0:00:00.000,0:00:08.098
So sutta 16, Cetokhila Sutta, The Wilderness In the Heart.

0:00:08.098,0:00:14.048
Thus have I heard, on one occasion the Blessed One was living

0:00:14.048,0:00:21.050
at Savatthi, in Jeta's Grove, Anathapindika's park.

0:00:21.050,0:00:24.053
There he addressed the bhikkhus thus: "Bhikkhus".

0:00:24.053,0:00:27.074
"Venerable sir" they replied.

0:00:27.074,0:00:30.053
The Blessed One said this: "bhikkhus,

0:00:30.053,0:00:33.042
that any bhikkhu who has not abandoned

0:00:33.042,0:00:37.093
5 wildernesses in the heart and not severed

0:00:37.093,0:00:41.049
5 shackles in the heart should come to

0:00:41.049,0:00:44.033
growth, increase and fulfillment

0:00:44.033,0:00:48.029
in this Dhamma and Discipline - that is impossible.

0:00:48.041,0:00:51.066
What, bhikkhus are the five wildernesses

0:00:51.066,0:00:55.028
in the heart that he has not abandoned?

0:00:55.028,0:00:59.005
Here a bhikkhu is doubtful, uncertain,

0:00:59.005,0:01:02.003
undecided and unconfident about the

0:01:02.003,0:01:05.032
Teacher, and thus his mind does not incline

0:01:05.032,0:01:09.042
to ardour, devotion, perseverance and

0:01:09.042,0:01:12.057
striving. As his mind does not incline to

0:01:12.057,0:01:17.007
ardour, devotion, perseverance and striving,

0:01:17.007,0:01:20.016
that is the first wilderness in the heart

0:01:20.016,0:01:23.009
that he has not abandoned."

0:01:23.009,0:01:28.057
So that means the first one is they don't have

0:01:28.057,0:01:33.088
the faith, confidence in the Buddha. The teacher,

0:01:33.088,0:01:38.009
that's the Buddha so they have no faith.

0:01:38.009,0:01:43.009
It's important we have the faith but it has to come

0:01:43.009,0:01:46.016
from the right understanding. For example, someone

0:01:46.016,0:01:55.076
have doubt whether the Buddha is a special being..

0:01:55.076,0:01:58.078
Lots of people are saying it's impossible to get

0:01:58.078,0:02:04.040
enlightened so we better practice to be born in a

0:02:04.040,0:02:09.042
better place or a heavenly realm. So people say

0:02:09.042,0:02:12.077
that, some Buddhists say that! They find it's

0:02:12.077,0:02:16.084
impossible to become enlightened.

0:02:16.084,0:02:21.033
So they have doubt - whether this is beyond me,

0:02:21.033,0:02:27.097
whether the Buddha exists. They have doubt whether

0:02:27.097,0:02:32.005
the Buddha is an ordinary being and whether they can

0:02:32.005,0:02:38.038
get enlightened. So when you have doubt you will not

0:02:38.038,0:02:40.094
be inspired and you wil not arouse that energy to

0:02:40.094,0:02:43.058
practice, isn't it? Because you have doubts.

0:02:43.058,0:02:48.026
For example, something that you have no faith.

0:02:48.026,0:02:57.062
Yes? [question from audiece]

0:02:57.062,0:03:04.007
This is they have the confidence and faith in the

0:03:04.007,0:03:13.087
Buddha. We have no faith, but this faith come from

0:03:13.087,0:03:16.021
the right understanding. For example, some people

0:03:16.021,0:03:19.086
may have lots of faith in the Buddha and they think

0:03:19.086,0:03:25.331
the Buddha.. they pray to Buddha,

0:03:25.331,0:03:27.283
they pray very hard

0:03:27.283,0:03:30.083
and they believe in the Buddha, they have a very strong faith.

0:03:30.083,0:03:33.013
But it doesn't come from the right understanding, that is from

0:03:33.013,0:03:37.049
the wrong view. Maybe some people think if they have

0:03:37.049,0:03:40.058
faith in the Buddha so maybe their life, everything,

0:03:40.058,0:03:51.048
will go well for them. And then some have difficulties in their life

0:03:51.048,0:03:52.089
so they say it's not working - I have faith

0:03:52.089,0:03:56.012
in the Buddha, I pray so hard - and some misfortune still

0:03:56.012,0:04:03.092
happens to me. So this is not come from right

0:04:03.092,0:04:10.044
understanding and the mind will not incline harder.

0:04:10.044,0:04:14.021
Ardour means you have that inspiration, which gives

0:04:14.021,0:04:19.060
rise to determination. That is the energy, the noble

0:04:19.060,0:04:23.056
energy, not the kind of energy that you want to do

0:04:23.056,0:04:28.076
something you want to get something.

0:04:28.076,0:04:33.014
Later the Buddha will explain that

0:04:33.014,0:04:36.050
in terms of the Iddhipada.

0:04:36.050,0:04:40.021
This is the noble power. So for example,

0:04:40.021,0:04:49.081
someone have this wrong view of the Buddha so they

0:04:49.081,0:04:54.005
take Buddha as a God. So they have very strong faith

0:04:54.005,0:04:58.008
in the Buddha but that is not from the right view,

0:04:58.008,0:05:01.094
not from the right understanding, that is wrong view.

0:05:01.094,0:05:08.035
So then if you don't have the faith, and you have doubt,

0:05:08.035,0:05:12.094
and you're not confident that you'll be able to

0:05:12.094,0:05:17.043
put into practice, then you will not strive.

0:05:17.043,0:05:21.057
We will not persevere, isn't it? Will not. Because,

0:05:21.057,0:05:30.018
"I'm not really sure that the Buddha he himself got enlightened"

0:05:30.018,0:05:35.468
Then you will not arouse that energy to do the practice,

0:05:35.488,0:05:39.708
to put forth effort into the practice.

0:05:39.708,0:05:41.788
So this is what is meant by no faith.

0:05:41.788,0:05:47.084
Sometimes if you arouse faith, then you put forth effort.

0:05:47.084,0:05:50.007
Sometimes it's not necessary that you start with

0:05:50.007,0:05:52.032
the Buddha - that you have faith in the Buddha

0:05:52.032,0:05:54.069
and then you have faith in the Dhamma.

0:05:54.069,0:05:57.015
Sometimes it can be the other way around.

0:05:57.015,0:06:02.097
Now the second one, the Buddha said:

0:06:02.097,0:06:07.060
"Again a Bhikkhu is doubtful, uncertain, undecided

0:06:07.060,0:06:10.033
and unconfident about the Dhamma...

0:06:10.033,0:06:16.039
As his mind does not incline to ardour, perseverance,

0:06:16.039,0:06:20.089
striving, devotion... that is the second wilderness in

0:06:20.089,0:06:24.095
the heart that he has not abandoned"

0:06:24.095,0:06:30.066
You have doubt about the Dhamma, that's the Buddhist teaching,

0:06:30.066,0:06:39.039
the truth. The Dhamma always refers to the law of kamma.

0:06:39.039,0:06:44.008
So if someone has doubt, "I don't believe there is

0:06:44.008,0:06:51.087
rebirth", this law of kamma, whatever we do has no consequence.

0:06:51.087,0:06:54.075
So you will not really strive, to really

0:06:54.075,0:07:01.022
put forth effort to really live a skillful life.

0:07:01.022,0:07:03.070
So you will not have that inspiration.

0:07:03.070,0:07:05.096
For example, someone come across to the

0:07:05.096,0:07:08.044
Buddhist teaching and they say oh yeah it's

0:07:08.044,0:07:11.041
very inspiring, who said that?

0:07:11.041,0:07:13.052
Oh yeah, it's the Buddha.

0:07:13.052,0:07:16.042
Because they have the faith in the Dhamma,

0:07:16.042,0:07:19.081
the teaching, then they have the faith in the Buddha.

0:07:19.081,0:07:22.029
So it can be the other way around.

0:07:22.029,0:07:25.026
Because you listen to the Dhamma and you

0:07:25.026,0:07:29.087
feel so inspired. All of you come here and listen to

0:07:29.087,0:07:34.011
the suttas and feel inspired and then you

0:07:34.011,0:07:38.069
put forth effort to do the practice.

0:07:38.069,0:07:45.021
This is the second wilderness in the heart.

0:07:45.021,0:07:49.096
A wilderness in the heart means a barrier,

0:07:49.096,0:07:57.046
like a stump. Some translate Cetokhila as a stump.

0:07:57.046,0:08:08.043
It stop you from growing further, because if

0:08:08.043,0:08:12.016
you have this in the heart it will stop you from

0:08:12.016,0:08:16.074
going further. So if you don't have the faith,

0:08:16.074,0:08:20.061
and no confidence in the Buddha and no confidence

0:08:20.061,0:08:24.058
in the Dhamma, it will stop you because you

0:08:24.058,0:08:29.001
will not put forth effort, you will not strive.

0:08:29.001,0:08:34.009
You will not persevere to keep going because

0:08:34.009,0:08:38.086
you have doubt. If you have that it is really a stumbling

0:08:38.086,0:08:44.030
block, a barrier stopping us going further.

0:08:44.030,0:08:49.057
That is the second wilderness in the heart the Buddha mentioned.

0:08:49.057,0:08:54.048
"So again a Bhikkhu is doubtful, uncertain,

0:08:54.048,0:08:58.028
undecided and unconfident about the Sangha.

0:08:58.028,0:09:02.092
As his mind does not incline to ardour,

0:09:02.092,0:09:07.008
devotion, perseverance, and striving

0:09:07.008,0:09:09.063
that is the third wilderness in the heart

0:09:09.063,0:09:11.098
that he has not abandoned."

0:09:11.098,0:09:14.075
So for example, some people they come across

0:09:14.075,0:09:20.064
to monks or nuns and they find them very inspiring.

0:09:20.064,0:09:24.050
The way they conduct themself, they are full

0:09:24.050,0:09:27.011
of loving kindness, and they feel that when

0:09:27.011,0:09:31.064
they be with this person they become

0:09:31.064,0:09:37.035
very peaceful and very calm and they feel very inspiring.

0:09:37.035,0:09:41.057
Then they will start to put forth.. oh I would like to..

0:09:41.057,0:09:45.078
have someone right in front of them that

0:09:45.078,0:09:51.015
have this very peaceful and calm, and actually

0:09:51.015,0:09:55.047
Bhikkhu Bodhi is one of the very good example.

0:09:55.047,0:10:01.060
When he was about 10, the first monk he

0:10:01.060,0:10:09.039
met, a Vietnamese monk. And the first time he met he was very young

0:10:09.039,0:10:15.018
and was really struck by the tranquility

0:10:15.018,0:10:18.078
of this monk, very peaceful and very calm,

0:10:18.078,0:10:23.097
the serenity, and it give him a very strong

0:10:23.097,0:10:27.083
impact on his mind - he say "oh wow,

0:10:27.083,0:10:32.024
I have never seen a being like that before, a man

0:10:32.024,0:10:33.047
so calm and so peaceful".

0:10:33.047,0:10:36.080
This really had a strong impact on his mind.

0:10:36.080,0:10:38.098
And as all of you know, even this Majjhima

0:10:38.098,0:10:43.027
Nikaya, Bhikkhu Nanamoli and Bhikkhu Bodhi

0:10:43.027,0:10:45.084
translate these suttas. So actually he actually

0:10:45.084,0:10:50.020
see a monk on the street, he didn't even know this

0:10:50.020,0:10:55.093
monk walking on the street, and he was so inspired

0:10:55.093,0:11:01.067
by how this monk is so peaceful and so calm.

0:11:01.067,0:11:05.066
And he was inspired and later he became a monk.

0:11:05.066,0:11:10.067
So sangha means those who listen to the

0:11:10.067,0:11:15.016
Buddhist teaching and put into practice to get

0:11:15.016,0:11:19.085
enlightened.

0:11:19.085,0:11:24.064
If you have the faith, the confidence in the Sangha

0:11:24.064,0:11:26.079
then you have the confidence in the teaching

0:11:26.079,0:11:32.075
and then you have the confidence in the Buddha, the teacher.

0:11:32.075,0:11:36.043
So it's not necessary to come from the Buddha

0:11:36.043,0:11:42.076
the Dhamma the Sangha. You can come from meeting some monks or nuns

0:11:42.076,0:11:47.023
in your life that really inspire you and you then start to practice.

0:11:47.023,0:11:51.877
Then you can go from the sangha to the dhamma and the Buddha.

0:11:51.877,0:11:57.039
So maybe from the Buddha-Dhamma to the Sangha or to the Buddha

0:11:57.039,0:12:00.094
So it's not necessary that you have to go

0:12:00.094,0:12:03.097
according to the sequence Buddha Dhamma Sangha.

0:12:03.097,0:12:10.015
"So again a Bhikkhu is doubtful, uncertain,

0:12:10.015,0:12:13.094
undecided and unconfident about the training.

0:12:13.094,0:12:18.042
As his mind does not incline to ardour,

0:12:18.042,0:12:21.072
perseverance, devotion and striving

0:12:21.072,0:12:23.090
that is the fourth wilderness in the heart

0:12:23.090,0:12:27.030
that he has not abandoned."

0:12:27.030,0:12:31.089
The training is not only the training rules,

0:12:31.089,0:12:35.031
for example, when the Buddha speaks to the monks

0:12:35.031,0:12:39.071
it not only refers to the training rules, the

0:12:39.071,0:12:47.060
patimoka, the vinya rules. It's only part of the sila.

0:12:47.060,0:12:51.012
So actually it's actually refers to the

0:12:51.012,0:12:54.050
whole path of practice, the Noble Eightfold Path.

0:12:54.050,0:12:57.075
That is you have to have the sila, samadhi

0:12:57.075,0:13:02.023
and panya. That is morality. So morality is the

0:13:02.023,0:13:04.072
foundation of a peaceful mind, the cultivation

0:13:04.072,0:13:14.058
of the mind. So the samadhi is not only sitting

0:13:14.058,0:13:19.006
in meditation.. To have the cultivation of the mind

0:13:19.006,0:13:27.036
the samadhi group needs to have three -

0:13:27.036,0:13:32.076
the mindfulness, stillness, calmness and effort.

0:13:32.076,0:13:38.022
The effort always refers to the four right efforts

0:13:38.022,0:13:44.029
because mindfulness itself is not enough.

0:13:44.029,0:13:52.024
You're just knowing, just mindful. So for exampe, you have unwholesome

0:13:52.024,0:13:59.098
thoughts arising, so anger, it's an unwholesome

0:13:59.098,0:14:02.088
state of mind and you're aware of that.

0:14:02.088,0:14:05.071
But because you haven't cultivated the calmness,

0:14:05.071,0:14:10.053
the stillness, you won't be able to hold yourself

0:14:10.053,0:14:13.092
and each time you think - I should have held myself!

0:14:13.092,0:14:18.064
I shouldn't do that again! We do that again because

0:14:18.064,0:14:21.076
you don't have the stillness, the calmness

0:14:21.076,0:14:25.074
to hold the mind. So actually it's not easy to

0:14:25.074,0:14:32.079
have the unreactive awareness so you need to have

0:14:32.079,0:14:40.055
the calmness, the stillness, the concentration to be

0:14:40.055,0:14:43.046
able to hold the mind and not react.

0:14:43.046,0:14:46.016
Also you need to put forth effort, that is the four

0:14:46.016,0:14:50.083
right effort to stop the mind, to have a break.

0:14:50.083,0:14:53.063
To stop the mind from going further, to stop

0:14:53.063,0:14:57.071
the mind to avoid the unwholesome states of mind

0:14:57.071,0:15:03.077
like anger, greediness, you know you stop that, avoid that.

0:15:03.077,0:15:07.024
but if it's already arisen then you

0:15:07.024,0:15:10.032
abandon this unwholesome state of mind

0:15:10.032,0:15:14.036
abandon, for example, ill-will or anger.

0:15:14.036,0:15:20.057
then you replace by a thought of loving kindness,

0:15:20.057,0:15:23.081
a wholesome thought.

0:15:23.081,0:15:32.058
then you maintain that, then this unwholesome

0:15:32.058,0:15:35.000
state of mind will not arise.

0:15:35.000,0:15:38.021
This is the four right efforts.

0:15:38.021,0:15:44.045
This three together, this mindfullness, stillness

0:15:44.045,0:15:48.040
and right effort,

0:15:48.040,0:15:53.075
if these three, they intertwine together they

0:15:53.075,0:15:56.028
become very powerful and solid.

0:15:56.028,0:16:00.057
If you have only mindfulness it snaps very easily

0:16:00.057,0:16:02.096
because it's not strong it's not powerful enough,

0:16:02.096,0:16:06.040
it's not solid.

0:16:06.040,0:16:10.004
But only with concentrations, some people try

0:16:10.004,0:16:14.054
very hard concentration but without the mindfulness.

0:16:14.054,0:16:21.079
They just focus. I remember someone told me when we were in the monastery.

0:16:21.079,0:16:24.079
and someone stay in the monastery and some of the food

0:16:24.079,0:16:29.074
goes off and this person say, "I didn't know

0:16:29.074,0:16:33.071
that the food was already off, because I just focus

0:16:33.071,0:16:37.077
on chewing chewing chewing chewing."

0:16:37.077,0:16:44.012
So I mean it's not very good, just the focus itself.

0:16:44.012,0:16:47.071
So not knowing they're not even aware what is that.

0:16:47.071,0:16:51.086
It's not wrong that we know the taste whether

0:16:51.086,0:16:56.008
it's sour or sweet. You're mindful of what you're eating.

0:16:56.008,0:16:59.032
It's not just the chewing itself.

0:16:59.032,0:17:03.047
Sometimes it become blur, no awareness,

0:17:03.047,0:17:07.016
not bright the mind, you know, just chewing chewing chewing

0:17:07.016,0:17:15.041
and then the food rotten they don't even know, they just swallow it.

0:17:16.069,0:17:19.066
You know when an unwholesome state arises you know

0:17:19.066,0:17:24.061
that if you react to that emotion it's going to

0:17:24.061,0:17:28.025
lead us to suffering. It causes harm to others

0:17:28.025,0:17:31.022
and to ourself. We know the danger of that.

0:17:31.022,0:17:32.057
We're aware of that.

0:17:32.057,0:17:35.027
And then you'll be able to put forth effort and

0:17:35.027,0:17:41.090
also you have the awareness and stillness and

0:17:41.090,0:17:44.019
calmness to hold yourself.

0:17:44.019,0:17:46.020
Your mind is strong enough to hold.

0:17:46.020,0:17:51.095
Of course it's not easy to avoid this and avoid that

0:17:51.095,0:17:54.047
But sometimes again and again lots of people

0:17:54.047,0:17:56.004
find themselves that they shouldn't have done that

0:17:56.004,0:17:59.032
but they still couldn't hold, couldn't bite back

0:17:59.032,0:18:01.084
their tongue and not say something.

0:18:01.084,0:18:07.024
So you do need that, you know, the cultivation

0:18:07.024,0:18:11.057
of the mind is not only mindfulness, it's

0:18:11.057,0:18:14.040
not only stillness, it's effort. These three

0:18:14.040,0:18:16.059
have to come together. Of course this has to be

0:18:16.059,0:18:23.067
supported by sila (morality). So morality is important,

0:18:23.067,0:18:26.023
it's the foundation for a peaceful mind.

0:18:26.023,0:18:31.030
Because if you're not, so because, if you have

0:18:31.030,0:18:38.050
done something that you know, causes harm to others

0:18:38.050,0:18:41.063
and to ourself too, isn't it, if you have done

0:18:41.063,0:18:45.046
something you feel is not quite right.

0:18:45.046,0:18:48.023
And your mind you feel go on and on and on.

0:18:48.023,0:18:51.055
It's very difficult to be peaceful, it's just natural.

0:18:51.055,0:18:53.082
It's just like the Buddha said, it's natural.

0:18:53.082,0:18:59.033
You live a virtuous life, you expect that leads to

0:18:59.033,0:19:04.048
gladness when you're virtuous person.

0:19:04.048,0:19:06.082
It's natural that you have the gladness.

0:19:06.082,0:19:09.005
When you do something good you feel good

0:19:09.005,0:19:11.002
about yourself. That is natural the Buddha, said,

0:19:11.002,0:19:12.040
whether you want it or not.

0:19:12.040,0:19:16.018
It happens by itself, it's natural, it naturally leads

0:19:16.018,0:19:20.094
you to that direction. So when you have the gladnes

0:19:20.094,0:19:24.002
then you have the peace, joy, you have the energy.

0:19:24.002,0:19:26.495
So when you have the joy you have the energy.

0:19:26.495,0:19:30.005
Then you have this happiness. That's why it's always

0:19:30.005,0:19:35.052
that happiness comes first. Before the stillness.

0:19:35.052,0:19:40.013
So you have the joy, the tranquility, then you have

0:19:40.013,0:19:43.091
the happiness, then your mind still. Why?

0:19:43.091,0:19:48.077
When you're happy then you're content, you don't go anywhere.

0:19:48.077,0:19:52.099
You're just happy to be there, you're just happy in this moment.

0:19:52.099,0:19:56.096
Why some people run away from this moment? Because they're not happy.

0:19:56.096,0:20:01.041
Usually people are restless because they're unhappy.

0:20:01.041,0:20:05.082
When someone is unhappy they're restless, the mind always wonder off.

0:20:05.082,0:20:09.069
So that's why it's important, the happiness. If you want to cultivate

0:20:09.069,0:20:14.025
a peaceful mind to develop the wisdom, happiness

0:20:14.025,0:20:18.032
actually is the pre-requisite.

0:20:18.032,0:20:23.029
This Buddhist path is actually a happy path.

0:20:23.029,0:20:26.037
You need to have the happiness first, to come first,

0:20:26.037,0:20:33.013
then only you'll be able to focus. Only through the still mind

0:20:33.013,0:20:38.083
where the insight arises from when the five

0:20:38.083,0:20:42.096
hindrances abandoned - then you have clarity of mind

0:20:42.096,0:20:45.039
then you can see things as they really are.

0:20:45.039,0:20:47.055
You see one thing leading to another.

0:20:47.055,0:20:53.036
And it happens by itself. It's not through willpower,

0:20:53.036,0:21:00.048
it's not through trying to control. You can't make it happen, it happens by itself.

0:21:00.048,0:21:04.097
So the morality is the foundation for a peaceful mind.

0:21:04.097,0:21:08.040
A peaceful mind is the foundation for development

0:21:08.040,0:21:12.098
of this wisdom. So the whole training the whole path

0:21:12.098,0:21:17.019
is referred to the Noble Eightfold Path,

0:21:17.019,0:21:22.041
that is the sila-sammadhi-panya, this whole path of practice

0:21:22.041,0:21:26.036
So if you have no confidence

0:21:26.036,0:21:31.061
have no faith in this training, the Noble Eightfold Path,

0:21:31.061,0:21:35.012
you will not strive, isn't it, you will not persevere

0:21:35.012,0:21:39.091
You will not arouse energy to do the practice, you won't.

0:21:39.091,0:21:45.017
That's why it says this is the fourth wilderness in the heart.

0:21:45.017,0:21:50.041
So if we have this wilderness in the heart, that is

0:21:50.041,0:21:53.059
a barrier, it stops us from going further to have

0:21:53.059,0:21:55.086
growth in the Dhamma.

0:21:55.086,0:22:00.007
So again the Buddha goes down to the fifth wilderness in the heart.

0:22:00.007,0:22:04.027
"Again a bhikkku is angry and displeased with

0:22:04.027,0:22:08.071
his companions in the holy life life, resentful,

0:22:08.071,0:22:14.028
callous towards them, and thus his mind does not

0:22:14.028,0:22:20.083
incline to ardour, devotion, perseverance and striving.

0:22:20.083,0:22:24.044
As his mind does not incline to ardour, devotion

0:22:24.044,0:22:27.064
perseverance and striving, that is the fifth

0:22:27.064,0:22:31.031
wilderness in the heart that he has not abandoned."

0:22:31.031,0:22:38.017
So if someone constantly has lots of ill-will, anger

0:22:38.017,0:22:40.075
towards the companion in the holy life, it's just like

0:22:40.075,0:22:46.090
for example if in the family you have lots of anger

0:22:46.090,0:22:52.037
towards you partner, you know, or maybe in your place

0:22:52.037,0:22:58.085
with your colleagues, constantly you have lots of ill-will,

0:22:58.085,0:23:03.019
you will not arouse that inspiration because your

0:23:03.019,0:23:06.009
mind is disturbed and you're obsessed with that.

0:23:06.009,0:23:09.063
Each time you come back because normally when we

0:23:09.063,0:23:15.077
have lots of anger, very easily you get depressed.

0:23:15.077,0:23:18.031
So when you depressed, the energy is really low.

0:23:18.031,0:23:21.075
Just imagine constantly your mind is obsessed with that,

0:23:21.075,0:23:24.050
you think you will have energy to practice?

0:23:24.050,0:23:28.010
To arouse energy? No, you can't because the mind

0:23:28.010,0:23:31.097
constantly you go back, thinking about, at home

0:23:31.097,0:23:33.082
this person said that, that person said that,

0:23:33.082,0:23:38.099
and that is really a stumbling block.

0:23:38.099,0:23:45.026
It really stops us from going further because we always

0:23:45.026,0:23:52.022
think that the problem is outside, but actually it's not.

0:23:52.022,0:23:58.011
The anger arises within our own mind, sometimes we think the

0:23:58.011,0:24:05.008
person made me angry, the person is the one who,

0:24:05.008,0:24:08.053
they are the one, they make me angry because of them

0:24:08.053,0:24:11.054
my suffering comes from the other person.

0:24:11.054,0:24:14.010
Yesterday I mentioned about one of the ladies

0:24:14.010,0:24:17.056
just recently she told me that when she was really

0:24:17.056,0:24:22.820
stressed out she planned

0:24:22.820,0:24:25.832
she said she really had the planning to kill her boss.

0:24:25.832,0:24:28.323
She do all the planning because

0:24:28.323,0:24:31.014
at that moment she thinks that her suffering comes from the boss.

0:24:31.014,0:24:37.068
The boss gives her too much work, and she worked till midnight

0:24:37.068,0:24:43.003
and the next morning she still takes work back home to work

0:24:43.003,0:24:46.069
till 3am. And she go back to work again and to

0:24:46.069,0:24:49.053
a point that she's completely stressed out.

0:24:49.053,0:24:55.006
She said she became depressed, lots of anger, she depressed.

0:24:55.006,0:24:59.082
She planned to kill [laugh] her. And then she

0:24:59.082,0:25:03.068
planned after killing her boss she would jump down

0:25:03.068,0:25:06.071
from the.. because she was working in Singapore

0:25:06.071,0:25:09.072
which has lots of high-rise buildings, so she

0:25:09.072,0:25:14.069
planned she'd jump down from the building, she said,

0:25:14.069,0:25:17.017
this is what she planned. And when she told her

0:25:17.017,0:25:19.056
sister, her sister said, "you're crazy",

0:25:19.056,0:25:23.072
you just change your job [laughs], why do you want to kill your boss?

0:25:23.072,0:25:30.019
But at that moment you don't.. we get stuck you know

0:25:30.019,0:25:33.055
because our mind, once our mind thinks that object

0:25:33.055,0:25:35.722
is a problem, so we get sucked in.

0:25:35.722,0:25:38.092
All we think is how bad is that person is.

0:25:38.092,0:25:43.023
Again and again, we get lost. Sometimes it's just amazing

0:25:43.023,0:25:46.076
some people commit suicide because of small thing,

0:25:46.076,0:25:49.060
because you focus on that, it manifest, and then you

0:25:49.060,0:25:53.043
become unbearable, you think that is your problem.

0:25:53.043,0:25:57.034
So your mind is there, because of anger you will not be

0:25:57.034,0:26:01.091
able to live harmoniously with your companion in the

0:26:01.091,0:26:04.056
holy life or your partner, because you have lots

0:26:04.056,0:26:08.051
of anger, you're not at ease and at peace

0:26:08.051,0:26:12.008
and that is really draining, you have no energy, you

0:26:12.008,0:26:15.015
cannot strive, you have no energy to practice because

0:26:15.015,0:26:18.062
it's really draining, especially with this unwholesome

0:26:18.062,0:26:23.027
state of mind. Your mind go in there.

0:26:23.027,0:26:27.015
That's why, if you can see the problem comes

0:26:27.015,0:26:33.010
from ourself then we can ask ourself, do I have

0:26:33.010,0:26:36.090
thoughts of loving kindness towards that person?

0:26:36.090,0:26:40.054
So if we can't, at least we can wish ourself,

0:26:40.054,0:26:43.096
that at least I have no ill-will towards that person,

0:26:43.096,0:26:47.048
that at least we take away, have a break from

0:26:47.048,0:26:52.031
going on and on. Because once we go in we're sucked in.

0:26:52.031,0:26:57.014
And then we just get lost. So when you have that you can't

0:26:57.014,0:27:00.076
arouse the energy at all, no energy, so that's why

0:27:00.076,0:27:09.003
sometimes, it goes on and on, and it disturbs the mind.

0:27:09.003,0:27:11.085
So that is the anger.

0:27:11.085,0:27:14.056
So actually in the other suttas the Buddha did

0:27:14.056,0:27:19.024
mention how to deal with this unwholesome state of mind.

0:27:19.024,0:27:23.056
Especially the anger.

0:27:23.056,0:27:38.052
Which sutta.. Actually the Buddha did mention...

0:27:38.052,0:27:41.035
In one of the suttas the Buddha did mention that there

0:27:41.035,0:27:46.026
is five steps to stop the mind. I think that is the

0:27:46.026,0:27:54.037
Vitakkasanthana Sutta - The Removal of Distracting Thoughts.

0:27:54.037,0:27:58.001
The Buddha did mention how when we have these

0:27:58.001,0:28:03.064
unwholesome thoughts, for example you have this

0:28:03.064,0:28:08.035
anger, ill-will, towards someone. So you feel like

0:28:08.035,0:28:10.069
"I'm going to strangle him!"

0:28:10.069,0:28:16.035
It's really angry. So the Buddha said then you have to

0:28:16.035,0:28:22.059
replace with a thought of loving kidness.

0:28:22.059,0:28:27.068
So after doing that, the Buddha said that's the first step

0:28:27.068,0:28:30.053
and if that doesn't work and you still want to

0:28:30.053,0:28:34.082
strangle that person then you come to the second step.

0:28:34.082,0:28:38.009
Then you reflect on the danger of that.

0:28:38.009,0:28:47.041
You know, the danger if you react and go on and on

0:28:47.041,0:28:52.004
then you do something that will hurt yourself and others.

0:28:52.004,0:28:54.046
So you reflect on the danger of that.

0:28:54.046,0:28:57.097
Then after doing that, you still very angry, you

0:28:57.097,0:29:01.053
still want to strangle that person, so the Buddha said

0:29:01.053,0:29:08.694
you go to the third step, that is you try to remove yourself

0:29:08.694,0:29:14.019
Not to pay attention on that. If you can physically

0:29:14.019,0:29:18.045
remove yourself then it's good. That is the best way.

0:29:18.045,0:29:23.095
But if you can't then you try to not pay attention to that.

0:29:23.095,0:29:27.039
Maybe pay attention to other things.

0:29:27.039,0:29:32.013
Or not to focus on that. So Buddha said that is the

0:29:32.013,0:29:35.037
third step. So after doing that, you still want to strangle

0:29:35.037,0:29:39.001
that person so you have to come to the fourth step really.

0:29:39.001,0:29:43.066
The fourth one is when you pacify the thought,

0:29:43.066,0:29:48.085
that is you use something like, you keep telling yourself

0:29:48.085,0:29:54.015
"calm down, calm down" because when you put your

0:29:54.015,0:29:57.032
attention to the noting, to the words,

0:29:57.032,0:29:59.096
like "calm calm calm", then your attention

0:29:59.096,0:30:03.003
is not on the person, isn't it?

0:30:03.003,0:30:06.010
Then on the words like "calm calm calm "

0:30:06.010,0:30:10.015
Or "make peace, make peace, make peace"

0:30:10.015,0:30:14.031
So then it's a break, then you will not go further.

0:30:14.031,0:30:20.088
Then after that, after the fourth step, you still want to strange the person!

0:30:20.088,0:30:24.068
So there is no more. The fifth one is the last step the Buddha said.

0:30:24.068,0:30:27.074
So you really have to clench your teeth.

0:30:27.074,0:30:29.057
You have to suppress yourself to not do that.

0:30:29.057,0:30:34.028
Because you're going to strangle someone!

0:30:34.028,0:30:39.022
This one you do it with awareness, it's not that you're

0:30:39.022,0:30:42.055
not knowing, you're knowing that if you go

0:30:42.055,0:30:45.066
further then you will do something that causes lots

0:30:45.066,0:30:48.059
of harm to yourself and to others.

0:30:48.059,0:30:51.005
Because you're going to harm someone, then you have

0:30:51.005,0:30:57.028
to suppress. But of course after doing the fourth step

0:30:57.028,0:31:00.084
that is the last one. But if you always do that

0:31:00.084,0:31:06.016
when anger come up, you just suppress, then it's no good.

0:31:06.016,0:31:11.043
Then you become mental habitual pattern that you're suppressing all the time.

0:31:11.043,0:31:15.073
When you suppress all the time, this will explode.

0:31:15.073,0:31:20.034
Usually if you follow instruction by the time you

0:31:20.034,0:31:25.044
go to fourth step your anger will subside quite a bit

0:31:25.044,0:31:28.054
after you try the first step not working, you try the second

0:31:28.054,0:31:33.088
the third, the fourth. Come to the fourth pretty much your

0:31:33.088,0:31:42.059
anger will subside quite a bit. So in the other suttas

0:31:42.059,0:31:45.036
the Buddha did mention.. but I just gave you the gist

0:31:45.036,0:31:48.080
of that. You can read the suttas about that.

0:31:48.080,0:31:52.060
That's why it's important if you have lots of anger

0:31:52.060,0:31:56.081
that really stop as from striving, to arouse

0:31:56.081,0:32:01.014
the energy because it's draining, you have no energy.

0:32:01.014,0:32:04.025
So that is the fifth wilderness in the heart the Buddha

0:32:04.025,0:32:10.049
said that stops us from having growth in the Dhamma to fulfillment.

0:32:10.049,0:32:14.019
Then the Buddha said:

0:32:14.019,0:32:17.091
"These are five wildernesses in the heart

0:32:17.091,0:32:19.080
that he has not abandoned."

0:32:19.080,0:32:22.003
Now the Buddha went on to say,

0:32:22.003,0:32:25.054
"What bhikkhus, are the five shackles in the heart

0:32:25.054,0:32:30.001
that he has not severed? Here a bhikkhu is

0:32:30.001,0:32:35.055
not free from lust, desire, affection, thirst,

0:32:35.055,0:32:39.020
fever, craving for sensual pleasures, and thus

0:32:39.020,0:32:41.064
his mind does not incline to ardour,

0:32:41.064,0:32:45.019
devotion, perseverance and striving.

0:32:45.019,0:32:49.080
As his mind does not incline to ardour, devotion,

0:32:49.080,0:32:52.087
perseverance and striving, that is the

0:32:52.097,0:32:58.043
first shackle in the heart that he has not severed."

0:32:58.043,0:33:09.075
So that is we're craving the sensory pleasure, that is the senses, we're attached to that.

0:33:09.075,0:33:16.042
So then the shackles mean that we're bound by that

0:33:16.042,0:33:21.029
so we cannot escape. That is the one that tie us down,

0:33:21.029,0:33:23.029
the sensory pleasure.

0:33:23.029,0:33:30.060
So for example, if our mind is constantly thinking about getting

0:33:30.060,0:33:36.094
good food, you know, all your energy is going to there

0:33:36.094,0:33:39.091
actually this energy is going out.

0:33:39.091,0:33:45.061
This kind of energy, of course, the Buddha never

0:33:45.061,0:33:50.002
denied happiness from the senses. We do have happiness.

0:33:50.002,0:33:52.025
But that kind of happiness is not the wholesome

0:33:52.025,0:33:55.012
happiness. This is unwholesome happiness.

0:33:55.012,0:33:58.049
This kind of happiness leads us to more suffering.

0:33:58.049,0:34:00.056
It won't lead us to peace.

0:34:00.056,0:34:04.032
Only the happiness within. The Buddha always encourage us

0:34:04.032,0:34:07.001
to persue the happiness within ourself.

0:34:07.001,0:34:13.024
Only that happiness within ourself, it leads to peace and calm.

0:34:13.024,0:34:16.092
Because this kind of happiness is going out,

0:34:16.092,0:34:19.070
it won't lead us to peace, to calm.

0:34:19.070,0:34:24.085
For example, you listen to a Dhamma and you're inspired

0:34:24.085,0:34:32.054
you have lots of joy after listening to the teaching.

0:34:32.054,0:34:37.083
Because this does not rely on the senses, this is within ourself

0:34:37.083,0:34:43.067
so it's not dependent on the senses but is independent,

0:34:43.067,0:34:48.001
so within yourself. So normally with the inspiration,

0:34:48.001,0:34:52.007
with the joy, that leads you to, you have the energy.

0:34:52.007,0:34:57.039
Joy is one of the factors of enlightenment, that

0:34:57.039,0:35:02.029
leads you to peace and happiness, and

0:35:02.029,0:35:05.093
then development of the wisdom.

0:35:05.093,0:35:12.074
Once again if we persue that kind of happiness

0:35:12.074,0:35:16.057
from the senses then we will be bound by that

0:35:16.057,0:35:19.048
then we will not have growth in the Dharmma.

0:35:19.048,0:35:25.024
We won't have fulfillment, we will not have progress in our practice.

0:35:25.024,0:35:29.041
So this is the first shackle that the Buddha mentions.

0:35:29.041,0:35:33.073
"Then again, a bhikkhu is not free from lust, desire,

0:35:33.073,0:35:39.015
affection, thirst, fever and craving for the body,

0:35:39.015,0:35:41.017
...as his mind does not inline to ardour,

0:35:41.017,0:35:46.033
devotion, perseverance and striving, that is the

0:35:46.033,0:35:49.091
second shackle in the heart that he has not severed."

0:35:49.091,0:35:54.005
That is, we're attached to the body.

0:35:54.005,0:36:02.125
So we're attached to this body, we think that, you know, we have this..

0:36:02.125,0:36:07.055
For example, myself, when I was young,

0:36:07.055,0:36:09.011
when I was in my twenties, I was very attached to my

0:36:09.011,0:36:13.099
appearance, you know.. I like to go to beaty salon,

0:36:13.099,0:36:20.040
I spent hours there. I even take to my eyebrow [laughs].

0:36:20.040,0:36:24.003
So I was thinking, I don't have to do it every day,

0:36:24.003,0:36:26.028
you save the problem [laughing].

0:36:26.028,0:36:29.054
This is the attachment to the body and then use lots of energy

0:36:29.054,0:36:33.060
by thinking, spending lots of time doing that.

0:36:33.060,0:36:39.085
So if you spend time there you will not arouse that energy

0:36:39.085,0:36:43.636
to strive, to practice, isn't it?

0:36:43.636,0:36:47.520
You will not persevere. You don't have the inspiration, you know?

0:36:47.520,0:36:51.066
It's just the craving, because we're attached to this body so much

0:36:51.066,0:36:54.078
attached to our appearence, we want people to praise us,

0:36:54.078,0:36:59.035
"oh you look nice", we're attached to that because

0:36:59.035,0:37:02.078
it gives us a sense of self, who we are.

0:37:02.078,0:37:07.144
So we're attached to our self, to our own body the Buddha said.

0:37:07.144,0:37:09.351
Then this is also we're bound by that

0:37:09.351,0:37:17.050
If we have that, if we haven't severed this one, the attachment

0:37:17.050,0:37:20.050
to the body, then we're bound by that

0:37:20.050,0:37:24.023
then we will not have growth in the Dhamma, we will not have progress

0:37:24.023,0:37:31.014
in the Dhamma. Then the Buddha continued:

0:37:31.014,0:37:40.078
"A bhikkhu is not free from lust, desire, affection, thirst, fever and craving for form..

0:37:40.078,0:37:49.083
As his mind does not incline to ardour, perseverance,

0:37:49.083,0:37:54.114
devotion and striving, that is the third shackle in the heart

0:37:54.114,0:37:56.097
that he has not severed."

0:37:56.097,0:38:03.094
This is more attachment to the form, form is actually referred to

0:38:03.094,0:38:10.082
attachment to other people or the things that we want

0:38:10.082,0:38:17.036
like we're craving for a new car, we craving for material things,

0:38:17.036,0:38:22.000
so we strive to get that, so that is not the right striving

0:38:22.000,0:38:24.034
this is the wrong effort.

0:38:24.034,0:38:28.021
Sometimes we strive very hard to get what we want, we strive

0:38:28.021,0:38:34.035
to get the material things, we strive to have all those enjoyments,

0:38:34.035,0:38:36.009
indulging the sensory pleasure.

0:38:36.009,0:38:41.006
So this type of striving, not to strive to get things.

0:38:41.006,0:38:44.025
Actually the striving is to stop.

0:38:44.025,0:38:47.013
So it's very difficult to stop isn't it?

0:38:47.013,0:38:50.070
So we strive to stop, and not strive to get things.

0:38:50.070,0:38:57.044
So we crave for things, material things, that is the third

0:38:57.044,0:39:00.044
shackle that the Buddha mentioned in the heart.

0:39:00.044,0:39:06.042
Then, "...that he has not severed", so this is the third shackle.

0:39:06.042,0:39:10.042
Then "Again, a bhikkhu eats as much as he likes until his belly

0:39:10.042,0:39:18.038
is full and indulges in the pleasures of sleeping, lolling and drowsing

0:39:18.038,0:39:24.076
and his mind does not incline to ardour, perseverance, devotion

0:39:24.076,0:39:28.029
and striving, that is the fourth shackle in the heart

0:39:28.029,0:39:30.026
that he has not severed."

0:39:30.026,0:39:39.061
Sometimes people like the pleasure of drowsiness,

0:39:39.061,0:39:42.036
you're just drowsy, you know, because,

0:39:42.036,0:39:48.047
this is one of the way that some people use, as a way because

0:39:48.047,0:39:56.092
it's unskillful, to face the pain in their life or the emotion,

0:39:56.092,0:40:00.003
the negative emotion, so they try to run away

0:40:00.003,0:40:03.060
by using, sometimes people, some people when they're

0:40:03.060,0:40:05.030
depressed they sleep a lot.

0:40:05.030,0:40:09.070
And this is one of the ways to escape, running away from

0:40:09.070,0:40:15.067
dealing, looking at our pain, our problem.

0:40:15.067,0:40:19.055
I remember when I was in Thailand so the place where we stayed,

0:40:19.055,0:40:28.029
is the women's section, the kutis there [???]

0:40:28.029,0:40:30.012
and one of the ladies there, she told me

0:40:30.012,0:40:35.016
how she have lots of fear, she was really terrified.

0:40:35.016,0:40:40.013
Initially she was quite okay, until one day because we had someone pass away

0:40:40.013,0:40:45.053
they cremate in the monastery and for Thai custom they

0:40:45.053,0:40:51.044
have the ceremony of washing the hands before they cremate

0:40:51.044,0:40:58.065
so she looked at the dead body, the face, [???], and then next day

0:40:58.065,0:41:01.828
with the cremation, and after a few days the family came and

0:41:01.828,0:41:05.092
collected the ashes and put into the wall.

0:41:05.092,0:41:08.073
And actually the wall is just a wall of the area where we stay

0:41:08.073,0:41:12.046
and her kuti was quite close to the wall.

0:41:12.046,0:41:17.020
After that she couldn't sleep. She was really terrified. Lots of fear.

0:41:17.020,0:41:22.087
And so one of the way she helped herself deal with her

0:41:22.087,0:41:25.067
fear, you know what she did?

0:41:25.067,0:41:28.044
She shut herself off.

0:41:28.044,0:41:31.061
She went to bed at 7, she wake up at 7.

0:41:31.061,0:41:38.059
Her mind totally shut off. She said because she can't deal with that.

0:41:38.059,0:41:43.050
This is how we sometimes like to sleep, you know, so we don't have

0:41:43.050,0:41:46.096
to look at the pain. That's why sometimes we take

0:41:46.096,0:41:52.000
alcohol or drugs because it's too painful, they can't deal with that.

0:41:52.000,0:41:58.061
So it's unskillful, so they use it as a way to run away from the

0:41:58.061,0:42:03.061
pain, the problem they have to face. Because it's painful.

0:42:03.061,0:42:09.069
It's not easy. They use this as a way to escape.

0:42:09.069,0:42:14.092
That's why it's enjoy sleeping, enjoy with the drowsiness,

0:42:14.092,0:42:20.683
because when you're drowsy you're not awake so you will not think of your problem anymore.

0:42:20.683,0:42:23.097
So this is one of the way.

0:42:23.097,0:42:27.034
So if you always do that, we're bound by that,

0:42:27.034,0:42:29.011
we will not have growth in the Dhamma,

0:42:29.011,0:42:32.081
we will not progress in our practice.

0:42:32.081,0:42:43.035
So the Buddha says, "this is the fourth shackle in the heart

0:42:43.035,0:42:45.002
that he has not severed.

0:42:45.002,0:42:49.039
Again, a bhikkhu leads the holy life aspiring to

0:42:49.039,0:42:57.007
some order of gods thus: "by this virtue or observance or asceticism

0:42:57.007,0:43:03.087
or holy life I shall become a great god or some lesser god."

0:43:03.087,0:43:08.044
and thus his mind does not incline to ardour, devotion,

0:43:08.044,0:43:13.035
perseverance and striving. As his mind does not incline to

0:43:13.035,0:43:18.042
ardour, devotion, perseverance and striving, this is the

0:43:18.042,0:43:23.003
fifth shackle in the heart that he has not severed.

0:43:23.003,0:43:27.017
These are the five shackles in the heart that he has not severed", the Buddha says.

0:43:27.017,0:43:35.000
So the fifth one is sometimes people pray to the god and they thought

0:43:35.000,0:43:41.014
they do all this practice, and they want to be born into the heavenly realm,

0:43:41.014,0:43:48.015
they don't want to be, they have no interest. So you still want

0:43:48.015,0:43:56.056
to exist, they're still craving to exist, in a heavenly realm.

0:43:56.056,0:43:59.073
So if you have that, then you're still bound by that.

0:43:59.073,0:44:05.090
One of my friends, many years ago, my Dhamma friend, she said to me that

0:44:05.090,0:44:09.014
she doesn't want to attain nibbana, that she wanted to be a god. [laughs]

0:44:09.014,0:44:12.492
She want to be born in a heavenly realm, she said.

0:44:12.492,0:44:15.520
Her main purpose of offering lots of danas,

0:44:15.520,0:44:20.068
doing all the Dhamma work, for her, her intention is to be born in heaven.

0:44:20.068,0:44:24.012
She told me, she say, I'm interested in, I only want to be

0:44:24.012,0:44:31.019
reborn in heaven so for her this is her intention, so she's bound by that.

0:44:31.019,0:44:39.048
She still want to come back. She still wants to exist.

0:44:39.048,0:44:44.022
When we want to be then we come back again and again.

0:44:44.022,0:44:49.081
So we're bound by that. So no escape. Then we will not have any

0:44:49.081,0:44:57.052
progress in the practice, or it's impossible that we have fulfillment in the

0:44:57.052,0:45:00.054
Dhamma and the discipline.

0:45:00.054,0:45:04.076
So "these are the five shackles in the heart that he has not severed."

0:45:04.076,0:45:10.066
So "bhikhus, let any bhikkhu...", so basically this explain all the sutta and now

0:45:10.066,0:45:13.080
this is the repeat, so I'll read the repeat

0:45:13.080,0:45:18.042
"bhkikkus that any bhikkhu who has abandoned the five wildernesses in the heart

0:45:18.042,0:45:23.009
and severed five shackles in the heart should come

0:45:23.009,0:45:28.042
to growth, increase and fulfillment in this Dhamma and Discipline

0:45:28.042,0:45:32.070
that is possible. What bhikkhus are the five wildernessses in the heart

0:45:32.070,0:45:40.795
that he has abandoned? Here a bhikkhu is not doubtful, uncertain, undecided

0:45:40.795,0:45:45.060
or unconfident about the teacher and thus his mind incline to ardour, devotion,

0:45:45.060,0:45:50.021
perseverance and striving. As his mind inclines to ardour, devotion,

0:45:50.021,0:45:53.091
perseverance and striving, the first wilderness in

0:45:53.091,0:45:57.051
the heart has been abandoned by him.

0:45:57.051,0:46:06.008
And then again, a bhikkhu is not doubtful, uncertain, undecided or unconfident about the Dhamma...

0:46:06.008,0:46:12.058
As his mind inclines to ardour, perseverance, striving, devotion,

0:46:12.058,0:46:16.012
the second wilderness in the heart has been abandoned by him.

0:46:16.012,0:46:22.063
Again, a bhikkhu is not doubtful, uncertain, undecided or unconfident about the Sangha.

0:46:22.063,0:46:27.019
As his mind inclines to ardour, devotion,

0:46:27.019,0:46:31.070
perseverance, striving, the third wilderness in the heart has been

0:46:31.070,0:46:36.323
abandoned by him. Again, a bikkhu is not doubtful, uncertain,

0:46:36.323,0:46:40.042
undecided, or unconfident about the training, and his mind inclines

0:46:40.042,0:46:45.044
to ardour, perseverance, devotion, striving, this fourth wilderness

0:46:45.044,0:46:48.045
in the heart has been abadoned by him.

0:46:48.045,0:46:53.068
Again, a bhikkhu is not angry and displeased with his companions in the holy life,

0:46:53.068,0:47:02.096
nor resentful and callous towards then, and thus his mind inclines to ardour, devotion,

0:47:02.096,0:47:06.090
perseverance and striving. As his mind inclines to ardour, devotion,

0:47:06.090,0:47:11.051
perseverance and striving this fifth wilderness in the heart

0:47:11.051,0:47:14.035
has been abandoned by him.

0:47:14.035,0:47:21.022
So these are the five wilderness in the heart that he has abandoned.

0:47:21.022,0:47:27.043
So, what bhikkhus are the five shackles in the heart that he has severed?

0:47:27.043,0:47:32.033
Here a bhikkhu is free from lust, desire, affection, thirst, fever and

0:47:32.033,0:47:37.423
craving for sensual pleasure and thus his mind inclines to ardour, devotion,

0:47:37.423,0:47:41.077
perseverance and striving. As his mind inclines to ardour, devotion,

0:47:41.077,0:47:45.011
perseverance and striving, this first shackle

0:47:45.011,0:47:48.098
in the heart has been severed by him.

0:47:48.098,0:47:54.082
Again, a bhikkhu is free from lust, desire, affection, thirst, fever and craving for the body.

0:47:54.082,0:47:59.046
As his mind inclines to ardour, devotion, perseverance, striving,

0:47:59.046,0:48:05.050
this second shackle in the heart has been severed by him.

0:48:05.050,0:48:10.061
Again, a bhikkhu is free from lust, desires, affection, thirst, fever

0:48:10.061,0:48:17.071
and craving for form... As his mind inclines to ardour, perseverance, devotions,

0:48:17.071,0:48:25.038
striving, this third shackle in the heart has been severed by him.

0:48:25.038,0:48:29.079
Again, a bhikkhu does not eat as much as he likes until his belly is full and

0:48:29.079,0:48:36.043
does not indulge in the pleasure of sleeping, lolling and drowsing

0:48:36.043,0:48:40.080
as his mind inclines to ardour, perseverance, devotion, striving

0:48:40.080,0:48:45.057
this fourth shackle in the heart has been severed by him.

0:48:45.057,0:48:48.011
Again, a bhikkhu does not live the holy life

0:48:48.011,0:48:58.100
aspiring to some order of gods thus, "by this virtue or observance or asceticm

0:48:58.100,0:49:03.026
or holy life I shall become great god, or some lesser god,

0:49:03.026,0:49:08.069
and thus his mind inclines to ardour, devotion, perseverance and striving.

0:49:08.069,0:49:12.043
As his mind inclines to ardour, devotion, perseverance and striving,

0:49:12.043,0:49:18.004
this fifth shackle in the heart has been severed by him.

0:49:18.004,0:49:22.071
These are the five shackles in the heart that he has severed.

0:49:22.071,0:49:26.096
So bhikkhus, that any bhikkhu who has abandoned these five wildernesses in

0:49:26.096,0:49:34.009
the heart and severed these five shackles in the heart should come to growth, increase

0:49:34.009,0:49:38.076
and fulfilment in this Dhamma and Disciple - that is possible.

0:49:38.076,0:49:41.036
So he develops the basis of spiritual power

0:49:41.036,0:49:46.060
consisting of concentration due to zeal and determined striving.

0:49:46.060,0:49:50.084
He develops the basis of spiritual power consisting of

0:49:50.084,0:49:53.091
concentration due to energy and determined striving.

0:49:53.091,0:49:58.015
He develops the basis of spiritual power consisting in

0:49:58.015,0:50:03.086
concentration due to purity of mind and determined striving.

0:50:03.086,0:50:07.093
He develops the basis of spiritual power consisting of concentration

0:50:07.093,0:50:12.067
due to investigation and determined striving.

0:50:12.067,0:50:15.064
And enthusiasm is the fifth"

0:50:15.064,0:50:19.052
So that is the Buddha saying about the iddhipada, that is the

0:50:19.052,0:50:26.065
four roots to success, the four roots to power.

0:50:26.065,0:50:34.029
This is the the Nyanatiloka explanation of this iddhipada,

0:50:34.029,0:50:40.033
iddhi means power, a magical power, and sometimes they translate

0:50:40.033,0:50:46.077
as this heroic power, because for example,

0:50:46.077,0:50:50.086
we're inspired and we arouse that energy.

0:50:50.086,0:50:56.063
The iddhipada roots to power consist of four qualities,

0:50:56.063,0:51:02.067
these four qualities indicate the root to power connected with

0:51:02.067,0:51:08.099
form by way of preparations, the root to the power constituting

0:51:08.099,0:51:13.063
the fruits of the path, namely concentration of intention.

0:51:13.063,0:51:16.057
Then you have this intention, accompanied by effort of view.

0:51:16.057,0:51:20.026
That's why sometimes when we start we have to have a little

0:51:20.026,0:51:25.004
bit of view, good view, accompanied by the effort of view.

0:51:25.004,0:51:31.028
We have this determination, so we have this

0:51:31.028,0:51:42.010
view to do the practice. That is what it means by "chanda-sammadhi",

0:51:42.010,0:51:51.000
Like for us for example, for the bhikkhu and bhikkhunis if we're not

0:51:51.000,0:51:54.077
not be able to attend the, for example, we have sangha-kamma,

0:51:54.077,0:51:59.001
we will send our consent - please my consent of

0:51:59.001,0:52:02.061
whatever you discuss, or I give my chanda.

0:52:02.061,0:52:11.072
They also translate as concentration of intention accompanied by effort of view.

0:52:11.072,0:52:16.026
So concentrations of energy, the virya-sammadhi, so the sammadhi based

0:52:16.026,0:52:24.012
on this energy that is a kind of heroic energy.

0:52:24.012,0:52:29.065
So the concentrations based on the chita-sammadhi, that is

0:52:29.065,0:52:31.090
the concentrations of consciousness,

0:52:31.090,0:52:35.018
and the concentration of investigation accompanied by

0:52:35.018,0:52:41.001
effort of view. So this is the iddhipada, so you've got to have

0:52:41.001,0:52:48.082
the desire. Someone went to Ananda, ask, you know, you've got to have the desires

0:52:48.082,0:52:54.096
to do the practice. So you've got to the have desires to abandon the desires

0:52:54.096,0:53:03.044
that lead us to rebirth. So it's not all desires that are no good.

0:53:03.044,0:53:09.007
Lots of people think that arahant is like a vegetable-person,

0:53:09.007,0:53:13.005
they have no feelings, no desires, so if you have no desires

0:53:13.005,0:53:16.008
you will not eat, you will starve to death,

0:53:16.008,0:53:19.038
if you have no desires you can't go to the toilet.

0:53:19.038,0:53:26.016
So it's not all desires that have the results, desires to do the practice.

0:53:26.016,0:53:30.063
So when you have the desires you start to arouse the energy

0:53:30.063,0:53:33.057
for example you have the desire to come here to listen,

0:53:33.057,0:53:38.072
to come here for this sutta class.

0:53:38.072,0:53:45.038
So you have these desires, isn't it? To listen to the dhamma.

0:53:45.038,0:53:49.078
Then you arouse the energy, this is the noble energy, noble power,

0:53:49.078,0:53:57.039
it's related to the fruits, to the path, it relates to the freedom,

0:53:57.039,0:54:01.076
it's the wholesome energy, it's not those kinds of energy

0:54:01.076,0:54:08.055
that we arouse to get something or to try to hurt someone,

0:54:08.055,0:54:12.021
that kind of energy is unwholesome but this is the wholesome.

0:54:12.021,0:54:16.068
We arouse the energy, you've got to arouse the energy to put forth

0:54:16.068,0:54:21.028
effort to come here. Then you have to apply the mind.

0:54:21.028,0:54:24.018
Oh yes, this is what I'm going to do - come here.

0:54:24.018,0:54:30.092
Then you investigate, you have to plan how to come here, isn't it?

0:54:30.092,0:54:38.092
This is the iddhipada, four roots to power.

0:54:38.092,0:54:41.046
So the Buddha said, "and the last one enthusiasm."

0:54:41.046,0:54:46.057
We have to have the enthusiasm, then we will be able to continue,

0:54:46.057,0:54:48.498
to have the perseverance.

0:54:48.498,0:54:56.038
It's important because we have been wondering in the samsara

0:54:56.038,0:55:00.085
countless lifetimes. That's why sometimes when we read the suttas

0:55:00.085,0:55:07.019
there is the Buddha giving the teaching to his monk, his discipline,

0:55:07.019,0:55:10.036
and no long time and they become an arahant.

0:55:10.036,0:55:12.772
And we say wow it's so easy.

0:55:12.772,0:55:18.007
So maybe for the Buddha twenty, thirty, years may be no long time.

0:55:18.007,0:55:25.048
Actually if you compare to the countless lifetimes

0:55:25.048,0:55:30.068
that we're in samsara, actually twenty, thirty years is no long time. [laughs]

0:55:30.068,0:55:34.074
So that's why you need to have the enthusiasm to keep going.

0:55:34.074,0:55:39.082
So sometimes you think were getting nowhere, have no progress

0:55:39.082,0:55:44.029
and then we put off, not to continue to practice.

0:55:44.029,0:55:47.083
It's a lifetime practice. You keep practicing.

0:55:47.083,0:55:54.047
So we need to have the enthusiasm to keep practising and this is the fifth.

0:55:54.047,0:56:01.094
So, "A bhikkhu who thus possesses the fifteen factors including enthusiasm is

0:56:01.094,0:56:05.075
capable of breaking out, capable of enlightenment, capable of attaining

0:56:05.075,0:56:09.055
the supreme security from bondage.

0:56:09.055,0:56:14.042
Suppose there were a hen with eight, ten, twelve eggs,

0:56:14.042,0:56:20.013
which she has covered, incubated and nurtured properly.

0:56:20.013,0:56:25.013
Even though she did not wish, 'ohhh that my chicks may pierce

0:56:25.013,0:56:31.030
their shells with the points of their claws and beaks and

0:56:31.030,0:56:35.018
hatch out safely.' Yet, the chicks are capable of piercing

0:56:35.018,0:56:39.038
their shells with the points of their claws and their beaks

0:56:39.038,0:56:43.035
and hatching out safely. So too a bhikkhu who thus possesses

0:56:43.035,0:56:47.033
fifteen factors including enthusiasm, is capable of

0:56:47.033,0:56:49.016
breaking off, capable of enlightenment,

0:56:49.016,0:56:52.019
capable of attaining supreme security from bondage."

0:56:52.019,0:56:59.084
This is, like, the Buddha gives the simile of the hen sitting on the eggs,

0:56:59.084,0:57:04.081
it's just like the practice. If you sit long enough, whether you want it or not,

0:57:04.081,0:57:07.064
whether you want to get enlightened or not,

0:57:07.064,0:57:09.038
it's going to happen.

0:57:09.038,0:57:11.095
You don't have to wish - may I get enlightened.

0:57:11.095,0:57:18.019
No, if you follow the teaching of the Buddha, you follow the instructions,

0:57:18.019,0:57:22.089
you forth put into practice, that is the result of that.

0:57:22.089,0:57:25.096
So the Buddha's teaching of non-self, we can't make it happen,

0:57:25.096,0:57:31.033
it happens by itself. So the hens don't have to wish - may my eggs hatch -

0:57:31.033,0:57:36.021
they'll hatch by itself whether you want it or not.

0:57:36.021,0:57:38.034
So whether you want to get enlightened or not,

0:57:38.034,0:57:41.044
you will get enlightened. So if you are following the path,

0:57:41.044,0:57:45.092
and if you're on the path, it's just a matter of time.

0:57:45.092,0:57:48.055
You just keep practicing.

0:57:48.055,0:57:51.092
"That is what the blessed one said. The bhikkhus were satisfied

0:57:51.092,0:57:54.036
and delighted in the blessed one's words."

0:57:54.036,0:58:00.063
So this is the end of the sutta.

0:58:00.063,0:58:05.037
Any questions or comments?

0:58:05.037,0:58:11.051
Yes

0:58:11.051,0:58:13.082
Man from audince: Out of these five shackles,

0:58:13.082,0:58:17.035
is there any one more important or let's say supreme?

0:58:17.035,0:58:21.076
Venerable Hasapanna: actually it's not one, or which one, is important,

0:58:21.076,0:58:25.069
it's just that some people have particular, or more strong with this.

0:58:25.069,0:58:28.043
That's why it's important when we read the suttas we know

0:58:28.043,0:58:31.037
for ourself, this is our weak point.

0:58:31.037,0:58:36.004
Maybe, we are, some people more attached to attached to the body - this

0:58:36.004,0:58:40.051
is your problem, or this is my problem.

0:58:40.051,0:58:46.068
So you put more effort. This is the area you need to work with.

0:58:46.068,0:58:50.062
Because different people have different attachments.

0:58:50.062,0:58:55.056
Different defilements. Like sometimes this is a problem to someone

0:58:55.056,0:58:59.026
then it's not a problem to another person.

0:58:59.026,0:59:05.003
This is why it's important when we read these suttas

0:59:05.003,0:59:09.073
that we check what are the areas we need to improve.

0:59:09.073,0:59:12.077
So does that answer your question?

0:59:12.077,0:59:20.008
Yeah.. so the Buddha said as long as you have these shackles you are bound by that.

0:59:20.008,0:59:25.030
Some people might not have the.. maybe the fifth one is not strong.

0:59:25.030,0:59:31.019
They totally do not, never want to become reborn in

0:59:31.019,0:59:35.039
the heavenly realm. But maybe sometimes people like to

0:59:35.039,0:59:40.076
sleep a lot. Then this is something we need to work with.

0:59:40.076,0:59:47.033
Then we have to look at which areas we always have problem with.

0:59:47.033,0:59:56.034
Then this area we have to work with, you know, to improve.

0:59:56.034,1:00:00.065
Man from audience: from that sutra we can see that

1:00:00.065,1:00:05.022
the attempt is welcome to conquer those attachments,

1:00:05.022,1:00:09.053
inferior attachments, by attachment to the practice, the Dhamma.

1:00:09.053,1:00:17.000
So is there any step in development of practice where you have

1:00:17.000,1:00:22.081
to conquer attachment to knowledge and to the practice itself?

1:00:22.081,1:00:28.071
Is there any such state, such level where you have to renounce

1:00:28.071,1:00:35.098
even attachment to the practice, the knowledge?

1:00:35.098,1:00:37.096
Hasapanna: Can you repeat again, I can't really get...

1:00:37.096,1:00:43.023
Man: So to conquer basic attachments, which Buddha talks here.

1:00:43.023,1:00:45.067
Hasapanna: what attachment you mean?

1:00:45.067,1:00:46.080
Man: those five shackles..

1:00:46.080,1:00:48.034
Hasapanna: okay okay, yeah yeah

1:00:48.034,1:00:52.014
Man: so we have to cultivate attachment to the practice,

1:00:52.014,1:00:55.021
to the knowledge, and with the help of that attachment we overcome

1:00:55.021,1:00:57.041
inferior attachments

1:00:57.041,1:00:58.055
Hasapanna: Yes that's why the Buddha says..

1:00:58.055,1:01:03.005
Man: Is there any further if someone is practising successfully

1:01:03.005,1:01:09.066
and he is making good progress, is there such situation

1:01:09.066,1:01:14.090
where the practitioner has to renounce even attachment

1:01:14.090,1:01:22.044
to the practice and to the knowledge to get to the ultimate liberation.

1:01:22.044,1:01:24.027
Hasapanna: Oh this I understand.

1:01:24.027,1:01:32.078
So yeah, someone asked me the same question, about how at the beginning

1:01:32.078,1:01:39.029
you still have that because we cannot just say let go, let go, you know.

1:01:39.029,1:01:42.022
So sometimes we're attached to the wholesome things

1:01:42.032,1:01:45.001
rather than attached to the unwholesome things.

1:01:45.001,1:01:50.086
So then we let go of the coarser happiness, the lesser happiness,

1:01:50.086,1:01:57.054
for the greater happiness. It's just like a stair, a ladder we climb up.

1:01:57.054,1:02:04.008
So we let go of that. So of course we still attach to wholesome.

1:02:04.008,1:02:08.049
Because we're not enlightened yet. Unless we're enlightened,

1:02:08.049,1:02:11.086
you still have sense of self, you still have attachment to sense of self.

1:02:11.086,1:02:17.000
But you can tell the difference, for example, after you have practised,

1:02:17.000,1:02:21.030
your sense of self become more fluid. You still have the sense of self,

1:02:21.030,1:02:24.077
you're still attached to yourself, but at least you

1:02:24.077,1:02:28.081
can see that you're happier, you're more relaxed.

1:02:28.081,1:02:35.092
You can see, you know if someone happens to take up the path of practice,

1:02:35.092,1:02:40.098
to them the sense of self is so solid, so concrete,

1:02:40.098,1:02:45.051
whatever unwholesome state they just impulsively react

1:02:45.051,1:02:47.089
and create more suffering for themselves.

1:02:47.089,1:02:51.063
But you know for yourself, for example, some situations

1:02:51.063,1:02:57.063
that in the past cause you lots of suffering, but now you're more relaxed,

1:02:57.063,1:03:00.087
and more at ease - that is the progress.

1:03:00.087,1:03:05.021
The Buddha said this is the gradual training, this will not

1:03:05.021,1:03:09.048
happen overnight. Of course we cannot say let go, let go,

1:03:09.048,1:03:12.028
lots of people try to do that, letting go.

1:03:12.028,1:03:18.082
You can't do the letting go, the letting go happens by itself.

1:03:18.082,1:03:22.052
So you just little by little, that's why it's the gradual training

1:03:22.052,1:03:27.046
for example we have to let go of the, like renounce, for example.

1:03:27.046,1:03:36.004
Why did the Buddha emphasise generosity, sila you know, sammadhi and panya?

1:03:36.004,1:03:39.024
Because generosity helps us to let go.

1:03:39.024,1:03:45.015
For example we give away the material things, that is the coarser,

1:03:45.015,1:03:49.055
coarser level, the things outside us, the material things.

1:03:49.055,1:03:53.009
Then we practice that. Then we can renounce, we can let go of that.

1:03:53.009,1:03:56.004
So when we can let go of that.. If we can't let go of the material things

1:03:56.004,1:04:00.005
we can't let go of the more subtle defilements, isn't it?

1:04:00.005,1:04:01.885
This is how it's the gradual training.

1:04:01.885,1:04:05.074
We let go of that then after we'll be able to do that,

1:04:05.074,1:04:08.059
then we practise letting go of the coarser,

1:04:08.059,1:04:15.040
then we come to more subtle ones, then we let go of our

1:04:15.040,1:04:18.068
defilements like greed, hatred and delusion.

1:04:18.068,1:04:25.061
So you cannot stop it immediately, because if you can use willpower

1:04:25.061,1:04:29.082
to stop it immediately then the Buddhist teaching

1:04:29.082,1:04:32.036
of non-self is not the truth.

1:04:32.036,1:04:38.079
It's just like for example, you have this defilment. When you react

1:04:38.079,1:04:44.047
to the defilement it's just like you kicking the wheel when you react.

1:04:44.047,1:04:51.014
So when you kick, when you react, your defilements reinforce your defilements, isn't it?

1:04:51.014,1:04:54.068
Your defilements become greater.

1:04:54.068,1:05:00.078
So when you don't react, doesn't mean your defilements go away immediately.

1:05:00.078,1:05:03.015
It's still there.

1:05:03.015,1:05:07.016
So that means you're not kicking the wheel.

1:05:07.016,1:05:13.050
But the wheel is still spinning, but the energy becomes slower.

1:05:13.050,1:05:20.030
This is how to practice. Each time the defilements kick out,

1:05:20.030,1:05:24.071
we do not react to the defilements. Doesn't mean we don't have defilements.

1:05:24.071,1:05:29.012
The defilements still there. But the energy becomes weaker.

1:05:29.012,1:05:34.012
So the more we do that, each time, then it becomes weaker, weaker, weaker

1:05:34.012,1:05:41.093
and it stops by itself. If you leave the wheel by itself it spins, spins, spins,

1:05:41.093,1:05:47.033
if you stop kicking it, it stops by itself, isn't it?

1:05:47.033,1:05:49.065
You don't have to do anything.

1:05:49.065,1:05:54.021
This is why the Buddha said about the hen sitting on the eggs.

1:05:54.021,1:05:59.021
So eventually they sow(?). Lots of people think you cannot set, abandon...

1:05:59.021,1:06:04.069
no it's the gradual training because we've been conditioned countless lifetimes.

1:06:04.069,1:06:14.019
Habitual pattern is very ingrained. So we have to retrain the mind,

1:06:14.022,1:06:18.033
direct the mind to the wholesome. Of course we're still attached to the wholesome.

1:06:18.033,1:06:25.086
So eventually, when we go beyond wholesome and unwholesome, we don't even attach

1:06:25.086,1:06:32.079
to wholesome, that is the enlightenment, that is the goal, that is the nibbana.

1:06:32.079,1:06:37.067
Of course we still have attachments, just what you said, because

1:06:37.067,1:06:42.041
we cannot just let go immediately.

1:06:42.041,1:06:49.084
It's the gradual training. Does this answer your question, make sense to you?

1:06:49.084,1:06:54.067
Any more questions, comments? Yes?

1:07:04.051,1:07:08.296
Aha, aha

1:07:17.065,1:07:24.099
The wisdom arises when the mind is still.

1:07:24.099,1:07:30.009
Because when you have these five hindrances

1:07:30.009,1:07:33.021
it clouds the mind.

1:07:33.021,1:07:36.090
When your mind is cloudy it's very simple, you don't have to have

1:07:36.090,1:07:39.047
reached the state of absorption.

1:07:39.047,1:07:44.077
For example sometimes we are confused and you really stress out

1:07:44.077,1:07:49.065
and you can't think of a way to solve your problem. So when you walk away,

1:07:49.065,1:07:55.036
you put it aside, and you make your mind as peaceful as possible,

1:07:55.036,1:07:59.080
then ah, I think how to solve the problem!

1:07:59.080,1:08:04.063
Because you don't have the clarity, so when you're confused,

1:08:04.063,1:08:08.083
don't try to make any decisions when you're confused.

1:08:08.083,1:08:15.000
You have to make your mind as peaceful as possible, your mind as peaceful as possible,

1:08:15.000,1:08:21.018
and very calm. When you're calm, you can think, isn't it? You have the clarity.

1:08:21.018,1:08:27.077
That is where when you have abandoned the five hindrances the mind is clear.

1:08:27.077,1:08:33.642
It's just like the moon is so bright, the mind is very bright, without the clouds.

1:08:33.642,1:08:40.050
But with the five hindrances, it covers the moon, and it's not bright.

1:08:40.050,1:08:46.017
The mind, that is where your wisdom arises, through abandoning

1:08:46.017,1:08:52.050
the five hindrances. When you have a peaceful mind, the wisdom arises,

1:08:52.050,1:08:59.019
the insight arises. Does that answer your question?

1:08:59.019,1:09:03.033
Any more questions?

1:09:03.033,1:09:09.000
Okay, so we finish, then we pay respect to the Buddha