MN 111 Anupada Sutta - One By One As They Occurred

In this talk, Ektaji explains the 'MN 111 Anupada Sutta - One by one as they occurred' sutta (discourse) from Majjhima Nikaya (The Middle Length Discourses of the Buddha by Bhikkhu Bodhi). These suttas are at the heart of Buddha's teachings which were originally in Pali language. Ektaji uses some Pali words to make sure the meaning and importance of the sutta are not lost in translation and interpretation. Visit her website for more information.

Transcript

Salaam.

Salaam.

Salaam.

Anupada Subta.

One by one as they occurred.

Who's they?

What are we talking about?

Jhana's.

J-H-E-N-E is a jhana.

It's the Pali word for dhyana.

Dhyana is Sanskrit.

The eight dhyanas were given in the Rig Veda.

So little background before we begin.

Buddha learnt all the eight dhyanas.

He went to,

Now the story begins mostly at the seventh dhyana guru.

The guru who taught him seven dhyanas said,

This is my max.

This is all I know.

You go to my guru and learn the eight dhyana because I have not been able to do it.

I have not been able to master.

So Buddha said,

Okay,

Thank you.

He goes to the eight,

To the guru's guru and learns the eight dhyana.

Jhana.

Buddha is an expert at these things.

He's an expert.

He has to just be told once and he makes it happen.

His thirst is so much.

So very quickly he learnt eight dhyana or eight jhana and he mastered it.

And then he tells the guru,

But this does not take away my dukkha.

My mind is still craving.

My mind is still in aversion.

There is misery.

How do I get out of this?

And the guru says,

This is the highest you are going to find.

And I have taught you the highest.

You can start teaching from now,

But there is nothing higher than this.

Buddha was not satisfied with this answer.

But of course he was respectful.

He said farewell to the guru.

He went and he decided,

No,

No,

There is something missing.

I don't know what it is,

But there is something missing.

There has to be a way to get out of this raga dvesha mind.

There has to be a way to get out of the dukkha.

He was very clear.

There is dukkha.

Dukkha is not outside.

It is in my own mind.

When I crave for something,

I come out of my eight dhyana also.

Eight dhyana is very quiet mind.

You also tasted it here and there.

Quiet mind,

Absolute silence.

And when you came out of it,

You don't like it.

Imagine somebody who's established in it and still can see the existence of raga and dvesha.

So he said,

No,

No,

No.

There is craving.

There is aversion in me still and I am not going to fool myself or fool others by teaching them right now when I am not clear.

So then he started his personal research.

And that came up as the ninth chana.

So we call it nirodha.

It's there.

We'll come to it.

So you know that it is ninth chana or nirodha where there is complete cessation of the mind.

Nirodha to stop.

And Buddha was the first person to discover nirodha.

He always says that I did not create it.

It existed.

I just found it.

That's why he says I discovered it.

And he says this also that maybe it was there in the Vedas but we lost so much of the Vedas,

Maybe this knowledge got lost somewhere.

Clear?

My ground is clear.

So now he's going to describe to you the eighth chanas.

So you don't try to learn the ninth one right yet.

You try to master the eighth.

Ninth will happen maybe in a future Buddha.

Or slowly or if you're super fast you can get there.

But don't get into an expectation mode.

It takes time.

Expectation set.

Yeah.

What is the expectation?

You don't expect it.

Lots of people read this and say I am in chana one,

I am in chana two,

I am in chana three.

Hold your horses.

You become very clear what is happening to you because only you will know.

Super clear?

Let's read it.

Vedas have I heard means who is talking?

This is these were written after Buddha passed away.

These were not written at the time of Buddha.

When Buddha used to give the talks,

Lots of people had already become arahants.

Arahants is the enlightened stage.

You learn the stages also in the suttas.

Lot of people had become arahants.

And once they listen to something,

It's like almost written in their memory.

And they can teach by reciting.

That's why this is very poetic and boring for you.

But the reason it is so poetic is so it is easy to memorize.

So that's how these arahants started teaching the Buddha's lessons that they learned to their disciples.

When Buddha passed on,

They decided we have to put everything down.

And all the arahants,

Only the arahants met together.

And then there is a separate story of Ananda which I won't get into right now.

This will become another story session.

But finally Ananda was also included in the first council of Buddhist monks who wrote down all the Buddha's lectures or pravacchana teachings.

So who's saying this?

Most of the times it is Ananda.

Because Sariputta is wise.

Sariputta has great wisdom.

Sariputta has wide wisdom.

Sariputta has joyous wisdom.

Sariputta has quick wisdom.

Sariputta has keen wisdom.

Sariputta has penetrative wisdom.

During half a month because Sariputta gained insight into states one by one as they occurred.

Now Sariputta's insight into states one by one as they occurred was this.

So whenever Buddha taught,

He obviously would set an example for the others that because you may think that Buddha has such a higher level,

You always feel I might not be able to get there.

But if you see somebody amongst you reach that level then you feel oh if he or she can get there,

I can get there.

So that was the reason why he would appreciate somebody who had already started teaching also.

Here because quite secluded from sensual pleasures,

Secluded from unwholesome states,

Sariputta entered a ball and abided in the first jhana which is accompanied by applied and sustained thought with rapture and pleasure ball of seclusion.

That's the only description you're getting of first jhana.

Now by reading this you have to go to first jhana.

There is a lot of information there.

Number one secluded from sensual pleasures.

First time when you do the jhanas you cannot be sitting in your house and doing it amongst sensual pleasures,

Enjoying the pleasures of family and money and the world.

When you seclude yourself from all these sensual pleasures like we are secluded here completely cut off from the world and just with our own minds.

And here so he's doing it alone.

Would you be able to go to forest alone and do it?

At least you have a sangha.

Now secluding yourself from sensual pleasures also has a deeper meaning letting go of this moha,

This attachment.

My family will take care of themselves for the next 8-9 days.

Your business will be taken care of.

Your money is right where you left it.

For some time let go of all those thoughts secluded.

Do you get it?

You only can seclude yourself.

Nobody else can seclude you.

Are you getting this?

Even if I tie you up in this jail and don't let you even step out of here and give you food here only.

It's still not seclusion.

What is seclusion?

In my mind I let go.

For the next 8-9 days I am dead.

I and mine are dead.

And secluded from unwholesome states.

What is unwholesome?

Fear,

Hatred,

Anger.

These are all unwholesome states.

Unwholesome.

Wholesome is a loving mind.

A mind which has the right view.

It has compassion.

Which is happy.

Unwholesome is an unhappy mind.

Full of sensual pleasures.

Wanting this,

Wanting that.

So these are first two.

Secluded from sensual pleasures and secluded from unwholesome states.

Sariputta entered upon and abided in the first chhana.

This is first chhana.

It is accompanied by applied thought and sustained thought.

Tell me what is applied thought and what is sustained thought?

Sustained thought.

Applied with three U.

S.

A.

So what are you applying to?

Which thoughts?

Which are these two thoughts?

Disturbing thoughts.

That which is disturbing me from my meditation.

That is a sustained thought.

That sustains itself.

It doesn't go away.

Applied thought is examining thought about the meditation.

My breath has become very faint.

This is silence.

This is what she talks about.

Don't you talk to yourself in meditation sometimes like this?

You are just examining the present moment.

The current meditation.

This is applied thought.

You have applied it.

Why applied?

Vidhaka.

Remember Vidhaka?

This is Vidhaka in Pali.

What is Vidhaka?

Special logic.

What is that special logic?

It is about the meditation.

Ahh this is nothingness.

Ahh.

Oh I am expanding in this silence.

This is Vidhaka.

You are just telling yourself or you are guiding your mind.

Or Ektha said in one on one.

Okay now from anapana I have to take that step back.

It's about the meditation.

It's not taking me away.

The thought that does not take me away is applied thought.

The thought that takes me away.

That Shri Nengi Bola why she said this why she didn't say this what is this thought?

Sustained thought.

Is this very clear?

Both these thoughts are there yet in first jhana.

Are you saying this?

It is accompanied by applied thought and sustained thought.

With rapture.

What is rapture?

Glee.

Excitement.

Amazing.

Just glee happy.

If I give you a very big birthday present what happens to you?

That's for me.

Rapture.

This rapture is felt throughout the body and the mind.

If I give you a birthday present big one.

See your body is also feeling that excitement.

You have the tingly tingly feeling in the whole body.

Yes that's rapture.

That's what you experience in jhana.

You are not getting any birthday present.

Just experiencing that in jhana.

That excitement in the body and in the mind.

There is a disturbing thought.

There is a upline thought of examining thought which is I'm examining my meditation.

Yes and I'm secluded from pleasures.

Yes I'm secluded from unwholesome thoughts.

If your mind is not thinking about negative things,

Is not unhappy then only can you become happy.

If you've been in an unhappy state restless or level you get this not possible.

This is a happy excited state.

But the sustained thought is not unhappy thought.

It can be but it's all there but you still feel this in the body and mind.

So people are feeling happy they've reached it.

Yeah it's very very possible that most of you have reached it.

Sometimes it happens in between your meditation right?

You are examining thought will only make you happy that oh man this is it.

Yeah.

Got it?

It's got to do with the state of meditation.

As you advance in your meditation you go from one jhana to the next to the next to the next.

So what are jhanas really?

In your understanding of your own mind and how to get to silence.

That is the meaning of jhana or bhiana.

That's all it is.

Your understanding increases.

Ah.

Oh.

Ah.

Oh and finally you get to aha.

That's it.

That's the light in the window.

It's like something big is going to happen.

Some halos are going to start shining on me.

The journey is more happening than the destination.

Yeah.

What's the meaning of this?

Some song they played and they were so like please can you play a song so she played some song.

Whatever the song is I don't know but I remember one lyrics which said Saffar khoop surath hai manzil se bhi.

I was like this is exactly how it is.

Saffar khoop surath hai manzil se bhi.

The destination you would be like oh that's it I'm there.

Yeah.

The more interesting part is this where you are so cherish this.

So jhana one if you've reached it you will come and tell me in your one on one.

Okay so I can help you move on to the next.

Don't fake yourself because I'll give you something higher object but you will have not reached there.

And then you can get into that tug of war and never get ahead.

So become very clear if you've really reached it then I'll give you the next object.

The only way for going from one jhana to the next jhana to the next jhana is change in the object of meditation.

It takes you higher.

Clear?

What does first jhana tell me without looking?

It's secluded from sensual pleasures.

It's secluded from unmost states.

Uplight thoughts.

Sustained thoughts.

And action.

Glee.

That is the key.

You feel that glee.

The key is smile.

How will you feel this happy feeling without starting to smile?

Now will you smile?

Now you have a carrot.

How to get a jhana one smile?

But if you're in an unwholesome state,

Even your knuckly smile will not help you get into that feeling of happiness.

We are making sure that everything is perfect for us to sit.

Softness and everything.

Is that also the.

.

.

No,

No.

Not that much.

Sensual is more like I want to taste this.

You're thinking of ice cream suddenly.

You're not getting good ice cream here.

You're thinking of what cake or you're thinking about your husband or you're having sexual thoughts.

All this is sense pleasures.

You're missing music.

She said one line,

I want to listen to that song.

All these are sensual pleasures.

Pleasures of the five senses.

Sensual pleasures.

Clear?

And this rapture is born and pleasure is born of seclusion.

Just feeling,

Huh,

What a relief it is to be without being a slave to technology.

This is new for us,

But it was another type of Buddha.

It was slave to everyday routine life.

Yeah.

And it is like that.

You keep running,

Running,

Running,

Aimlessly.

You don't know why I'm running,

But I have to run because I have a job.

I have to get up and go to office on Monday morning and run,

Run,

Run,

Run.

You feel like a slave.

It feels like bondage.

And this nine days,

She's like,

Ah,

Free from that bondage.

Understood?

Born of seclusion.

Jhana one clear?

Super clear.

Yeah.

So,

You know already if you have attained Jhana one or not.

It's a very happy feeling that happens because I'm cut off from the world and I'm just with myself.

Okay.

Any question?

Move on.

Jhana two.

First he describes the states in Jhana one.

And the states in the first Jhana,

The applied thought,

The sustained thought,

The rapture,

The pleasure and the unification of mind.

Unification of mind is the word for Ekavadrata.

Okay.

This makes sense.

Mind is not scattered all over the place like it is when you are back in the world thinking about money and parents and this and that scattered mind.

Here now the mind is just focused on myself and my meditation and how to become calm and quiet.

The mind is unified.

The rest is just extra description which might or might not apply to your first Jhana and it's okay.

After that,

Contact,

Feeling,

Perception,

Volition and mind.

The zeal,

Decision,

Energy,

Mindfulness,

Equanimity and attention.

These states were just described by Sariputta.

It might or might not happen to you.

You understand all these words,

No simple words.

Contact,

Feeling,

Perception,

Volition,

Aggregates.

What we did yesterday,

Vinayana,

Sannyas,

Pasa,

The eye contact,

You remember right?

All these are there.

These might or might not happen.

You might not have contact with anything.

You could be sitting with your eyes closed.

No contact with anything.

There's no thought also in the mind.

So after this is all optional.

Might or might not happen.

Zeal,

You understand.

Decision,

Again the decision of your translation.

It's just like how you feel a little bit confident after you do a meditation right and feel good inside.

It's a feeling that suddenly everything is positive.

You're in that feeling of.

.

.

Just that yeah,

That I can do it kind of feeling.

It's like clarity.

Clarity.

Or sankalpa strong hojata for what you're doing.

Something like that.

There's energy,

There's mindfulness,

There's equanimity.

But if you're going to sit and look for everything,

You may get confused.

The first five have been described in every sutta.

The rest,

What I told you are optional.

And there in some suttas are not there in some suttas.

So we know that rapture and pleasure born of seclusion is the sign for first jhana.

It's the main key sign.

So if you're just feeling that rapture.

In Pali the word is piththi.

P-I-T-I.

Pitti is rapture.

And pleasure is sukha.

That's how they've translated.

Pitti and sukha.

The rest is all optional,

May have been,

May not.

These states were defined by him one by one as they occurred.

Known to him those states arose.

Known,

They were present.

Known,

They disappeared.

Don't hold on to it.

It will come.

You have this happy feeling in the mind and in the body.

As if you've got some birthday present or some very big thing.

You're so excited.

And it lasts for five,

Ten,

Twenty seconds,

Thirty seconds and it's gone.

And then now I want it back,

I want it back.

That thirst starts.

Don't do that.

You've just experienced jhana one.

It's piththi predominant.

It's a rapture.

It's piththi.

Super clear?

He understood thus.

So indeed these states not having been coming into being.

Having been,

They vanish.

Got it?

Not having been,

They come into being.

Having been,

They vanish.

What love it will arise and it will pass.

Do not hold on to it.

Don't crave for it.

It comes and it goes.

Is it also because it is not the highest,

They don't last?

Yeah because it is just like a milestone.

It's not meant to for you to get stuck there.

When you become an expert,

At will you can go to jhana one.

It's like turning the regulator high and turning it down.

It's in your hands once you experience it.

Thank you.

It's nothing great again.

Nothing to get attached to.

It just makes you really happy.

Yeah,

But it's the excitement while I'm happy,

Not the contentment while I'm quietness while I'm happy.

There's a difference.

When I get a birthday present,

It is I'm happy.

It is not that calm,

Quiet,

Sukha while I'm happy.

Are you getting the difference?

The predominant is jhana one.

Sukha is there,

Maintenance sukha is there.

But it is quiet in the background.

The foreground is that excitement.

I have a question.

So once you are in jhana one,

Is it possible to go back in common?

Yeah,

Yeah,

Yeah.

Then you learn to become an expert.

One,

Two,

Two,

Three,

Three,

Two,

One,

Two,

Two,

One,

Up to zero.

You'll do your piano playing.

Yeah,

But that's far away.

Now start at least first taste of jhana.

The amazing thing is this was written 25 hundred years ago by people in flesh and blood and it's narrated.

It's so relatable at the same time.

And it's a guide.

It's not just a theory.

That's true.

It's not just some magic thing,

Some secret.

Yeah,

And it's amazing each one of us will be able to go through the same thing.

Describe 2500 years ago.

It's so amazing.

It's almost like the Buddha speaking to us.

Okay,

Back.

Regarding those states,

He abided unattracted,

Unrepentant,

Independent,

Detached,

Free,

Disassociated,

With a mind rid of barriers.

Madhlab kya?

Do not get attached to it.

If you get attached to jhana one,

You will not be able to go to jhana two.

Do you understand?

You will make it your own obstacle.

Super clear?

No attachment.

I like this.

I like this.

I want this to stay.

I want this to stay.

I want this to come back again.

This is attachment.

Super clear?

We just move on once we experience it.

He understood there is an escape beyond and with the cultivation of that attainment,

He confirmed that there is.

Madhlab,

This is not it.

Abhi,

I have not got rid of dukkha.

Jeeke,

It's all excitement about discovering a state of samadhi,

But that's all it is.

It's just a state of samadhi.

I don't have to get attached to it.

And I don't even need to think that I'm enlightened by experiencing something like this.

There is an escape beyond means there is something more agi.

Khatam deh vah.

Abhi.

Picture baakhe mein.

Jhana two.

Again bhikkhus.

With the stilling of applied and sustained thought,

Sari Putta entered and abided in the second jhana.

Which has self-confidence and singleness of mind without applied thought and sustained thought with rapture and pleasure born of concentration.

First of all,

What did I tell you?

What is concentration?

Collectiveness.

Collectiveness.

Not straining focus,

But mind is not all over the place.

It is all collective.

Singleness of mind.

Ekaangata.

Pali word,

Sanskrit word.

Ekaangarata.

Read again.

There is stilling of applied and sustained thought.

Madhna,

Jhana one.

All these disturbing thoughts were there,

Examining thoughts were there.

Now,

It's not that it's completely gone.

But there are very long gaps between two disturbing thoughts.

Okay.

There is a stillness happening in between.

Some of us have reached it.

Some of us have to still reach there.

Whatever it is,

Is fine.

But now the rapture has gone.

He abided in the second jhana with self-confidence.

The moment you experience that rapture,

Now you feel confident.

I can do this.

Something is happening.

I am going somewhere.

And feeling is there.

You don't feel that it's not working for me.

Now you feel now it is working.

I am going to get there.

Self-confidence and singleness of mind without applied and sustained thought.

So the mind is unified only in that moment when I am still.

I am still for say just one minute,

Two minutes,

Three minutes.

That time,

It's absolutely unified mind.

It's not all over the place.

Some of you experienced it in is-ness only.

Absolute unified,

Calm mind.

There were no disturbing thoughts.

There were no applied thoughts.

Nothing.

It didn't last too long but you experienced it.

But in this state of mind,

In this state of jhana,

You even watch the sankaras coming up,

Right?

So that is what he is saying.

No,

That has stilled.

That has stopped.

You have crossed that stage where they keep coming up too much.

Not the thoughts.

When you come up as thoughts,

Sankaras,

Some kind of thing that comes up and you will be seeing,

You will be just watching some kind of face that you have never seen.

That is also counted in thoughts.

There is absolute stilling.

No images,

No images,

No imagination,

No concept,

No idea,

No picture in the mind,

No past memory.

What else can you come up with?

All this is thoughts.

Breath.

No disappointment.

For some time,

Everything is still.

Even sensations are thoughts like that.

Yes.

Yes.

For those few minutes,

Nothing.

You are just still.

Everything is still.

The predominant one here is that sukha.

The sukha that was in the background has now come into the foreground.

It is just very pleasantly happy.

Samajhana?

So pithi has gone into the background and you still feel it a little,

A little here and there in the body and the mind is very pleasantly happy.

It could last for maybe a few,

30 seconds,

40 seconds.

One minute,

Two minutes.

Yes.

Suppose you are in Jhana world,

You are experiencing the pithi.

In the whole body,

You are experiencing goosebumps.

I don't know how you all are going to react.

Everybody is different.

Somebody has goosebumps,

Somebody has spindling feeling,

Somebody has just very happy feeling in the whole body as if the whole body is smiling.

So when you are feeling that,

You smile more,

It increases more,

You smile more but it is excitement in pithi.

So you know it can be a little painful excitement.

You know what I am talking about?

Excitement is painful really.

So for some people,

It is,

They don't like that kind of feeling too much.

It is too much excitement.

In stage two,

It is Jhana two,

It is that sukha in the mind,

Very pleasantly happy.

But it's happy,

It's still not quiet content but it is happy.

Are you getting it?

Pitti will be there in the body but very reduced in jhana two.

Sukha is that predominant thing.

Now you are so happy in the mind,

Very happy.

So when you are happy,

There is no disturbing thought.

Can you be happy?

Are you getting it?

It might last just one minute,

Two minutes,

Three minutes.

So now what do you do to trigger it?

Again you smile a little more,

Become more happy.

You can increase your happiness by becoming happy about happiness.

Are you seeing what I am seeing?

Why am I telling you this so that after you reach jhana four five,

See I forgot jhana hozi.

I will not be able to help you to get there again.

Because you got there through an individual way in your mind.

Jangdal mein pakdandi ote hai na,

Toh khuja ki ma pauchin,

Mein kya se matok toh kaun se raste sege.

Are you understanding it?

It's inside your mind.

So how much ever I explain,

I can only explain from eta's experience,

Not Vandana's experience.

Everybody has their own paths after a point I told you.

This is where it begins.

Samajhana hai.

So stage one mein pe,

If you start experiencing jhana one,

Turn that regulator on and smile a little more.

You will feel it a little more.

We can attempt to increase the duration to ten minutes so you understand what is jhana one.

Yeah,

Because you don't know if it's going to happen again.

So the first time it happens,

Jump at the opportunity.

We become more happy.

We increase more.

You increase more goosebumps.

But it can,

After a certain time,

The too much goosebumps does not feel,

It feels uncomfortable.

Then you can just let go.

Stop being happy.

Stop smiling.

It will reduce.

The regulator is in your hands.

Are you getting it?

Pithi is clear?

Yeah,

No one?

Same thing.

You have to have a sukha.

Sukti kya?

You were asking something.

The state of jhana too,

Is that something similar to what we have experienced in the gap meditation?

I mean your mind is happy.

Yeah,

It is.

The way the example is given in this text,

I don't know if it's in this sukha or somewhere else I have tried.

You're walking in the desert.

No experience of jhana.

Jhana zero,

You're walking in the desert.

You're thirsty,

You're tired,

The sun is shining,

It's very hot.

You're just looking for some relief.

You see an oasis far away.

You still don't know whether it's a mirage or really is there water there.

But what happens to you?

Exciting.

This is jhana one.

Yeah?

You start walking towards the oasis and you see there are really people all wet.

Their clothes are wet,

They have really had lots of water and they are satiated.

You feel happy mentally,

Confidence comes.

Yes,

There is water.

I'm going to get satiated.

I've not jumped in yet.

But you've just come closer.

That is mental sukha.

Understood?

Seeing the oasis,

Pithi,

Going closer and seeing people really really almost touching people.

They have lot of mirage too.

So you know they are really wet and there is water.

They have bottles of water.

Ha,

Hai pani hai minne gath hoda aur aak jhana paas.

Got it?

Sukha.

You got it?

Pitti is excitement and seeing the oasis.

Sukha,

The confidence that comes from seeing the people with water.

Yes,

It's a real oasis.

You know the excitement in the body has calmed down.

Now there is mental confidence and.

.

.

Abhi kaam nahi hua hai,

You are still.

.

.

Abhi paani chahi nahi na?

But happy.

Happy.

Clear?

Can I go ahead to three?

And the states in the second jhana,

The self-confidence,

The rapture,

The pleasure and the unification of mind.

These four are the ones that you will read again and again.

These are the prominent ones.

The three dominant ones.

Iske baad,

Whatever is optional,

May happen,

May not.

The contact,

Feeling,

Perception,

Volition and mind,

The zeal,

Decision,

Energy,

Mindfulness,

Equanimity and attention.

Do you see it's just a repeat?

These states were defined by him one by one as they occurred.

Known to him,

Those states arose.

Known they were present.

Known they disappeared.

Udayanti kehranti provision.

He understood tas and with the cultivation of that attainment he confirmed that there is.

So he understood tas dot dot dot.

Means go back to jhana one.

Go back to number four.

See the bottom of the paragraph where you see he understood.

So you have to read from there.

There is an escape beyond.

And with cultivation of that attainment he confirmed that there is.

Turn back to that page.

You see.

So they saved space where there is repetition.

Understood what is the meaning of dot dot dot.

There are stories of Sari Putta would come back from the forest in the evening.

And then Ananda would ask him,

I am smiling you're glowing what happened.

Oh,

I sat in jhana one all day today.

So he could increase his regulator to be able to sit whatever 8-10 hours in jhana one.

Got it?

That's an expert level.

I'm just giving you an idea how where you can reach.

Yeah,

But what you will experience will be just one minute two minutes three minutes five minutes.

Not even steady.

Yeah,

Keep that sankalpa but I'm going to smile more be more happy so that I experience and understand this experience totally.

Clear?

So the object can be anything that we use to get into this.

So the Gyan Yogis usually go through the breath.

Yeah,

And some people mixture of Gyanis and bugs sometimes the feeling works.

Sometimes the breath works depending on what mood they are.

Some people who are totally in the heart only feeling what's breath.

Nothing is doesn't happen only through the mind.

Yeah,

So that's why I first gave you the taste of business.

You figured out which is your way and you have chosen your path.

Yeah,

You can come and tell me one on one.

This is not working.

Give me the other one.

I'll give you the other one.

Don't waste nine days for that.

By tomorrow you tell me if what I've given you already to people have planned one on one with you.

If that's working or not.

Jai jai?

Not only do you have to recognize how Jana one feels but also remember the path.

Once you experience it,

It's easy.

It's easy but you tend to forget by the time you're at six and seven because so much we are doing all in one week.

But you won't forget the taste.

And if you have regulated the ten minutes,

If you reach the ten minutes mark,

You won't forget how to get it.

After that it is in your hands.

I'll tell you go into Jana one with this.

With this you'll smile.

Now moving on to Jana three.

Again because with the feeling awake as well of rapture.

Sariputta abided in equanimity.

And mindful and fully aware,

Still feeling pleasure with the body,

He entered upon and abided in the third Jana.

On account of which Noble once announced,

He has a pleasant abiding who has equanimity and is mindful.

So third Jana,

Rapture in the body that you were feeling,

That has faded away.

It has gone but the mind is still pleasant.

Sukha is still there.

And what is the predominant factor here?

That Sukha has turned to equanimity.

So equanimity and mindfulness,

Matlab fully aware.

Awareness is becoming clearer and clearer to you.

This is the state of the third Jana.

And the states in the third Jana,

The equanimity,

The pleasure,

The mindfulness,

The full awareness and the unification of mind.

These are the main points.

We think there is no place for disturbing thoughts too much.

You pass that stage.

Very calm,

Equanimity.

Equanimity you understand no?

There is no excitement also and no depression also,

No sad.

You are very equanimous.

Yeah.

Again,

The common manjuskevat after the semicolon.

The contact,

Feeling,

Perception,

Volition and mind,

The zeal,

Decision,

Energy,

Mindfulness,

Equanimity and attention.

These states were defined by him one by one as they occurred.

Known to him those states arose.

Known they were present.

Known they disappeared.

He understood tus,

Turn the page back to that.

There is an escape beyond and with the cultivation of that attainment he confirmed that there is.

He realized this is not it.

There is more than this.

I should not stop here and not get attached to this.

This arises,

This stays and it passes away.

Some people have reached equanimity in their meditation.

If you have reached,

You have attained this.

This is the third Jana.

Again,

Vikus,

With the abandoning of pleasure and pain and with the previous disappearance of joy and grief,

Sariputta entered upon and abided in the fourth Jana which has neither pain nor pleasure and purity of mindfulness due to equanimity.

Luigi's neither pain nor pleasure and purity of mindfulness due to equanimity.

So in the Pali sutta it was asukha,

Adhukha and beyond,

I forgot the beyond word,

Beyond somanasa and domanasa.

What is somanasa and domanasa?

So he says sukha and dukha are more bodily,

Pleasant and unpleasant feelings.

Somanasa and domanasa is mental,

Pleasant and unpleasant.

He's gone beyond all these states.

There's no pain,

There is no pleasure.

Equanimity makes this happen.

Absolute calmness here.

No pain,

No pleasure.

Which means no pain in the body also.

No pain in the mind.

Are you getting it?

No pleasant sensation also in the body and no pleasant sensation in the mind.

Means is there pithi?

Is there sukha?

Are you getting it?

Both have vanished.

The equanimity from the third Jana has become predominant.

Just plain equanimity.

No sukha,

No dukha.

Supergiant means it is there but it's not bothering you.

No it is not there.

When you are sitting for a long time and some sensations or whatever,

After some time,

It doesn't bother you.

You forget that you are even sitting or that is something which is causing you.

But it's still there right?

No.

Right now I have no pain.

Even if I take my attention to it,

There is no pain anywhere in the body,

Anywhere in the mind.

There is no pain.

Got it?

This is that stage where there is no pain,

There is no pleasure.

Not at the body level,

Not at the mind level.

Your body gets so used to sitting.

Remember you couldn't sit even 30 minutes in Buddha one.

And see now you sit so comfortably more than an hour.

Are you seeing that?

So that same flexibility,

Elasticity happens in Jana for not easy to reach Jana for.

If you come and tell me I have reached Jana for,

I will say okay.

Sit on the chair,

Start explaining to us.

Maybe we should stop here.

This is where they think I have reached Jana.

As far as the pain goes,

When we start meditating for 30 minutes,

You know,

You know.

Yes.

And then you suddenly start feeling some pain in your neck.

So that's pain.

Yeah,

Yeah.

But when you go to Jana for,

In that state there is nothing.

It's just equanimity.

How long?

I don't know.

Maybe you can manage it five minutes,

Seven minutes,

Ten minutes.

You can turn the regulator on.

Just be in that equanimity.

Now make equanimity the object of your meditation dropping everything else the regulator turns on.

Just be,

Just be,

Just be,

Just be,

Just be.

And I can go on,

You know,

On maybe 40 minutes within an hour.

Yeah,

That's good.

Within that 40 minutes to an hour it might happen.

But you're not directly going to experience Jana for,

Right?

You'll go to one,

You'll go to two,

You'll go to three.

Maybe by the end of nine days you'll go to four.

We don't know.

So by that time the body is so used to sitting longer.

You will sit more than 20,

40 minutes easily.

Get it?

Remove that obstacle from the mind.

It's not possible for you.

There's just ease,

Right?

There's just ease.

The body is not a trouble.

The mind is not a trouble.

Just equanimity.

Just equanimity.

See one thing is that like as he's explaining that with some time like after like 30,

40 minutes if my knee starts hurting,

The time like that time will increase.

But sometimes in meditation you feel that even that was hurting but suddenly there is a relaxation.

And that things like open surface,

There is no pain in that area.

It's good like very little but it goes away.

But as something has pretty unbounded or something has dropped.

Yes,

It's called meditation pain.

The pain comes up as a part of your ego trying to get you out of it.

It's happening now.

Enough,

Enough.

Get up.

Mr Yogi,

Mr Yogi,

Get up.

It's doing that to you and then you're not listening.

You're not listening when the pain increases.

Okay,

I'm going to make you get up.

Yeah,

It'll be the two minutes,

Three minutes,

Five minutes.

It's wanting you to get up.

You'll ignore the pain.

Continue doing what you were doing.

Yeah,

It goes away after ten minutes.

Oh,

It was just meditation pain.

It was not real pain.

When you get out of meditation,

Suppose you listen to your ego and get up.

Oh,

There was no pain.

You sit down again and you're like,

You fooled me.

Happens,

No?

Meditation pain.

So can you turn off the regulator here and increase the rapture?

You will have to do that.

There might be pain in the body.

There might be disturbing thoughts and still rapture is there in Jhana.

There was a time you started,

I think you mentioned that in the past and I experienced it as a start enjoying pain.

I bring the different kind of smile.

Yeah.

I told only you.

Why did you tell the book?

Enjoy the pain.

It's easy.

What's easy?

The pain is there.

But it's the sensation of the pain.

What is the pain?

How would a scientist go into it?

Now I say,

Oh,

Just because the leg is like this,

It is folded like this.

See at this point it is there and it goes in and it is like this.

Enjoy.

Relax in that pain.

You start enjoying it.

Then it stops bothering you.

Start accepting the pain.

It will stop bothering you.

You will get to Jhana very easily.

And here you are telling that whatever you just do,

That will be absolutely not there at all.

What?

Pain.

Yes,

There's no pain.

No pleasure,

No pain.

Calm.

Dead.

Mind is dead.

Kuch nahi aur.

Deafening silence inside well as deafening silence.

Kuch nahi boor raha.

Kuch maya maya maya nahi aur raha.

You're getting what I'm saying?

You're going to be sitting for 10 hours for example tomorrow.

It will happen for one minute in those 10 hours.

Don't expect it's going to happen in every one hour meditation or every two hours.

Not possible.

Think again.

Expectations have no expectation actually.

But be very clear you're only going to get a glimpse now.

It's the beginning.

I'm going to take you through fast track Jhana so you taste.

I'm just giving you one spoon,

Sample of ice cream.

Pura kunde mille wala hai.

Which tastes butterscotch,

You taste dillawal.

So you taste raspberry.

You're only getting that taste.

Are you getting this very clear?

So even if you attain 8 jhanas,

Are you going to be enlightened?

Super clear na?

My job is to clear kar mamata nahi.

Kann jag hai.

You start spreading the rumours.

I got enlightened this week.

Go to Iqta and you will get enlightened.

You are our God.

Can you take that?

Tell the spiritual police will come behind me.

I didn't tell you anything like that.

You're just getting a taste of it.

You start regulating,

Working on it.

If you maintain your practice,

You can get enlightened in your bathroom.

Really?

Walking,

Talking,

You'll be able to do jhanas.

It is so simple.

Most of the people who have got enlightened have not got enlightened with eyes closed and meditating.

Most of the times,

You read many many stories,

It has happened with eyes open,

Just walking.

For Ananda,

Why this head was going to lie down on the pillow?

He got enlightened.

Are you getting it?

Most of the people who have left behind their stories and written about enlightenment,

It is with eyes open doing mundane activities.

And the states in the fourth jhana.

The equanimity,

The neither painful nor pleasant feeling,

The mental unconcern due to tranquility.

That is something to highlight.

The mental unconcern.

So,

When you get to the fourth jhana,

How will you know it has culminated fully,

Properly?

There is total mental unconcern.

There's nothing,

No doubt,

No question,

Nothing.

Absolutely quiet the mind has become.

There is no concern in the mind.

Yes,

And you're experiencing complete tranquility.

The purity of mindfulness and the unification of mind.

Okay,

After that are the common ones.

The contact,

Feeling,

Perception,

Volition and mind.

The zeal,

Decision,

Energy,

Mindfulness,

Equanimity and attention.

These states were defined by him one by one as they occurred.

Known to him those states arose.

Known they were present.

Known they disappeared.

He understood thus.

To turn back,

There is an escape beyond.

And with the cultivation of that attainment,

He confirmed that there is.

You will be able to move on only when you leave that trishna,

That thirst for being in this.

You noticed you,

Lots of you experienced tranquility and then you lost it.

And then again,

You're trying,

I want that back.

I want that back.

I want that back.

There is an escape beyond.

There is something more.

This is not it.

Feeling came,

There is more.

So don't thirst for it to come back.

It's okay.

Move on.

Again,

Because with the complete surmounting of perceptions of form.

Surmounting means overcoming.

Complete surmounting of perceptions of form with the disappearance of perception of sensory impact.

With non-attention to perceptions of diversity.

Aware that space is infinite,

Sariputta entered upon and abided in the base of infinite space.

This is where you naturally started expanding.

That expansion,

Some of us reach this,

Some of us didn't reach there.

That's fine.

When you get here from your tranquility only you start expanding.

Naturally it happens.

It expands in all directions.

Base of infinite space is the name of this Jhana.

We have moved from the material Jhanas to the immaterial Jhanas.

Means what?

From Rupa Jhanas to Arupa Jhana.

This is the first Arupa Jhana.

And it is called base of infinite space.

All Arupa Jhanas have names.

Rupa Jhanas do not have names.

1,

2,

3,

4.

Just a number.

Why?

1,

2,

3,

4.

Under the fourth only there are four Arupa Jhanas.

That's why it really doesn't make sense to call them 1,

2,

3,

4,

5,

6,

7,

8.

Because this 5,

6,

7,

8 is under the number 4.

You get it when you see the whole picture.

So if you were to draw it in a diagram how would you do?

1,

2,

3,

4.

Under 4 you have 4 arrows.

First one is base of infinite space.

Clear?

Base of infinite space where you start feeling there's no thought,

There's no form in your head,

There's no images,

No ideas now.

Not many disturbing thoughts.

In fact,

Nothing.

Actually no disturbing thoughts.

Then only can you really be in that expansion.

And then you can see the space and it's all around and it's just expanding.

You're not seeing it.

You just experience and expansion in all directions.

Don't worry if you're not experienced.

We will get there step by step.

That's what one on ones are for.

You can see your presence within this body is the body of this.

Yes.

The same equanimity starts expanding.

You're seeing 1 goes to 2,

2 goes to 3,

3 goes to 4.

Like that only 4 goes to 5.

The important things here are you have overcome perception of form.

What is the meaning of overcoming perception of form?

Perception.

How do you visualize or how do you take anything?

Tell me the Pali word.

Sania.

Perfect.

So Sania you have a label in your head of form.

When I tell you elephant,

A form came to your head.

Got it?

This is perception of form.

Got it?

In this stage,

There is no perception of any form.

The mind has become so quiet that there's no form,

No image,

No idea,

No concept.

Monkey.

But I can't say,

Thoughts say.

Many words say.

If I am not there,

You say monkey,

No?

Some thought comes and then you have a form in the head.

So neither the thought nor the form.

Both have dropped completely.

Non-attention to perceptions of diversity.

But when you are in this jhana,

You're not seeing diversity.

Feeling well,

Our people are doing expansion in an earlier jhana.

Where you're sending out love and compassion and all those feelings.

You send it out to this being and that being.

Diversity in your head is there.

At this level,

There is again expansion but there is no diversity.

It's not in your head.

It's just expansion because you're expanding into space.

It's more like the boundaries of this body are just expanding,

Expanding,

Expanding into space.

There is no visualisation of Mars and Venus and Earth and Moon and nothing.

There is no diversity.

Just blank.

Just dark space.

Aware that space is infinite.

Clear?

Some of you already reached here.

Sariputta entered upon and abided in the base of infinite space.

And the states in the base of infinite space,

The perception of the base of infinite space and the unification of mind.

These are the two main things.

You're just aware,

Oh it's infinite.

It's limitless.

Yes,

That's the only perception you have.

Nothing is.

It's limitless and Unification of mind.

Mind is just on that one thing.

There is no scattered mind.

There are no thoughts.

No emotions.

No disturbing thoughts.

No passing thoughts.

The only passing thought will be infinite space.

It's so infinite.

That acknowledgement.

That is the perception of the infinite space.

Again,

This is different from imagination because nobody is telling you here,

Guiding you to imagine.

It has automatically poured out of equanimity and it's just spreading into all directions.

Got it?

How from one,

The next comes from the next,

The next comes automatically.

Contact,

Feeling,

Perception,

Volition and mind.

Seal,

Decision,

Energy,

Mindfulness,

Equanimity and attention.

These states were defined by him one by one as they occurred.

Known to him,

Those states arose.

Known to him,

They were present.

Known they disappeared.

Don't hold on to anything.

Don't say the space should be there,

The space should be there.

Finish.

The moment you say this,

What happens?

It's gone.

Just be.

Just be.

Just be.

Jupcha.

The moment you open your mouth,

Finish,

Everything will shatter.

Who talks?

Google.

It has this subtle thing,

You know,

I reached here.

Notice Karu.

The higher you are going,

The bigger it's becoming.

Yeah,

It's going tap padmanan,

Out.

But not required.

Just be there.

Just be there.

Just be there.

Very innocently,

Simply.

The more innocent you are,

The easier it is to be.

The more stiff and bring logic in and you want to understand it intellectually,

The more it's going to reveal.

Getting it?

Drop logic.

Drop doubt.

Just be and see it happen.

Because it is all there.

You are not creating it.

It is there.

Again,

We turn back to,

He understood thus.

He understood there is an escape beyond and with the cultivation of that attainment,

He confirmed that there is.

All he is saying,

Gadi matroko.

Keep going,

Keep going,

Keep going.

Good.

Again,

Because by completely surmounting the base of infinite space,

Aware that consciousness is infinite,

Sannyaputta entered upon and abided in the base of infinite consciousness.

This is the sixth chhana.

It is under four only.

Got it?

Yeah,

It is the sixth chhana.

The base of infinite consciousness.

There is nothing,

No description written there.

Tell me one thing you've understood from it.

Base of infinite consciousness.

Khatam.

There is no description.

How many of you understand it?

This expanding space,

The space is all over,

Above,

Below.

Yeah,

You're in it,

You're in it,

You're in it.

Yeah.

And I just tell you now,

Just be there.

Just be there.

No logic,

No ego,

No question,

No doubt.

Just be there.

You dissolve there.

Just be there.

You start dissolving in it,

Dissolving in it,

Dissolving in it.

And something completely dissolves in this.

And you go,

Something dissolved.

I've reached it.

I say,

What have you reached?

Who is aware that something dissolved in this infinite space?

Who is aware now that?

Now take your step back because everything has dissolved.

There's nothing anymore to see here.

So now you take your step back.

Change your object of meditation and come to that which was aware of this infinite space.

Base of infinite consciousness.

When you are here,

Now start seeing is it infinite or not?

Is it limitless?

Just be there,

Be there,

Be there,

Be there.

This takes a lot of patience because you will start shuttling.

You come to the space and you think you're still in the base of infinite space.

Are you understanding infinite consciousness?

What is the base of infinite consciousness?

What name did I give you for it?

Isness.

Being aware of awareness.

Being conscious of consciousness.

That is the base of infinite consciousness.

I took you there directly first.

You got a glimpse of it and you came all the way out because we don't have a practice of going there step by step by step.

Now through the jhanas,

You reach there step by step by step and you know your own step how you reach there.

Now you will not forget.

Now anytime you want to go on that trek,

You can follow the same path you took the last time and reach the fountain.

The base of infinite consciousness.

Now you start seeing is this infinite?

Is this infinite?

Yes?

And the states in the base of infinite consciousness,

The perception of the base of infinite consciousness.

I understood that this is infinite consciousness.

That's all that's going to happen.

Perception means what?

You perceived it.

That's it.

And unification of mind.

Again this is Ekavagrita.

Again there are no thoughts here,

No emotions,

No feelings,

No pain,

No pleasure,

Nothing.

He's not giving you any more description.

Turn back.

He understood there is an escape beyond and with the cultivation of that attainment,

He confirmed that there is.

Super clear?

There is not much to describe because you cannot describe it.

All our ancient texts stop here.

Right?

You have attained the self.

Who gave you the self?

Buddha said no.

Dukkha has gone.

Craving has gone.

Aversion has gone.

It's all there.

Fear is there.

This is where he started challenging.

There is more,

There is more,

There is more.

Then he found a master who was ready to take him through something higher.

So let's see what was that something higher.

The seventh chana.

Again because by completely surmounting the base of infinite consciousness,

Aware that there is nothing,

Sāri putta entered upon and abided in the base of nothingness.

Now you have to from the base of infinite consciousness start seeing is there something here?

Is there something here?

Is there something here?

You said it's infinite right?

Who infinite me dekho?

Is there anything there?

You come to your understanding that is-ness is equal to nothingness.

You don't have to believe Ekta's words.

So you can experience the nothingness there.

Understood?

Then you will not forget it is nothingness.

Because you know what it is.

Clear?

There is something we can call as void.

Because you see it as void.

You understand it as void.

You perceive it as void.

It's nothing.

Like suppose you've never gone to the basement of your house for a long time and the light switch is gone.

I mean the bulb is gone.

You go down in the basement.

You turn on the switch.

What happens?

No light.

You can still when your eyes accommodate you can see there is nothing here.

There's nothing here.

There's nothing here.

There's nothing here.

There's nothing in the basement.

When your eyes will accommodate in the base of infinite consciousness in your eyes.

You will see there is nothing there.

There's nothing there.

Got it?

Base of nothingness in the infinite consciousness.

That itself is called the base of nothingness.

And the states in the base of nothingness,

The perception of the base of nothingness and unification of mind.

That's all you get.

No more description.

Figure it out.

What will you say more about nothingness?

It's nothing.

I prefer to call it no thing.

Because there is no thing there.

No thing that you can describe.

No thing that you can.

You cannot say anything about it.

No thing.

Is it just a confirmation for us that whatever we have read so far in practice,

It's my experience.

Correct.

This is going to be your experience of what you have studied so far.

If you have not studied all that,

This wouldn't make sense to you,

Right?

If you have not done knowledge sessions,

You will be like,

What's going on?

What is this language?

Just simply for all those people,

All those Brahmins and Pandits who were very well versed in all the Vedas and Puranas and this and that.

Those were the people who were teaching.

That's why everything is just turned short.

Simple shokas,

One-liners there.

The contact,

Feeling,

Perception,

Volition and mind,

Zeal,

Decision,

Energy,

Mindfulness,

Equality,

Attention.

These states were defined by him one by one as they occurred.

Known to him,

Those states arose.

Known they were present.

Known they disappeared.

He understood thus.

There is an escape beyond and with the cultivation of that attainment,

He confirmed that there is.

You should have stopped here.

How can there be something again?

There is something again.

This will probably be the challenging stage for you because you have not studied about this.

You don't know about this.

What?

Let's see what he says.

Again because by completely surmounting the base of nothingness,

Sariṃputta entered upon and abided in the base of neither perception nor non-perception.

That's all you get.

This state is indescribable.

That's all there is there in the Paani Canon.

It cannot be described.

It can only be attained.

This is the state where I will not be able to guide you.

You have to just be in that flow and just continue with that flow of one,

Two,

Three,

Two,

Four,

Five,

Six,

Seven.

All I'll be able to say is that that empty mind that nothingness may got.

Right there.

Right there.

You've been nothingness.

After that nothingness is something.

This is too much kiran.

So get there and figure it out.

That's the only way.

You have to make efforts and figure it out yourself.

Neither perception nor non-perception.

It's called not Sannyam,

Not a Sannyam.

Even the perception of nothingness drops.

Even the perception of infinite consciousness drops.

Even the perception of it is void.

That also is going to drop.

So you don't present at all.

What is not presented?

There is nobody.

There is no mind.

There is nothing.

The emptiness is also not present for you.

So you're part of infinite whatever.

No.

He said eight.

He said though eight.

By reaching eight,

I have not got enlightened.

There are no words to describe nine.

There is just one word.

Nirodha.

Sessation.

Khatam.

Figure it out.

You cannot describe it.

So at nine you can get enlightened.

He's expecting something.

Buddha's path is not so easy.

At nine,

The first dip into Nibbana happens.

It's a dip.

Ganya Vigya,

Ganya Sankhya.

You take that first dip and you come out.

You've not started swimming in it.

You've not learned to float in it.

You've not become an expert in swimming.

You're somebody who has not learned to swim.

You've just taken that dip as a non-swimmer and just stepped out.

That's all that is going to happen at the first ninth jhana or nirodha.

After that it has to happen a few times.

We live this.

I tell the viewer it's time.

You don't need to know how many times,

What times.

A few times it needs to happen for full enlightenment.

Arahant is fully enlightened.

When that nirodha happens several times on Buddha's path,

You reach the title of Arahant.

He emerged mindful from that attainment.

Having done so,

He contemplated the states that had passed,

Ceased and changed.

Thus,

So indeed these states not having been,

Come into being.

Having been,

They vanish.

Regarding those states,

He abided unattracted,

Unrepaired,

Independent,

Detached,

Free,

Disassociated,

With a mind rid of barriers.

He understood there is an escape beyond and with the cultivation of that attainment,

He confirmed that there is.

Again because by completely surmounting the base of neither perception nor non-perception,

Sariputta entered upon and abided in the cessation.

This is nirodha.

Translation of nirodha,

The word nirodha,

Cessation.

Seization of what?

Seization of sannyas and vedanas,

Perception and feeling.

And his stains were destroyed by seeing with wisdom.

Ninth chana,

Cessation.

Got it?

No description,

Just cessation.

All vedana comes to an end,

All perception comes to an end.

There is no sannyas.

Get it?

This happens in meditation with eyes closed only.

Seization cannot happen with eyes open.

He emerged mindful from that attainment.

Having done so,

He recalled the states that had passed,

Ceased and changed.

Thus,

So indeed these states,

Not having been,

Come into being.

Having been,

They vanish.

Regarding those states,

He abided unattracted,

Unrepentant,

Independent,

Detached,

Free,

Disassociated with the mind rid of barriers.

He understood there is no escape beyond.

He understood what?

This isn't.

What were you reading until now?

There is an escape beyond.

Now,

There is no escape beyond.

I've come to the end.

Because rightly speaking were it to be said of anyone,

He has attained mastery and perfection in noble virtue.

Attain mastery and perfection in noble concentration.

Your concentration should be?

Selectiveness.

Attain mastery and perfection in noble wisdom.

Attain mastery and perfection in noble deliverance.

It is of Sariputta indeed that rightly speaking this should be said.

He's praising Sariputta.

Because rightly speaking were it said of anyone,

He is the son of the blessed one,

Born of his breast,

Born of his mouth,

Born of the Dhamma,

Created by the Dhamma,

An heir in the Dhamma,

Not an heir in material things.

It is of Sariputta indeed that rightly speaking this should be said.

Because the matchless wheel of Dhamma set rolling by the Tathagata is kept rolling rightly by Sariputta.

That is what the blessed one said.

The Vikus were satisfied and delighted in the blessed one's words.

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Reviews

That was really useful to understand the progression of the states of meditation. Thank you!

Thank you sweet soul siblings! A lot of information and so grateful for it..💛💚💙
Love,light&blessed be🎯
Namaste
🙏