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(01:18) last time we were discussing about the mind and me were talking about the fact that there is no such thing as a mind we have only a body and what we call the mind are three activities of the body and we also pointed out that modern scientists have been experimenting on the brain and divided the brain into parts in terms of how the brain evolved and and in this description of the
(02:35) evolution of the brain they have even come to realize that there is a part of the brain which when fully developed becomes like the brain of the Buddha so they are even talking about the Buddha now and even the brain of the Buddha there is a book written by some of the scientists and they the title of the book is the brain of the Buddha so you see so they have recognized the importance of the Buddha and to practice Buddhism is to develop our bind to a
(03:43) high level which means to overcome the animal part of the brain and to develop the human part of the bread and even go beyond the normal human to a super human level so this is why what is commonly called the Noble Eightfold Path is really I translate it as the super normal Eightfold way that means the purpose of the Buddha was to bring the normal human being to a super normal level that is the meaning of becoming an arahant or a Buddha
(04:49) so today we are going to talk about what is called the petite to understand and holiday needs that there are three activities of the body that we refer to as mind we mentioned this earlier so we'll be talking about this and the most important thing is to understand that we have a body and in this body we have eyes we have ears we have a north we have a tongue and the whole body becomes an organ of
(11:46) perception which is the sense of touch so because we have these five senses anything happening in the environment affects these senses now when we say [Music] light comes to the eye light comes in the form of electromagnetic waves that is what today the scientists have discovered so that means that is the disturbance in the environment which
(12:54) comes and affects the eye which means it stimulates the eye and the eye reacts to that stimulus and that is what we call seeing it is simply the eye reacting to the stimulus and when we hear a sound that is also disturbance in the environment and that comes to the ear and so we hear it as a sound when when we smell something again it is simply another disturbance outside which affects the nose and so be it the smell when we speak of a test again it's
(14:06) something disturbance in the outside in the environment and it affects the tongue when we cut something that is also disturbance in the environment and it affects the body and we feel the touch so what we call seeing hearing smelling tasting touching that is what is called perception eye perception ear perception nose perception tongue perception in body perception how it is because of this perception that we become aware of a thing called an environment or we
(15:20) might call it the world or various other things in the world we become aware of these things because it affects these senses sensory stimulation so to become aware of the world we must have these five senses if you don't have the senses we won't become aware of anything so if we become aware of a world then we see things that means it is an activity in the body that made
(16:32) us aware of what we see and hear now what we call the putty twosome Appa there is an explanation of what happens that means from a state of not knowing anything we begin to know something if you take the eye from a state of not knowing anything if you are in the dark you don't see anything it is because light comes and falls on the eye that you begin to see and when when you see
(17:44) what do you see is important to understand that our eyes work like a camera now if the eye works like a camera [Music] what is the camera do taking pictures so when we see something what we see is a picture and when we see something we are seeing pictures and when the camera takes a picture wave the picture the picture is inside the camera he is
(18:56) not outside so when I see things whatever I see it is not there but here but normally we think it is there we think it is there especially because we have two eyes if you close one eye and three only one we see it one eye you are not able to see the depth that you are aware of the depth comes because you have in two eyes so this is why today they they have pictures
(20:15) with show depth that is because they are able to make oh we call it the three dimensional figure so what we call a three dimensional figure is a figure where we see depth otherwise we see only just picture so the important thing is there is a sanskrit saying which is saying we find with the the brahmins of india but this is really although they they are you think that it is coming from the buddha and that statement is
(21:28) thought to um ah see but from ah see they say it very quickly says total mercy this is cartography that it stopped from a fee that means that that means that tuam means you ah si means ah in other words what that statement means is you are that now what does that mean that is the object that you see outside this is here that is there one so what
(22:37) we call that is what is outside that one Mavi means you are that that means what you call that there is really here you see the butcher is called photographer you may have heard this word what is the meaning of that they again the same word is coming cut Agata thought means that all that the means arrived at how that means arrived at the butcher is the one who arrived that that that means she's the one who understood that what
(23:44) you see there is really here we have understood the meaning of that but all this means is that the world that we are aware of outside there is a creation of your mind that the world that we are aware of which we think is outside there is really a creation of your mind you see the modern scientists they have been trying to understand what is called matter that is what the the science
(25:02) called physics and chemistry that is what they're talking about what is called matter and not only matter they are talking about another thing called energy so two things they are talking about matter and energy so although they talk about these things banter and energy now they are beginning to realize they have started the thing called quantum physics now in this quantum physics what attic begin to realize that this thing called matter and energy are really coming from your mind it is only now
(26:13) that they are beginning to realize that it is all in your mind what we call matter and energy they are also getting into this total muscle you see the most important thing is how this thing is happening all the modern philosophers and philosophy is going on they are now talking about these things if you study the history of philosophy you will begin to understand that these philosophers have been talking about this trying to
(27:20) understand these things and what is going on so the important thing is that people are gradually beginning to understand these things how the Buddha has been explaining this in various ways in various sutras and so this part is a sum father is when we have understood this we begin to see how our mind is creating the world that we
(28:25) aware of now to understand this the Buddha this beam just sit under a tree and think and philosophize that is not what he did what he did was he he began to purify his mind to purify the mind is to free the mind of this emotional excitement it is the emotions that disturbed the mind and prevent us from understanding
(29:37) the truth of all things so what the Buddha did was he calmed the mind the mind that is emotionally agitated was calm down and by calming the mind he came to a state all the first jhana what is jhana now people use this word jhana but sometimes they don't understand what they're talking about it is very important to understand the word jhana now John I have translated this word jhana it is
(30:46) I call it ecstasy ecstasy is a very important word which is also badly understood because badly interpreted ecstasy comes from two parts it means outside it means outside Steffie means to stand now if you go out of this room and stand outside that means you open the door and go out and you stand outside that is called ecstasy standing out now here the extra fee here means that we stand outside the
(31:59) emotional world to free the mind of emotions is to come out of the emotion and stand outside so ecstasy means standing out of the emotional world so there are four extra fees the the emotions are seen in the form of four five things they are called the puncture lever under the five disturbances the Neva remembered never can be translated as disturbance so the five disturbances so you come out of the five disturbances
(33:13) then you have what are called five John Angus John anga means the constituents of the ecstasy that means the ecstasy is composed of five parts that standing out as fibres they're called Mitaka which are piti sukha cajeta because Kavita repeats Uka Uka gata patata which are which are refers to
(34:19) questioning and Whitaker is inference that means you question what is this and then you say oh this is a cup so that questioning that is really forming a concept so when we question what is this and we said this is a cup we have formed a concept the concept called cup we have created that is conceptual thinking so what we really or without Kavita is conceptual thinking so there are conceptual thinking can be good as well as bad conceptual thinking
(35:33) that can arouse emotions is bad kind of conceptual thinking so the conceptual thinking that calms the mind is a good kind of conceptual thinking so what you have here is the good kind of formation of concepts if you say this is the cup there is nothing wrong with that or if you say Divi breathing in that it doesn't produce any emotional education so in this particular kind of breeding we think only is it breathing in this is breathing out this is relaxing the body now thinking like that is good thinking
(36:45) of forming concepts now in this first ecstasy we have this kind of good thoughts now in the second ecstasy this is a process of giving up you are giving up first you what you gave up was emotional thoughts now you are giving up even the calming thought that means you're stopping conceptual thinking then what is left is a kind of happiness a happy state of the mind and with the happiness of the mind you also feel in the body
(37:53) relaxed the relaxation of the body and the mind is not disturbed it is the stillness of the mind so the next step is to give up the the thinking part and you are left only with the happiness comfort which is the physical comfort the mental happiness part the physical comfort part and the stillness of the mind then you are in the second ecstasy now you give up that also you give up the thinking the happiness part and you
(39:01) are left with comfort and the stillness they genuine the third extra seat then you give up the comfort also that doesn't mean that you become uncomfortable you get into a neutral state and when you give up the comfort you are left with stillness so with the stillness there comes another part Oh pika that means your mind is focused on what is going on inside
(40:17) oopah okati Koopa means inside hickety means seeing the inside what is the insight that you see when you are looking at something when you look at something what you are looking at is outside here when I look at the cup the top is outside here and not inside then what is inside what is inside is the looking so the looking and what you look at looking is how you look at so there is how you look at and what you look at so in other words your
(41:31) attention goes to the process of perception your attention goes to the process of perception and when it goes to the process of perception you are able to analyze the process of perception you see in its parts and the parts what the Buddha called the panchuk condor pancha condor is really the constituents of the process of perception today it is translated as the five aggregates that translation doesn't
(42:37) convey the meaning properly but if you say the five constituents of the process of perception then you begin to understand what that is the five constituents of the process of perception what are these five constituents first the image the image is called roper the word Rupa means image because you are seeing an image and then you begin to find out what are the constituents of the image now if I look at an image and look what are the constituents of the image now if
(43:49) you draw a picture what how do you draw the picture you take a white board or white paper or whatever and you use the colored pen and paint the picture so the picture is you try to find out the constants what you could see is a color so it is made of colors the picture is made of colors and the colors can come in you begin to feel the color that feeling is called vadhana and seeing the color is called Sonya so this is why
(45:00) grey denies the feeling Sonya in the sensation son I the sensation meeting the color and the color can be beautiful or ugly or neutral so color can come in the form of the the you begin to feel in three ways either it is pleasant unpleasant or neutral so that feeling is the vadhana and the color that you see in the Sonya so there is rooper which is the picture then you have the vadhana and sonya then you also have another part which is
(46:17) creating the picture you put the colors together and create the picture that creation is what is called some harm so I translate it as construction Shankar and the word Shankara means construction you are constructing a picture and then there is another thing that happens not only constructing the picture you are also identifying what the picture is if you say oh this is a faith or this is a tree you are identifying the picture giving a name you identify the picture by giving a
(47:23) name now if you look at this and say this is a cup you are identifying it as a cup and that is the meaning of vision the word winner today translated as consciousness is not really consciousness that is perception to perceive is to identify what it is so you see the process of perception is analyzed into five parts and it is that way that you begin to understand although you see a picture
(48:36) you are becoming aware of the process of perception so this is very important thing to understand and it is by understanding this that you begin to understand what is called the petit to some Apollo so when the Buddha started what is called the ecstasy that is standing out because as you begin to
(49:51) stand out you begin to see how the mind is creating this thing it is by ecstasy it is like the that perception that we are aware of we understand like climbing a flight of steps so when you climb a flight of steps you have to give up the first step to get into the second step and you have to give up the second step to get into the third step and you give up the third step to get into the fourth step so it is a process like that that you gradually give up these things and that is of you begin to really see how
(50:56) you have been creating this whole picture that you are aware of becoming aware of the world and they something more than just perception now the first stage is not knowing anything you start with not knowing anything and then when you open your eyes you see something and how you see is what you are looking at now and then you begin to see that your first thing that you see when you open your eyes is color and you put the colors together to form a picture and having
(52:04) form the picture you identify this is FS or this is a tree or this is a flower you see that is the identification that is the perception so that first starting point is not knowing anything and that not knowing anything is what is called a weed job the avengers' not knowing anything and from that not knowing anything you construct the image that is sankhara avidya Pacha sankhara means from a state of not knowing anything you begin to construct some carpaccio vision having constructed you begin to identify things
(53:16) Bingen perceived things perception and once you have perceived and identified what you have done is you have created a mental image and you have given a name to it so the mental image is called Rupa and the name you give is nama so it is called normal andrew / nama is the name Rupa is the mental image is in and not only that it doesn't end there although you have rooper is only what you have seen now
(54:27) when I look at this and say this is a cup and not fin simply seeing a picture here I know when I cut it how it will feel if I put my mouth into that I know how it will taste so all these different senses I am using this is why to a small child you give something the first thing the child does is to touch it and put it in the mouth and spected use all the senses using all the senses you are getting different aspects of this whole thing and that is what is called solana the six I attendants
(55:31) salata so Allah means the six ayat allah means the senses the sense feels sick sense feels so six aspects the six aspects and so you to get the full understand in the object you have to not only use your eyes you have to use your ears your nose your tongue and cut everything so this is why AVG appacha Shankar's & Klarich opinion on vineager nama Rupa nama Rupa
(56:38) is name and form then celaya 'then you are using all the senses and having got all the senses now you have seen an object you are thinking of an object which is existing so you see it as object that is existing not just a picture when you see it is an object that is existing you are not only see it as a picture that you see with your eyes you have seen from all the senses and then only you begin to see it as an object and seeing it as an object is what is called posture that word posture is normally translated as contact this is
(57:47) not contact this is complete understanding all aspects and that is what is called cognition cognition or recognition recognition you have recognized or recognized so that is the meaning of cognition so posture is not contact but cognition and once you have cognized that means we have seen and understood in various ways another thing happens that
(58:56) the feeling comes there and you begin to feel that object is good-looking or whether it is ugly or it is pleasant or is it unpleasant you feel it and once you feel it what happens either you decide or you hate it that means you are emotionally reacting to what you saw that emotional reaction to what you saw is what is called Hana that is what the word Hana means today it is translated as craving this is not craving it is the
(1:00:03) emotional reaction to what you saw or heard and touch the stree important in your emotional reaction is tunnel craving means something else if you if you are used to taking some kind of drug and you you can give it up your craving it's not a thing like that this is simply an emotional reaction to what you saw that means there are three kinds of Tana Kaba tarna Balaton MA and B bottarga so compromised your reaction to what is pleasant bout an idea reaction to something neutral and we
(1:01:14) bout an eyes your reaction to what is unpleasant Bava means let it be that means the neutral sensation if it is a neutral sensation you are not desiring or hating it you just let it be there but if it is something unpleasant you want it to not be there that is the meaning of B Bower Bower beings being B power means not being so you don't want it to be there because it is unpleasant so if it is present you want to get it so sunrise three ways of reacting to
(1:02:28) what you see so it's not just craving yeah what comet or nah it's not come don't poop to call it come because that is another word this is common not come if you have to browse it that rakamma so kama is desiring something present that is your reaction to presenting is common your reaction to unpleasant
(1:03:34) things is B Bauer not being and your reaction to neutral things is Bauer now another interesting thing happens when you react you see you you first you saw an object but now you are reacting to the object now when you react to the object the object is outside and where is your reaction the object is outside and your reaction is inside so you are creating your you are dividing your experience into two
(1:04:42) parts as objective and subjective that experience has been divided into an objective and a subjective and once you have created the subjective what has happened you are saying this desire or hatred in mind that is you are personalizing the subjective to personal life is to say this is mine so the moment you personalize what have you done how can there be mine without I the moment you say mind you have created the
(1:05:52) eyes all this time you didn't have I now you are having an i which is yourself you have created the self but the moment you have created this s another thing happens a question comes up what is it that you call the self can you assure the self the moment you ask that question you have to find an object and find an object that exists to refer to as myself what is the object that
(1:07:03) exists the only object that exists is the body so it is the body that you get told off and say this is myself so the body becomes the self all this time there was no self now you have created the self and by creating the self it is the body that you have called yourself and that self that object has to be something that exists and what is being existing means what does existence we've to exist is to occupy space and time to
(1:08:24) exist it is to occupy in space and time now body is the thing that occupies space to occupy space is to have length breadth height and width also so the whole thing that you have in that way is the body but there is another problem coming up the moment you have called the body yourself body is not only occupying space it is also occupying time to occupy time means to have a past present and future and what is the past the past is birth past of the body is birth the future of
(1:09:35) the body is death and between the birth and the death is the aging and sickness so now you have not only created the self and begin to call the body the cells you have created birth old age death so you have created birth old age that means you have created suffering how did you create suffering by calling the body yourself if you didn't call your body yourself you won't be having birth you won't be having whole days you don't you
(1:10:44) won't be having that that calling the body the self is what is called sekai de t sekai de t is calling the body the self but what is this body that you are talking about have you seen your body you have not even seen your body if you want to see your body you have to go in front of a mirror you have not really seen your body you know your but you have feel you big even you close your
(1:11:53) eyes and you can feel the body so in other words what you call the body is a collection of feelings and sensations and sides and things like that you put all these things together and you form in your mind a thing called body you have never seen your body properly this is why if someone takes a picture and shows you the picture oh this can't be myself this does look like because this self that you have in your mind is different from the self that you see in the picture is all a creation so this is why the Buddha sent sankirtan
(1:13:06) upon to padam akanda dukkha distinct all suffering is simply a collection of this personalized constituents of the process of perception you have simply taken all these constituents of the process of perception and you have created a self and it is that self that you are talking about so it is to understand this properly when you begin to understand it you begin to see that you have there is no real thing that you have to worry about these are all creations of your thinking you are not even doing the
(1:14:14) thinking it is happening to you this is not something that you have done it's all happening there is not even a you to do things the you is also created by you you are yeah so I hope you have understood so if you have any questions you can ask we are now we recorded Rupa yeah you're always having questions huh good
(1:15:35) question for you since you're teaching a debt that means every person here I can reprogram the image according what day one tuna Wojtek since you're teaching of this yeah your first line yourself right you're personalizing yourself could be yourself or some other people program you do now huh so now you don't like what you are look at mirror you're not happy bad or skinny right and a happy no money so but if you say you want to change to what you want to be happy and serve money it again you can reprogram
(1:16:17) yourself enough what you're teaching what was recently well yes you like you can't reprogram but the thing is everything is a programming yeah so it's not really hook em then we program the surface now then your process was transformed to them that you become a happy bin well yeah yeah look from what I see you teach yeah he can sew all made up in your mind yeah you program it yeah if you say chuckling then you suffer you to be happy he programmed to be happy here you have to be beautiful youthful
(1:16:56) and beautiful if you want to be rich program to be rich you can have it all can you not yeah that's why I was thank you yeah one day I want to ask you me what kind of our meditation practice can you see this yourself can you what kind of our what kind of meditation practice do you need to do the CE o that is what is called the Noble Eightfold Path which I call the super normal Eightfold way so we have to go and talk about this another day that's a long
(1:18:04) story yeah yeah last time you are said question ah yeah yeah so we have to have another day to talk about how to get out of this Sun and Aegis no you were saying vijnana ah it is the meaning of in Yana is perceptions were vijnana the meaning is perception meaning of bring Yana interception consciousness perception ah yeah yeah oh I really talked about them that's the important question yeah my question is you are saying that currently the win Yana is wrongly translated as consciousness yeah and it should be perception in fact Mike
(1:19:11) so no no this wait just wait till I explain that okay my question is that other good no no it's about this vijnana yeah because in the Chinese agama it is also being explained as a consciousness so perhaps Monday explained further than we can understand nobody what it means is what she means is traditionally vijnana is translated as consciousness even even in the Chinese agama so but until translates as vijnana which we are going to explain now further is this what I'm trying to explain you see the important thing is this vision of the
(1:20:08) word banana has different aspects of pinyin that means we have five senses these five senses seeing hearing smelling tasting touching all that is perception but there is another kind of banana you see from these different senses nerves go to the brain optic nerve auditory nerve olfactory now like that those different nerves these are like telephone wires carrying messages to the brain so when that message goes
(1:21:19) to the brain the brain begins to think there is a switcher part of the brain that does the thinking now that thinking that is called mono the Buddha called mono so when all the different senses bring all the messages to the brain the brain begins to think and give meaning to what was seen heard smelled tasted touched that is called mono Vignon that mono banana is the real consciousness the real consciousness is mono engine and the others are perceptions so there is a difference between the perception
(1:22:28) and consciousness we keep the activity of the brain the thinking brain so if you want to use the word consciousness that the real word for that is monovision so this was not understood by the original translators this is the problem huh Nina together in a hospital was head dulcimer I mean the celery Nana got two more vijnana us the - movin Yanis a need
(1:23:40) asana vijnana yeah and apetito a purty Tita apetito vijnana the - two other forms apart it here yeah those explained Bunty could you explain a little on this is no well can explain only thing is it's a little different from these d'Avignon as you're talking about the what is called the uh negation of in Jana is the wing Jana where you don't see anything there are no objects in that region that means that is the VIN Jana of the era once you have understood the party to some of pause properly that creation of the world by the mind
(1:24:52) though the mental process is not taken as a Realty so once you have taken it off your mind becomes silent and you don't see anything as real you see it is like nowadays the sutra called the mole of rei sutra if you read that there the Buddha talks about this that means we'll take an example say we have a mirror here we have a mirror here and we
(1:26:05) bring a bird and put in front of the mirror what do you think the bird will do to start picking at the picture there why because that more bird thinks there is another bird here on the other side now you take the bird out and put your face there what will you be doing you know that what you see in the mirror is not another person why because you know how that picture came into being it is your own face that is reflected there so
(1:27:11) you understood better so in the same way the ordinary person sees sub-object thinks there is an object there but the aura haunt or the buddha sees how that picture is formed and therefore doesn't come to the conclusion there is something there it's like that that is the unadjusted minion so that is the meaning of an Azazel minion where nothing is taken seriously so we bring this to an end today we have come to the end of our time
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