119: Retreat Dhamma Talk 14: From Mental Defilements to Wisdom

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SPEAKER_01 0:02

Namo tasambhato rahmato samma sambudassa namo tasambhato rahamato samma sambodassa namo tasambhato rahato samma sambudasa retreat series Dhamma talk number fourteen fourteen means it's fourteen days into the retreat and in here it's important for the yogis to assess themselves or to know whether they are doing this Satipatthana with precision and correctness. We are practicing mindfulness inside meditation. The word is satipattana vipassana. Practicing vipassana meditation using satipattana as a tool. So it's well satipattana. That's the word mindfulness. English translation, full foundation of mindfulness. What is satipatthana? Putting attention to the object that is arising with precision and correctness. In general, you can do that way under the standard way. Being mindful on the object that is arising. Satipattana. So there's a sati is one word, pa is one word, and tana is one word. There are three different meanings combined in that one word. Sati we already know. That is the mindfulness. Antana is place, location or a place. You apply the mindfulness or place the mindfulness on a certain thing or in this case physical and mental objects. Of course, we know they are divided into four groups. Those are the places we place upon our mindfulness. And there's the word pa. This pa is very important because we already know there's a mindfulness and various types of mindfulness Buddha has taught us. And among all the mindfulness, it is said in the scripture, this mindfulness where you place your mind upon, on the objects that is arising, if you do it precisely and correctly, that is the best kind of mindfulness, superior kind of mindfulness. Among all the mindfulness, this is the best type and the superior type. What is it? Simply placing your mindfulness on the object that is arising. So here is pa specialized or elaborate the characteristics of mindfulness. And what does this pa mean? Literally par is exceedingly, exceedingly special. Very special, excessively special, superior. That is the kind of meaning it carries. Not just ordinary mindfulness, it's a special type of mindfulness. That's what Pa means. And in here, in what way it is very special about this mindfulness. In here, when one is applying mindfulness on the object that is arising. It's not just this object or that object or particular object of your choosing. Any objects, but it must be the object that is arising at the present moment. Whatever that object is, any physical object, any mental object that is arising at the present moment. One must have a fixed, totally focused laser-like mindfulness upon it. That's part. So it is the special kind of mindfulness, superior kind of or very strong and firm mindfulness that one place upon the object that is arising. That's satipatthana. And there is another word in the satipatthana. It's called Aukantetva Pavitati. Aukantetva pawatiti is in here, it's specifically more so. The words that is expressing, okay? Object that is arising the first time. And in here is that object that is arising at the present moment. It must be always at the present, present, present moment. The object that is arising at the present moment, one must apply attention to it. Special kind of attention, superior kind of attention. And what way? When you put a special kind of attention, it knows the moment when that object arises. It knows and it is with the object as long as or the duration of the lifespan of the object. And also it knows the end or disappearance of the object. That way one applies.

unknown 8:12

Okay.

SPEAKER_01 8:15

In another words, what does this mean? You must know the beginning, the middle, and the end. What it means in another word is there when we use the word. You must focus, you must pay attention deeply and penetratively. That's another way of explaining this word. You must apply deeply and penetratively, not superficially. It has to sink into the object. It has to enter the object. It must stick with the object. Those are the meaning that comes along with it. To be a superior kind of mindfulness, all these qualities and characteristics are required. To be able to stick with it, what do you have? First and foremost, of course, you are applying mindfulness, and that application must be with vigor. With vigor. And when that kind of forceful application is executed. Do what? First of all, you are aiming at the object that is arising. Aiming, you are not with the object yet. That aiming must be consistent and constant. Whenever a new object arrives, instantly you aim. That aiming is that means you know that is the beginning of the object, the beginning moment of the object. And then suddenly you have that urgent effort. You have to throw the mind so that it comes in contact with the object. And when it comes in contact with that object, that means it enters the object. It penetrates the object, it sticks with the object. It sticks in such a way all along the way, the knowing is precise in every little progression of that object. And then if you follow that at one moment it simply dissolves, that means you know the end. If you apply that way, if you know that way, it means that with the tea, you are with the object that is arising at the moment. Deeply, penetratively, thoroughly, and completely. So these are the technical aspects of how to exercise. And if you exercise it correctly, it will become more and more accurate. You think you already are quite accurate, but it is not. But when we have the precision repeatedly, that is when you have start experiencing the true nature of mind and matter. Till then you are simply aware, you are simply mindful. Sometimes you hit, sometimes you miss. That kind of mindfulness is required. Now we talk about you have to apply it with urgent energy.

unknown 12:45

Okay.

SPEAKER_01 12:46

You must be mindful of the object that is arising. Okay, the object is arising. Are you softly and gently observing it? Or do you do it carelessly observing it? Do you rush into it? Did you steadily go to the object? Or are you rhythmically applying your aim to the object? These are all different things. How do you enter the object? Steadily or softly or gradually or slowly or rapidly or rhythmically. And in here, the same thing is applies is the meaning is one must apply in such a way, in a rush, in a hurry, with a speed, with rapidity. That is the way one must apply. In other words, there's not a moment to lose. If the object is arising, one must rush into it to be in contact with the object. That is the way one needs to apply. But there are some yogis like, oh, there's rising. I have to relax. If I'm relaxed and easy, take it easy, then I can be with the object. That is the way. Some interpret. Yeah, it is right in a way. The reason is when you are only using one object or two objects or three objects. Okay. Rising, falling, touching, rising, falling, touching. Yeah. You must be cool, calm, relaxed, no hurry. Okay, I'm precise. Yeah, at this moment, when you are starting at the beginning, it is okay. It's about two or three objects. And then slowly become five objects, become ten different objects, become twenty-thirty objects. At that time, if you are going that kind of steady, relaxed, come what may, and observing it, you'll be late and you'll be late and you will be late and you'll be missing a lot of objects. So that's why, right from the beginning, one must train yourself so that you jump onto the object as soon as it's come. You don't skip onto it because gradually and gradually their numbers of objects will increase and increase and increase. At that moment, if you're relaxed and watching it, you will miss many things. Number one, or if not, you are simply watching them pass by. You don't truly know. But each and every one of them, you must have a very fixed awareness, stick with it. So if you are going to climb to that level, one must start. When you are starting two or three objects, you just meet in a sense of rapidness, hurry fast, going, jump onto the object, jump onto the object, jump onto the object. That's the way one must go. If not, later you won't be able to observe many objects with that kind of precision and understanding. That is quite important and later part. So you have to train yourself right, right from the beginning. So this is how one applies, this is how one execute this mindfulness. Special kind of mindfulness, superior kind of mindfulness. The best kind of mindfulness. Why is this the best? This is the most effective way to understand the true nature of the object. Of course, now we have a certain idea of how to execute this observation. And why are we practicing this? Practicing this? We are practicing this. The reason is we are, you are, I am. We are always being attacked by our enemy. We have two kinds or two types of enemies. One is the external enemy, and another one is internal enemy. External enemies are like people, situation, conditions, but they are always situations and conditions are related with people, people, people. From them you can have an enemy that is outside external enemy. You know who they are, what they are, how they are doing, what they are doing. It's very easy to identify and counteract or to manage it. Okay, that is one world, I guess. But that world will be also effective with what we are doing in this world. What is this world? This world we are being constantly attacked by our internal enemies. We might be falling asleep, we might be resting, but this internal enemies never rest. It is constantly attacking us. What is this internal enemies? In one word is called kilisa, mental defilements. Okay, to be a little more detailed is what is kilisa? Loba, dosa, and moha. Greed, anger, and delusion. These threes are constantly attacking us. And if you reflect upon your life, there are many things happen, many incidents happen, many skirmishes, many confrontations, some more intense than the other. Pick up any one of those things, pick up quite a few and reflect. They are all because of Loba, Dosa, and Moha. And one way or the other, they are connected to this mental defilement. All these things happening in our real daily life. 100% those trees are responsible for all the suffering. Suffering in the sense of the way we understand. We understand in the sense of, oh, it's terrible. What is it coming to it? Is it my life that bad? That kind of a thing. Very obvious kind of dukkha, life confrontation. They are always responsible, 100% responsible. The enemy, Kilesa. So it is always important to fight that enemy. Because only if you fight them, you'll be free from this all different kinds of forms of suffering. As long as you allow them, they will always be oppressing you and torturing you. So in here, the best method to fight this enemy is satipattana. Okay. This special kind of mindfulness is the best kind. Of course, there are many methods too. You can have samatha, even in samatha, there are so many ripes. They are effective too. Okay, even the Buddha Nusti, the Manusri, Sangha Nusati, contemplation of the qualities of Buddha Dharma, Sangha, or the reflection on the decay of the body, asupha, and marana, and so on and so on. There are so many techniques, endless. Even at the time within the Buddhist realm, there are 40 kinds of objects the Buddha has taught us. They are all samatha, and they also are good. They also are good to keep this kelisa away. But among all those, Satipanana is the best. It is best because it is effective, it is simple, it is easy, and the results are immediate. If you do it correctly, in one noting, in one nanosecond, you can be away from that mental define. You don't have to have a many years of experience of meditation to get into it. You can be, because it is very easy and simple to teach and to execute. Simple, easy, comprehensive, and also effective, and the result is immediate. That's one thing. And another difference is other type of meditation, mindfulness. They can keep the mental defilements away. They can protect you from mental defilements, but they are only temporary. As long as you are applying them, as long as you are in a state of meditation, they are away. But once you have lifted, they all come back. When you go back to the world, and if you mingle the way the world mingles, all these things come in and it disturbs you and it distracts you. Of course, some people go into the very, very deep and higher state of jhanic state. For those people, even when they are not meditating, they can maintain about a month or two, but still they all go back. But Satipatthana is number one, when you are practicing, you are already partially, okay, partially eliminating the mental defilements, not pushing it away, not suppressing it, not keeping under control. Technically, it partially dissolves the mental defilement already. And also if you go far enough, high enough, deep enough, it can totally eliminate the mental defilements to the point of it's become irreversible. It never reverse back. With any samatha technique, it is still reversible. With Satipattana Vipassana, if you have reached the threshold, it is irreversible. They could never come. Because they do not they do not protect you from the mental mind word with sheer willpower. It protects you with wisdom. Wisdom dissolves all things. When you understand a problem, that problem will never become a problem anymore. You know the solution. And that way it is. That's why this matter is considered as effective, superior, or the best kind of mindfulness. So in here, Satipatthana is the best kind of meditation or a tool to fight against the mental defilements. And that way one must know. And also, of course, we already know, to be able to execute it and apply it, one must in advance study and know what kind of benefits they produce, number one. And whether you really want those benefits. And if you want it automatically, fake confidence and desire to achieve it arise. When they arise, everything goes. Once you have the desire, once you have the sada and chanda, automatically effort arises, which means mindfulness is put in place, followed by concentration and then unfolding of the wisdom. It's automatic. So don't lose sight of that, knowing the benefits and truly wanting the benefits. That will help you along the way. So in here we apply all these things. When we apply all these things, what is happening? Eliminating the mental defilements. And in Satipattana, when you're observing what is happening, what is happening is every moment you are with the object. You are with the object. And as you are with the object, you totally understand it. You totally understand at that moment exactly what it is, as it is happening, without applying any analysis, any thoughts, any dissection, any reflection, no thinking, nothing, simply direct contact, and you gather information. That information is the inside of that object at that moment. That is what is happening. Because of that, we need to know there are two kinds of mental powers or mind power. One thing is, we talk about it, called reflective powers. Reflective power is simply your intellectual power, your ability to probe logically, rationally, analytically, dissecting into pieces, using all the tools that we are using in our world. One more so than the other because of the level of intelligence, level of IQs. You can go deeper and deeper. That is also a power by itself, reflective power. This reflective power is also very strong and very effective. Because a lot of things you come to understand what the problem is and you can solve it. Thinking power, thought power into the nature of mind and matter. Depending on your sharpness, you know to a certain degree. Of course, you can read, you can listen, you can discuss, and you come to know deeper and deeper and deeper. But never deep enough, never deep enough to know the true nature of mind and matter. Regardless of how intelligent you are, how much you read, how much you study, how many degrees you get, you cannot get it. The world greatest thinker, the world greatest philosopher, they know, but they don't know a hundred percent as it is. Maybe they might be able to penetrate 80%, 90%, and with their reasoning power and logic, they might be able to maintain their life, but never to the point of 100% the true nature of mind and matter. And if you don't know a hundred percent, that is called awija. Ignorance. You are still in the realm of ignorance, awajya. Even though you might know 90% of what this phenomenon, what this process is, because you're very smart. If you don't know 100%, in Buddhism, it is still called awija. Ignorance. So intellectual power, reflective power, thought power is good for this investigation of mind and matter, but not good enough to become to be able to understand 100%. That is called reflective power. Bhati Sinkabala Bala is a power, strength. And there is another power. Another power is called bhavanabala. Bhavanabala. Bhavanabala is how do you get this power? Is you actually observe the object that is arising at the moment from the beginning to the end. And you experience it, you experience it and you collect the data, you collect the data. At first about two, three objects, and then about 10-15 objects, and then hundreds and hundreds of objects. You are able to be with them from the beginning to the end, consistently, without a gap and without a break. You're collecting, you're collecting, you're collecting. All that you are data is you are collecting data, you are multiplying your data, you're building your data storage full and full. You keep multiplying these data. That's all. You don't do anything, you simply collect data and you keep in that storage again and again and again. You keep multiplying. And then when that storage, when that multiplication reaches up to a maturity or critical mass, and then you understand that in a totally different way. You understand the mind and matter in a totally different way. Okay? How? What's the difference? You know before, you know now. The first one that you know is about very specific from individual data. Very specific of each object, groups of objects, that's all. And then when you got to the critical mass, you understand, let's say, as a bigger picture, before you are seeing a little spotlight here, spotlight there, and when all the spotlights are collected together, you see a big picture. That big picture is the one we are hoping to reach. Of course, we already know from our talks and from reading, what is this? Very simple. The three characteristics of mind and matter, the three general or common characteristics. Anica, dukkha, and anatta, so simple. We always say all the time. Some people even use as a meditation, anica, anicha, dukkha, dukkha, anatta, natta repeatedly, millions of times with the beats. That's one way of doing it. But in here is one must experience these all individual characteristics repeatedly, repeatedly, and at one moment it transforms into the big picture. Oh, this is a Nietzsche, this is dukkha, this is a nata. That is the process of bhavanabhala, the power produced by bhavana. Bhavanabla in English translation is mental development or mental culture. You are developing your mind and you are culturing your mind. You become a very cultured person. That is bhavana. But if you look at from the actual practice side, operation side, you keep multiplying these experiences, multiplication of these experiences endlessly. Multiplication, repeating, repeating, repeating, repeating, repeating, multiplying, multiplying, and you develop, you develop these storage. And at one point you get a big picture, and at that moment your mind becomes very cultured. And that is bhavana. We explain through the exactly how we are doing on an operation level and also the answer and the big picture level. That is what the Bhavanabala is doing. And only through Bhavana Bala, only through this mental culture one will surely know 100% the true nature of mind and matter. So these two. One is reflective power, one is multiplication power or developing power. The other one is good but not good enough. This one is really good. And the understanding you get from Bhavanabhala is called vidya. What is vidya? Vidya is opposite of avidja. Avidya is ignorance. Vidja is understanding. You are not ignorant anymore, you understand. So what does it call? In Pali it's called pinya, wisdom. Suddenly, when ignorance is dispelled, the wisdom arises. Just like darkness and light. There's a darkness. As soon as the lights come up, darkness automatically disappears. So reflective power, thinking power, thought power, analytical power is good, but it can never take you out of the zone of avidja ignorance. Only direct application of mindfulness to the object that is arising in a special way, in a very special way, precise way. Only that can dispel the darkness, dispel the ignorance, and bring out wisdom. That is the point that you truly understand the true nature of mind and matter. See? First of all, it's just a special kind of mindfulness. It's the best tool to fight the mental defilements. And when you fight it, there are ways to fight it through the reflective power, concentration power, or you can fight it through the bhava nabbala. Okay? Mental development or mental culture. That is the effective way. Now you see why we say when you're meditating, don't think, don't analyze, don't figure out, don't reflect, no thought process. Now you have a better clarity why we must not think, why we must not reflect, why we must not analyze. The moment you are thinking, analyzing, and reflecting, you lost the mindfulness, you lost the direct understanding of it, and you can never reach to the full. It's said repeatedly. But some people still do. And from the analytical power you think you already know. But know that that will not bring you out of the zone or the out of the realm of ignorance. Awijah. As long as a vija is there, the darkness is there, there will be no vija. Or the light or the wisdom. It is so close. It is so close, but not perfect. That's the reason it said. Don't think, don't reflect, don't wonder, don't analyze, don't bridge with the Dharma. Avija and Vija. So in these things, all these things, what are we doing upon? We are always observing this, this body and the mind. Just this body and the mind. What is this body and the mind? This body and the mind, it's also called Kilesa Bhumi. Kilesa Bhumi is a place where Kilesa grows. And this body and this mind is the place where Kilesa grow. Or this body and the place. This body and mind is a place where Kilesa is constantly governing and controlling. Called Kilesa Bhumid. What is this? This body and the mind. Your body and your mind. My body and my mind. Kilesa is controlling, governing, living, dwelling. It is the residence of this body and mind. Kilesa is the resident of this body and the mind. And one practice, Satipattana Vipassana, mindfulness inside meditation. Of course, with full of desire and urgent effort and with precision, building up all the requirements. And then what happened? Mindfulness becomes very strong and the concentration is established. Once the concentration is established, the nature of the mind and matter unfold. Once the nature of the mind and matter unfold, what happens is there is the understanding what the this body is really about or is. This mind is really about or is. You understand. And suddenly what happened? Understand mean binya, wisdom arises. So the same body and the mind normally it is the residency or residence, it's the kilisa. But using Satipatana Vipassana as a transformation tool, this body and mind become binyabhumi. The resident is the wisdom. The same body and the mind suddenly it is not controlled by the Kilesa anymore. That residence, that tenant has left. And the new tenant, wisdom come in. We have the new tenant or new governor or new faculty is control. The place is the same, the house is the same, this body, this mind. Before constantly all kind of residents are loba, dosa and moha. You apply Satipathana Vipassana. And this house, this place, this body and mind has a new residence. Wisdom. That's a transformation what this meditation can do. But one must be very arduously apply the method, not half-hearted, not superficially. One must keep this as a top priority. Of course, assuming that you really want the benefit. You must put the top priority. Oh, do I go to a concert or do I come to this Tuesday class? Tuesday class, not the concert. Of course. That's a concert that's the band you like most. It only comes, it tours only once in a five years, you really want it. But now you have to set the priorities. Your priority is this, just being mindful. That kind of priority must be set. Or everybody has a different setting. Some people, their priority is so high, they go to the point of renouncing this world. Shave the head, take the rope, and even leave the busy life and go forth to the forest. In other words, quiet place where you can really develop this Bhavanabala. Mental power, mental culture. Once you have reached that threshold, you come back to the world and you can mingle. Till then they don't come out. That is one way. Another one is no, my situation is I can't afford to that level. I'm still in the world, but I like this, I want this. So there's always every day something comes up. You always have to put priorities. Of course, you have to use a common sense. Which one to choose because you are not in a 100% renunciation level yet. That kind of choice you have to make. Choices are always in front of us. For all of us who are practicing this, every day, every moment, there's a choice, there's a choice. And you must know where to put the priorities. So that you may make this house of this body and the mind. You can have a tenant or the governor, which is wisdom. May all of you be able to practice Satipattana Vipassana, meditation precisely, correctly, as Buddha has instructed, and may we be able to dispel the darkness of ignorance and receive the light of wisdom as soon as possible. Sadu Sadhu Sadu Maya Damanu Damapatipatiya Putambujem Damapatipatiya Dhambujem Damapati Patiya Shankambujem Adamia Patipatiya Premu Jesame Edame Bunya Aswakya Mahahodam Madhapalanyanasa Vichano Bunya Badam Sabasathan De Ma Sabesata Suketa on Du Sadu Sadhu Sadhu Buttambuja Shangam.

SPEAKER_00 49:50

Thank you very much.