Questions and Answers

Daily Life

This question came up in the Online 10-day Retreat Nov 3, 2020, guided by Delson Armstrong. Day 0 was part of a daily 30-minute discussion on the suttas, the Dhamma talk and reflections.

(Slightly edited to improve readability)

This is a great opportunity to start to develop the Four Foundations of Mindfulness. You can start to slow your mind down and bring it back to the present, bring it back to the awareness of what you are doing with your mind, the body, the sensory experiences that are arising in whatever your activity you are doing, related to your work.

Instead of approaching it from what is not working out, flip the switch and pay attention to where your mind is and how it responds to it. Accordingly, if the mind has aversion to it, you 6R it and bring in your choice of Compassion, Loving-kindness, or practice Forgiveness if you do that. Consider everything you are doing in this retreat, as a way to develop the practice through the Four Foundations of Mindfulness, and through practicing the 6R’s continuously.

Any time there is a situation that might not be going your way, or there is resistance, you want to be able to practice mindfulness. Slow things down, relax. Tomorrow you will read about react versus response. A reaction is really reflexive, without thinking, without reflection. It’s just the old part of our brain suddenly reacting and going into fight or flight mode. Which brings up anxiety and stress, which brings up a lot of different thoughts about the thing you’re doing, and so on. This creates a lot of mental proliferation and obviously a lot of mental suffering. If you respond, you pause, relax, slow things down and allow the mind to take some time to come up with a response, that comes from reflection, understanding and compassion.

That also means that if you choose to bring in some forgiveness or compassion, you are actually responding, because you have allowed the mind the space to take a pause and say wait, there is a hindrance arising here, an unwholesome state of mind. You use mindfulness to see that this is the kind of mind state that might be arising. Then you replace it through the 6R process with a more wholesome state of mind, while applying mindfulness. They are different parts of the puzzle and they all come together and culminate in every moment if you do it right.

Watch it here

Aquiring a pause when we respond

What’s the difference between a reaction and a response?

Categories: Daily Life, Meditation

Yes. This is development really, and one of the things that’s happened is, that it has become mostly fixed one-pointed awareness practice in many cases. This is causing problems, sometimes, because it creates some rigidity. We are becoming, we are training ourselves, to become wiser, to become more aware and cultivate wholesome states.

 For some people that have maybe more of an angry character, it is really beneficial to develop for example Loving-kindness. For the restless, or people that have a lot of thinking going on, there is the meditation using the breath as a reminder. Some people with really high anxiety sometimes, also find this very helpful to cut through all of it. Whereas some people are really doing well with other practices, like the Satipatthanas, the four Resting Places of Awareness.

 In fact, I am breaking them down a little bit here in these four sessions, but they’re not necessarily completely different from one another. The common denominator of all four of them is Right Effort, the effort of letting go, of not holding to any of that experience. Simply resting the mind onto what is happening, but to also let go and bring up Joy. That is why I read the sutta tonight; the sequence that is very important to understand is, to bring up Joy and to let go. That is how the mind becomes collected. Once we understand that, then we understand the practice.

One thing that I can say though is, that sometimes the mind, because it is a bit restless, wants to change object. It wants to change subject of meditation, so it might be a hindrance also, at a certain point. If the mind wants to try so many kinds of meditations at the same time, then it creates confusion. Of course, when we’re with the Love, we’re with the Love. Or when there is Compassion, we use Compassion. But there are 24 hours in a day, so there are many situations that are going to happen. So, we learn to practice with every situation that we have, responding with wholesome intention and action. That is the meditation also.

Watch it here

Categories: Daily Life, Meditation

This question came up in the Online 10-day Retreat Nov 3, 2020, guided by Delson Armstrong. Day 4 was part of a daily 30 -minute discussion on the suttas, the Dhamma talk and reflections.

Slightly edited to improve readability 

The Mindfulness is a factor present in all states where attention is given. Whenever you are in jhana, the enlightenment Factors are present. Anytime you are distracted, the enlightenment Factors are not present, especially Mindfulness. But Mindfulness is always there, whether you are meditating in a sitting practice, or in daily living. This is why there’s the Four Foundations of Mindfulness in everyday living; you are mindful of the body as body; you’re mindful of sensations as sensations; you’re mindful of mind as mind; and you’re mindful of phenomena as phenomena. Every time you use your Mindfulness, you are activating the enlightenment Factor of Mindfulness, which means that you are able to see when a hindrance is arising and quickly let go of it, quickly use the 6R process to let go of it.

When it comes to the other enlightenment Factors that need to be balanced, just know that when you are in the jhana practice, the enlightenment Factors are already present in there.

As you get into deeper levels, you will see that, for example in Neither-perception-nor non-perception, your mind usually tends to slope either towards Sloth&Torpor or Restlessness. These are the two hindrances that are most dealt with, when it comes to the Neither-perception-nor non-perception. You will not see sensual craving in there, you won’t see ill will there, you won’t see doubt there as a hindrance.

Know this; whenever the hindrances are present, at that point the enlightenment Factors are not present. But as soon as you bring in Mindfulness, you start to bring in the other enlightenment Factors, depending upon which jhana you’re in; the level of the jhana that you’re at, determines the amount of enlightenment Factors that are present. For example, when you are in the first and second jhana, the enlightenment Factor of Joy and Energy are more prevalent. As you get deeper and deeper, certain other Factors are more prevalent. Once you get into quiet mind, as you’re just observing quiet mind, everything has been sort of aligned and balanced, and now smoothly flows. So, those hindrances of sensual craving, the ill will, and the doubt have been completely dealt with, and then, all you’re dealing with are the Sloth&Torpor and Restlessness. Whenever you see this happening, know that you’re not in jhana. When you use the 6R process, every step of the 6R process is in alignment with one of the enlightenment Factors. So, every time you use the 6R process, you are activating or reactivating the enlightenment Factors. And by doing so you’re coming back into jhana.

Watch it here

Meditation

This question came up in the Online 10-day Retreat Nov 3, 2020, guided by Delson Armstrong. Day 0 was part of a daily 30-minute discussion on the suttas, the Dhamma talk and reflections.

(Slightly edited to improve readability)

This is a great opportunity to start to develop the Four Foundations of Mindfulness. You can start to slow your mind down and bring it back to the present, bring it back to the awareness of what you are doing with your mind, the body, the sensory experiences that are arising in whatever your activity you are doing, related to your work.

Instead of approaching it from what is not working out, flip the switch and pay attention to where your mind is and how it responds to it. Accordingly, if the mind has aversion to it, you 6R it and bring in your choice of Compassion, Loving-kindness, or practice Forgiveness if you do that. Consider everything you are doing in this retreat, as a way to develop the practice through the Four Foundations of Mindfulness, and through practicing the 6R’s continuously.

Any time there is a situation that might not be going your way, or there is resistance, you want to be able to practice mindfulness. Slow things down, relax. Tomorrow you will read about react versus response. A reaction is really reflexive, without thinking, without reflection. It’s just the old part of our brain suddenly reacting and going into fight or flight mode. Which brings up anxiety and stress, which brings up a lot of different thoughts about the thing you’re doing, and so on. This creates a lot of mental proliferation and obviously a lot of mental suffering. If you respond, you pause, relax, slow things down and allow the mind to take some time to come up with a response, that comes from reflection, understanding and compassion.

That also means that if you choose to bring in some forgiveness or compassion, you are actually responding, because you have allowed the mind the space to take a pause and say wait, there is a hindrance arising here, an unwholesome state of mind. You use mindfulness to see that this is the kind of mind state that might be arising. Then you replace it through the 6R process with a more wholesome state of mind, while applying mindfulness. They are different parts of the puzzle and they all come together and culminate in every moment if you do it right.

Watch it here

Aquiring a pause when we respond

What’s the difference between a reaction and a response?

Categories: Daily Life, Meditation

This question came up in the Online 10-day Retreat Nov 3, 2020, guided by Delson Armstrong. Day 1 was part of a daily 30-minute discussion on the suttas, the Dhamma talk and reflections.

Slightly edited to improve readability

When I talked about sensory experiences, it’s the five physical senses – the eye, ear, smell, taste, touch – and the mind.

But there are also sensations in relation to Contact, internal and external contact of the body. That can also relate to the mind, particularly in the Five Aggregates.

 In either case, the sensory experiences are still part of the mental faculties, because all of this ultimately is experienced through the process of mind.

Watch it here

 Well, I would say this is simply lacking direct experience. The Buddha explains these arupa jhanas so many times, it would be basically putting a lot of what he said in the garbage. He also explains his teaching in many different ways, and sometimes he’s not even talking about these jhanas. The problem nowadays, is, that there are many different interpretations of this teaching, and different practices. I’ve heard and seen and tried so many of them. I’m not sure which one this is from.

I would simply just stay with the suttas and what is being said by the Buddha himself. And the direct experience of you and other meditators. Technically, the arupa jhanas are part of the fourth jhana, so maybe that’s related?

 It’s tricky because these things are quite obviously experience-able. That someone would say something like that, would just mean that whatever they’re doing, whatever their practice is, they’re not experiencing these states. Which would make me lean towards interpreting this as; there’s something not working with the way they’re practicing. Or there’s a little piece missing somewhere, or a few.

This simply is Dhamma in a very tangible way. Mainly, these [jhana]states have been interpreted in an absorption-concentration context for so long, that it’s hard for the people to understand what these states truly are. The jhanas are simply a road map. You practice for example the virtue. This is the ground for the wholesome states, this is the root of wholesome states. So, you purify the virtue first and the mind has a healthy stand.

There are three things, it’s very simple;

 there’s the Wise Practice; you abandon, you let go, you Release, you Relax the tension state, and you cultivate, you bring up the wholesome states. Joy, metta, all these things.

Then, by practicing Wise Practice/Right Effort, Wise Awareness arises. Then, you’re aware of the Satipaṭṭhānas. Just being aware of things as they are, without changing them, without forcing, without controlling, and that’s very important, through Releasing, letting go.

And then, in that fold of the Path, Wise Samadhi, these are the jhanas.

Basically, when you do the Wise Practice, when you practice properly, the right kind of awareness will arise. And that is not forcing the mind to be aware of something. It is this liberated awareness, this fully open, blooming Sampajañña

Unfortunately, the Youtube video stops here.

Watch it here

Category: Meditation

This question came up in the Online 10-day Retreat Nov 3, 2020, guided by Delson Armstrong. Day 2 was part of a daily 30-minute discussion on the suttas, the Dhamma talk and reflections.

Slightly edited to improve readability

I see that in one way, where it can be related to external phenomenon outside of the body. It can also be related to the input of the five physical senses and the sensory experiences that arise from it. So that can be the external aspect of it.

 The internal is really more related to the mind, and the mental contents of the mind. But also the physical sensations that happen within the body itself  – which is in relation to feeling – for example the heartbeat,  you’re feeling the blood rushing through the veins, the digestive processes, different parts of the functions that happen within the  body; that’s another internal aspect of  it.

Watch it here

This question came up in the Online 10-day Retreat Nov 3, 2020, guided by Delson Armstrong. Day 2 was part of a daily 30 -minute discussion on the suttas, the Dhamma talk and reflections.

Slightly edited to improve readability

The interesting thing about the Satipatthana sutta – the four Foundations of Mindfulness – is that within each Foundation there are different ways to develop mindfulness. And in all four categories, in all four Foundations, you will notice there is the mindfulness of the arising and passing away of the feeling within the body, of the sensory experiences. There is the arising and passing away of the processes of the phenomena, that are happening within and outside of the body. There is the arising and passing away of the thoughts.

So within the context of the meditation, you are applying mindfulness to the extent that you are aware, or you are observing the object. You are just staying present with the feeling, whatever the Brahma Vihara might be. As you’re staying with it, you might see thoughts arise and pass away in the background. Your awareness is so open, your mindfulness is there to the extent that you can see these things, but because you’re not so fully focused, you’re not suppressing the ability of the mind to be able to apply this observational power.

That’s one reason why I translate, for example, mindfulness as observation, because observation is all about being aware and observing all of the phenomena that are happening, with this unification of mind around the object. While the mind is unified around the object, while it’s aware with its attention around the object, it’s still mindful of things that might arise in the way of hindrances, or insights that might arise, or what kind of factors might be present.

It’s not to say that you’re looking for it. That’s the bare knowledge, that’s the bare awareness which is; it arises when it arises, and it comes into your field of knowledge when you notice it, when you see it. But only  to the extent of you seeing it, not  looking for it, not trying to find it. It will come to you, as long as you keep your awareness  open. 

Watch it here

Yes. This is development really, and one of the things that’s happened is, that it has become mostly fixed one-pointed awareness practice in many cases. This is causing problems, sometimes, because it creates some rigidity. We are becoming, we are training ourselves, to become wiser, to become more aware and cultivate wholesome states.

 For some people that have maybe more of an angry character, it is really beneficial to develop for example Loving-kindness. For the restless, or people that have a lot of thinking going on, there is the meditation using the breath as a reminder. Some people with really high anxiety sometimes, also find this very helpful to cut through all of it. Whereas some people are really doing well with other practices, like the Satipatthanas, the four Resting Places of Awareness.

 In fact, I am breaking them down a little bit here in these four sessions, but they’re not necessarily completely different from one another. The common denominator of all four of them is Right Effort, the effort of letting go, of not holding to any of that experience. Simply resting the mind onto what is happening, but to also let go and bring up Joy. That is why I read the sutta tonight; the sequence that is very important to understand is, to bring up Joy and to let go. That is how the mind becomes collected. Once we understand that, then we understand the practice.

One thing that I can say though is, that sometimes the mind, because it is a bit restless, wants to change object. It wants to change subject of meditation, so it might be a hindrance also, at a certain point. If the mind wants to try so many kinds of meditations at the same time, then it creates confusion. Of course, when we’re with the Love, we’re with the Love. Or when there is Compassion, we use Compassion. But there are 24 hours in a day, so there are many situations that are going to happen. So, we learn to practice with every situation that we have, responding with wholesome intention and action. That is the meditation also.

Watch it here

Categories: Daily Life, Meditation

It’s a bit of both, because this is explaining the transition between the first level of meditation and the second. The jhanas – the levels of meditation – are a road map that the Buddha gave us. If we use Right Effort, if we use Wise Practice – Samma Vayama – we will go through these states naturally. But to be aware and to understand them, will help us as well to understand how to practice. Then, there is more confidence and we understand where this is going, instead of constantly wondering.  

At the beginning, there will be thinking, there will be imagining. It might be that you are using this to bring up, for example Joy, or an uplifting object, because when the mind is uplifted and happy, it is aware. The nature of a joyful mind is to be aware and not overexcited, just uplifted, just happy.

When this happens, as you continue calming down, letting go – whatever your object of meditation is, whether you’re using the Loving-kindness, the Compassion or the Satipatthanas  – it will calm down. The thinking and the reflection will naturally become too coarse for the mind. The mind will start to really collect and gather, and these thoughts and imagination will feel like restlessness a little bit more. So, naturally, that is simply your wisdom, your discernment that is getting sharper and sharper. And the mind is taking more delight, more freedom in not thinking.

Watch it here

Category: Meditation

This question came up in the Online 10-day Retreat Nov 3, 2020, guided by Delson Armstrong. Day 4 was part of a daily 30 -minute discussion on the suttas, the Dhamma talk and reflections.

Slightly edited to improve readability 

The Mindfulness is a factor present in all states where attention is given. Whenever you are in jhana, the enlightenment Factors are present. Anytime you are distracted, the enlightenment Factors are not present, especially Mindfulness. But Mindfulness is always there, whether you are meditating in a sitting practice, or in daily living. This is why there’s the Four Foundations of Mindfulness in everyday living; you are mindful of the body as body; you’re mindful of sensations as sensations; you’re mindful of mind as mind; and you’re mindful of phenomena as phenomena. Every time you use your Mindfulness, you are activating the enlightenment Factor of Mindfulness, which means that you are able to see when a hindrance is arising and quickly let go of it, quickly use the 6R process to let go of it.

When it comes to the other enlightenment Factors that need to be balanced, just know that when you are in the jhana practice, the enlightenment Factors are already present in there.

As you get into deeper levels, you will see that, for example in Neither-perception-nor non-perception, your mind usually tends to slope either towards Sloth&Torpor or Restlessness. These are the two hindrances that are most dealt with, when it comes to the Neither-perception-nor non-perception. You will not see sensual craving in there, you won’t see ill will there, you won’t see doubt there as a hindrance.

Know this; whenever the hindrances are present, at that point the enlightenment Factors are not present. But as soon as you bring in Mindfulness, you start to bring in the other enlightenment Factors, depending upon which jhana you’re in; the level of the jhana that you’re at, determines the amount of enlightenment Factors that are present. For example, when you are in the first and second jhana, the enlightenment Factor of Joy and Energy are more prevalent. As you get deeper and deeper, certain other Factors are more prevalent. Once you get into quiet mind, as you’re just observing quiet mind, everything has been sort of aligned and balanced, and now smoothly flows. So, those hindrances of sensual craving, the ill will, and the doubt have been completely dealt with, and then, all you’re dealing with are the Sloth&Torpor and Restlessness. Whenever you see this happening, know that you’re not in jhana. When you use the 6R process, every step of the 6R process is in alignment with one of the enlightenment Factors. So, every time you use the 6R process, you are activating or reactivating the enlightenment Factors. And by doing so you’re coming back into jhana.

Watch it here

That’s where it’s coming from, yes. This is how is how they were discovered, and they were put into this sequence because of the Ānāpānasati Sutta.

The 6R’s are to Recognize, to Release, to Relax, to Re-smile and to Return to the object of meditation. This object is usually Metta, or one of the other Brahma Viharas; Compassion, Joy or Calm.

The origin, the most tangible proof that we have, that the Buddha taught to Relax this tension in the mind and in the body, is in that sutta. The sankharas of the mind, of the body – and this is being interpreted in a lot of ways – sankhara is simply just things that arise. Processes within the body and within the mind.

What are the bodily processes? Well, anything that is tension, anything that arises in the mind also, or any movement. Movement comes with friction, friction comes with tension, so the 6R’s originate from that. This is a complete Path of practice that is available to us, and that is quite pristine in itself.

We can also simply practice the Loving-kindness, the Brahma Viharas; the boundless Love, boundless Compassion, boundless Joy, boundless Calm in this way. They are truly wonderful, they are like a boost. Like the highway to Nibbana, especially at the beginning. So, it’s very good to develop them. That’s why the Buddha usually would teach the Brahma Viharas first, and then explain awareness of the breath with the breath.

Sometimes, people will not want to practice the other methods, if they start with that one [Ānāpānasati], because it is – we talked about it in this very sutta – literally practicing the four Resting Places of Awareness, the Satipaṭṭhānas. These four are there all the time. So, there is no intention whatsoever, or force, required, or energy being put to generate these states. The Loving-kindness has to come with a little bit of effort, because we have to generate that. Loving-kindness is a conditioned state, and same for the rest of the Brahma Viharas, even though they become much more subtle.

The whole of the beauty of these four Satipaṭṭhānas is that they are completely effortless, they come completely naturally. It is by letting go of everything, that we are completely aware of them. Sati sampajañña – full awareness – and an awareness of them.

When we start practicing in this way, the mind really enjoys this very deep calm. So, people are not really likely to want to start generating Metta.

Here we saw in this very sutta – and that is another reason why i read this one tonight -that it explains many of the sections of the Buddha’s teaching. For example, the bodhipakkhiyā dhamma, the 37 Requisites of Awakening, are all tools for us, that we can develop. That will help us to be more all-around meditators, I could say. Or all-around better people. With the Metta – when we practice the Brahma Viharas first – the mind becomes very wholesome, very quickly. And it becomes a second nature to respond with Love, with Compassion, with Sympathetic Joy, or Calm. This will help us in many situations, and this will support awareness- our practice of using the breath as a reminder, Ānāpānasati. This is all strengthening and supporting itself. In fact, the word Dhamma comes from the root dha, which means that which supports. That’s what we’re practicing.

The monks have stands for their bowls, there’s a rule we can’t put our bowls on the ground, it has to be on a stand. And there is a wonderful sutta, where the Buddha says that the stand of the mind is this Aryan Eightfold Path. So, we can say basically for all of these practices; they are the stand for the mind, because otherwise the mind just flows. It just goes wherever it wants and we prop it up, supporting it.

Watch it here

Category: Meditation

Online Retreat

This question came up in the Online 10-day Retreat Nov 3, 2020, guided by Delson Armstrong. Day 0 was part of a daily 30-minute discussion on the suttas, the Dhamma talk and reflections.

(Slightly edited to improve readability)

It really depends on the translations. Bhante Ananda’s translation likes to call it the Four Resting places of Awareness. That’s another way of looking at it.

This is, first and foremost the Body. Understanding how your body is feeling in any given moment.

The Sensations that are arising from the body is the second, the third is your mind, or consciousness they call it. I call it Mindset, because a mindset can continually change and is a collection of thoughts that creates a certain mindset.  When you get into the jhanas, each jhana is a particular kind of mindset, because it has different kinds of factors within each jhana.

And Dhamma is really phenomena. Any kind of phenomena related to the mind, whether it’s thoughts, emotions, memories, Formations, things like that.

These are the Four Foundations of Mindfulness.

When you are practicing the jhanas, practicing Metta and you get into jhana, the way you know you are in jhana is that your mind is collected. Effective or Right Collectedness is being in one of these four jhanas, first and foremost.

Going back to Dhamma, you have other aspects of it; you have phenomena related to the five hindrances; you are aware if any of these hindrances are in the mind. Any time a hindrance is present, you are no longer in jhana. This is how you are utilizing Mindfulness. By seeing whether a hindrance is present or not in the mind, because when you are distracted, you know there is a hindrance there. So, you use the 6R’s to come back.

And as you are doing this, you are also starting to activate and balance the Seven Factors of Awakening. This is also part of the Dhamma aspect of the Four Foundations of Mindfulness. When it comes to the Seven Factors of Awakening, they start to be utilized more and more as you get higher into the process, into higher dimensions of perception, beyond the four jhanas.

But for the time being, all you should know if you are starting on the Path, or you’re still working with the first four jhanas, is if your mind continues to stay with the object, and you are not pushing. Because if you push, you are not utilizing Mindfulness anymore, you’re using too much effort, too much one-pointed focus. You just observe.

In the observation of that, you are collectively being observant of the body, of the mind, of the sensations and of the mental contents within the mind. It’s an open awareness. In the awareness of that, you are being attentive to the feeling, but you are also aware if there are any thoughts in the background, or if the mind is being distracted.

Watch it here (start from 10.20 minutes)

Category: Online Retreat

This question came up in the Online 10-day Retreat Nov 3, 2020, guided by Delson Armstrong. Day 0 was part of a daily 30-minute discussion on the suttas, the Dhamma talk and reflections.

(Slightly edited to improve readability)

Yes. On day 2 there will be an entire focus on the Four Foundations of Mindfulness. When you watch the video and read the material, it will go even more in depth into it.

 The two foremost suttas are the Satipatthana Sutta from the Majjhima Nikaya (number 10), and the Mahasatipatthana Sutta (Digha Nikaya 22) – which is identical except for the elaboration of the Four Noble Truths.

There are different ways of doing it, you can also divide them into four categories. You can solely pay attention to what is happening in the body, the mind, or the sensory experiences that arise. And in just the observation, the pure awareness without trying to control it, you will start to see insights into the body, the mind, sensory experiences, and into the mental contents. You start to see the impermanence of these things, and you see there is no controller there. There is an emptiness of self in that.

It happens with continually being observant, being aware, mindful; whenever you do get distracted, you utilize the 6R’s. The Recognition part primarily is the beginning of that Mindfulness.

Whenever you are in the jhana, whenever you are staying with your object of meditation with an open awareness – that is: being attentive but not focused, not too concentrated – you are practicing Mindfulness. You are applying the Four Foundations of Mindfulness. So long as you are openly aware, you can know that a hindrance has arisen or not.

If you focus too much, you are actually suppressing the hindrances, you are not able to know when, where and how you got distracted.

Watch it here

Category: Online Retreat

This question came up in the Online 10-day Retreat Nov 3, 2020, guided by Delson Armstrong. Day 2 was part of a daily 30 -minute discussion on the suttas, the Dhamma talk and reflections.

Slightly edited to improve readability

The interesting thing about the Satipatthana sutta – the four Foundations of Mindfulness – is that within each Foundation there are different ways to develop mindfulness. And in all four categories, in all four Foundations, you will notice there is the mindfulness of the arising and passing away of the feeling within the body, of the sensory experiences. There is the arising and passing away of the processes of the phenomena, that are happening within and outside of the body. There is the arising and passing away of the thoughts.

So within the context of the meditation, you are applying mindfulness to the extent that you are aware, or you are observing the object. You are just staying present with the feeling, whatever the Brahma Vihara might be. As you’re staying with it, you might see thoughts arise and pass away in the background. Your awareness is so open, your mindfulness is there to the extent that you can see these things, but because you’re not so fully focused, you’re not suppressing the ability of the mind to be able to apply this observational power.

That’s one reason why I translate, for example, mindfulness as observation, because observation is all about being aware and observing all of the phenomena that are happening, with this unification of mind around the object. While the mind is unified around the object, while it’s aware with its attention around the object, it’s still mindful of things that might arise in the way of hindrances, or insights that might arise, or what kind of factors might be present.

It’s not to say that you’re looking for it. That’s the bare knowledge, that’s the bare awareness which is; it arises when it arises, and it comes into your field of knowledge when you notice it, when you see it. But only  to the extent of you seeing it, not  looking for it, not trying to find it. It will come to you, as long as you keep your awareness  open. 

Watch it here

This question came up in the Online 10-day Retreat Nov 3, 2020, guided by Delson Armstrong. Day 4 was part of a daily 30 -minute discussion on the suttas, the Dhamma talk and reflections.

Slightly edited to improve readability 

The Mindfulness is a factor present in all states where attention is given. Whenever you are in jhana, the enlightenment Factors are present. Anytime you are distracted, the enlightenment Factors are not present, especially Mindfulness. But Mindfulness is always there, whether you are meditating in a sitting practice, or in daily living. This is why there’s the Four Foundations of Mindfulness in everyday living; you are mindful of the body as body; you’re mindful of sensations as sensations; you’re mindful of mind as mind; and you’re mindful of phenomena as phenomena. Every time you use your Mindfulness, you are activating the enlightenment Factor of Mindfulness, which means that you are able to see when a hindrance is arising and quickly let go of it, quickly use the 6R process to let go of it.

When it comes to the other enlightenment Factors that need to be balanced, just know that when you are in the jhana practice, the enlightenment Factors are already present in there.

As you get into deeper levels, you will see that, for example in Neither-perception-nor non-perception, your mind usually tends to slope either towards Sloth&Torpor or Restlessness. These are the two hindrances that are most dealt with, when it comes to the Neither-perception-nor non-perception. You will not see sensual craving in there, you won’t see ill will there, you won’t see doubt there as a hindrance.

Know this; whenever the hindrances are present, at that point the enlightenment Factors are not present. But as soon as you bring in Mindfulness, you start to bring in the other enlightenment Factors, depending upon which jhana you’re in; the level of the jhana that you’re at, determines the amount of enlightenment Factors that are present. For example, when you are in the first and second jhana, the enlightenment Factor of Joy and Energy are more prevalent. As you get deeper and deeper, certain other Factors are more prevalent. Once you get into quiet mind, as you’re just observing quiet mind, everything has been sort of aligned and balanced, and now smoothly flows. So, those hindrances of sensual craving, the ill will, and the doubt have been completely dealt with, and then, all you’re dealing with are the Sloth&Torpor and Restlessness. Whenever you see this happening, know that you’re not in jhana. When you use the 6R process, every step of the 6R process is in alignment with one of the enlightenment Factors. So, every time you use the 6R process, you are activating or reactivating the enlightenment Factors. And by doing so you’re coming back into jhana.

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This question came up in the Online 10-day Retreat Nov 3, 2020, guided by Delson Armstrong. Day 5 was part of a daily 30-minute discussion on the suttas, the Dhamma talk and reflections.

Slightly edited to improve readability

 It’s one of a few examples of where, having heard the talk, that for such beings, by not grasping, the Taints were destroyed, the defilements were destroyed, and thus they were then arahants.

 It’s interesting, there are a few other suttas, like the Bāhiya sutta [Udāna 1.10], which is very similar to another one in the Majjhima Nikaya, where it’s very similar in content as well, and style. Upon listening to the Buddha’s talk, and really contemplating what he says, they become arahants right there and then.

There’s even, and it’s very interesting, Sariputta who has two different accounts of how he sees through wisdom. There is, as we know traditionally, the Majjhima Nikāya, which is the Anupada sutta, One by One as they Occurred [MN 111] and when you read that, you see that it just goes through each of the jhanas and then the mind is liberated at the end, having seen with wisdom. But there is another sutta in Majjhima Nikāya, in which the Buddha is talking to Sariputta’s nephew, I believe, MN 74 To Dighanaka/Dighanakha Sutta. In that, Sariputta is fanning the Buddha, and upon listening to Buddha talk about the level of Feeling, and contemplating on that, Sariputtas Taints are destroyed and he attains arahantship.

 That means that there is a potential, if the mind is serene enough, if the mind is collected enough, if the mind is already mindful enough to be able to listen to it, and in that process apply what the Buddha is saying, upon listening to it.

For example, in the case of Sariputta, having understood the phenomena of Feeling, and understanding how on letting go of the phenomenon of Feeling, and by not grasping, he understood how it was impermanent, how it was impersonal. He let go of any attachment to it, and then was able, through seeing the links of the Dependent Origination in the next moment, to just let go of all the Taints. In that wisdom, the Taints were destroyed.

In the case of even Bahiya, I would say that that was what happened upon listening to it, with deep insight, with deep reverence and deep Mindfulness. Upon listening to it and seeing when he says about the self, in not being before or after the seeing, and there’s just pure seeing or pure experiencing, he was able to see and not involve his mind in the links of Dependent Origination, as they arose.

Whether it’s through the jhana practice – meaning, whether it’s through samadhi, Collectedness, that then you go through the four jhanas and then the higher states, and then enter Cessation and upon that, see with a clear mind and understand with wisdom –  or upon listening with deep reverence and allowing your mind to be free of any hindrances, essentially your mind is  collected while you’re listening.

We have some interesting comments; they’re talking about that it’s possible that these people were meditating while listening. In some sense they could have been, because they were listening so deeply, that their mind was quite serene and tranquil.

And another individual says that Mindfulness, Collectiveness, and the Four Right Efforts is meditation. Yes, in having that application of Mindfulness – seeing the body, seeing the mind, seeing the sensations – and understanding it as the Buddha is relaying the information, using the Right Efforts, whenever the mind might be distracted, and coming back to that Collectedness in that meditative state while listening; they were able to see the links of Dependent Origination as they arose, without having to go through the entire process of getting into Cessation and coming out of it. It is quite possible, but for that you need very good Collectedness, very good and very sharp Mindfulness. And good Kamma.

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This question came up in the Online 10-day Retreat Nov 3, 2020, guided by Delson Armstrong. Day 2 was part of a daily 30-minute discussion on the suttas, the Dhamma talk and reflections.

Slightly edited to improve readability

I see that in one way, where it can be related to external phenomenon outside of the body. It can also be related to the input of the five physical senses and the sensory experiences that arise from it. So that can be the external aspect of it.

 The internal is really more related to the mind, and the mental contents of the mind. But also the physical sensations that happen within the body itself  – which is in relation to feeling – for example the heartbeat,  you’re feeling the blood rushing through the veins, the digestive processes, different parts of the functions that happen within the  body; that’s another internal aspect of  it.

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Sutta Explanations

This question came up in the Online 10-day Retreat Nov 3, 2020, guided by Delson Armstrong. Day 1 was part of a daily 30-minute discussion on the suttas, the Dhamma talk and reflections.

Slightly edited to improve readability

When I talked about sensory experiences, it’s the five physical senses – the eye, ear, smell, taste, touch – and the mind.

But there are also sensations in relation to Contact, internal and external contact of the body. That can also relate to the mind, particularly in the Five Aggregates.

 In either case, the sensory experiences are still part of the mental faculties, because all of this ultimately is experienced through the process of mind.

Watch it here

This question came up in the Online 10-day Retreat Nov 3, 2020, guided by Delson Armstrong. Day 5 was part of a daily 30-minute discussion on the suttas, the Dhamma talk and reflections.

Slightly edited to improve readability

 It’s one of a few examples of where, having heard the talk, that for such beings, by not grasping, the Taints were destroyed, the defilements were destroyed, and thus they were then arahants.

 It’s interesting, there are a few other suttas, like the Bāhiya sutta [Udāna 1.10], which is very similar to another one in the Majjhima Nikaya, where it’s very similar in content as well, and style. Upon listening to the Buddha’s talk, and really contemplating what he says, they become arahants right there and then.

There’s even, and it’s very interesting, Sariputta who has two different accounts of how he sees through wisdom. There is, as we know traditionally, the Majjhima Nikāya, which is the Anupada sutta, One by One as they Occurred [MN 111] and when you read that, you see that it just goes through each of the jhanas and then the mind is liberated at the end, having seen with wisdom. But there is another sutta in Majjhima Nikāya, in which the Buddha is talking to Sariputta’s nephew, I believe, MN 74 To Dighanaka/Dighanakha Sutta. In that, Sariputta is fanning the Buddha, and upon listening to Buddha talk about the level of Feeling, and contemplating on that, Sariputtas Taints are destroyed and he attains arahantship.

 That means that there is a potential, if the mind is serene enough, if the mind is collected enough, if the mind is already mindful enough to be able to listen to it, and in that process apply what the Buddha is saying, upon listening to it.

For example, in the case of Sariputta, having understood the phenomena of Feeling, and understanding how on letting go of the phenomenon of Feeling, and by not grasping, he understood how it was impermanent, how it was impersonal. He let go of any attachment to it, and then was able, through seeing the links of the Dependent Origination in the next moment, to just let go of all the Taints. In that wisdom, the Taints were destroyed.

In the case of even Bahiya, I would say that that was what happened upon listening to it, with deep insight, with deep reverence and deep Mindfulness. Upon listening to it and seeing when he says about the self, in not being before or after the seeing, and there’s just pure seeing or pure experiencing, he was able to see and not involve his mind in the links of Dependent Origination, as they arose.

Whether it’s through the jhana practice – meaning, whether it’s through samadhi, Collectedness, that then you go through the four jhanas and then the higher states, and then enter Cessation and upon that, see with a clear mind and understand with wisdom –  or upon listening with deep reverence and allowing your mind to be free of any hindrances, essentially your mind is  collected while you’re listening.

We have some interesting comments; they’re talking about that it’s possible that these people were meditating while listening. In some sense they could have been, because they were listening so deeply, that their mind was quite serene and tranquil.

And another individual says that Mindfulness, Collectiveness, and the Four Right Efforts is meditation. Yes, in having that application of Mindfulness – seeing the body, seeing the mind, seeing the sensations – and understanding it as the Buddha is relaying the information, using the Right Efforts, whenever the mind might be distracted, and coming back to that Collectedness in that meditative state while listening; they were able to see the links of Dependent Origination as they arose, without having to go through the entire process of getting into Cessation and coming out of it. It is quite possible, but for that you need very good Collectedness, very good and very sharp Mindfulness. And good Kamma.

Watch it here

This question came up in the Online 10-day Retreat Nov 3, 2020, guided by Delson Armstrong. Day 2 was part of a daily 30-minute discussion on the suttas, the Dhamma talk and reflections.

Slightly edited to improve readability

I see that in one way, where it can be related to external phenomenon outside of the body. It can also be related to the input of the five physical senses and the sensory experiences that arise from it. So that can be the external aspect of it.

 The internal is really more related to the mind, and the mental contents of the mind. But also the physical sensations that happen within the body itself  – which is in relation to feeling – for example the heartbeat,  you’re feeling the blood rushing through the veins, the digestive processes, different parts of the functions that happen within the  body; that’s another internal aspect of  it.

Watch it here

This question came up in the Online 10-day Retreat Nov 3, 2020, guided by Delson Armstrong. Day 2 was part of a daily 30 -minute discussion on the suttas, the Dhamma talk and reflections.

Slightly edited to improve readability

The interesting thing about the Satipatthana sutta – the four Foundations of Mindfulness – is that within each Foundation there are different ways to develop mindfulness. And in all four categories, in all four Foundations, you will notice there is the mindfulness of the arising and passing away of the feeling within the body, of the sensory experiences. There is the arising and passing away of the processes of the phenomena, that are happening within and outside of the body. There is the arising and passing away of the thoughts.

So within the context of the meditation, you are applying mindfulness to the extent that you are aware, or you are observing the object. You are just staying present with the feeling, whatever the Brahma Vihara might be. As you’re staying with it, you might see thoughts arise and pass away in the background. Your awareness is so open, your mindfulness is there to the extent that you can see these things, but because you’re not so fully focused, you’re not suppressing the ability of the mind to be able to apply this observational power.

That’s one reason why I translate, for example, mindfulness as observation, because observation is all about being aware and observing all of the phenomena that are happening, with this unification of mind around the object. While the mind is unified around the object, while it’s aware with its attention around the object, it’s still mindful of things that might arise in the way of hindrances, or insights that might arise, or what kind of factors might be present.

It’s not to say that you’re looking for it. That’s the bare knowledge, that’s the bare awareness which is; it arises when it arises, and it comes into your field of knowledge when you notice it, when you see it. But only  to the extent of you seeing it, not  looking for it, not trying to find it. It will come to you, as long as you keep your awareness  open. 

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