements. Doesn't mean we don't have defilements. 859 01:05:24,071 --> 01:05:29,012 The defilements still there. But the energy becomes weaker. 860 01:05:29,012 --> 01:05:34,012 So the more we do that, each time, then it becomes weaker, weaker, weaker 861 01:05:34,012 --> 01:05:41,093 and it stops by itself. If you leave the wheel by itself it spins, spins, spins, 862 01:05:41,093 --> 01:05:47,033 if you stop kicking it, it stops by itself, isn't it? 863 01:05:47,033 --> 01:05:49,065 You don't have to do anything. 864 01:05:49,065 --> 01:05:54,021 This is why the Buddha said about the hen sitting on the eggs. 865 01:05:54,021 --> 01:05:59,021 So eventually they sow(?). Lots of people think you cannot set, abandon... 866 01:05:59,021 --> 01:06:04,069 no it's the gradual training because we've been conditioned countless lifetimes. 867 01:06:04,069 --> 01:06:14,019 Habitual pattern is very ingrained. So we have to retrain the mind, 868 01:06:14,022 --> 01:06:18,033 direct the mind to the wholesome. Of course we're still attached to the wholesome. 869 01:06:18,033 --> 01:06:25,086 So eventually, when we go beyond wholesome and unwholesome, we don't even attach 870 01:06:25,086 --> 01:06:32,079 to wholesome, that is the enlightenment, that is the goal, that is the nibbana. 871 01:06:32,079 --> 01:06:37,067 Of course we still have attachments, just what you said, because 872 01:06:37,067 --> 01:06:42,041 we cannot just let go immediately. 873 01:06:42,041 --> 01:06:49,084 It's the gradual training. Does this answer your question, make sense to you? 874 01:06:49,084 --> 01:06:54,067 Any more questions, comments? Yes? 875 01:07:04,051 --> 01:07:08,296 Aha, aha 876 01:07:17,065 --> 01:07:24,099 The wisdom arises when the mind is still. 877 01:07:24,099 --> 01:07:30,009 Because when you have these five hindrances 878 01:07:30,009 --> 01:07:33,021 it clouds the mind. 879 01:07:33,021 --> 01:07:36,090 When your mind is cloudy it's very simple, you don't have to have 880 01:07:36,090 --> 01:07:39,047 reached the state of absorption. 881 01:07:39,047 --> 01:07:44,077 For example sometimes we are confused and you really stress out 882 01:07:44,077 --> 01:07:49,065 and you can't think of a way to solve your problem. So when you walk away, 883 01:07:49,065 --> 01:07:55,036 you put it aside, and you make your mind as peaceful as possible, 884 01:07:55,036 --> 01:07:59,080 then ah, I think how to solve the problem! 885 01:07:59,080 --> 01:08:04,063 Because you don't have the clarity, so when you're confused, 886 01:08:04,063 --> 01:08:08,083 don't try to make any decisions when you're confused. 887 01:08:08,083 --> 01:08:15,000 You have to make your mind as peaceful as possible, your mind as peaceful as possible, 888 01:08:15,000 --> 01:08:21,018 and very calm. When you're calm, you can think, isn't it? You have the clarity. 889 01:08:21,018 --> 01:08:27,077 That is where when you have abandoned the five hindrances the mind is clear. 890 01:08:27,077 --> 01:08:33,642 It's just like the moon is so bright, the mind is very bright, without the clouds. 891 01:08:33,642 --> 01:08:40,050 But with the five hindrances, it covers the moon, and it's not bright. 892 01:08:40,050 --> 01:08:46,017 The mind, that is where your wisdom arises, through abandoning 893 01:08:46,017 --> 01:08:52,050 the five hindrances. When you have a peaceful mind, the wisdom arises, 894 01:08:52,050 --> 01:08:59,019 the insight arises. Does that answer your question? 895 01:08:59,019 --> 01:09:03,033 Any more questions? 896 01:09:03,033 --> 01:09:09,000 Okay, so we finish, then we pay respect to the Buddha