WEBVTT 00:00:00.000 --> 00:00:08.098 So sutta 16, Cetokhila Sutta, The Wilderness In the Heart. 00:00:08.098 --> 00:00:14.048 Thus have I heard, on one occasion the Blessed One was living 00:00:14.048 --> 00:00:21.050 at Savatthi, in Jeta's Grove, Anathapindika's park. 00:00:21.050 --> 00:00:24.053 There he addressed the bhikkhus thus: "Bhikkhus". 00:00:24.053 --> 00:00:27.074 "Venerable sir" they replied. 00:00:27.074 --> 00:00:30.053 The Blessed One said this: "bhikkhus, 00:00:30.053 --> 00:00:33.042 that any bhikkhu who has not abandoned 00:00:33.042 --> 00:00:37.093 5 wildernesses in the heart and not severed 00:00:37.093 --> 00:00:41.049 5 shackles in the heart should come to 00:00:41.049 --> 00:00:44.033 growth, increase and fulfillment 00:00:44.033 --> 00:00:48.029 in this Dhamma and Discipline - that is impossible. 00:00:48.041 --> 00:00:51.066 What, bhikkhus are the five wildernesses 00:00:51.066 --> 00:00:55.028 in the heart that he has not abandoned? 00:00:55.028 --> 00:00:59.005 Here a bhikkhu is doubtful, uncertain, 00:00:59.005 --> 00:01:02.003 undecided and unconfident about the 00:01:02.003 --> 00:01:05.032 Teacher, and thus his mind does not incline 00:01:05.032 --> 00:01:09.042 to ardour, devotion, perseverance and 00:01:09.042 --> 00:01:12.057 striving. As his mind does not incline to 00:01:12.057 --> 00:01:17.007 ardour, devotion, perseverance and striving, 00:01:17.007 --> 00:01:20.016 that is the first wilderness in the heart 00:01:20.016 --> 00:01:23.009 that he has not abandoned." 00:01:23.009 --> 00:01:28.057 So that means the first one is they don't have 00:01:28.057 --> 00:01:33.088 the faith, confidence in the Buddha. The teacher, 00:01:33.088 --> 00:01:38.009 that's the Buddha so they have no faith. 00:01:38.009 --> 00:01:43.009 It's important we have the faith but it has to come 00:01:43.009 --> 00:01:46.016 from the right understanding. For example, someone 00:01:46.016 --> 00:01:55.076 have doubt whether the Buddha is a special being.. 00:01:55.076 --> 00:01:58.078 Lots of people are saying it's impossible to get 00:01:58.078 --> 00:02:04.040 enlightened so we better practice to be born in a 00:02:04.040 --> 00:02:09.042 better place or a heavenly realm. So people say 00:02:09.042 --> 00:02:12.077 that, some Buddhists say that! They find it's 00:02:12.077 --> 00:02:16.084 impossible to become enlightened. 00:02:16.084 --> 00:02:21.033 So they have doubt - whether this is beyond me, 00:02:21.033 --> 00:02:27.097 whether the Buddha exists. They have doubt whether 00:02:27.097 --> 00:02:32.005 the Buddha is an ordinary being and whether they can 00:02:32.005 --> 00:02:38.038 get enlightened. So when you have doubt you will not 00:02:38.038 --> 00:02:40.094 be inspired and you wil not arouse that energy to 00:02:40.094 --> 00:02:43.058 practice, isn't it? Because you have doubts. 00:02:43.058 --> 00:02:48.026 For example, something that you have no faith. 00:02:48.026 --> 00:02:57.062 Yes? [question from audiece] 00:02:57.062 --> 00:03:04.007 This is they have the confidence and faith in the 00:03:04.007 --> 00:03:13.087 Buddha. We have no faith, but this faith come from 00:03:13.087 --> 00:03:16.021 the right understanding. For example, some people 00:03:16.021 --> 00:03:19.086 may have lots of faith in the Buddha and they think 00:03:19.086 --> 00:03:25.331 the Buddha.. they pray to Buddha, 00:03:25.331 --> 00:03:27.283 they pray very hard 00:03:27.283 --> 00:03:30.083 and they believe in the Buddha, they have a very strong faith. 00:03:30.083 --> 00:03:33.013 But it doesn't come from the right understanding, that is from 00:03:33.013 --> 00:03:37.049 the wrong view. Maybe some people think if they have 00:03:37.049 --> 00:03:40.058 faith in the Buddha so maybe their life, everything, 00:03:40.058 --> 00:03:51.048 will go well for them. And then some have difficulties in their life 00:03:51.048 --> 00:03:52.089 so they say it's not working - I have faith 00:03:52.089 --> 00:03:56.012 in the Buddha, I pray so hard - and some misfortune still 00:03:56.012 --> 00:04:03.092 happens to me. So this is not come from right 00:04:03.092 --> 00:04:10.044 understanding and the mind will not incline harder. 00:04:10.044 --> 00:04:14.021 Ardour means you have that inspiration, which gives 00:04:14.021 --> 00:04:19.060 rise to determination. That is the energy, the noble 00:04:19.060 --> 00:04:23.056 energy, not the kind of energy that you want to do 00:04:23.056 --> 00:04:28.076 something you want to get something. 00:04:28.076 --> 00:04:33.014 Later the Buddha will explain that 00:04:33.014 --> 00:04:36.050 in terms of the Iddhipada. 00:04:36.050 --> 00:04:40.021 This is the noble power. So for example, 00:04:40.021 --> 00:04:49.081 someone have this wrong view of the Buddha so they 00:04:49.081 --> 00:04:54.005 take Buddha as a God. So they have very strong faith 00:04:54.005 --> 00:04:58.008 in the Buddha but that is not from the right view, 00:04:58.008 --> 00:05:01.094 not from the right understanding, that is wrong view. 00:05:01.094 --> 00:05:08.035 So then if you don't have the faith, and you have doubt, 00:05:08.035 --> 00:05:12.094 and you're not confident that you'll be able to 00:05:12.094 --> 00:05:17.043 put into practice, then you will not strive. 00:05:17.043 --> 00:05:21.057 We will not persevere, isn't it? Will not. Because, 00:05:21.057 --> 00:05:30.018 "I'm not really sure that the Buddha he himself got enlightened" 00:05:30.018 --> 00:05:35.468 Then you will not arouse that energy to do the practice, 00:05:35.488 --> 00:05:39.708 to put forth effort into the practice. 00:05:39.708 --> 00:05:41.788 So this is what is meant by no faith. 00:05:41.788 --> 00:05:47.084 Sometimes if you arouse faith, then you put forth effort. 00:05:47.084 --> 00:05:50.007 Sometimes it's not necessary that you start with 00:05:50.007 --> 00:05:52.032 the Buddha - that you have faith in the Buddha 00:05:52.032 --> 00:05:54.069 and then you have faith in the Dhamma. 00:05:54.069 --> 00:05:57.015 Sometimes it can be the other way around. 00:05:57.015 --> 00:06:02.097 Now the second one, the Buddha said: 00:06:02.097 --> 00:06:07.060 "Again a Bhikkhu is doubtful, uncertain, undecided 00:06:07.060 --> 00:06:10.033 and unconfident about the Dhamma... 00:06:10.033 --> 00:06:16.039 As his mind does not incline to ardour, perseverance, 00:06:16.039 --> 00:06:20.089 striving, devotion... that is the second wilderness in 00:06:20.089 --> 00:06:24.095 the heart that he has not abandoned" 00:06:24.095 --> 00:06:30.066 You have doubt about the Dhamma, that's the Buddhist teaching, 00:06:30.066 --> 00:06:39.039 the truth. The Dhamma always refers to the law of kamma. 00:06:39.039 --> 00:06:44.008 So if someone has doubt, "I don't believe there is 00:06:44.008 --> 00:06:51.087 rebirth", this law of kamma, whatever we do has no consequence. 00:06:51.087 --> 00:06:54.075 So you will not really strive, to really 00:06:54.075 --> 00:07:01.022 put forth effort to really live a skillful life. 00:07:01.022 --> 00:07:03.070 So you will not have that inspiration. 00:07:03.070 --> 00:07:05.096 For example, someone come across to the 00:07:05.096 --> 00:07:08.044 Buddhist teaching and they say oh yeah it's 00:07:08.044 --> 00:07:11.041 very inspiring, who said that? 00:07:11.041 --> 00:07:13.052 Oh yeah, it's the Buddha. 00:07:13.052 --> 00:07:16.042 Because they have the faith in the Dhamma, 00:07:16.042 --> 00:07:19.081 the teaching, then they have the faith in the Buddha. 00:07:19.081 --> 00:07:22.029 So it can be the other way around. 00:07:22.029 --> 00:07:25.026 Because you listen to the Dhamma and you 00:07:25.026 --> 00:07:29.087 feel so inspired. All of you come here and listen to 00:07:29.087 --> 00:07:34.011 the suttas and feel inspired and then you 00:07:34.011 --> 00:07:38.069 put forth effort to do the practice. 00:07:38.069 --> 00:07:45.021 This is the second wilderness in the heart. 00:07:45.021 --> 00:07:49.096 A wilderness in the heart means a barrier, 00:07:49.096 --> 00:07:57.046 like a stump. Some translate Cetokhila as a stump. 00:07:57.046 --> 00:08:08.043 It stop you from growing further, because if 00:08:08.043 --> 00:08:12.016 you have this in the heart it will stop you from 00:08:12.016 --> 00:08:16.074 going further. So if you don't have the faith, 00:08:16.074 --> 00:08:20.061 and no confidence in the Buddha and no confidence 00:08:20.061 --> 00:08:24.058 in the Dhamma, it will stop you because you 00:08:24.058 --> 00:08:29.001 will not put forth effort, you will not strive. 00:08:29.001 --> 00:08:34.009 You will not persevere to keep going because 00:08:34.009 --> 00:08:38.086 you have doubt. If you have that it is really a stumbling 00:08:38.086 --> 00:08:44.030 block, a barrier stopping us going further. 00:08:44.030 --> 00:08:49.057 That is the second wilderness in the heart the Buddha mentioned. 00:08:49.057 --> 00:08:54.048 "So again a Bhikkhu is doubtful, uncertain, 00:08:54.048 --> 00:08:58.028 undecided and unconfident about the Sangha. 00:08:58.028 --> 00:09:02.092 As his mind does not incline to ardour, 00:09:02.092 --> 00:09:07.008 devotion, perseverance, and striving 00:09:07.008 --> 00:09:09.063 that is the third wilderness in the heart 00:09:09.063 --> 00:09:11.098 that he has not abandoned." 00:09:11.098 --> 00:09:14.075 So for example, some people they come across 00:09:14.075 --> 00:09:20.064 to monks or nuns and they find them very inspiring. 00:09:20.064 --> 00:09:24.050 The way they conduct themself, they are full 00:09:24.050 --> 00:09:27.011 of loving kindness, and they feel that when 00:09:27.011 --> 00:09:31.064 they be with this person they become 00:09:31.064 --> 00:09:37.035 very peaceful and very calm and they feel very inspiring. 00:09:37.035 --> 00:09:41.057 Then they will start to put forth.. oh I would like to.. 00:09:41.057 --> 00:09:45.078 have someone right in front of them that 00:09:45.078 --> 00:09:51.015 have this very peaceful and calm, and actually 00:09:51.015 --> 00:09:55.047 Bhikkhu Bodhi is one of the very good example. 00:09:55.047 --> 00:10:01.060 When he was about 10, the first monk he 00:10:01.060 --> 00:10:09.039 met, a Vietnamese monk. And the first time he met he was very young 00:10:09.039 --> 00:10:15.018 and was really struck by the tranquility 00:10:15.018 --> 00:10:18.078 of this monk, very peaceful and very calm, 00:10:18.078 --> 00:10:23.097 the serenity, and it give him a very strong 00:10:23.097 --> 00:10:27.083 impact on his mind - he say "oh wow, 00:10:27.083 --> 00:10:32.024 I have never seen a being like that before, a man 00:10:32.024 --> 00:10:33.047 so calm and so peaceful". 00:10:33.047 --> 00:10:36.080 This really had a strong impact on his mind. 00:10:36.080 --> 00:10:38.098 And as all of you know, even this Majjhima 00:10:38.098 --> 00:10:43.027 Nikaya, Bhikkhu Nanamoli and Bhikkhu Bodhi 00:10:43.027 --> 00:10:45.084 translate these suttas. So actually he actually 00:10:45.084 --> 00:10:50.020 see a monk on the street, he didn't even know this 00:10:50.020 --> 00:10:55.093 monk walking on the street, and he was so inspired 00:10:55.093 --> 00:11:01.067 by how this monk is so peaceful and so calm. 00:11:01.067 --> 00:11:05.066 And he was inspired and later he became a monk. 00:11:05.066 --> 00:11:10.067 So sangha means those who listen to the 00:11:10.067 --> 00:11:15.016 Buddhist teaching and put into practice to get 00:11:15.016 --> 00:11:19.085 enlightened. 00:11:19.085 --> 00:11:24.064 If you have the faith, the confidence in the Sangha 00:11:24.064 --> 00:11:26.079 then you have the confidence in the teaching 00:11:26.079 --> 00:11:32.075 and then you have the confidence in the Buddha, the teacher. 00:11:32.075 --> 00:11:36.043 So it's not necessary to come from the Buddha 00:11:36.043 --> 00:11:42.076 the Dhamma the Sangha. You can come from meeting some monks or nuns 00:11:42.076 --> 00:11:47.023 in your life that really inspire you and you then start to practice. 00:11:47.023 --> 00:11:51.877 Then you can go from the sangha to the dhamma and the Buddha. 00:11:51.877 --> 00:11:57.039 So maybe from the Buddha-Dhamma to the Sangha or to the Buddha 00:11:57.039 --> 00:12:00.094 So it's not necessary that you have to go 00:12:00.094 --> 00:12:03.097 according to the sequence Buddha Dhamma Sangha. 00:12:03.097 --> 00:12:10.015 "So again a Bhikkhu is doubtful, uncertain, 00:12:10.015 --> 00:12:13.094 undecided and unconfident about the training. 00:12:13.094 --> 00:12:18.042 As his mind does not incline to ardour, 00:12:18.042 --> 00:12:21.072 perseverance, devotion and striving 00:12:21.072 --> 00:12:23.090 that is the fourth wilderness in the heart 00:12:23.090 --> 00:12:27.030 that he has not abandoned." 00:12:27.030 --> 00:12:31.089 The training is not only the training rules, 00:12:31.089 --> 00:12:35.031 for example, when the Buddha speaks to the monks 00:12:35.031 --> 00:12:39.071 it not only refers to the training rules, the 00:12:39.071 --> 00:12:47.060 patimoka, the vinya rules. It's only part of the sila. 00:12:47.060 --> 00:12:51.012 So actually it's actually refers to the 00:12:51.012 --> 00:12:54.050 whole path of practice, the Noble Eightfold Path. 00:12:54.050 --> 00:12:57.075 That is you have to have the sila, samadhi 00:12:57.075 --> 00:13:02.023 and panya. That is morality. So morality is the 00:13:02.023 --> 00:13:04.072 foundation of a peaceful mind, the cultivation 00:13:04.072 --> 00:13:14.058 of the mind. So the samadhi is not only sitting 00:13:14.058 --> 00:13:19.006 in meditation.. To have the cultivation of the mind 00:13:19.006 --> 00:13:27.036 the samadhi group needs to have three - 00:13:27.036 --> 00:13:32.076 the mindfulness, stillness, calmness and effort. 00:13:32.076 --> 00:13:38.022 The effort always refers to the four right efforts 00:13:38.022 --> 00:13:44.029 because mindfulness itself is not enough. 00:13:44.029 --> 00:13:52.024 You're just knowing, just mindful. So for exampe, you have unwholesome 00:13:52.024 --> 00:13:59.098 thoughts arising, so anger, it's an unwholesome 00:13:59.098 --> 00:14:02.088 state of mind and you're aware of that. 00:14:02.088 --> 00:14:05.071 But because you haven't cultivated the calmness, 00:14:05.071 --> 00:14:10.053 the stillness, you won't be able to hold yourself 00:14:10.053 --> 00:14:13.092 and each time you think - I should have held myself! 00:14:13.092 --> 00:14:18.064 I shouldn't do that again! We do that again because 00:14:18.064 --> 00:14:21.076 you don't have the stillness, the calmness 00:14:21.076 --> 00:14:25.074 to hold the mind. So actually it's not easy to 00:14:25.074 --> 00:14:32.079 have the unreactive awareness so you need to have 00:14:32.079 --> 00:14:40.055 the calmness, the stillness, the concentration to be 00:14:40.055 --> 00:14:43.046 able to hold the mind and not react. 00:14:43.046 --> 00:14:46.016 Also you need to put forth effort, that is the four 00:14:46.016 --> 00:14:50.083 right effort to stop the mind, to have a break. 00:14:50.083 --> 00:14:53.063 To stop the mind from going further, to stop 00:14:53.063 --> 00:14:57.071 the mind to avoid the unwholesome states of mind 00:14:57.071 --> 00:15:03.077 like anger, greediness, you know you stop that, avoid that. 00:15:03.077 --> 00:15:07.024 but if it's already arisen then you 00:15:07.024 --> 00:15:10.032 abandon this unwholesome state of mind 00:15:10.032 --> 00:15:14.036 abandon, for example, ill-will or anger. 00:15:14.036 --> 00:15:20.057 then you replace by a thought of loving kindness, 00:15:20.057 --> 00:15:23.081 a wholesome thought. 00:15:23.081 --> 00:15:32.058 then you maintain that, then this unwholesome 00:15:32.058 --> 00:15:35.000 state of mind will not arise. 00:15:35.000 --> 00:15:38.021 This is the four right efforts. 00:15:38.021 --> 00:15:44.045 This three together, this mindfullness, stillness 00:15:44.045 --> 00:15:48.040 and right effort, 00:15:48.040 --> 00:15:53.075 if these three, they intertwine together they 00:15:53.075 --> 00:15:56.028 become very powerful and solid. 00:15:56.028 --> 00:16:00.057 If you have only mindfulness it snaps very easily 00:16:00.057 --> 00:16:02.096 because it's not strong it's not powerful enough, 00:16:02.096 --> 00:16:06.040 it's not solid. 00:16:06.040 --> 00:16:10.004 But only with concentrations, some people try 00:16:10.004 --> 00:16:14.054 very hard concentration but without the mindfulness. 00:16:14.054 --> 00:16:21.079 They just focus. I remember someone told me when we were in the monastery. 00:16:21.079 --> 00:16:24.079 and someone stay in the monastery and some of the food 00:16:24.079 --> 00:16:29.074 goes off and this person say, "I didn't know 00:16:29.074 --> 00:16:33.071 that the food was already off, because I just focus 00:16:33.071 --> 00:16:37.077 on chewing chewing chewing chewing." 00:16:37.077 --> 00:16:44.012 So I mean it's not very good, just the focus itself. 00:16:44.012 --> 00:16:47.071 So not knowing they're not even aware what is that. 00:16:47.071 --> 00:16:51.086 It's not wrong that we know the taste whether 00:16:51.086 --> 00:16:56.008 it's sour or sweet. You're mindful of what you're eating. 00:16:56.008 --> 00:16:59.032 It's not just the chewing itself. 00:16:59.032 --> 00:17:03.047 Sometimes it become blur, no awareness, 00:17:03.047 --> 00:17:07.016 not bright the mind, you know, just chewing chewing chewing 00:17:07.016 --> 00:17:15.041 and then the food rotten they don't even know, they just swallow it. 00:17:16.069 --> 00:17:19.066 You know when an unwholesome state arises you know 00:17:19.066 --> 00:17:24.061 that if you react to that emotion it's going to 00:17:24.061 --> 00:17:28.025 lead us to suffering. It causes harm to others 00:17:28.025 --> 00:17:31.022 and to ourself. We know the danger of that. 00:17:31.022 --> 00:17:32.057 We're aware of that. 00:17:32.057 --> 00:17:35.027 And then you'll be able to put forth effort and 00:17:35.027 --> 00:17:41.090 also you have the awareness and stillness and 00:17:41.090 --> 00:17:44.019 calmness to hold yourself. 00:17:44.019 --> 00:17:46.020 Your mind is strong enough to hold. 00:17:46.020 --> 00:17:51.095 Of course it's not easy to avoid this and avoid that 00:17:51.095 --> 00:17:54.047 But sometimes again and again lots of people 00:17:54.047 --> 00:17:56.004 find themselves that they shouldn't have done that 00:17:56.004 --> 00:17:59.032 but they still couldn't hold, couldn't bite back 00:17:59.032 --> 00:18:01.084 their tongue and not say something. 00:18:01.084 --> 00:18:07.024 So you do need that, you know, the cultivation 00:18:07.024 --> 00:18:11.057 of the mind is not only mindfulness, it's 00:18:11.057 --> 00:18:14.040 not only stillness, it's effort. These three 00:18:14.040 --> 00:18:16.059 have to come together. Of course this has to be 00:18:16.059 --> 00:18:23.067 supported by sila (morality). So morality is important, 00:18:23.067 --> 00:18:26.023 it's the foundation for a peaceful mind. 00:18:26.023 --> 00:18:31.030 Because if you're not, so because, if you have 00:18:31.030 --> 00:18:38.050 done something that you know, causes harm to others 00:18:38.050 --> 00:18:41.063 and to ourself too, isn't it, if you have done 00:18:41.063 --> 00:18:45.046 something you feel is not quite right. 00:18:45.046 --> 00:18:48.023 And your mind you feel go on and on and on. 00:18:48.023 --> 00:18:51.055 It's very difficult to be peaceful, it's just natural. 00:18:51.055 --> 00:18:53.082 It's just like the Buddha said, it's natural. 00:18:53.082 --> 00:18:59.033 You live a virtuous life, you expect that leads to 00:18:59.033 --> 00:19:04.048 gladness when you're virtuous person. 00:19:04.048 --> 00:19:06.082 It's natural that you have the gladness. 00:19:06.082 --> 00:19:09.005 When you do something good you feel good 00:19:09.005 --> 00:19:11.002 about yourself. That is natural the Buddha, said, 00:19:11.002 --> 00:19:12.040 whether you want it or not. 00:19:12.040 --> 00:19:16.018 It happens by itself, it's natural, it naturally leads 00:19:16.018 --> 00:19:20.094 you to that direction. So when you have the gladnes 00:19:20.094 --> 00:19:24.002 then you have the peace, joy, you have the energy. 00:19:24.002 --> 00:19:26.495 So when you have the joy you have the energy. 00:19:26.495 --> 00:19:30.005 Then you have this happiness. That's why it's always 00:19:30.005 --> 00:19:35.052 that happiness comes first. Before the stillness. 00:19:35.052 --> 00:19:40.013 So you have the joy, the tranquility, then you have 00:19:40.013 --> 00:19:43.091 the happiness, then your mind still. Why? 00:19:43.091 --> 00:19:48.077 When you're happy then you're content, you don't go anywhere. 00:19:48.077 --> 00:19:52.099 You're just happy to be there, you're just happy in this moment. 00:19:52.099 --> 00:19:56.096 Why some people run away from this moment? Because they're not happy. 00:19:56.096 --> 00:20:01.041 Usually people are restless because they're unhappy. 00:20:01.041 --> 00:20:05.082 When someone is unhappy they're restless, the mind always wonder off. 00:20:05.082 --> 00:20:09.069 So that's why it's important, the happiness. If you want to cultivate 00:20:09.069 --> 00:20:14.025 a peaceful mind to develop the wisdom, happiness 00:20:14.025 --> 00:20:18.032 actually is the pre-requisite. 00:20:18.032 --> 00:20:23.029 This Buddhist path is actually a happy path. 00:20:23.029 --> 00:20:26.037 You need to have the happiness first, to come first, 00:20:26.037 --> 00:20:33.013 then only you'll be able to focus. Only through the still mind 00:20:33.013 --> 00:20:38.083 where the insight arises from when the five 00:20:38.083 --> 00:20:42.096 hindrances abandoned - then you have clarity of mind 00:20:42.096 --> 00:20:45.039 then you can see things as they really are. 00:20:45.039 --> 00:20:47.055 You see one thing leading to another. 00:20:47.055 --> 00:20:53.036 And it happens by itself. It's not through willpower, 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. 00:21:00.048 --> 00:21:04.097 So the morality is the foundation for a peaceful mind. 00:21:04.097 --> 00:21:08.040 A peaceful mind is the foundation for development 00:21:08.040 --> 00:21:12.098 of this wisdom. So the whole training the whole path 00:21:12.098 --> 00:21:17.019 is referred to the Noble Eightfold Path, 00:21:17.019 --> 00:21:22.041 that is the sila-sammadhi-panya, this whole path of practice 00:21:22.041 --> 00:21:26.036 So if you have no confidence 00:21:26.036 --> 00:21:31.061 have no faith in this training, the Noble Eightfold Path, 00:21:31.061 --> 00:21:35.012 you will not strive, isn't it, you will not persevere 00:21:35.012 --> 00:21:39.091 You will not arouse energy to do the practice, you won't. 00:21:39.091 --> 00:21:45.017 That's why it says this is the fourth wilderness in the heart. 00:21:45.017 --> 00:21:50.041 So if we have this wilderness in the heart, that is 00:21:50.041 --> 00:21:53.059 a barrier, it stops us from going further to have 00:21:53.059 --> 00:21:55.086 growth in the Dhamma. 00:21:55.086 --> 00:22:00.007 So again the Buddha goes down to the fifth wilderness in the heart. 00:22:00.007 --> 00:22:04.027 "Again a bhikkku is angry and displeased with 00:22:04.027 --> 00:22:08.071 his companions in the holy life life, resentful, 00:22:08.071 --> 00:22:14.028 callous towards them, and thus his mind does not 00:22:14.028 --> 00:22:20.083 incline to ardour, devotion, perseverance and striving. 00:22:20.083 --> 00:22:24.044 As his mind does not incline to ardour, devotion 00:22:24.044 --> 00:22:27.064 perseverance and striving, that is the fifth 00:22:27.064 --> 00:22:31.031 wilderness in the heart that he has not abandoned." 00:22:31.031 --> 00:22:38.017 So if someone constantly has lots of ill-will, anger 00:22:38.017 --> 00:22:40.075 towards the companion in the holy life, it's just like 00:22:40.075 --> 00:22:46.090 for example if in the family you have lots of anger 00:22:46.090 --> 00:22:52.037 towards you partner, you know, or maybe in your place 00:22:52.037 --> 00:22:58.085 with your colleagues, constantly you have lots of ill-will, 00:22:58.085 --> 00:23:03.019 you will not arouse that inspiration because your 00:23:03.019 --> 00:23:06.009 mind is disturbed and you're obsessed with that. 00:23:06.009 --> 00:23:09.063 Each time you come back because normally when we 00:23:09.063 --> 00:23:15.077 have lots of anger, very easily you get depressed. 00:23:15.077 --> 00:23:18.031 So when you depressed, the energy is really low. 00:23:18.031 --> 00:23:21.075 Just imagine constantly your mind is obsessed with that, 00:23:21.075 --> 00:23:24.050 you think you will have energy to practice? 00:23:24.050 --> 00:23:28.010 To arouse energy? No, you can't because the mind 00:23:28.010 --> 00:23:31.097 constantly you go back, thinking about, at home 00:23:31.097 --> 00:23:33.082 this person said that, that person said that, 00:23:33.082 --> 00:23:38.099 and that is really a stumbling block. 00:23:38.099 --> 00:23:45.026 It really stops us from going further because we always 00:23:45.026 --> 00:23:52.022 think that the problem is outside, but actually it's not. 00:23:52.022 --> 00:23:58.011 The anger arises within our own mind, sometimes we think the 00:23:58.011 --> 00:24:05.008 person made me angry, the person is the one who, 00:24:05.008 --> 00:24:08.053 they are the one, they make me angry because of them 00:24:08.053 --> 00:24:11.054 my suffering comes from the other person. 00:24:11.054 --> 00:24:14.010 Yesterday I mentioned about one of the ladies 00:24:14.010 --> 00:24:17.056 just recently she told me that when she was really 00:24:17.056 --> 00:24:22.820 stressed out she planned 00:24:22.820 --> 00:24:25.832 she said she really had the planning to kill her boss. 00:24:25.832 --> 00:24:28.323 She do all the planning because 00:24:28.323 --> 00:24:31.014 at that moment she thinks that her suffering comes from the boss. 00:24:31.014 --> 00:24:37.068 The boss gives her too much work, and she worked till midnight 00:24:37.068 --> 00:24:43.003 and the next morning she still takes work back home to work 00:24:43.003 --> 00:24:46.069 till 3am. And she go back to work again and to 00:24:46.069 --> 00:24:49.053 a point that she's completely stressed out. 00:24:49.053 --> 00:24:55.006 She said she became depressed, lots of anger, she depressed. 00:24:55.006 --> 00:24:59.082 She planned to kill [laugh] her. And then she 00:24:59.082 --> 00:25:03.068 planned after killing her boss she would jump down 00:25:03.068 --> 00:25:06.071 from the.. because she was working in Singapore 00:25:06.071 --> 00:25:09.072 which has lots of high-rise buildings, so she 00:25:09.072 --> 00:25:14.069 planned she'd jump down from the building, she said, 00:25:14.069 --> 00:25:17.017 this is what she planned. And when she told her 00:25:17.017 --> 00:25:19.056 sister, her sister said, "you're crazy", 00:25:19.056 --> 00:25:23.072 you just change your job [laughs], why do you want to kill your boss? 00:25:23.072 --> 00:25:30.019 But at that moment you don't.. we get stuck you know 00:25:30.019 --> 00:25:33.055 because our mind, once our mind thinks that object 00:25:33.055 --> 00:25:35.722 is a problem, so we get sucked in. 00:25:35.722 --> 00:25:38.092 All we think is how bad is that person is. 00:25:38.092 --> 00:25:43.023 Again and again, we get lost. Sometimes it's just amazing 00:25:43.023 --> 00:25:46.076 some people commit suicide because of small thing, 00:25:46.076 --> 00:25:49.060 because you focus on that, it manifest, and then you 00:25:49.060 --> 00:25:53.043 become unbearable, you think that is your problem. 00:25:53.043 --> 00:25:57.034 So your mind is there, because of anger you will not be 00:25:57.034 --> 00:26:01.091 able to live harmoniously with your companion in the 00:26:01.091 --> 00:26:04.056 holy life or your partner, because you have lots 00:26:04.056 --> 00:26:08.051 of anger, you're not at ease and at peace 00:26:08.051 --> 00:26:12.008 and that is really draining, you have no energy, you 00:26:12.008 --> 00:26:15.015 cannot strive, you have no energy to practice because 00:26:15.015 --> 00:26:18.062 it's really draining, especially with this unwholesome 00:26:18.062 --> 00:26:23.027 state of mind. Your mind go in there. 00:26:23.027 --> 00:26:27.015 That's why, if you can see the problem comes 00:26:27.015 --> 00:26:33.010 from ourself then we can ask ourself, do I have 00:26:33.010 --> 00:26:36.090 thoughts of loving kindness towards that person? 00:26:36.090 --> 00:26:40.054 So if we can't, at least we can wish ourself, 00:26:40.054 --> 00:26:43.096 that at least I have no ill-will towards that person, 00:26:43.096 --> 00:26:47.048 that at least we take away, have a break from 00:26:47.048 --> 00:26:52.031 going on and on. Because once we go in we're sucked in. 00:26:52.031 --> 00:26:57.014 And then we just get lost. So when you have that you can't 00:26:57.014 --> 00:27:00.076 arouse the energy at all, no energy, so that's why 00:27:00.076 --> 00:27:09.003 sometimes, it goes on and on, and it disturbs the mind. 00:27:09.003 --> 00:27:11.085 So that is the anger. 00:27:11.085 --> 00:27:14.056 So actually in the other suttas the Buddha did 00:27:14.056 --> 00:27:19.024 mention how to deal with this unwholesome state of mind. 00:27:19.024 --> 00:27:23.056 Especially the anger. 00:27:23.056 --> 00:27:38.052 Which sutta.. Actually the Buddha did mention... 00:27:38.052 --> 00:27:41.035 In one of the suttas the Buddha did mention that there 00:27:41.035 --> 00:27:46.026 is five steps to stop the mind. I think that is the 00:27:46.026 --> 00:27:54.037 Vitakkasanthana Sutta - The Removal of Distracting Thoughts. 00:27:54.037 --> 00:27:58.001 The Buddha did mention how when we have these 00:27:58.001 --> 00:28:03.064 unwholesome thoughts, for example you have this 00:28:03.064 --> 00:28:08.035 anger, ill-will, towards someone. So you feel like 00:28:08.035 --> 00:28:10.069 "I'm going to strangle him!" 00:28:10.069 --> 00:28:16.035 It's really angry. So the Buddha said then you have to 00:28:16.035 --> 00:28:22.059 replace with a thought of loving kidness. 00:28:22.059 --> 00:28:27.068 So after doing that, the Buddha said that's the first step 00:28:27.068 --> 00:28:30.053 and if that doesn't work and you still want to 00:28:30.053 --> 00:28:34.082 strangle that person then you come to the second step. 00:28:34.082 --> 00:28:38.009 Then you reflect on the danger of that. 00:28:38.009 --> 00:28:47.041 You know, the danger if you react and go on and on 00:28:47.041 --> 00:28:52.004 then you do something that will hurt yourself and others. 00:28:52.004 --> 00:28:54.046 So you reflect on the danger of that. 00:28:54.046 --> 00:28:57.097 Then after doing that, you still very angry, you 00:28:57.097 --> 00:29:01.053 still want to strangle that person, so the Buddha said 00:29:01.053 --> 00:29:08.694 you go to the third step, that is you try to remove yourself 00:29:08.694 --> 00:29:14.019 Not to pay attention on that. If you can physically 00:29:14.019 --> 00:29:18.045 remove yourself then it's good. That is the best way. 00:29:18.045 --> 00:29:23.095 But if you can't then you try to not pay attention to that. 00:29:23.095 --> 00:29:27.039 Maybe pay attention to other things. 00:29:27.039 --> 00:29:32.013 Or not to focus on that. So Buddha said that is the 00:29:32.013 --> 00:29:35.037 third step. So after doing that, you still want to strangle 00:29:35.037 --> 00:29:39.001 that person so you have to come to the fourth step really. 00:29:39.001 --> 00:29:43.066 The fourth one is when you pacify the thought, 00:29:43.066 --> 00:29:48.085 that is you use something like, you keep telling yourself 00:29:48.085 --> 00:29:54.015 "calm down, calm down" because when you put your 00:29:54.015 --> 00:29:57.032 attention to the noting, to the words, 00:29:57.032 --> 00:29:59.096 like "calm calm calm", then your attention 00:29:59.096 --> 00:30:03.003 is not on the person, isn't it? 00:30:03.003 --> 00:30:06.010 Then on the words like "calm calm calm " 00:30:06.010 --> 00:30:10.015 Or "make peace, make peace, make peace" 00:30:10.015 --> 00:30:14.031 So then it's a break, then you will not go further. 00:30:14.031 --> 00:30:20.088 Then after that, after the fourth step, you still want to strange the person! 00:30:20.088 --> 00:30:24.068 So there is no more. The fifth one is the last step the Buddha said. 00:30:24.068 --> 00:30:27.074 So you really have to clench your teeth. 00:30:27.074 --> 00:30:29.057 You have to suppress yourself to not do that. 00:30:29.057 --> 00:30:34.028 Because you're going to strangle someone! 00:30:34.028 --> 00:30:39.022 This one you do it with awareness, it's not that you're 00:30:39.022 --> 00:30:42.055 not knowing, you're knowing that if you go 00:30:42.055 --> 00:30:45.066 further then you will do something that causes lots 00:30:45.066 --> 00:30:48.059 of harm to yourself and to others. 00:30:48.059 --> 00:30:51.005 Because you're going to harm someone, then you have 00:30:51.005 --> 00:30:57.028 to suppress. But of course after doing the fourth step 00:30:57.028 --> 00:31:00.084 that is the last one. But if you always do that 00:31:00.084 --> 00:31:06.016 when anger come up, you just suppress, then it's no good. 00:31:06.016 --> 00:31:11.043 Then you become mental habitual pattern that you're suppressing all the time. 00:31:11.043 --> 00:31:15.073 When you suppress all the time, this will explode. 00:31:15.073 --> 00:31:20.034 Usually if you follow instruction by the time you 00:31:20.034 --> 00:31:25.044 go to fourth step your anger will subside quite a bit 00:31:25.044 --> 00:31:28.054 after you try the first step not working, you try the second 00:31:28.054 --> 00:31:33.088 the third, the fourth. Come to the fourth pretty much your 00:31:33.088 --> 00:31:42.059 anger will subside quite a bit. So in the other suttas 00:31:42.059 --> 00:31:45.036 the Buddha did mention.. but I just gave you the gist 00:31:45.036 --> 00:31:48.080 of that. You can read the suttas about that. 00:31:48.080 --> 00:31:52.060 That's why it's important if you have lots of anger 00:31:52.060 --> 00:31:56.081 that really stop as from striving, to arouse 00:31:56.081 --> 00:32:01.014 the energy because it's draining, you have no energy. 00:32:01.014 --> 00:32:04.025 So that is the fifth wilderness in the heart the Buddha 00:32:04.025 --> 00:32:10.049 said that stops us from having growth in the Dhamma to fulfillment. 00:32:10.049 --> 00:32:14.019 Then the Buddha said: 00:32:14.019 --> 00:32:17.091 "These are five wildernesses in the heart 00:32:17.091 --> 00:32:19.080 that he has not abandoned." 00:32:19.080 --> 00:32:22.003 Now the Buddha went on to say, 00:32:22.003 --> 00:32:25.054 "What bhikkhus, are the five shackles in the heart 00:32:25.054 --> 00:32:30.001 that he has not severed? Here a bhikkhu is 00:32:30.001 --> 00:32:35.055 not free from lust, desire, affection, thirst, 00:32:35.055 --> 00:32:39.020 fever, craving for sensual pleasures, and thus 00:32:39.020 --> 00:32:41.064 his mind does not incline to ardour, 00:32:41.064 --> 00:32:45.019 devotion, perseverance and striving. 00:32:45.019 --> 00:32:49.080 As his mind does not incline to ardour, devotion, 00:32:49.080 --> 00:32:52.087 perseverance and striving, that is the 00:32:52.097 --> 00:32:58.043 first shackle in the heart that he has not severed." 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. 00:33:09.075 --> 00:33:16.042 So then the shackles mean that we're bound by that 00:33:16.042 --> 00:33:21.029 so we cannot escape. That is the one that tie us down, 00:33:21.029 --> 00:33:23.029 the sensory pleasure. 00:33:23.029 --> 00:33:30.060 So for example, if our mind is constantly thinking about getting 00:33:30.060 --> 00:33:36.094 good food, you know, all your energy is going to there 00:33:36.094 --> 00:33:39.091 actually this energy is going out. 00:33:39.091 --> 00:33:45.061 This kind of energy, of course, the Buddha never 00:33:45.061 --> 00:33:50.002 denied happiness from the senses. We do have happiness. 00:33:50.002 --> 00:33:52.025 But that kind of happiness is not the wholesome 00:33:52.025 --> 00:33:55.012 happiness. This is unwholesome happiness. 00:33:55.012 --> 00:33:58.049 This kind of happiness leads us to more suffering. 00:33:58.049 --> 00:34:00.056 It won't lead us to peace. 00:34:00.056 --> 00:34:04.032 Only the happiness within. The Buddha always encourage us 00:34:04.032 --> 00:34:07.001 to persue the happiness within ourself. 00:34:07.001 --> 00:34:13.024 Only that happiness within ourself, it leads to peace and calm. 00:34:13.024 --> 00:34:16.092 Because this kind of happiness is going out, 00:34:16.092 --> 00:34:19.070 it won't lead us to peace, to calm. 00:34:19.070 --> 00:34:24.085 For example, you listen to a Dhamma and you're inspired 00:34:24.085 --> 00:34:32.054 you have lots of joy after listening to the teaching. 00:34:32.054 --> 00:34:37.083 Because this does not rely on the senses, this is within ourself 00:34:37.083 --> 00:34:43.067 so it's not dependent on the senses but is independent, 00:34:43.067 --> 00:34:48.001 so within yourself. So normally with the inspiration, 00:34:48.001 --> 00:34:52.007 with the joy, that leads you to, you have the energy. 00:34:52.007 --> 00:34:57.039 Joy is one of the factors of enlightenment, that 00:34:57.039 --> 00:35:02.029 leads you to peace and happiness, and 00:35:02.029 --> 00:35:05.093 then development of the wisdom. 00:35:05.093 --> 00:35:12.074 Once again if we persue that kind of happiness 00:35:12.074 --> 00:35:16.057 from the senses then we will be bound by that 00:35:16.057 --> 00:35:19.048 then we will not have growth in the Dharmma. 00:35:19.048 --> 00:35:25.024 We won't have fulfillment, we will not have progress in our practice. 00:35:25.024 --> 00:35:29.041 So this is the first shackle that the Buddha mentions. 00:35:29.041 --> 00:35:33.073 "Then again, a bhikkhu is not free from lust, desire, 00:35:33.073 --> 00:35:39.015 affection, thirst, fever and craving for the body, 00:35:39.015 --> 00:35:41.017 ...as his mind does not inline to ardour, 00:35:41.017 --> 00:35:46.033 devotion, perseverance and striving, that is the 00:35:46.033 --> 00:35:49.091 second shackle in the heart that he has not severed." 00:35:49.091 --> 00:35:54.005 That is, we're attached to the body. 00:35:54.005 --> 00:36:02.125 So we're attached to this body, we think that, you know, we have this.. 00:36:02.125 --> 00:36:07.055 For example, myself, when I was young, 00:36:07.055 --> 00:36:09.011 when I was in my twenties, I was very attached to my 00:36:09.011 --> 00:36:13.099 appearance, you know.. I like to go to beaty salon, 00:36:13.099 --> 00:36:20.040 I spent hours there. I even take to my eyebrow [laughs]. 00:36:20.040 --> 00:36:24.003 So I was thinking, I don't have to do it every day, 00:36:24.003 --> 00:36:26.028 you save the problem [laughing]. 00:36:26.028 --> 00:36:29.054 This is the attachment to the body and then use lots of energy 00:36:29.054 --> 00:36:33.060 by thinking, spending lots of time doing that. 00:36:33.060 --> 00:36:39.085 So if you spend time there you will not arouse that energy 00:36:39.085 --> 00:36:43.636 to strive, to practice, isn't it? 00:36:43.636 --> 00:36:47.520 You will not persevere. You don't have the inspiration, you know? 00:36:47.520 --> 00:36:51.066 It's just the craving, because we're attached to this body so much 00:36:51.066 --> 00:36:54.078 attached to our appearence, we want people to praise us, 00:36:54.078 --> 00:36:59.035 "oh you look nice", we're attached to that because 00:36:59.035 --> 00:37:02.078 it gives us a sense of self, who we are. 00:37:02.078 --> 00:37:07.144 So we're attached to our self, to our own body the Buddha said. 00:37:07.144 --> 00:37:09.351 Then this is also we're bound by that 00:37:09.351 --> 00:37:17.050 If we have that, if we haven't severed this one, the attachment 00:37:17.050 --> 00:37:20.050 to the body, then we're bound by that 00:37:20.050 --> 00:37:24.023 then we will not have growth in the Dhamma, we will not have progress 00:37:24.023 --> 00:37:31.014 in the Dhamma. Then the Buddha continued: 00:37:31.014 --> 00:37:40.078 "A bhikkhu is not free from lust, desire, affection, thirst, fever and craving for form.. 00:37:40.078 --> 00:37:49.083 As his mind does not incline to ardour, perseverance, 00:37:49.083 --> 00:37:54.114 devotion and striving, that is the third shackle in the heart 00:37:54.114 --> 00:37:56.097 that he has not severed." 00:37:56.097 --> 00:38:03.094 This is more attachment to the form, form is actually referred to 00:38:03.094 --> 00:38:10.082 attachment to other people or the things that we want 00:38:10.082 --> 00:38:17.036 like we're craving for a new car, we craving for material things, 00:38:17.036 --> 00:38:22.000 so we strive to get that, so that is not the right striving 00:38:22.000 --> 00:38:24.034 this is the wrong effort. 00:38:24.034 --> 00:38:28.021 Sometimes we strive very hard to get what we want, we strive 00:38:28.021 --> 00:38:34.035 to get the material things, we strive to have all those enjoyments, 00:38:34.035 --> 00:38:36.009 indulging the sensory pleasure. 00:38:36.009 --> 00:38:41.006 So this type of striving, not to strive to get things. 00:38:41.006 --> 00:38:44.025 Actually the striving is to stop. 00:38:44.025 --> 00:38:47.013 So it's very difficult to stop isn't it? 00:38:47.013 --> 00:38:50.070 So we strive to stop, and not strive to get things. 00:38:50.070 --> 00:38:57.044 So we crave for things, material things, that is the third 00:38:57.044 --> 00:39:00.044 shackle that the Buddha mentioned in the heart. 00:39:00.044 --> 00:39:06.042 Then, "...that he has not severed", so this is the third shackle. 00:39:06.042 --> 00:39:10.042 Then "Again, a bhikkhu eats as much as he likes until his belly 00:39:10.042 --> 00:39:18.038 is full and indulges in the pleasures of sleeping, lolling and drowsing 00:39:18.038 --> 00:39:24.076 and his mind does not incline to ardour, perseverance, devotion 00:39:24.076 --> 00:39:28.029 and striving, that is the fourth shackle in the heart 00:39:28.029 --> 00:39:30.026 that he has not severed." 00:39:30.026 --> 00:39:39.061 Sometimes people like the pleasure of drowsiness, 00:39:39.061 --> 00:39:42.036 you're just drowsy, you know, because, 00:39:42.036 --> 00:39:48.047 this is one of the way that some people use, as a way because 00:39:48.047 --> 00:39:56.092 it's unskillful, to face the pain in their life or the emotion, 00:39:56.092 --> 00:40:00.003 the negative emotion, so they try to run away 00:40:00.003 --> 00:40:03.060 by using, sometimes people, some people when they're 00:40:03.060 --> 00:40:05.030 depressed they sleep a lot. 00:40:05.030 --> 00:40:09.070 And this is one of the ways to escape, running away from 00:40:09.070 --> 00:40:15.067 dealing, looking at our pain, our problem. 00:40:15.067 --> 00:40:19.055 I remember when I was in Thailand so the place where we stayed, 00:40:19.055 --> 00:40:28.029 is the women's section, the kutis there [???] 00:40:28.029 --> 00:40:30.012 and one of the ladies there, she told me 00:40:30.012 --> 00:40:35.016 how she have lots of fear, she was really terrified. 00:40:35.016 --> 00:40:40.013 Initially she was quite okay, until one day because we had someone pass away 00:40:40.013 --> 00:40:45.053 they cremate in the monastery and for Thai custom they 00:40:45.053 --> 00:40:51.044 have the ceremony of washing the hands before they cremate 00:40:51.044 --> 00:40:58.065 so she looked at the dead body, the face, [???], and then next day 00:40:58.065 --> 00:41:01.828 with the cremation, and after a few days the family came and 00:41:01.828 --> 00:41:05.092 collected the ashes and put into the wall. 00:41:05.092 --> 00:41:08.073 And actually the wall is just a wall of the area where we stay 00:41:08.073 --> 00:41:12.046 and her kuti was quite close to the wall. 00:41:12.046 --> 00:41:17.020 After that she couldn't sleep. She was really terrified. Lots of fear. 00:41:17.020 --> 00:41:22.087 And so one of the way she helped herself deal with her 00:41:22.087 --> 00:41:25.067 fear, you know what she did? 00:41:25.067 --> 00:41:28.044 She shut herself off. 00:41:28.044 --> 00:41:31.061 She went to bed at 7, she wake up at 7. 00:41:31.061 --> 00:41:38.059 Her mind totally shut off. She said because she can't deal with that. 00:41:38.059 --> 00:41:43.050 This is how we sometimes like to sleep, you know, so we don't have 00:41:43.050 --> 00:41:46.096 to look at the pain. That's why sometimes we take 00:41:46.096 --> 00:41:52.000 alcohol or drugs because it's too painful, they can't deal with that. 00:41:52.000 --> 00:41:58.061 So it's unskillful, so they use it as a way to run away from the 00:41:58.061 --> 00:42:03.061 pain, the problem they have to face. Because it's painful. 00:42:03.061 --> 00:42:09.069 It's not easy. They use this as a way to escape. 00:42:09.069 --> 00:42:14.092 That's why it's enjoy sleeping, enjoy with the drowsiness, 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. 00:42:20.683 --> 00:42:23.097 So this is one of the way. 00:42:23.097 --> 00:42:27.034 So if you always do that, we're bound by that, 00:42:27.034 --> 00:42:29.011 we will not have growth in the Dhamma, 00:42:29.011 --> 00:42:32.081 we will not progress in our practice. 00:42:32.081 --> 00:42:43.035 So the Buddha says, "this is the fourth shackle in the heart 00:42:43.035 --> 00:42:45.002 that he has not severed. 00:42:45.002 --> 00:42:49.039 Again, a bhikkhu leads the holy life aspiring to 00:42:49.039 --> 00:42:57.007 some order of gods thus: "by this virtue or observance or asceticism 00:42:57.007 --> 00:43:03.087 or holy life I shall become a great god or some lesser god." 00:43:03.087 --> 00:43:08.044 and thus his mind does not incline to ardour, devotion, 00:43:08.044 --> 00:43:13.035 perseverance and striving. As his mind does not incline to 00:43:13.035 --> 00:43:18.042 ardour, devotion, perseverance and striving, this is the 00:43:18.042 --> 00:43:23.003 fifth shackle in the heart that he has not severed. 00:43:23.003 --> 00:43:27.017 These are the five shackles in the heart that he has not severed", the Buddha says. 00:43:27.017 --> 00:43:35.000 So the fifth one is sometimes people pray to the god and they thought 00:43:35.000 --> 00:43:41.014 they do all this practice, and they want to be born into the heavenly realm, 00:43:41.014 --> 00:43:48.015 they don't want to be, they have no interest. So you still want 00:43:48.015 --> 00:43:56.056 to exist, they're still craving to exist, in a heavenly realm. 00:43:56.056 --> 00:43:59.073 So if you have that, then you're still bound by that. 00:43:59.073 --> 00:44:05.090 One of my friends, many years ago, my Dhamma friend, she said to me that 00:44:05.090 --> 00:44:09.014 she doesn't want to attain nibbana, that she wanted to be a god. [laughs] 00:44:09.014 --> 00:44:12.492 She want to be born in a heavenly realm, she said. 00:44:12.492 --> 00:44:15.520 Her main purpose of offering lots of danas, 00:44:15.520 --> 00:44:20.068 doing all the Dhamma work, for her, her intention is to be born in heaven. 00:44:20.068 --> 00:44:24.012 She told me, she say, I'm interested in, I only want to be 00:44:24.012 --> 00:44:31.019 reborn in heaven so for her this is her intention, so she's bound by that. 00:44:31.019 --> 00:44:39.048 She still want to come back. She still wants to exist. 00:44:39.048 --> 00:44:44.022 When we want to be then we come back again and again. 00:44:44.022 --> 00:44:49.081 So we're bound by that. So no escape. Then we will not have any 00:44:49.081 --> 00:44:57.052 progress in the practice, or it's impossible that we have fulfillment in the 00:44:57.052 --> 00:45:00.054 Dhamma and the discipline. 00:45:00.054 --> 00:45:04.076 So "these are the five shackles in the heart that he has not severed." 00:45:04.076 --> 00:45:10.066 So "bhikhus, let any bhikkhu...", so basically this explain all the sutta and now 00:45:10.066 --> 00:45:13.080 this is the repeat, so I'll read the repeat 00:45:13.080 --> 00:45:18.042 "bhkikkus that any bhikkhu who has abandoned the five wildernesses in the heart 00:45:18.042 --> 00:45:23.009 and severed five shackles in the heart should come 00:45:23.009 --> 00:45:28.042 to growth, increase and fulfillment in this Dhamma and Discipline 00:45:28.042 --> 00:45:32.070 that is possible. What bhikkhus are the five wildernessses in the heart 00:45:32.070 --> 00:45:40.795 that he has abandoned? Here a bhikkhu is not doubtful, uncertain, undecided 00:45:40.795 --> 00:45:45.060 or unconfident about the teacher and thus his mind incline to ardour, devotion, 00:45:45.060 --> 00:45:50.021 perseverance and striving. As his mind inclines to ardour, devotion, 00:45:50.021 --> 00:45:53.091 perseverance and striving, the first wilderness in 00:45:53.091 --> 00:45:57.051 the heart has been abandoned by him. 00:45:57.051 --> 00:46:06.008 And then again, a bhikkhu is not doubtful, uncertain, undecided or unconfident about the Dhamma... 00:46:06.008 --> 00:46:12.058 As his mind inclines to ardour, perseverance, striving, devotion, 00:46:12.058 --> 00:46:16.012 the second wilderness in the heart has been abandoned by him. 00:46:16.012 --> 00:46:22.063 Again, a bhikkhu is not doubtful, uncertain, undecided or unconfident about the Sangha. 00:46:22.063 --> 00:46:27.019 As his mind inclines to ardour, devotion, 00:46:27.019 --> 00:46:31.070 perseverance, striving, the third wilderness in the heart has been 00:46:31.070 --> 00:46:36.323 abandoned by him. Again, a bikkhu is not doubtful, uncertain, 00:46:36.323 --> 00:46:40.042 undecided, or unconfident about the training, and his mind inclines 00:46:40.042 --> 00:46:45.044 to ardour, perseverance, devotion, striving, this fourth wilderness 00:46:45.044 --> 00:46:48.045 in the heart has been abadoned by him. 00:46:48.045 --> 00:46:53.068 Again, a bhikkhu is not angry and displeased with his companions in the holy life, 00:46:53.068 --> 00:47:02.096 nor resentful and callous towards then, and thus his mind inclines to ardour, devotion, 00:47:02.096 --> 00:47:06.090 perseverance and striving. As his mind inclines to ardour, devotion, 00:47:06.090 --> 00:47:11.051 perseverance and striving this fifth wilderness in the heart 00:47:11.051 --> 00:47:14.035 has been abandoned by him. 00:47:14.035 --> 00:47:21.022 So these are the five wilderness in the heart that he has abandoned. 00:47:21.022 --> 00:47:27.043 So, what bhikkhus are the five shackles in the heart that he has severed? 00:47:27.043 --> 00:47:32.033 Here a bhikkhu is free from lust, desire, affection, thirst, fever and 00:47:32.033 --> 00:47:37.423 craving for sensual pleasure and thus his mind inclines to ardour, devotion, 00:47:37.423 --> 00:47:41.077 perseverance and striving. As his mind inclines to ardour, devotion, 00:47:41.077 --> 00:47:45.011 perseverance and striving, this first shackle 00:47:45.011 --> 00:47:48.098 in the heart has been severed by him. 00:47:48.098 --> 00:47:54.082 Again, a bhikkhu is free from lust, desire, affection, thirst, fever and craving for the body. 00:47:54.082 --> 00:47:59.046 As his mind inclines to ardour, devotion, perseverance, striving, 00:47:59.046 --> 00:48:05.050 this second shackle in the heart has been severed by him. 00:48:05.050 --> 00:48:10.061 Again, a bhikkhu is free from lust, desires, affection, thirst, fever 00:48:10.061 --> 00:48:17.071 and craving for form... As his mind inclines to ardour, perseverance, devotions, 00:48:17.071 --> 00:48:25.038 striving, this third shackle in the heart has been severed by him. 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 00:48:29.079 --> 00:48:36.043 does not indulge in the pleasure of sleeping, lolling and drowsing 00:48:36.043 --> 00:48:40.080 as his mind inclines to ardour, perseverance, devotion, striving 00:48:40.080 --> 00:48:45.057 this fourth shackle in the heart has been severed by him. 00:48:45.057 --> 00:48:48.011 Again, a bhikkhu does not live the holy life 00:48:48.011 --> 00:48:58.100 aspiring to some order of gods thus, "by this virtue or observance or asceticm 00:48:58.100 --> 00:49:03.026 or holy life I shall become great god, or some lesser god, 00:49:03.026 --> 00:49:08.069 and thus his mind inclines to ardour, devotion, perseverance and striving. 00:49:08.069 --> 00:49:12.043 As his mind inclines to ardour, devotion, perseverance and striving, 00:49:12.043 --> 00:49:18.004 this fifth shackle in the heart has been severed by him. 00:49:18.004 --> 00:49:22.071 These are the five shackles in the heart that he has severed. 00:49:22.071 --> 00:49:26.096 So bhikkhus, that any bhikkhu who has abandoned these five wildernesses in 00:49:26.096 --> 00:49:34.009 the heart and severed these five shackles in the heart should come to growth, increase 00:49:34.009 --> 00:49:38.076 and fulfilment in this Dhamma and Disciple - that is possible. 00:49:38.076 --> 00:49:41.036 So he develops the basis of spiritual power 00:49:41.036 --> 00:49:46.060 consisting of concentration due to zeal and determined striving. 00:49:46.060 --> 00:49:50.084 He develops the basis of spiritual power consisting of 00:49:50.084 --> 00:49:53.091 concentration due to energy and determined striving. 00:49:53.091 --> 00:49:58.015 He develops the basis of spiritual power consisting in 00:49:58.015 --> 00:50:03.086 concentration due to purity of mind and determined striving. 00:50:03.086 --> 00:50:07.093 He develops the basis of spiritual power consisting of concentration 00:50:07.093 --> 00:50:12.067 due to investigation and determined striving. 00:50:12.067 --> 00:50:15.064 And enthusiasm is the fifth" 00:50:15.064 --> 00:50:19.052 So that is the Buddha saying about the iddhipada, that is the 00:50:19.052 --> 00:50:26.065 four roots to success, the four roots to power. 00:50:26.065 --> 00:50:34.029 This is the the Nyanatiloka explanation of this iddhipada, 00:50:34.029 --> 00:50:40.033 iddhi means power, a magical power, and sometimes they translate 00:50:40.033 --> 00:50:46.077 as this heroic power, because for example, 00:50:46.077 --> 00:50:50.086 we're inspired and we arouse that energy. 00:50:50.086 --> 00:50:56.063 The iddhipada roots to power consist of four qualities, 00:50:56.063 --> 00:51:02.067 these four qualities indicate the root to power connected with 00:51:02.067 --> 00:51:08.099 form by way of preparations, the root to the power constituting 00:51:08.099 --> 00:51:13.063 the fruits of the path, namely concentration of intention. 00:51:13.063 --> 00:51:16.057 Then you have this intention, accompanied by effort of view. 00:51:16.057 --> 00:51:20.026 That's why sometimes when we start we have to have a little 00:51:20.026 --> 00:51:25.004 bit of view, good view, accompanied by the effort of view. 00:51:25.004 --> 00:51:31.028 We have this determination, so we have this 00:51:31.028 --> 00:51:42.010 view to do the practice. That is what it means by "chanda-sammadhi", 00:51:42.010 --> 00:51:51.000 Like for us for example, for the bhikkhu and bhikkhunis if we're not 00:51:51.000 --> 00:51:54.077 not be able to attend the, for example, we have sangha-kamma, 00:51:54.077 --> 00:51:59.001 we will send our consent - please my consent of 00:51:59.001 --> 00:52:02.061 whatever you discuss, or I give my chanda. 00:52:02.061 --> 00:52:11.072 They also translate as concentration of intention accompanied by effort of view. 00:52:11.072 --> 00:52:16.026 So concentrations of energy, the virya-sammadhi, so the sammadhi based 00:52:16.026 --> 00:52:24.012 on this energy that is a kind of heroic energy. 00:52:24.012 --> 00:52:29.065 So the concentrations based on the chita-sammadhi, that is 00:52:29.065 --> 00:52:31.090 the concentrations of consciousness, 00:52:31.090 --> 00:52:35.018 and the concentration of investigation accompanied by 00:52:35.018 --> 00:52:41.001 effort of view. So this is the iddhipada, so you've got to have 00:52:41.001 --> 00:52:48.082 the desire. Someone went to Ananda, ask, you know, you've got to have the desires 00:52:48.082 --> 00:52:54.096 to do the practice. So you've got to the have desires to abandon the desires 00:52:54.096 --> 00:53:03.044 that lead us to rebirth. So it's not all desires that are no good. 00:53:03.044 --> 00:53:09.007 Lots of people think that arahant is like a vegetable-person, 00:53:09.007 --> 00:53:13.005 they have no feelings, no desires, so if you have no desires 00:53:13.005 --> 00:53:16.008 you will not eat, you will starve to death, 00:53:16.008 --> 00:53:19.038 if you have no desires you can't go to the toilet. 00:53:19.038 --> 00:53:26.016 So it's not all desires that have the results, desires to do the practice. 00:53:26.016 --> 00:53:30.063 So when you have the desires you start to arouse the energy 00:53:30.063 --> 00:53:33.057 for example you have the desire to come here to listen, 00:53:33.057 --> 00:53:38.072 to come here for this sutta class. 00:53:38.072 --> 00:53:45.038 So you have these desires, isn't it? To listen to the dhamma. 00:53:45.038 --> 00:53:49.078 Then you arouse the energy, this is the noble energy, noble power, 00:53:49.078 --> 00:53:57.039 it's related to the fruits, to the path, it relates to the freedom, 00:53:57.039 --> 00:54:01.076 it's the wholesome energy, it's not those kinds of energy 00:54:01.076 --> 00:54:08.055 that we arouse to get something or to try to hurt someone, 00:54:08.055 --> 00:54:12.021 that kind of energy is unwholesome but this is the wholesome. 00:54:12.021 --> 00:54:16.068 We arouse the energy, you've got to arouse the energy to put forth 00:54:16.068 --> 00:54:21.028 effort to come here. Then you have to apply the mind. 00:54:21.028 --> 00:54:24.018 Oh yes, this is what I'm going to do - come here. 00:54:24.018 --> 00:54:30.092 Then you investigate, you have to plan how to come here, isn't it? 00:54:30.092 --> 00:54:38.092 This is the iddhipada, four roots to power. 00:54:38.092 --> 00:54:41.046 So the Buddha said, "and the last one enthusiasm." 00:54:41.046 --> 00:54:46.057 We have to have the enthusiasm, then we will be able to continue, 00:54:46.057 --> 00:54:48.498 to have the perseverance. 00:54:48.498 --> 00:54:56.038 It's important because we have been wondering in the samsara 00:54:56.038 --> 00:55:00.085 countless lifetimes. That's why sometimes when we read the suttas 00:55:00.085 --> 00:55:07.019 there is the Buddha giving the teaching to his monk, his discipline, 00:55:07.019 --> 00:55:10.036 and no long time and they become an arahant. 00:55:10.036 --> 00:55:12.772 And we say wow it's so easy. 00:55:12.772 --> 00:55:18.007 So maybe for the Buddha twenty, thirty, years may be no long time. 00:55:18.007 --> 00:55:25.048 Actually if you compare to the countless lifetimes 00:55:25.048 --> 00:55:30.068 that we're in samsara, actually twenty, thirty years is no long time. [laughs] 00:55:30.068 --> 00:55:34.074 So that's why you need to have the enthusiasm to keep going. 00:55:34.074 --> 00:55:39.082 So sometimes you think were getting nowhere, have no progress 00:55:39.082 --> 00:55:44.029 and then we put off, not to continue to practice. 00:55:44.029 --> 00:55:47.083 It's a lifetime practice. You keep practicing. 00:55:47.083 --> 00:55:54.047 So we need to have the enthusiasm to keep practising and this is the fifth. NOTE Paragraph 00:55:54.047 --> 00:56:01.094 So, "A bhikkhu who thus possesses the fifteen factors including enthusiasm is 00:56:01.094 --> 00:56:05.075 capable of breaking out, capable of enlightenment, capable of attaining 00:56:05.075 --> 00:56:09.055 the supreme security from bondage. 00:56:09.055 --> 00:56:14.042 Suppose there were a hen with eight, ten, twelve eggs, 00:56:14.042 --> 00:56:20.013 which she has covered, incubated and nurtured properly. 00:56:20.013 --> 00:56:25.013 Even though she did not wish, 'ohhh that my chicks may pierce 00:56:25.013 --> 00:56:31.030 their shells with the points of their claws and beaks and 00:56:31.030 --> 00:56:35.018 hatch out safely.' Yet, the chicks are capable of piercing 00:56:35.018 --> 00:56:39.038 their shells with the points of their claws and their beaks 00:56:39.038 --> 00:56:43.035 and hatching out safely. So too a bhikkhu who thus possesses 00:56:43.035 --> 00:56:47.033 fifteen factors including enthusiasm, is capable of 00:56:47.033 --> 00:56:49.016 breaking off, capable of enlightenment, 00:56:49.016 --> 00:56:52.019 capable of attaining supreme security from bondage." 00:56:52.019 --> 00:56:59.084 This is, like, the Buddha gives the simile of the hen sitting on the eggs, 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, 00:57:04.081 --> 00:57:07.064 whether you want to get enlightened or not, 00:57:07.064 --> 00:57:09.038 it's going to happen. 00:57:09.038 --> 00:57:11.095 You don't have to wish - may I get enlightened. 00:57:11.095 --> 00:57:18.019 No, if you follow the teaching of the Buddha, you follow the instructions, 00:57:18.019 --> 00:57:22.089 you forth put into practice, that is the result of that. 00:57:22.089 --> 00:57:25.096 So the Buddha's teaching of non-self, we can't make it happen, 00:57:25.096 --> 00:57:31.033 it happens by itself. So the hens don't have to wish - may my eggs hatch - 00:57:31.033 --> 00:57:36.021 they'll hatch by itself whether you want it or not. 00:57:36.021 --> 00:57:38.034 So whether you want to get enlightened or not, 00:57:38.034 --> 00:57:41.044 you will get enlightened. So if you are following the path, 00:57:41.044 --> 00:57:45.092 and if you're on the path, it's just a matter of time. 00:57:45.092 --> 00:57:48.055 You just keep practicing. NOTE Paragraph 00:57:48.055 --> 00:57:51.092 "That is what the blessed one said. The bhikkhus were satisfied 00:57:51.092 --> 00:57:54.036 and delighted in the blessed one's words." 00:57:54.036 --> 00:58:00.063 So this is the end of the sutta. NOTE Paragraph 00:58:00.063 --> 00:58:05.037 Any questions or comments? 00:58:05.037 --> 00:58:11.051 Yes 00:58:11.051 --> 00:58:13.082 Man from audince: Out of these five shackles, 00:58:13.082 --> 00:58:17.035 is there any one more important or let's say supreme? 00:58:17.035 --> 00:58:21.076 Venerable Hasapanna: actually it's not one, or which one, is important, 00:58:21.076 --> 00:58:25.069 it's just that some people have particular, or more strong with this. 00:58:25.069 --> 00:58:28.043 That's why it's important when we read the suttas we know 00:58:28.043 --> 00:58:31.037 for ourself, this is our weak point. 00:58:31.037 --> 00:58:36.004 Maybe, we are, some people more attached to attached to the body - this 00:58:36.004 --> 00:58:40.051 is your problem, or this is my problem. 00:58:40.051 --> 00:58:46.068 So you put more effort. This is the area you need to work with. 00:58:46.068 --> 00:58:50.062 Because different people have different attachments. 00:58:50.062 --> 00:58:55.056 Different defilements. Like sometimes this is a problem to someone 00:58:55.056 --> 00:58:59.026 then it's not a problem to another person. 00:58:59.026 --> 00:59:05.003 This is why it's important when we read these suttas 00:59:05.003 --> 00:59:09.073 that we check what are the areas we need to improve. 00:59:09.073 --> 00:59:12.077 So does that answer your question? 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. 00:59:20.008 --> 00:59:25.030 Some people might not have the.. maybe the fifth one is not strong. 00:59:25.030 --> 00:59:31.019 They totally do not, never want to become reborn in 00:59:31.019 --> 00:59:35.039 the heavenly realm. But maybe sometimes people like to 00:59:35.039 --> 00:59:40.076 sleep a lot. Then this is something we need to work with. 00:59:40.076 --> 00:59:47.033 Then we have to look at which areas we always have problem with. 00:59:47.033 --> 00:59:56.034 Then this area we have to work with, you know, to improve. 00:59:56.034 --> 01:00:00.065 Man from audience: from that sutra we can see that 01:00:00.065 --> 01:00:05.022 the attempt is welcome to conquer those attachments, 01:00:05.022 --> 01:00:09.053 inferior attachments, by attachment to the practice, the Dhamma. 01:00:09.053 --> 01:00:17.000 So is there any step in development of practice where you have 01:00:17.000 --> 01:00:22.081 to conquer attachment to knowledge and to the practice itself? 01:00:22.081 --> 01:00:28.071 Is there any such state, such level where you have to renounce 01:00:28.071 --> 01:00:35.098 even attachment to the practice, the knowledge? 01:00:35.098 --> 01:00:37.096 Hasapanna: Can you repeat again, I can't really get... 01:00:37.096 --> 01:00:43.023 Man: So to conquer basic attachments, which Buddha talks here. 01:00:43.023 --> 01:00:45.067 Hasapanna: what attachment you mean? 01:00:45.067 --> 01:00:46.080 Man: those five shackles.. 01:00:46.080 --> 01:00:48.034 Hasapanna: okay okay, yeah yeah 01:00:48.034 --> 01:00:52.014 Man: so we have to cultivate attachment to the practice, 01:00:52.014 --> 01:00:55.021 to the knowledge, and with the help of that attachment we overcome 01:00:55.021 --> 01:00:57.041 inferior attachments 01:00:57.041 --> 01:00:58.055 Hasapanna: Yes that's why the Buddha says.. 01:00:58.055 --> 01:01:03.005 Man: Is there any further if someone is practising successfully 01:01:03.005 --> 01:01:09.066 and he is making good progress, is there such situation 01:01:09.066 --> 01:01:14.090 where the practitioner has to renounce even attachment 01:01:14.090 --> 01:01:22.044 to the practice and to the knowledge to get to the ultimate liberation. 01:01:22.044 --> 01:01:24.027 Hasapanna: Oh this I understand. 01:01:24.027 --> 01:01:32.078 So yeah, someone asked me the same question, about how at the beginning 01:01:32.078 --> 01:01:39.029 you still have that because we cannot just say let go, let go, you know. 01:01:39.029 --> 01:01:42.022 So sometimes we're attached to the wholesome things 01:01:42.032 --> 01:01:45.001 rather than attached to the unwholesome things. 01:01:45.001 --> 01:01:50.086 So then we let go of the coarser happiness, the lesser happiness, 01:01:50.086 --> 01:01:57.054 for the greater happiness. It's just like a stair, a ladder we climb up. 01:01:57.054 --> 01:02:04.008 So we let go of that. So of course we still attach to wholesome. 01:02:04.008 --> 01:02:08.049 Because we're not enlightened yet. Unless we're enlightened, 01:02:08.049 --> 01:02:11.086 you still have sense of self, you still have attachment to sense of self. 01:02:11.086 --> 01:02:17.000 But you can tell the difference, for example, after you have practised, 01:02:17.000 --> 01:02:21.030 your sense of self become more fluid. You still have the sense of self, 01:02:21.030 --> 01:02:24.077 you're still attached to yourself, but at least you 01:02:24.077 --> 01:02:28.081 can see that you're happier, you're more relaxed. 01:02:28.081 --> 01:02:35.092 You can see, you know if someone happens to take up the path of practice, 01:02:35.092 --> 01:02:40.098 to them the sense of self is so solid, so concrete, 01:02:40.098 --> 01:02:45.051 whatever unwholesome state they just impulsively react 01:02:45.051 --> 01:02:47.089 and create more suffering for themselves. 01:02:47.089 --> 01:02:51.063 But you know for yourself, for example, some situations 01:02:51.063 --> 01:02:57.063 that in the past cause you lots of suffering, but now you're more relaxed, 01:02:57.063 --> 01:03:00.087 and more at ease - that is the progress. 01:03:00.087 --> 01:03:05.021 The Buddha said this is the gradual training, this will not 01:03:05.021 --> 01:03:09.048 happen overnight. Of course we cannot say let go, let go, 01:03:09.048 --> 01:03:12.028 lots of people try to do that, letting go. 01:03:12.028 --> 01:03:18.082 You can't do the letting go, the letting go happens by itself. 01:03:18.082 --> 01:03:22.052 So you just little by little, that's why it's the gradual training 01:03:22.052 --> 01:03:27.046 for example we have to let go of the, like renounce, for example. 01:03:27.046 --> 01:03:36.004 Why did the Buddha emphasise generosity, sila you know, sammadhi and panya? 01:03:36.004 --> 01:03:39.024 Because generosity helps us to let go. 01:03:39.024 --> 01:03:45.015 For example we give away the material things, that is the coarser, 01:03:45.015 --> 01:03:49.055 coarser level, the things outside us, the material things. 01:03:49.055 --> 01:03:53.009 Then we practice that. Then we can renounce, we can let go of that. 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 01:03:56.004 --> 01:04:00.005 we can't let go of the more subtle defilements, isn't it? 01:04:00.005 --> 01:04:01.885 This is how it's the gradual training. 01:04:01.885 --> 01:04:05.074 We let go of that then after we'll be able to do that, 01:04:05.074 --> 01:04:08.059 then we practise letting go of the coarser, 01:04:08.059 --> 01:04:15.040 then we come to more subtle ones, then we let go of our 01:04:15.040 --> 01:04:18.068 defilements like greed, hatred and delusion. 01:04:18.068 --> 01:04:25.061 So you cannot stop it immediately, because if you can use willpower 01:04:25.061 --> 01:04:29.082 to stop it immediately then the Buddhist teaching 01:04:29.082 --> 01:04:32.036 of non-self is not the truth. 01:04:32.036 --> 01:04:38.079 It's just like for example, you have this defilment. When you react 01:04:38.079 --> 01:04:44.047 to the defilement it's just like you kicking the wheel when you react. 01:04:44.047 --> 01:04:51.014 So when you kick, when you react, your defilements reinforce your defilements, isn't it? 01:04:51.014 --> 01:04:54.068 Your defilements become greater. 01:04:54.068 --> 01:05:00.078 So when you don't react, doesn't mean your defilements go away immediately. 01:05:00.078 --> 01:05:03.015 It's still there. 01:05:03.015 --> 01:05:07.016 So that means you're not kicking the wheel. 01:05:07.016 --> 01:05:13.050 But the wheel is still spinning, but the energy becomes slower. 01:05:13.050 --> 01:05:20.030 This is how to practice. Each time the defilements kick out, 01:05:20.030 --> 01:05:24.071 we do not react to the defilements. Doesn't mean we don't have defilements. 01:05:24.071 --> 01:05:29.012 The defilements still there. But the energy becomes weaker. 01:05:29.012 --> 01:05:34.012 So the more we do that, each time, then it becomes weaker, weaker, weaker 01:05:34.012 --> 01:05:41.093 and it stops by itself. If you leave the wheel by itself it spins, spins, spins, 01:05:41.093 --> 01:05:47.033 if you stop kicking it, it stops by itself, isn't it? 01:05:47.033 --> 01:05:49.065 You don't have to do anything. 01:05:49.065 --> 01:05:54.021 This is why the Buddha said about the hen sitting on the eggs. 01:05:54.021 --> 01:05:59.021 So eventually they sow(?). Lots of people think you cannot set, abandon... 01:05:59.021 --> 01:06:04.069 no it's the gradual training because we've been conditioned countless lifetimes. 01:06:04.069 --> 01:06:14.019 Habitual pattern is very ingrained. So we have to retrain the mind, 01:06:14.022 --> 01:06:18.033 direct the mind to the wholesome. Of course we're still attached to the wholesome. 01:06:18.033 --> 01:06:25.086 So eventually, when we go beyond wholesome and unwholesome, we don't even attach 01:06:25.086 --> 01:06:32.079 to wholesome, that is the enlightenment, that is the goal, that is the nibbana. 01:06:32.079 --> 01:06:37.067 Of course we still have attachments, just what you said, because 01:06:37.067 --> 01:06:42.041 we cannot just let go immediately. 01:06:42.041 --> 01:06:49.084 It's the gradual training. Does this answer your question, make sense to you? 01:06:49.084 --> 01:06:54.067 Any more questions, comments? Yes? 01:07:04.051 --> 01:07:08.296 Aha, aha 01:07:17.065 --> 01:07:24.099 The wisdom arises when the mind is still. 01:07:24.099 --> 01:07:30.009 Because when you have these five hindrances 01:07:30.009 --> 01:07:33.021 it clouds the mind. 01:07:33.021 --> 01:07:36.090 When your mind is cloudy it's very simple, you don't have to have 01:07:36.090 --> 01:07:39.047 reached the state of absorption. 01:07:39.047 --> 01:07:44.077 For example sometimes we are confused and you really stress out 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, 01:07:49.065 --> 01:07:55.036 you put it aside, and you make your mind as peaceful as possible, 01:07:55.036 --> 01:07:59.080 then ah, I think how to solve the problem! 01:07:59.080 --> 01:08:04.063 Because you don't have the clarity, so when you're confused, 01:08:04.063 --> 01:08:08.083 don't try to make any decisions when you're confused. 01:08:08.083 --> 01:08:15.000 You have to make your mind as peaceful as possible, your mind as peaceful as possible, 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. 01:08:21.018 --> 01:08:27.077 That is where when you have abandoned the five hindrances the mind is clear. 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. 01:08:33.642 --> 01:08:40.050 But with the five hindrances, it covers the moon, and it's not bright. 01:08:40.050 --> 01:08:46.017 The mind, that is where your wisdom arises, through abandoning 01:08:46.017 --> 01:08:52.050 the five hindrances. When you have a peaceful mind, the wisdom arises, 01:08:52.050 --> 01:08:59.019 the insight arises. Does that answer your question? 01:08:59.019 --> 01:09:03.033 Any more questions? 01:09:03.033 --> 01:09:09.000 Okay, so we finish, then we pay respect to the Buddha