128: Retreat Dhamma Talk 23: Noble Desire for Superior Heedfulness

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Tasabagovado Arhato Sama Sambodasa Nambo Tasabago Arhato Sama Sambodasa Namo Tasabago Arhato Samma Sambodasa Retreat Series Dhamma Talk Number Twenty Three Observing In General Five Percepts or Ten producing Ten Suffering Procing Dharma If You Observed It Is Heatful If You Bre And You Lose Observing It Is Heedless That is The Fundamental Or the Gross Level of Heatfulness or Heedlessness And secondly If O is Rint Is One Put Effrain On the Five Senses And that Is Being Hateful And if You Don't If You Give A Free H to The Five Senses Then It Is Heedless That's the Mid Level or Medium Level of Heatfulness Or Heedlessness If O'Neal Th, The Basic Level and The Medium Level of Heatfulness With Cistency Then That Person Will Never Be Reborn and The Forwoeful State. In other words You Wake Fluffering That Give Rise in the Fore Woeful State. So Just These Two And the Third Level or the Highest Level Which Produce The Highest Foresomeness It's Called Refined Heatfulness And the Refined Heatfulness We have Already Touch The Way Buddhist Taught If One Is Able To Observe Which Mean You Are In a State of Meditation Now If You Are Able To Observe At every Present Moment All the Objects Whether Physical Or Mental Whatever Is Arising At the Present Okay Without Fail With No Break With No Gap Seamless If Ocve in That Way Torn has Established The Refined Formess And if There's A Lot of Break A Lot of Gap And You Don't Pay Any Seriousness Or A Resput To This Practice Okay That is You Are Heedless So that is the Highest Level Basically Simple You Practice Seriously Respectfully Seamlessly Without Ap And And Naking A Retreat or Meditation You Have Establisha The Refined Forness But As we All Know The Buddhas taught us in Many Different Ways The Same Thing But from Different Approaches So that Different People Can Understand So that There is No Way No Loopholes Buddha taught in many Wars Andere To This Refined Forness The Buddha taught us from the Different Approach Just Simple Pali Word Is Call Audina Vukti Bamado So what Is Audina Vukti Ba Madhu What Does It Mean The All The Word O means Inferior Substanded Superficial Okay Vulgar Okay That's the Meaning of All And Vukdi Vukti means One is Slucking One Is Slucking Superficial Not Given Full Attention Okayus That is The Meaning of Vukdi So Audina Vukdi So if O'S Meditating Is One Is Practising This Vipassana Whether It Is The Mix Vipassana Samatha Vipassana Or the Pure Vipassana Which Is Satipattana Vipassana Anyone Whichever Way One Is Approaching If One Is Practising In the Practice Is Slacking Superficial Not Giving Attention If That's the Case That Is That Person Is Being Heedless So in Here Is This Kind of What Is This Inferior Kind of Heedfulness and Superior Kind of Hatefulness and Heedlessness As An Example One Is Practicing You Are Nobing Deeply Petratively You're Obving Superficially You're Always Of course You Know You Know You Know Whatever Is Arising You Kuting has No Depth in It Your Knowing Is Not All Rounded Not Thor That's What Being Superficial And also Slacking Slacking Away Slacking Away is It Comes in Many Different Forms Let's Say One Is Practicing Okay Of Course I'm Practicing Verio Sli Andly What Happened Was some Yogis They Found It Ah I'm Reying Hard But This Place Is Too Noisy Okay Too Noisy I Can't Really Concentrate This is not a Suitable Place One That Way Another One Is In This Retreat Okay The Food Is Read Or It Is Too Salty Or too Bland Too Spicy This and That Oh It's Not Nutritious They Muses Another One Is Maybe Oh The Teacher Doesn't Give As much Attention He's not really Putting Effort There. He Doesn't K He's Teaching That Kind of Aitude. In other Word, One World You A Finding Excuses. It might be your Environment, It Might Be Your Food, It Might Be The Facility, It Might Be The Teacher, And So On and So On and So On. You Can Imagine. And Some People Jep On saying And I Can't Practice, I'm NOT Progressing. Okay, I'm Really Working Hard Because of This Contradiction I Can't I Can't I Can't Basically Those A Yogis Wry To Find Excuses For their Own Inept Nature And that Is How The Slack But The Don't Want To Say I'm Slacking Away or He's Slacking Away I'm In this Stage I'm Ngressing Because of This Condition That Condition This Play That Person And So On Living W'ex And we Call It Slacking Or Another What Is You're Meditating Here Not the Condition N the Environment All these Thing You Just Look At It Okay And A Big Meditation Center There are 50 Hundreds of Yogis All Practicing Meditating Toget And then They Jose After Within A Week Or Two The Dijers Also Knows Who is Working Really Hard and Who's Not Working Hard And also Some Yogis Especially The People What Really Practicing You're Not Putting Effort. What It Is When You're Practicing One of the Attitudes You Must Take Is I Am Alone in the Universe. Even Though You Might Be In the Middle of 200 People, You have to have That You Awn. There's nothing Around You Okay? Because if You're Obving It Is All Observing Inward About Your Physicality and Mentality. That's nothing from Outside. And if you Can Truly Obve the Physicality and Mentality In Your Body, In Your Mind, Then Believe Me, You Aone In the Universe. You are not Aware of Anything At all. That's the Way One Supposed To Be. But Sogis know, Andrew The Already K, These Are The People Who Don't Walk Hard, Slack Off, Doesn't Put Energy. These Are The Kind of Yogis. And in the Crowd They Kroach Yogis are Realking Hard and Who A Not. And what you do was these yogis, they just drifted and shifted and drifted and shifted to the group who is not working hard. And the purpose is when you are in the middle of a group of walking, not very walking very hard, you do not stand out. If you are really slacking and not working hard, in the middle of hard working yogis, you become like a sore thumb. That is how they drifted and shifted. You try to put yourself in an environment where you are slacking, you are not working hard enough, that's not stood out. That is the way. And that is what it means by inferior or substantive. It is so interesting how the minds work. In yours, you don't purposely think that way, but that's how you fall in line. That is ordinavuti, heedless, inferior nature. And in here, all these things are why? Because you are not putting much effort. That is the main reason. You are not putting much effort. You do not want to put much effort because this practice, we always say it requires urgent effort. So let's put it in a different way. In this world, we do all sorts of things. Everybody does many different things, many different jobs, many different causes, they go for it. And we put great effort to be successful. We put great effort. And consider all the efforts that you put. Okay? The high quality, great effort one. And the effort that you need to put in this practice is it must be even higher than that. That kind of effort is needed if you want to succeed. If you want to reach a state where there is all suffering have been eliminated or uprooted. Because this is not a small goal, small objective. We have been in a countless number of lives. Birth and death and birth and death, and we have been suffering and suffering and suffering. And here we want to eliminate that suffering. So it is not a small job, it is the priceless. The objective is priceless. And to get that kind of object, one must put great effort, effort to the point that you have never applied before. That kind of effort is necessary if you want to truly experience the success. So what happened was, of course, if you are going to a one-month retreat or two-month retreat, three months or six months, whatever you have set your mind on, you already have that. Because of the desire, you come in, okay, I can do it, you practice, and you go in one day, one week, few weeks, and there's no progress. As soon as you have no progress, what happened was these inferior kind of mental state arises. You shift it into this, or you blame this, you blame the environment, you blame the person, you blame the yogis, you blame the co-meditator, that kind of inferior things. Because you don't want to totally admit that you are not doing it, so you start finding excuses and blame. This is the natural, it will just fall into it. Okay? Fall into it. Don't think you are special. But if you know these things ahead, okay, if you know these facts ahead, you can always pull yourself up. This effort is very important. As an example, let's look at it this way. Okay. A person is uh on a canoe paddling. Okay, when you're in a canoe paddling, if you are paddling downstream, it's along with the current. As it is along with the current, you just easily flow, go in. That is still of course you have to pay some effort. That is one level of effort so that you can direct yourself properly so that you won't be embarked upon a tip over or fell down. Could you kindly take care of the telephone? Please don't forget to turn off all your electronic gadgets when you are in meditation. Where were we? You're pedaling downstream, you need some effort, you put effort, but you go there. But let's assume that now you are pedaling upstream against the current. When you are pedaling against the current, you have to really put effort. You have to put your stroke one after the other, one after the other, one after the other. Because if you take one little stroke or two little strokes because I'm tired or my shoulder is in pain, and so on and so forth, automatically you will flow back into the stream and you lose what you have already gained. So there must be constantly paddling, paddling, peddling so that you can go upstream and get to the destination. This meditation is like this, because this flow of stream, it's just like kilesa. Kilesa, mental definements, okay. Raga, last loba, greed. Okay, dosa, anger, dormanasa, mental pain, the dukkha, dormasa, lamentation, grief, despair, all these things, they are always constantly flowing. Ignorance. That is a stream, the mental stream of kilesa. And we are in the midst of kilisa all the time. All the time. And there's two ways you can do. One way is you just flow down that stream of kilisa. If you flow down that stream of kilesa, what happened? You are still going around and you just even have to face whatever it is, and you will get the destination where the kilisa takes you. But one thing is, another one is you go against the kilesa. Kilesa is like the stream always flowing. So kilesa is constantly flowing, and this peddling upstream is the effort that you are applying in your observation. Just like the paddling, if you do not observe, strongly, consistently, constantly, you will flow into the stream of that kilesa. But if you paddle and paddle and paddle, every stroke comes. And only that way you can reach a stage where these kilidas stop. Because kilisa is always constantly attacking and you are in the midst of that stream. So if you see that analogy, you see how important it is for us to observe. And to be able to observe in such a way you need that effort. Effort is that paddling, paddling, paddling, paddling upstream. Only then one can say, okay, it's called Anodina Bukti. Anodhina Vukti is not inferior, superior kind of heatfulness will be established. That's the way Buddha has taught us in that way. Inferior or vulgar or slacking. If you observe that way, that is called heedless. And the opposite is you are heedful, one approach. And another approach the Buddha taught us in Pali it sounds like this. And this one is related to, you already know the word Sanda or Chanda. Chanda is a desire. One okay, if one's want to reach the goal, reach the objective, one must have a great desire. And if you have a great desire, then of course automatically anything, those are the cause and effect, anything will follow. So here the Buddha emphasized on the word chandat, desire or noble desire. And if you truly want to reach your goal and reach the objective that you set, you must have the great desire for it. And if you have the great desire for it, all the things that come along with it through the change of cause and effect, everything will apply. And that is called heatful. And if you do have a mediocre desire, mediocre desire, then what happens is that is called heedless. So the Buddha emphasized on the word chanda. So, and chanda for what? Chandat to reach the goal, to get the objective. So in here too, this chanda. Of course, we all started. We have a great desire, we want to practice this, and we experience a certain degree or a certain level of result. We have a little peace and calm. Everything makes sense logically, analytically, in a reflective mind. So suddenly that really produces and pushes you to have this great desire. So as soon as you have the great desire, that means you have a great confidence. Only when you have the confidence, the desire arises. If you don't have the confidence, desire doesn't arise. What is confidence? Confidence is sadha. When you have sadha, when you have confidence, suddenly the great desire arises. And as soon as you have the desire, what do you do? You start putting effort. You start doing effort on the cause or on the object that you want to obtain. You start doing things. This putting effort you apply. And again, too, this is not something that you do it within one or two hours or one day or two days. It just doesn't come, the result comes that way. Sometimes weeks, sometimes months. It still seems like you don't have any result. And as soon as you begin to feel that you don't have any result, that is where you have some disappointment. And when you have disappointment, automatically that desire, the desire is starting to reduce. The strire becomes lesson and lesson. As soon as the desire lessens, what happens? Along with it, you don't put effort, you slack off. Okay? Just waiting for the hour to be over, just waiting for the day to be over, just waiting for that two weeks or one month retreat to be over. When is it going to over? When is it going to finish? All that you are waiting is for the moment to be over. Why? Your chanda desires wanes, weakens. Why? Because you don't see any result. That is how the chanda can push you and chanda can pull back. It's directly proportionate and related to the success. The desire. But one thing is one need to know, this chanda. If you have great desire, what happens is you automatically effort comes in, you put. When the effort comes in, your observation is very good. When the observation says, well, what is this effort or observation actually doing? What you're doing is you are actually, the object arises, you are always ready for that object that is coming up at the present moment. You are right there with the object. And then of course the object just stays for a mini moments and gone. But you are ready for the next object, ready now for the next object. In other words, you are always applying effort. Okay? You are applying effort or you are applying effort ready for the object that is arising at the moment. And we all know what it is called in Pali. It's called we deck. Apply thoughts or thoughts. You thinking, thinking, thinking, especially you are trying to sleep, you can't sleep for about half an hour, an hour, midnight past, thinking, thinking, thinking. All these thinking, thinking, thinking is also called we take. What it is, you are in this flow of thoughts. But one thing was that is the normal flow of thoughts. It's the same thing, but it is flowing in the stream of the skillisa. And here is, this wita we are applying is in a meditative sense, in the mindful sense, in a hateful sense. And in the hateful sense is instead of flowing into a stream of all these thoughts with great anger and delusion, what happened was you are always applying that thought. What is that thought? This is the conscious thought, aware thought, with full awareness on what? Not into the kilisa, but into the object that is arriving, arising at the present moment. That's what you do. And of course. Once you are aware of that thought or aware of the object, physical or mental, whether it is a thought itself, discussive thought itself, or an emotion, but instantly you know and you are aware till it disappears. That's staying along with together from the beginning to the end. It's called Wisara. Wisara. Wisara means it's translated in many different ways. In a practical operational way, it's called sticking with or staying with the object from the beginning to the end or rubbing the object. Some teachers explain as rubbing the object. Rubbing the object is as long as you are rubbing the object, you are in contact with the object. But when the object disappears, there's nothing to rub. That is where the rubbing ends. So this wichara rubbing. These two. Apply thoughts and sustain thoughts. English translated literature-wise, apply thoughts and sustained thoughts. In the operation sense, I already explained it. If you have these two mental states, keeping the mind not flowing into the stream of kilisa, not flowing into the patterns of thoughts, discursive thoughts, storylines, and being with the object that is arising at the present moment, then at that moment you have a full awareness of the object as they really are, not the way you would like to be or you want to be or you hate. Nothing, it is precisely as it is with its own nature. And these two, if you are operating as being described, then that is called vipassana jhana. Okay, vipassana is insight, jhana is translated as absorption. You are absorbed into the object on a vipassana level. So this absorption is two kinds for those of you who are not familiar with. One is in a vipassana, when you are absorbed or when you are stuck with the object, you have full awareness of the object, you have understanding of the object, you know it all round it thoroughly and completely. In other words, you have a clean sense of awareness of every facet of the object. That is vipassana jhana. Okay, absorption and an insight approach. There is also samata jhana. Samata is a concentration meditation. Jhana is the same thing. You are absorbed into the object, but in a concentration, that awareness of the object is not filled with understanding or investigation or knowing. It totally absorbs into the object and you become one with the object. So you have no chance to know or to understand that object. That is called samata jana. And here we are applying for the vipassana jnana, which is insight, okay? Absorption. If you reach that state, okay, it's called vipassana jnana, and the mind, the consciousness, the state is called jhannic consciousness. Vipassana jnic consciousness. The mind that knows in that way is called vipassana jnana consciousness. Consciousness are all different types. There are in general 89 types. One of the types is this jhani consciousness, but in a vipassana insight level. That is how one is applying, and that's what happened. And in here we are talking the word chanda, chanda chaita. Okay? Chanda chaita, and in that chanda or desire, noble desire, what are you doing? You are observing, you are observing, you are observing, you are applying, and you are sustaining these efforts. Just simply with that noble desire. And when you're observing again and again and again, what happened was slow and slowly the mind becomes cool and calm. That's number one. Cool and calm to a state of where no killesa. Okay, you cannot feel or sense the any vibration of kilesa, any vibrations of loba, in other words, greed or lust or anger or dissatisfaction. At the same time you are fully aware of the object. That is a state. When a mind is in a state where you cannot sense any vibration of kilisa or mental defilements. That kind of consciousness is called chanda jeta. They give the name chanda jaita. Chanda jeta is simply from this noble desire, you put great effort and you reach to a state where there is all sense, any level of vibration of Kilesa is totally eliminated. You can't sense it. All that you can sense is the calmness and coolness and full awareness of the object. And that consciousness is called chanda jita. The other one is absorption. Okay, jnat jaita, jhanic mind, jn absorption mind, but in a vipassana level. And in here, these one you are applying, okay, every object, one object after the other, one object after the other. From object to object, that is, there's no gap. This object, next object, next object, next object, there is no gap. In other words, there is no discursive thoughts. No thoughts that arise with anger or hatred or lust or greed is not there. You are constantly observing all the time, every time, all the time, the same states of mind on both physical and mental objects. And what you are doing, you are doing repeatedly, repeatedly. As you are doing repeatedly, what happens is one object comes, one object goes, one object comes, one object goes. That means your effort is there, your aim is precise. And as you can watch from the beginning to the end, beginning to the end, in other words, your sustaining power is strong. Your applying power is strong, sustaining power is strong. What are you doing? You are repeatedly observing, observing, observing. Repeat, repeat, repeat, repeat. And what is that word repeat in Pali? Bhavana. Okay, we use the word bhavana. Because of that, that state of mind is also called bhavana jita, consciousness of mental development. That kind of chita is called janic jeta, consciousness of absorption with insight. That jeta is called chanda jita, consciousness of noble desire. See, you will see and you will hear all these different words. We are the same. Chanda jeta, jhana jeta, bhavana jita, consciousness of noble desire, consciousness of absorption, and consciousness of mental development. Buddha's approaches and show you in many different ways, one from the direction of desire, one from the desire of absorption, one from the direction of repeated application, bhavana, mental development. So that kind of chanda, okay, that kind of chanda arises. When that kind of chanda arises, and that is the mental state you will receive. When you have that kind of a mental state, at that moment there is no kilisa. A key characteristic of Chanda Chaita is there is no vibration created by the mental defilements in that state. That's the reason you have a calmness, and that's the reason you have the stillness and peace. So you have that repeatedly again and again. At that moment, you have that superior form, refined form of hatefulness. So I'm giving you the whole stretch, how it could be. But of course, in reality, when we practice, we don't experience that way directly, depending on the level of the effort, depending on the mental state of the yogi. So what happens is sometime you practice and you practice one day, one week, you go on into a month, two months into the retreat, seems like nothing is happening. Nothing is happening. Okay, and when there's nothing is happening, then you can get disappointed and your desire can drop. And if that kind of a situation comes in, think about this little analogy. Okay, there's a lumberjack, not modern-day lumberjack, about 100-200 years ago. What they have they have is a big axe that's totally constructed with the size and weight and what is perfect, and you just keep it like the pressure thing, always sharpening and right. So with that axe, his whole life, since he was a teenager, his father was a lumberjack, he became a lumberjack, he has his own axe, and he chopped and he chopped and chopped one three after the others. That's what his job is. He's doing it. Brand new axe. Okay, his father gave it to him, bought to him at the age of 16. He was so delighted to have it. And he chopped, and from 16 he goes to 30, go to 40, go to 50, 50 years old. Now that little boy is now over 50, between and 56. And at that moment, go and look at that X, the handle of the X where you hold your hand and chop. That handle is not like a smooth, properly curved and constructed like before. You will see the print of the finger, the way it is whole. There is a groove in that handle. In fact, if he put his hand on, automatically those little grooves are as if curved for him. But it wasn't curved. It is the thing that you hold all the time and you chop for about 30, 40, 50 years using the same axe. And eventually there is a groove of your fingers has been created or arises on that handle. Because it's the process of repetition that is making it. You don't know in one year, you don't know in ten years, but in about 30, 40 years, there is that access. Even somebody comes and hold it, they won't feel it comfortable. But when you hold it, automatically your fingers drop like a hand and glove. In other words, every day it is rubbing and rubbing and rubbing and rubbing, and that is the kind of situation it arises. In the same manner, now we are practicing rising and falling and lifting and pushing and thoughts and emotions and concentration and mindfulness and hearing, seeing repeatedly, repeatedly, repeatedly. One day, one month, one year, five years. Let's say you don't have any experience, what we can call it special experience of insight. You think you are not growing, you are not progressing in your Dharma. Or in a retreat, two, three months, nothing growing. Think this story. Because every observation it is making a difference in you. In each observation, when you are doing it with precision, it is making an imprint, it is making an imprint, it is making an imprint. You are changing, you are changing, you are changing, you are growing. Just like the axe, you won't know in 10 years, but after about 40-50 years, you know there's your handprint on that axe because you are the only one who uses it. Just the same nature. You're observing, observing, observing. You think you are not growing anything, you think you are not having any insight. You think you have wasted your time, but actually it is growing and improving and growing and improving in your mind impression. You are not even aware of it, but that gradual process is so strong, it is changing. Just like that X analogy, X handle analogy. How there's another way of figuring out whether you are growing or not. Not from these great insights and blinding insights, flashing and coming, and I'm gabbing a satori or so on and so on and so on. Nothing like that. But I always tell here, people who have been here for some time knows. You practice today. Analyze yourself, reflect upon yourself, write a diary, note it down how you are, what you are, what your personality is, how you relate to the world and how you relate to yourself. Write it down. Six months later, do the same thing again. A year later, do the same thing again. After about ten years, go and compare all the notes that you put every six months about yourself, about your personality, about your interrelationship with your environment with others. Compare those things. You will see the drastic difference. How you have changed, but you have to keep a record of it to be able to see it. Just like the X handle is a record, your own record, your document, every six months that you put in about yourself, how you relate to yourself and how you relate to the world changes. You will see that difference. And that difference is for the better and for the better and for the better, towards the kusala wholesomeness. You might not have the blinding insight, you might have the great satori, but you will see that difference. That is the best measurement, just like that. Your personality is changing and changing. You think you have progressed nothing in your practice, but you are progressing in the your own personality. You don't have to change, you don't need to force to change, it's simply change because of that repeated observation, bhavada. That's how it changed. And again, of course, this is one way of expressing to understand. The other way was all the way through. Let's go to the middle of the way. How do you change? How do you change as you observe? Especially this word, Chanda Jitta, consciousness of noble desire. If you can develop that consciousness of noble desire and every observation, what is happening? What is happening is the mind becomes cool and calm. The mind becomes less and less attacked by the mental defilements. They still attack but become less and less and less. And when you become like that, and here we are, we are not talking about the final objective, nibbana, final objective, the end of all physical and mental suffering. We are not talking about that, that's far away, a zillion light years away. But here you are practicing, and if you can practice and if you can develop that chanda jita, consciousness of noble desire, to get that final objective. Along the way, they call it a how should I put it? A special unique experience or a special dish that you like. You'd like a chicken curry, that's your special dish. Or somebody might like a salad. Okay, salad dressed up in a certain way. In other words, each of us have a special little dish that we like. We can call it special dish for oneself. What happened was you will come to experience something that is unique and special for you. Not everyday experience, not every experience in your life that you had for all the success and for all the fame, all the fortune you have bringed. And you have all this great experience and great happiness. But in here you will have a unique experience, and this experience will also give you a great happiness and peace. But this great happiness and peace is superior to any happiness and peace you have experienced in your life before, from your normal day success of fame, fortune. Superior to all of them, superior to any sense pleasure, pleasure through your eyes or the nose or the ears or the tongue or the body. Any pleasure through the senses, any pleasure that you can gain from your fame and fortune. This you can call it pleasure. This unique pleasure, you experience something is superior to any of the pleasure you have ever experienced. I won't go into detail, but something in your meditation you experience that happiness and pleasure. Why? Because you have developed a constant or relatively extended period. 15, 20, 30 minutes of this chanda chaita. Chanda jaita is consciousness of the noble desire. In other words, simply a consciousness. In that consciousness, noble desire is the most prominent mental factor. That's what it means by chanda chaita. When you have that, you will experience something like that and you will have a happiness or peace or pleasure that is superior to all sense pleasure, superior to all kinds of pleasure you have experienced before. That is due to chanda chaita. And when you reach that, you become so empowered, so encouraged, you don't even look back anymore. The only thing is after that you go forward, never backward. Forward, forward, forward to developing this chanda jita. Consciousness or awareness of noble desire. You just go on. And if you want to talk it technically based on the insight level, that is where people call it udhya bhyanyana. Okay, insights on the arising and passing away of mind and matter. That's your experience if you want to go on a technical time. But in general, that's what it is. You experience something that you have never experienced before. It is so good, you only look forward, you don't backward anymore, you don't retreat, you don't abandon. And these people, that is the step into the doorway where your main objective, the road to the doorway of the main objectives where you can reach. That's chanda jaita. So may all of you be able to practice with us not in an inferior but superior states of mind and try to develop this chanda jaita consciousness of noble desire, and may you be able to experience this peace which is superior to all five senses at the stage, the first stage of the level, as soon as possible. Sadu sadhu saduch.