Namo Tassa bhagavato arhato samma sambuddhassa

Namo Tassa bhagavato arhato samma sambuddhassa

Buddham dhammam sangham namassami!!

'mm
taking the four noble truths as the the basic framework for underlying sturcture of our
understanding,
our practice and 'mm
the way we practice and our realization of the fruits of practice we are all quite aware that the
third noble truth
nirodha, cessation has not yet been realized, or fully realized by us the fourth noble truth of
magga,
the path reached fruition but perhaps we can overlook the fact we also don't yet understsand we
havnen't penetrated the first two noble truths

perhaps crucial point although we've all suffered contnue suffering atleast some time in future
we don;t really yet know what suffering is,
we haven't really grasped we haven't really understood clearly in the sense of realized make real
to us to our hearts and minds truth of suffering the unsatsfactoriness,dukha arises from craving
and ignorance although in the formulation of the four noble truths and craving is chosen by the
buddha as the cause of suffering shouldn't ofcourse forget that
wherever there is tanha there is craving there is ignorance, there is suffering the two are
insepearable.
So the noble eight fold path leading to celssation is one of seeking to come to terms with seeking
to comprehend the nature of
dukha and to make clear tosee in which way that dukha is conditioned caused by craving and we
have
when we devide the noble eight fold path into
three stages this is the active presentation
static or passive
presentation although it covers the same ground way of talking about
what we are tyring to do is

talking about what we are trying to do is to see defilments as defilements

a very simple phrase is the same time the profound one that the word klesha that the buddha
chose is not an arbitrary one, and buddha is pointing to the sense of dirtying, sullying defiling of
something which is not necessarily or not inherently dirtied, sullied or defiled wh
ich arise and pass away
according to causes and conditions we are not subjected to orignal defilements and
seeing that defiling action of the defilements is,seeing dukha to see dukha in practical concrete
kind of way so in this three fold training sila allows us to see defilments as defilements
certain training precepts consciously adopting certain kinds of volitions which we wholesome
volitions
and we remember those we seek to bear them in mind to consolidate them
in consciousness so that they are ready to arise when the opportunities for the unwholesome
volitions which are there which are directlly contrary to them
say for instance we take on consciously the volition to refrain from taking life when the intention to
take life arises in the mind if we have internalized, if we brought our sila inwards
us then that intention to take life it will ring a button, it will bring up the intention to not to take life
automatically we remember our intention not to take life when intention to take life arises so that
inention not to take life having arisen gives us a perspective on the intention to take life in other
words it illuminates unwholesome intention and within the steady gaze of mindfulness and clear
awareness we sense the rations the lack of circumspection, the hurried, disturbed state of mind
which has arisen together with that volition. we see to a certain extent atleast taht is a defiled
volition. Here on the level of sila
we are enabling ourselves to see the defilments as defilements atleast on one level it's not
providign a foundation for that kind of knowing so if
mindful not allowing mindfulness isn't sharp enough tendency to remember

highest level foundation for that

so if we were just to take the general standard not allowing defilements our mindfulness
isn't sharp enough tendency to forget is stronger than
having precepts and regulations and so on, so forth
return to or which we can bring to mind
enable us to illuminate the unwholesome volitions in our mind, defilments in our mind on the next
stage training of the
jitter of mind and heart thro' samatha meditation the effort to bring the mind a single point or
a single physical senssation a single theme, single word illuminated the
distracted nature of mind
it's
madness, willfullness, fickcleness we see how unwilling i
unwilling it is to still and the very effort to
anchor the mind
illuminates the habitual activity of mind the kind s of
sensual desires, illwill
we notice the depression the discouragements the dullness,torpor we notice the agitation
we notice the doubts we notice these things becuase we have
something separate or apart from
which is unmoving as a contrast to their movement the
basic kind of principle that u can only determine the very nature of
we have a meditation the degree to wihich we still the mind
meditaiton object is
the degree to which we can impress

understand the defilements conditions pass awya that they don't belong to anybody
they are not inherent suffering we havent't really understand to make real to us the truth of
suffering unsatisfactoriness, arising from craving
the defileing nature of defilements aversion , turning away from tirednes with, disenchantment
with defilements arises in direct proportion to our ability to focus the mind and to realize the
bliss, the happiness, the cool rapture of the undistracted mind. If you have epxprienced the non-
distraction, you have
experience
one pointed ness

becomes painful unpleasant

then the not worth the
troble, not worth
the time we spend

we have only devided the noble eight fold path into the three
presentation

ofcourse one of the chracteristic

distinguishes from the other similar religions particualry yogic

the buddha saw clearly successfully hindrances keeping them
extrapolating not capable
for this we need wisdom faculty
as the recognition of the awareness impermanent impersonal natue of phenomena
it's not like a
1 2 3 kind of process
can't really be separated
into the nature of vary from person to person for some majority of people gate into the nature of
impermanence into the nature things are

but the realization is all three simultaneously, is aware

finally dukha is seen as dukha
the defilments are seen clearly in their entirety what they are and
they are in that way abandoned
so the
way of the pracrtice is then dealing behaviour sila thro'
samadhi ignorance dealt with thro' wisdom
samadhi panya on ignorance
explanations of defilements
we find that there are many many ways of talking about
the particular effect on mind various reasons for grouping defilements in different way and giving
them different names
sometimes rhetorical purposes
for instance

buddha
particular flooding nature overwhelm the mind
tidal wave
nivaranas asavas which is commmonly used the extinction of asavas
not a very good exercise for someone
long lists of defilements rather depressed, dullhearted

transcended samatha practice

there are certain some subtle than others the proclivities subtle kinds of
mentioned quite frequently reflect on when we talk about defillemtns it's good exercise for those
thro'

it's not a good exercise

if you start hearing
defilements
depressed down hearted

that's me that's me
it's almost as if Buddha is talking bout u personally, some people lowest cagtegory
don't have any sense of recognition
defilements denial
the second group of people, defilements. that's me i have that kind of defilements, personal
there are many of us carry around this sense of
us guilt ready to own up everything
even though we are not guilty
but the third kind of practitioner is the wisest one is the one who sees the defilments understand
the defilments condititions
indulgence in such mental far outweigh
see things as they are
defilements undefiled mind
positive virtues

the enlightement factors

somehow the defilments
really are than positive virtues
cynnical nature
discovered
so, it's to thro' the list
first one of the list
16 upaklesas is
which is the only one in this list which is exclusively quite clearly greed, lust, all kinds of
unwholesome desire, right from the very
coarsest kind of desire which would be
wanting something property of somebody else, sets getting what we want
we lose our sense of right and wrong, what's proper and improper this nature that
lobha, obsess the mind
lose our sense of perspective and to become overly impressed by the positive alluring aspects
of
skip over unpleasant aspects
this the more you focus and
the more you drawn in
the more defiled the mind becomes
these lists enabling us to stand back from more experience
look

in our daily life, not just in meditation

all of the things that condition particularly kinds in daily life
desire of sexual food, desire for comfort, material things, immaterial things. what sort of things
does our mind desire
what does desire do to the mind
what is the feeling of wanting something see trying to see clearly
how that disturbs the mind
how dangerous it is to for the
welfare of the mind, welfare of our bodies as well because with
the mind obsessed with lust, and
desire we can do things
long standing suffering of the body we can indulge in things we cause
illeffects to
our health ofcourse
the next three points are aspects of hatred 'dosa'
here the buddha's deviding into
defiling forces or defilements,
vyapada means
illwill, malice
the most extreme sitting and thinking of ways to how to make life difficult
fantasizing all sorts of horrible accidents and just
indulging illwill hurting
this is one of the
most powerful thing you can do to your mind commiting suicide
shortest quickest way to destroy the qualities of the good qualities
 of mind
nasty things you could do nasty things you could say feel
pain in some way next one is krodha anger u
see something u
hear something experience frustration of
how things should be and a sense of
outrage the most insidious fuel is esp in
monks and religious peoople
righteous to indignation wrong know that they are wrong
seems less the defilements of how
it's alright to get angry because they are really doing something which is harmful to the
community
harmful to sasana
again seeing how that feels what that's like can we find that the middle way
pretending that we are not angry denying that we are not angry
totally indulging and exulting in anger
how anger affects body and mind,
the heat,
the tension,the physical mental effects of anger are not difficult to see when our intention to see
defilements as
defilements not as a personal discouraged
not to completely disown
this is the path to freedom
this is the way we could start to develop this
disenchantment comes from clear seeing or try to
seeing clearly for
what it is
another closely related upklesha is
'grudge bearing ' rust of the heart is something which is
is the detrimental hurtful harmful to the mind
some of us can
the moment that comes ot mind
anger and the reaction
strong
because of there is no sense amid clearer moments which we doesn't want to
let it go why?
we haven't seen any defilements as defilements
we haven't yet seen it what do we do then
you can't do that you endure thro' it
atleast you don't act upon it you just stick with it
just bear with it
this is it
this is how it is and look at it quite clearly
let it show it's true colors
be willing to do that
having the courage to do that you begin to see
the defiling nature
you are beginning to
we don't yet really know what it means
because if we did the defilements couldn't find the harbor in our mind
we don't only have to
really learn from our own experiences within and without
the next defilements these
tend to be in pairs the next one is means
denigrating or refusing to accept the
good qualities of other people particulary superiors or elders
tyring to put down others and ofcourse the same time you put down others you
you lift yourself up
ways of criticizing
other people in order to lift your self up in comparision this is something which may be done in
speech
you may just do it in your mind put
the defilements
putting yourself on the same level as others so this assert yourself
trying to stand forth as
these are defilements lack a sense of
gratitude
for the teachings that received
it's a very significant point quality that you notice in the
greatest teachers abiding loyalty gratitude to
of teachers
reminded
finished his practice before lounposa
ajahn munn and the first thing he
repay that gratitude to his teacher and so they went off
spent the rains retreat together in a cave and well at this time
for ajahn and he waited for couple of months before the time is ripe
he did it in a very correct and respectful way
and that time
not yet a sotapanna, pratyeka buddha
arahant terrible gratitude and he went back to repay that gratitude
arahantship also the ability to recognize any kind of help
is a wonderful quality sometimes we can overlook this point
monasteries
not so inspiring
but if you can develop that gratitude which comes from
the power and beauty of dhamma
then you consider
how difficult it is
one line of dhamma teaching
one of the minor
you are already incredibly indebted to that person
contributed
to the teaching of the vinaya teachers
certain part of vinaya
noble kind of quality
we have this love for the dhamma
respect a
nyone that shares the dhamma
if they haven't
we feel gratitude for them