THE DEVELOPMENT OF THE PATH

By Venerable Amatha Gavesi

(Y92T1-P01A) [:]

In this discourse of mind, I shall trace the development one should achieve from the beginning right up to Arahathood. And give you the necessary instructions at the different levels for you to continue your practice when you go home. I always emphasize that this path shown by Buddha, for the attainment of Nibbana, is a very reasonable, practical path which gives you the satisfaction and also gives you the confidence in every step you take. It's not a blind path. It's a path where when you practise and develop yourself, you are convinced that you have achieved some progress.

(Y92T1-P02A) [:]

The first instance, I explained to you clearly that you have to practise basically the meditation on the body and the meditation on loving kindness. These 2 are answers to the 2 extremes of aversion and attachment all worldlings fall into. Every worldling in this existent on this earth illusing these 2 extremes. You have led that life in the past. Therefore your mind has created habits promoting those 2 experiences, 2 extremes.

(Y92T1-P02B)

What are the 2 extremes? You have cultivated habits to promote aversion. You have cultivated habits to promote attachment. These are inculcated in the mind. And with the mind completely controlled by these habits, forceful habits are rather difficult for one to fix the mind at one point and develop concentration.

(Y92T1-P02C)

So the remedy is steps we take is to practise the right meditation to overcome that habit, to break that habit. The habit of getting attached to things. You develop the meditation on the impurities of the body. Why? Because you consider your body as the most attractive thing. If this body which is the most attractive thing to you, if you get convinced by having analyzed the body, the impurities of the body will thereby satisfy the mind saying - you have made a mistake in getting attracted to the body when this body is in this condition.

(Y92T1-P02D)

The mind learns a lesson out of that. And thereby reduces the attachment it has created to the body. Then in practising loving kindness, you also fall into the habit of creating an aversion when you meet with disappointment and thereby you fall into that other extreme. Practising loving kindness is something opposed to aversion. Therefore when you practise loving kindness, your temperament in the mind to create that aversion gets lesser and lesser in degree, becomes a very docile, kind and understanding mind.

(Y92T1-P02E)

Do you see that these are the 2 things that we practise at the very inception to reduce the attachment, we practise the impurities of the body. And to reduce the aversion you have now, cultivate it as a habit in the mind, we practise loving kindness. My advice to you is if you are a person who is attached too much, practise the impurities of the body. The meditation of the impurities of the body, not twice even thrice a day. Once in the morning, once in the afternoon, once in the evening.

(Y92T1-P02F)

If you are a person who loses your temper, practise loving kindness not once, twice thrice even more. By doing this, according to the assessment you make about yourself, you will gain good results. Will keep the mind docile. Keep the mind calm. And after practising these 2 exercises, you build the concentration.

(Y92T1-P03A)

I have given you instructions on how one should develop concentration. My personal opinion is Buddha learned the breathing exercise on concentration much earlier than he attained. He practised that up to the stage where he could develop his mind to the eighth absorption or Samāpatti. And he practised the same meditation under the Bodhi tree for his final attainment.

(Y92T1-P03B)

I feel that that is indeed the only technique of instructions he imparted to all followers in regard to the development of concentration. There are other practices like mental images we created about the earth discs and the blue discs and all these things are all practices, following the Hindu system. And probably, those practices have entered the Tripitaka subsequently.

(Y92T1-P03C)

Because this concentration by watching the in and out breathing, not only develops your mind to higher states but it also controls your thoughts. The seed of your thinking is your heart, I should say. Because the heart is an important part in our life. And breathing is controlled by the movement of the heart.

(Y92T1-P03D)

The lungs function according to the amount of blood supplied by the heart to the lungs. The heart gathers the bad blood from the body and that is sent to the lungs for purification. The lungs are by that time, ready with pure air. And that pure air purifies its blood and sends it back again to the heart for distribution to the body.

(Y92T1-P03E)

This function is going on regularly the more you work, the more you tire your body. Your breathing will be faster. More blood is necessary to pump to the muscles to overcome the wastage. Therefore more blood has to be collected from the various parts of the body by the heart and sent over to the lungs for purification.

(Y92T1-P03F)

And that is why when you have done an exercise you feel a little tired sometimes you begin to breathe fast. That is to cater for the need of purifying the blood quicker. And dispatching the good blood from the heart to the various parts of the body. Therefore this is a very, this the most important, also the most appropriate technique one has to adopt in order to develop concentration.

(Y92T1-P04A)

As you know, when you start concentrating at one point, your breathing will be less and less, becomes subtle because the body movements are less and less. As the body begins to settle down, your breathing also begins to settle down proportionately. And the heart beat also is slower than it was when you started the exercise.

(Y92T1-P04B)

So one can visualize that the entire system of our existence or some pattern that exists within us in the way of let's say maintaining our body, has a direct connection with this meditation. Therefore, don't practise any other techniques to develop your concentration. That's my advice. Resort to this breathing exercise. It's all that should be explained clearly to you.

(Y92T1-P04C)

You have made use of this consciousness for such a long time and created all kinds of habits in this consciousness. It now reacts not in the way you want it. It reacts in the way you have given the habits. For instance, this consciousness is never quiet. It's always jumping from one door to the other in search of objects to create thoughts.

(Y92T1-P04D)

When actually you are gifted with six sense bases, and with the power of the mind to work those sense bases. So you can create a thought and see and after that if you do not want to make use of that consciousness for any other operation, you can rest without creating a thought. But what have we done? We have not allowed this consciousness to rest a minute, a second, a fraction of a second without catching something, without entertaining some object to think.

(Y92T1-P04E)

This practice has been followed so minutely, excessively I should say. That you are restless where your thinking is concerned. You can't make out one single moment in between 2 thoughts. When you think, you jump from one thought to the other. But if you ask a question, do I use this consciousness in creating such thoughts to operate my six sense bases. No.

(Y92T1-P04F)

You occasionally use the consciousness to operate the six sense bases. And thereby create a thought but in between those periods let's say, using the eye and using the ear and there may be a lapse. During that lapse, you have not allowed the consciousness to rest. You have started your practise this idea, this act of thinking, thinking, thinking of what you have seen of what you have heard of what you smelt incessantly without a break. And those are the thoughts that create the bad habits in you. Those are the thoughts that create the defilements in you.

(Y92T1-P05A)

Defilements are not rocks stones or hard objects like that. Defilements are the bad habits which you have created in the mind. By misusing this mind, therefore what you have to do is have full control over your consciousness. Now how could one control one's consciousness? It is by fixing it at one point.

(Y92T1-P05B)

Not permitting that consciousness to behave in the way it is used to. In the manner you have created the habit in the conscious of jumping from one object to the other. You have now up to a point opposed that habit in fixing the mind at one point and maintaining that practice so that the mind will be fixed at one point, not catching any other objects other than the object you have made the mind to think.

(Y92T1-P05C)

So this development of concentration, brothers and sisters, it's in one way to break the habit of this consciousness, jumping from one subject to the other incessantly without a break creating thoughts. Now how could that be done? If Buddha asks you directly to fix your mind at one point, you will never be able to do it. Why? Because the habit is so powerful in the mind of jumping from one object to the other. You can never fix that mind at one point.

(Y92T1-P05D)

So what Buddha said was, be mindful of the object but in the object, object of watching the in-breathing and the out-breathing. The mind is used to that sort of thing because it has 2 objects now. It catches 1 object of in-breathing and leaves that and jumps to the other object of out-breathing. So there are 2 objects the mind can operate on and that in every way conforms to the habit with the mind has created.

(Y92T1-P05E)

And indirectly what you are doing is fixing the mind at one point and making the consciousness to watch the in-breathing from that point. Out breathing from that point thereby making the mind to perform these 2 functions of observing the in-breathing and out-breathing from one point, you are indirectly making the mind to fix itself to one point.

(Y92T1-P06A)

And when you go on doing that after some time, you will find that you created a mental image at that point. You are used to fixing the mind there and watching the in-breathing and the out-breathing. Don't follow that breathe too long, just you are aware that you breathe in and you are aware the next time that you breathe out.

(Y92T1-P06B)

That awareness is what is required, that awareness comes to you through mindfulness, brothers and sisters. Relax your body as much as possible. Sit comfortably, maintain your body posture from the waist upwards straight. That there would not be any obstruction to the air passage. You comfortably sit, and without making a fuss about it kindly observe the in-breathing and out-breathing very patiently.

(Y92T1-P06C)

Maybe sometimes you feel your effort is weak. If you are not applying yourself very firmly on the object you are watching now, and if your mindfulness becomes weak in being aware of the moment of the breathing in and out, naturally a thought will creep in. That thought will disturb your concentration.

(Y92T1-P06D)

But if you are very careful fixing your mind at one point and observing the in-breathing and out-breathing minutely, paying full attention to these 2 activities of the mind, you naturally will create that mental image where you have fix the mind and that image is going to be the one-pointedness which your heart is trying to build, trying to create. That is simple exercise. Don't breathe with any effort. Breathing should be as natural as possible.

(Y92T1-P06E)

If your breathing becomes subtle as a result of lack of exercise to the body, but the body does not want so much of your blood now because the body is now settled down, therefore the heartbeat will be slow. As a result, there will be less blood to pump the lungs then and the lungs need little air now because (the blood?) the amount of blood pump the lungs are small quantity. And thereby this becomes lesser and lesser and lesser resulting in your breathing become subtle.

(Y92T1-P06F)

There may be a stage where sometimes you may not be able to observe the in-breathing and the out-breathing. I must caution you that don't watch the in-breathing and the out-breathing as a result of contact. It is a mindful observance. Mindful observation I should say.

(Y92T1-P06G)

Because this breathing exercise by the body, breathing in and out, you also will feel there is breathing going on in-breathing going on, the out-breathing going on because sensations created in the body about these 2 movements will give you that mindful realization. Therefore if you concentrate carefully, you can observe the breathing in and out even if the breathing becomes subtle.

(Y92T1-P06H)

And when it become too subtle and if you can't locate the breathing, you fix that mind at the point where you are now fixing, that's all. Fix and go on keeping it there. Not permit the mind to catch any object and in the course of brief period you will see again, you are now observing the breathing in and out more conspicuously than you did before. Again it may become subtle, and when it becomes subtle fix the mind at one point and go on concentrating there. And when the breathing becomes known to you, now watch the breathing. You go on like that.

(Y92T1-P07A)

There may be persons who will complain to you that their concentration is disturbed by various kinds of thoughts. There are 2 kinds of thoughts that you can easily identify. Thoughts pertaining to attachment, thoughts pertaining to aversion. If after questioning the devotee, what sort of thoughts he experiences with the thoughts pertaining to attachment or thoughts pertaining to aversion, then you will repeat those 2 meditation which you did before.

(Y92T1-P07B)

Against attachment you ask him to practise more in regard to the impurities of the body. If it is let's say aversion, hatred, or anger you ask him to practise loving kindness more. Those are the 2 things that you should resort to in the event the devotee complains to you about thoughts disturbing his mind.

(Y92T1-P07C)

Also you would instruct him this way. Prior to your commencing the exercise of mindfully observing the breathing, spent about 5 minutes or 10 minutes in regard to matters which you interested in. Maybe those are the subject matter of the thoughts that one would be disturbed. Ask him to examine those thoughts carefully. This is a thought pertain to this subject. What is it? It's impermanent. It's unsatisfactory. There is no self in that. Pay more attention to the impermanence arising and passing away, why should I be worried about that? In regards to any other matter like that that disturbs you, let the yogi analyze that subject matter in a realistic manner in the way of where there is, as if something impermanent. Let him devote a few minutes on that subject in that manner.

(Y92T1-P08A)

There is one way of overcoming thoughts that sometimes disturb the devotee. And there may be persons who have not developed that amount of patience to fix the mind at one point. Not used to that sort of conduct. To such persons what you should do is get them to pace up and down slowly. Watching the movement of the leg very closely as if he has pasted this mind on the leg. Movement must be closely watched. And his walking must be at a very very slow pace.

(Y92T1-P08B)

He must watch every movement of the leg. He must know when he stops walking, he must know when he turns about to go back. And every such moment has to be watched very closely. Let him practise that for about 10, 15 minutes. And after practicing the walking exercise mindfully for 10, 15 minutes, he must walk back to the seat where he wants to sit down and practise his meditation on breathing and up to that point, he must mindfully take every step in the way of approaching the place where he sits down, mindfully watch the movement the body when he sits down.

(Y92T1-P08C)

And adjust himself to suit the condition necessary to watch the in and out breathing and then fix the mind close below the nostrils on the upper lip, as a continuation of his mindfulness, and then attend to the exercise.

(Y92T1-P08D)

When you ask a yogi of such a temperament who always says I can't fix the mind at this point, let him practise this as often as possible. This technique of pacing up and down slowly with measured steps and watching the movement of the leg very carefully. If somebody says that he finds very sleepy when he sits down, can't concentrate too long.

(Y92T1-P08E)

Let him make a start the technique of watching the breathing. You will see that exercise first by pacing up and down mindfully for about 10 minutes, after walking up and down for about 10 minutes, mindfully watching every step every movement of the body. Let him walk back to the seat where he sits down. Mindfully sit down and commence the concentration at the point where he fix his mind, below the nostrils and watch the in and out breathing.

(Y92T1-P08F)

And when he goes on doing that and if he feels sleepy after about 5, 10 minutes, he must again get up mindfully and commence the exercise to watch the movement of the leg while walking. Again do that exercise 10, 15 minutes and again get back to the point where he sits down and practise his breathing exercise. Repeated performance like that will enable him to get rid of his laziness in the mind.

(Y92T1-P08G)

If he goes on continuously, I will say let him instruct the yogi to wash the face before she commence the exercise. And if that too does not answer, if it's necessary that she should rest the body, certainly instruct her to rest for a while and after she has rested the body, to commence the exercise.

(Y92T1-P09A)

Now then the development of concentration you must be able to fix your mind at one point and continue that concentration for about 35 to 40 minutes. In the first at the start at the commencement there may be thoughts arising, disturbing your consciousness now again but you can lessen that minimum and still in the first absorption to their maybe few thoughts interfering but that would not affect the absorption very much.

(Y92T1-P09B)

Bearing in mind your 1st absorption is a weak absorption. It has not gained the full concentration of the mind at one point. Therefore there is a possibility of few thoughts interfering the 1st absorption. And after you practise the 1st absorption, I should comment on that too little after you have practise in and out breathing for about 35, 40 minutes, there should be the distinct feature in that person, in that devotee to instruct him to enter the absorption that distinct feature is not only he can concentrate at one point.

(Y92T1-P09C)

This step in and out breathing for about 35, 40 minutes. There should be the distinct feature in the person in the devotee to instruct him to enter the absorption, that distinct feature is not only he can concentrate at one point, but he also see that his energy is raising little by little, little by little in a vertical direction. And that's a clear indication that he or she is ready to enter the absorption.

(Y92T1-P09D)

The yogi may come and tell you I can sit and then watch my breathing for 1 hour 2 hours. But you ask a question would you please describe the manner of behaviour of your mind during that period. He may describe many thing but he will fail to describe that he observe a vertical rise in the concentration, then you are convinced that he has not gained that amount of ability in the mind to enter the 1st absorption. That vertical development is very essential.

(Y92T1-P09E)

Once you ask this person the correct the right feel that my mind is vertically developing up. Then you are convince that he has reach that maturity to give him necessary instructions further to enter the 1st absorption. And you say of course, take a resolution that I shall enter the 1st absorption and commence the breathing exercise.

(Y92T1-P09F)

And he will or the devotee will experience that his body that his mind is raising like that and then at a certain stage, he stops further progress vertically upwards and as if he's standing on a plateau so to say. The mind is now stationary like resting on the plateau but at a higher level. Instruct the yogi to stay there for 5 minutes and then take another resolution let my mind to come back to normal.

(Y92T1-P09G)

He should then take the mind out of the object of meditation and make a determine effort to see that his mind goes down to the normal condition. You just can't take a resolution only and just watch the mind. You must also make an effort to bring the mind back to normal. It's not like catching an object and bringing it down but it just the effort on your part mindfully to reduce the energy of the mind so that the mind can go down and down to it's ordinal condition.

(Y92T1-P10A)

That must be practise about 10, 15 times. Why should a yogi be instructed to practise the absorption 10, 15 times because just to gain that confidence. Also when a yogi has gained the confidence of entering into the 1st absorption and getting back to the normal condition, by that exercise he has created a condition where he can judge for himself, the vertical development of the mind has reach the 1st absorption level.

(Y92T1-P10B)

One cannot limited by just fixing the hand on your face up the nostril level in the 1st absorption level half way up the nose, 2nd absorption level up the brow 3rd absorption, that is all wrong. You cannot fix it like that and you must not try not fix it like that and you must not also instruct yogi to think in that manner. When developing absorptions, allow the yogi to develop the absorption and as he has practise that now 10, 15 times, he exactly know when the mind reaches that level that he has reach the 1st absorption level.

(Y92T1-P11A)

In the absorption there are 2 states of mind there. One is the Access meditation (Upacarā) and the other is Appanā absorption proper. The difference between the 2 is both are the same standard where concentration is concern, but in the absorption you have fixed the mind in one groove and it does not move about. It goes along travels along that groove deeper and deeper and deeper and deeper. That is the experience of the absorptions.

(Y92T1-P11B)

But if you want to bring back bring the mind to a condition where at the level of the 1st absorption, you may be able to use that mind to think about or analyse a subject certainly then you catch an object and detach the mind from the absorption condition. And from there from that level of the 1st absorption you can go on and liaising any objects after that.

(Y92T1-P11C)

Therefore the 2 states are, one absorption proper where your mind is in a groove and deeper you go the deeper the absorption will be felt by you, and also the Upacarā, the Access meditation where you liberate the mind from the object of meditation you will see in regard to the absorption you will see and contact the subject. You will see and dwell on that subject and that is the Access meditation you have now converted the mind to and in it in the level of the 1st absorption. Those are the 2 states. Access meditation and the Absorption level, 2 meditations. Access meditation is Upacarā in Pali and the Access meditation is Appanā.

(Y92T1-P11D)

Now once you have practise these getting into the 1st absorption and coming down the normal condition. That must be practise very carefully because it in then that the yogi will have confidence in getting into the 1st absorption and getting back the normal condition of the mind.

(Y92T1-P12A)

After you have completed that exercise, then you instruction to get on the 2nd absorption level always instruct the trainee before he takes the resolution, that he must go deep into the 1st absorption in the way of staying in the 1st absorption for about 10, 15 minutes. Normally we instruction is confined is this period of staying in absorption level for 5 minutes but now before this step is taken to fix the mind to a higher level to the 2nd absorption level you should instruct the yogi to stay in that 1st absorption for about 10, 15 minutes.

(Y92T1-P12B)

What is the objective in keeping the mind in the 1st step absorption for about 10, 15 minutes just to test their ability of the mind whether it has the capacity to move from there onwards to a higher level. If it can continue in that manner for about 10, 15 minutes then you are confident that the mind has now the capacity to enter the 2nd absorption level.

(Y92T1-P12C)

Then let the yogi take a resolution I shall enter the 2nd absorption and the mind will again vertically rise to the level of the 2nd absorption. You will know that it will at a certain level stops. And that is the level of the 2nd absorption. Stay there for 5 minutes and then take a 2nd resolution having taken the mind out of the object to come back to the 1st step absorption level, and after staying there for 5 minutes come back to the normal condition.

(Y92T1-P12D)

These exercises must be performed as if you are climbing a four steps. You first climb the 1st step. Then from the 1st step, you climb the 2nd step. And from the 2nd step, you climb the 3rd step. And from the 3rd step, you climb the 4th step. You don't put 1 foot on the 1st step and take the 2nd foot let's say 2nd step on the 4th one, no. Gradually you will raise from one level to the other. And when you climb down too, bring the absorption to normal condition, you must again step by step, step by step, step by step bring the mind to normal condition.

(Y92T1-P13A)

This has to be practised. Make the mind to perform these acts several times 10,15 times in each absorption. Thereby you are making that devotee to know exactly where his mind is at any state. If it has developed the 3rd absorption level, the yogi knows that I have reached the 3rd absorption level, my mind is in that condition. If he has reached the 4th absorption level and in a state of equanimity he is aware my mind is in the 4th absorption, I am in a state of equanimity now. That is how you distinguish. That is how you train the mind. That is how you fix the mind carefully on the experiences you go through in regards to these imaginary position the mind occupies in the development of the absorption.

(Y92T1-P13B)

After bearing in mind, this is a development of the mind, it's a thinking process of thinking. And there are no hard objects for the mind to rest on and create that confidence it know now it has go on the 1st step as such. The only imaginary situation there you gain experience in regard to the contact of the mind of the consciousness in the development of concentration through performing a repeat repeating the exercise as often as possible and creating that habit in you, to fix the mind at the 1st absorption level, 2nd absorption level, 3rd absorption level, 4th absorption level.

(Y92T1-P13C)

If you have build that confidence in you as a result of constant practice, you will be able to as you develop your mind when you have taken a decision I shall enter the 4th absorption level, then you will watch the mind moving from the 1st absorption to the 2nd absorption to the 3rd absorption to the 4th absorption. Why? The previous experience you have gained through in repeating these absorption you see has given that idea that impression created that limitation in you to fix the mind at various points.

(Y92T1-P13D)

After all, brothers and sisters, bear in mind that you are dealing with a power, which has no colour, which has no shape, which has no solidity, it is just a power. So when you are moving the power from one state to another, you must bear in mind it is your previous experience of the different states use the power moves into, that you fix your absorption.

(Y92T1-P13E)

And once a yogi has develop these absorption, do not immediately divert the yogi to practise Vipassana Insight meditation. He must live in these absorption at least for a day or 2 so that he fixes these absorption carefully in the mind. What we do is a matter of practice. Even if a yogi has started his insight development, his various meditation on development of insight knowledge, we still request the yogi at least once a day in the morning or late in the evening get into the 1st absorption. Stay there for 5 minutes, 2nd absorption 5 minutes, 3rd absorption 5 minutes, 4th absorption 5 minutes. And bring come down in the same way as you went up, 5 minutes in the 3rd, 5 minutes in the 2nd, 5 minutes in the 1st and then bring it to the lowest.

(Y92T1-P13F)

Why do we do this? Bearing mind we have now create the new habit in the mind. A habit becomes firm and settle once you train the mind or train the performance of the act repeatedly. If you do not perform the act repeatedly what happens is you tend to forget, tend to lessen your ability to get into absorptions in the way you use to.

(Y92T1-P14A)

Therefore, every yogi once he has completed the development of the 4 absorptions, once a day he must settle down somewhere and go through the absorption from the 1st to the 2nd to the 3rd to the 4th and practise that carefully so that you are now confident that your mind has been developed in the absorption and the absorption are as steady as they were when you were develop them. Maintain that condition. That doesn't harm you at all.

(Y92T1-P14B)

Now in the 3rd absorption bear in mind one conspicuous feature is that you will lose the sense of your body. If you are in the 3rd absorption you must not feel the body. That consciousness that sensation will disappear. And when you enter the 4th you will have no idea about your body except the state of equanimity in the mind. Fix at a very high level. Very peaceful. But you are not aware of the body.

(Y92T1-P15A)

Those are the features in regard to let us say these words use to describe the feelings you go through in the various absorption like cheer and happiness. They are only states of mind, brothers and sisters. Don't think that you will laugh when you get into the 1st absorption as an indication of cheer and happiness. You see nothing like that happens to you. You only get a feeling like that. Ease of body. Ease of mind and that condition they describe as cheerful and happiness those at the terms used. But in the ordinary day to day life of yours these terms indicate something else. But don't expect that sort of experience when you are practising absorption. It is.... as if it is floating in there. And the mind is too very light and you feel a certain amount of cheer more or less. And there is no weight when you feel very happy you feel light hearted. That sort of tenderness is created. Therefore, don't expect the full impact of the word used in describing these qualities of the absorption you see because they do not give such indications in actual practice.

(Y92T1-P16A)

You ask me the question now, is there a difference in the development of the mind through concentration and the development of the mind through insight knowledge. I say the mind will experience only one development to higher states. In concentrating what you have done is you have fix the mind at one point and then build the energy at that point to reach higher states vertically upwards.

(Y92T1-P16B)

In your insight knowledge what you have done is you have analyse a certain object as impermanent or unsatisfactory or selfless. Looking minutely at the object and thereby too you have a certain amount of concentration on the subject matter which you are now analysing and that indirect concentration though you did not concentrate with the idea of fixing the mind at one point and developing your samadhi, but that analysis which you conduct to be in the way of minutely examining the object carefully, leaves to a certain amount of concentration.

(Y92T1-P16C)

But that concentration is not fixing the mind at one point then building it up in a vertical manner but this is with the knowledge you are gaining as a result of the analysis you are now conducting about the subject matter on review. You are also, due to the concentration you are making, they are is to build up in the mind and that build up is call the Vipassana Samadhi, Insight insight development of the mind. It is that insight development of the mind which enable you to reach the 4th stages of attainment stream entry, once returner, non-returner and the final attainment of Arahathood.

(Y92T1-P16D)

If one ask the question how did one develop this Insight, let's say the knowledge this development in the mind in analysing a subject in regard to the realistic aspect of the subject. It is the practise which you have earlier develop in your concentration, brothers and sisters that is the development that help you in the concentration of the mind at one point. You build up the mind vertically upwards and reach the 4th stage absorption.

(Y92T1-P16E)

In this instance you analysing the subject very minutely about it's impermanence and unsatisfactory of the nature of object and also selflessness. Analysing that you to a certain extent concentrated your mind on the object. The way is not the similar concentration you practise in the development of absorption. But still there is resemblance of concentration but at the same time, that concentration need not only dwelt on one particularly object, one particular let us say analysis of a certain thing, but here is a widely you are examining everything at the same time concentrating.

(Y92T1-P16F)

And that examination widely, lets say widely enables you to understand realistically the nature of things around you. And with that understanding, the development of the mind take place to a higher state. And it is that development that enables you to reach the 4th stages of development which one has to experience to attain Nibbana.

(Y92T1-P17A)

Therefore, in Insight Knowledge gaining of Insight knowledge and the final attainment of the 4th stages, there should you must experience the Vipassana Samadhi. It is so to say, indirectly the same samadhi which you experience in concentration. But in concentration what you need was you need not analyse the subject. You only fix your mind at one point.

(Y92T1-P17B)

But in the Insight Knowledge, you analyse the subject carefully but in that analysis you fix the mind carefully at various aspect of the object that enable a certain amount of concentration and with the knowledge you gain by the analysis you also develop your mind at the same time to higher levels. That is the difference between the 2, Vipassana Samadhi and Samatha Samadhi.

(Y92T1-P17C)

When practising Insight Knowledge we are not making use of Samatha Samadhi. We need not practise the absorption at all. Those absorptions you get into once a day for the purpose of keeping the sharpness of the mind, maintaining the sharpness. Otherwise what happen is you neglect that and that development in the mind get reduce and reduce and you come back to the normal state you led as a worldling. That is no sharpness in the mind to pierce through and see the thing and see something in-depth.

(Y92T1-P17D)

That ability to see something in-depth, something not which something which you cannot see in that on the surface, with that developed mind concentrated mind you can see through a thing and realize something in-depth and something which is not open something not expose to see. That is why we must have concentration developed at the first step to the development of Vipassana.

(Y92T1-P18A)

When you practise Vipassana don't get into absorption. Practise Vipassana with the ordinary condition of the mind. Why? You are going to realistically analyse every act of yours. We are going to see that we are now moving the body as a result of the direction given by the mind. We don't analyse the performance of the mind and the body. If we get into an absorption, you can't do that. Or you pitch your mind to the higher state you see you can't realize that normal condition, what happens to your body you see when you as a layman as a worldling when you act, therefore in that analysis which you have to carry out to understand the performance of the body and the mind, that analysis has to be done with the normal condition of the mind.

(Y92T1-P19A)

First moments, what your activity is? In the second meditation in the newest in the four foundations of mindfulness, Buddha said watch the four postures carefully. Understand, watch and realistically see through mindfulness what happens to you when you get thoughts to stand. Also at the same time when you get the thought to sit down, what happens to your body carefully understand. And also in regard to the other 2 postures, the walking and lying you must be able to carefully observe what the mind does in the way of directing the body to perform those activities and those things must be done by the ordinary mind.

(Y92T1-P19B)

Don't get into an absorption. Don't develop the mind unnecessary to higher states, you see. Just the normal mind. So how do you develop this Vipassana watching or understanding or realizing the performance of the body and the mind. Watch the movements carefully. When you walk, watch your watching. Watch your movements of the legs. Watch your walking carefully. When you sit, watch that too carefully and understand how the mind has given the direction to the body to sit down. The same manner other postures so you carefully observe. Then you begin to realize that their in the mind and their in the body, this body cannot perform any act without the direction from the mind. You realize that.

(Y92T1-P20A)

Now we ask a question, in what manner such a realization helps you to dispel any wrong view? You are for believe in you that there is a person within you. There is a being within you. He is performing these acts. He is the author of all these acts. Now when you watch the movement of your body, the directions given by the mind you begin to realize there is no such person as such there're in the mind which directs the body to perform certain acts. These 2 things are functioning, helping each other. There is no body there is no person such directing these activities. And that truth which you realize is confirmed by watching further the cause and effect.

(Y92T1-P20B)

Cause and effect here is a noise. A thought is created and you hear the noise. The cause in the noise that you heard affected the creation of the mind to hear that noise. There if you analyse that further, there is mind and matter. Matter is the noise and the mind is the thought. So same thing build up in another ways, cause and effect. Same mind and matter, activities of the body but you perform you begin to realize there's cause and effect. And that fully confirms the idea, confirms the truth that there is no person within you, all your activities are just cause and effect. Cause and effect, where is this doer? Where is this author for your activities, there is no author within you. There is no person as such performing these acts. You clearly see these 2 moments going on.

(Y92T1-P20C)

That confirms the Dharma way of looking at your activities. Dharma say that there is no person within you except that you commits certain acts as a cause and effect. And in the performance of those acts, it is the mind and the body that bring up to such situations nothing else.

(Y92T1-P21A)

Now once you have that dispel all sorts of fetters, what did that fetter Sakkaya-ditthi for believe that there is a being within you. As a very strong fetter in the ordinary average being, worldling that there is a being within you and I am the person, I am so and so it is that for you, you will see becomes the basic thing that makes you to always feel that their is so to say, a person existing in this world.

(Y92T1-P21B)

According to Buddha's analysis of this being that there is no person as such. And that all you have duties you perform as a result of cause and effect with the mind and the body participating. All that you have done in the past are over. And those which have to be done are yet to come. Therefore what you want now is your activities of the cause and effect, body and mind functioning together. That's clearly satisfy your, to dispel that false view that you have that there is a being within you.

(Y92T1-P21C)

The Sakkaya-ditthi, a very very important fetter and this analysis of the mind and the body functioning of these 2 parts within you. And also the cause and effect cause in the created action you see. Those 2 exercises amply helps you if you carry them out carefully to dispel this Sakkaya-ditthi this fetter that there is a being within you.

(Y92T1-P22A)

Now the next exercise is to realize Anicca, arising and passing away. This is something which you have to develop fully. As I told you, gaining of the 4 stages are the result of the development of Vippassa Samadhi. Now you come to this state when you have to developed Vipassana Samadhi to enter the stream. How could this be realized?

(Y92T1-P22B)

You select any moment of the body, which you can clearly observe. And analyse that moment carefully there is the moment of arising and the moment of passing away. And you go on watching this carefully arising and passing away, arising and passing away. These 2 acts are in one moment, mind you. That it's not that it has arisen and after that it passes away, rising and passing away are in the act itself. The same condition. You begin to see this clearly and analyse it further and further to satisfy yourself there is nothing in this world that exist on a permanent basis. Everything is subject to arising and passing away. Your thoughts are arising and passing away. Even your body is subject matter of the 4 elements. That also arises and pass away and if you analyse it carefully.

(Y92T1-P23A)

This exercise can be first done in the way of observing your walking up and down carefully, arising and passing every movement of your leg is arising and passing away, arising and passing away. After you have done that, when you have the satisfaction of there is a build up in my mind when I watch the arising and passing away, I feel that my mind is now developing a certain samadhi within me.

(Y92T1-P23B)

And it is at that stage brothers and sisters you must fix an object which clearly indicates to you that arising and passing away. And we normally direct you to observe your breathing which clearly indicates to you the arising and passing away. You go on observing the breathing arising passing away, arising passing away. Thereby you have fix the mind at one point but at the same time you are making analysis of a certain activity there, as arising and passing away. And this observance, the arising and passing away with the breathing you will see develop that samadhi. And that is not concentration mere Samatha concentration it is Vipassana Samadhi.

(Y92T1-P23C)

And once you then inform the your instructor, I observe clearing the arising and passing away. Not only are you observe this moment carefully but I find that their the samadhi building up in me to higher levels of realization and this arising and passing away become very clear to me. Then the instructor knows it is time for him to direct the yogi to enter the stream.

(Y92T1-P24A)

He instruct the yogi, make a resolution in your mind. After all, he is going to become a holy person. You also going to become 1 of the 8 Puggala, Ariya-Puggala, noble ones. Therefore what we normally do is, when a yogi comes and describe that condition to us, we say right, go to a quiet place worship the Triple Gems, pay your respect to the Triple Gems and take a resolution may I enter the stream. That it is only a resolution.

(Y92T1-P24B)

In the same way Buddha took the resolution, I shall not get up from this seat which I have occupied under the bodhi tree the Vesak night till such time I reach Buddhahood. Even if it comes to a question my flesh and bones and all these things, waste it wasted all. While I become completely a person whose enter a constitution is no longer existing as a result of the wastage. I shall not spare a single minute in such time I reach that noble height of Buddhahood, and it is that resolution brothers and sisters that led him make that effort and ultimately gain what he wanted in attaining Buddhahood.

(Y92T1-P24C)

The same manner you take a resolution here as a noble as one to enter the noble path. May I attain a noble path of stream entry. After worshiping the Triple Gem, and you quietly concentrate on the arising and passing away at a conspicuous place where you can see a moment. And the easiest place is watching the breathing in and out. And the once you go on watching the breathing in and out, you are not watching the breath but you are watching the arising and passing away of the breathing.

(Y92T1-P24D)

And that concentration, that clear analysis of the moment of the breathing at the rising and passing away, you begin to realize anicca to a great to a certain extent. Anicca, nothing is permanent. Everything is impermanent. Arising and passing away. Arising and passing away. Arising and passing away. And there in that observation of yours, there it does there arises in you the Vipassana Samadhi which will lead you up and up to higher states of mind. Which enables you to clearly observe the rising and passing away. That development of the mind in higher to higher states gives you the clarity, clearness in the mind to see the moment of the breathing at the arising and passing as anicca. And ultimately when that development of samadhi, Vipassana Samadhi in you, in observing the arising and passing away, you reach the maximum state you will see, when you will realize a stream entry.

(Y92T1-P25A)

This state of mind or this development to that realization can be describe in hundreds of ways. It is not one particular thing that one yogi observes and the other yogi too observes. No. After all, 2 yogis have 2 different characters. Their values are different. Their assessment of things are different. Therefore you will see that they will give 2 different yogis will give you 2 different descriptions.

(Y92T1-P25B)

If you are a good instructor, you must be able to assess such descriptions. And exactly find out whether he has reach that height. An instructor depends upon his intuition plus his experience. I don't believe very much in the 3rd eye in that matter. Cause no 3rd eye can ever analyse a man's achievement to higher stages of attainment. 3rd eye is frankly speaking is a state of mind. Consciousness, pitch to a higher level.

(Y92T1-P25C)

But this realization cannot be assess by a mind like that. It is something holy, something of a very very high nature. And the guru must be able to with his past experience assess it intuitively, is it that state. If the 3rd eye could do that, even a Hindu could do it because the 3rd eye is a common feature in Hindu can develop within himself, I don't believe it. That's my assessment of the 3rd eye. A Christian also can develop the 3rd eye. A Muhammad Muslim also can develop the 3rd eye because their set to the point of samadhi, that's all. But here is a state of realization which cannot be seen by any eye. It can only be realized by a person who has reach that height, who have experience in the analysis of such instances. That's my point of view about the whole thing.

(Y92T1-P26A)

But you have to be carefully judging, carefully and coming to the conclusion where the certain person has achieved that height or not merely because he says something you are not going to believe it. There are may be instances where certain people may come having learn these qualities which one experiences when achieving that when gaining that height would come and repeat those things to the guru and say I experience this, I experience this, I experience that.

(Y92T1-P26B)

Merely because he describes or she describe these experiences you are not going to take it blind. Closely analyse. Essential thing in this is what do what does that individual feel, not you. Not the guru. What does the individual feel about it. How does he how is he affected by the achievement. What is he feel in his own way as a result of that achievement what has he what has he gained. And what has he overcome.

(Y92T1-P26C)

He or she will be able to reply you clearly I have this feeling. I have this attitude of mine now. Previously I had attitude of mine this time, but my assessment of things are different now. That is how one could assess there is no label, or name no exact condition you'll see. One can apply to all such cases. As I told you earlier, human beings are of different characters. Different temperaments, different values. Therefore, development of the mind and getting rid of defilements is quite different one from the other.

(Y92T1-P26D)

But basically, he or she in that attainment should have got rid of 3 defilements, 3 fetters. What are those 3 fetters? Sakkaya-ditthi - believe in the being within you. Silabbata Paramasa -- acceptance of other practises other religions he has faith in those. He still continue to have faith in those then he is still has not reach not enter the noble path.

(Y92T1-P26E)

And thirdly, you ask the question, what do you feel about Buddha, Dharma and Sangha. Why the greatest regards. I don't mind sacrificing my life for the Triple Gems. Heart utterances they make. Because once you have enter the path, you have gained the fullest satisfaction. That what you have tried in the past now culminated in a victory. Culminated in a realization of the Dharma and that is very firmly inculcated in you. That is no doubt about the Buddha noble great condition, Dharma path he preached the world for one's liberation. And also Sangha those who follow the path and attain those heights and liberated themselves. That is the 1st stage. Once a person has entered the stream, then next important obstruct you are confronted with is getting rid of desire.

(Y92T1-P27A)

Getting rid of desire. By the time a yogi should have been instructed by the instructor how desire is created in your mind. He should or she should have received lessons about the formation of the 5 aggregates grasping groups. But the consciousness creates in your mind in the way of creating a thought. How the 5 common factors arise in every thought of yours and create the 5 grasping groups. Those will be clear to the yogi by that time.

(Y92T1-P27B)

And a yogi knows that desire within these created results not from seeing things, not from hearing things, not from smelling things, not from tasting things or not from contacting things or not by thinking. Desire is created as a result of creation of subsequent thoughts of attachment and aversion about the experiences you have gone through through the six sense bases. I should say desires are habit where you may call it a defilement, it's a habit. And it is clearly stated in the Chethana Sutta, the Samyutta Nikaya that you maintain this condition as a result of constantly feeding the desire by creation of thoughts.

(Y92T1-P27C)

Therefore you are aware that not merely by seeing or hearing that you create desires but subsequent thoughts that you create lead to the formation of desires or creation of desires within you. The best thing there for you should do is next step to stop thinking. One would be amaze as to how this can be done. You think rethink go on thinking of past incidents. You create things in your mind as a result of habit which you have created brothers and sisters.

(Y92T1-P27D)

You are given the power to make use of this consciousness only to see, only to hear, only to smell, only to taste, only to contact and only to think. You just function these 6 sense bases. And that is the purpose of giving you or having a consciousness in you. But in addition to performing these activities what you have done, is you have now created a habit of thinking of every experience you go through in the way of seeing, smelling, tasting, thinking, contacting. Those thoughts created the desire within you. You begin to live in 2 extremes of aversion and attachment. Both these 2 extremes, fed the mind, fed the desires.

(Y92T1-P27E)

You are constantly seeing things, constantly hearing things, constantly smelling things or maybe other sense bases are also attune according to circumstances but after every such act you create thoughts in your mind of attachment and aversion. Those feed the desires. Those created the desire in you. Therefore desire is something foreign to your mind. You maintain these desires as a result of the feeding of the desires by creating thoughts. Therefore you can get rid of thoughts without any harm being done to you. Your ability to see, your ability to hear, your ability to smell, your ability to think, your ability to taste, all that will have no effect at all as a result of keeping the mind silent. When you are not looking at a thing, you are make keeping the mind silent. When you are not smelling anything, you are keeping the mind silent. When you are not make use the 6 sense base to experience something, you can keep the mind silent.

(Y92T1-P28A)

How could this be done? By carefully analysing every thought that arises in you. How? By analysing the thought as arising of the five aggregates. That is a very that is a lesson which cannot be explained to a ordinary person or ordinary worldling, unless he knows clearly how the five grasping groups are formed. And I have no time brothers and sisters, to explain that to you.

(Y92T1-P28B)

In every thought we create in our mind, we create the 5 grasping groups. Grasping groups of form, grasping groups of feelings, grasping group of perception, grasping group of volition activity and grasping group of consciousness. These 5 things are created in every thought. Therefore, by creating thoughts unnecessarily in your mind, you have develop the habit of creating 5 grasping groups.

(Y92T1-P28C)

So the only way to get rid of thinking is to attack every thought that arises, in the way of analysing that thought as 5 grasping groups. Dispelling that thought as something in the nature of a creation by the mind. You go on constantly doing this. Mind will get encourage to create more and more thoughts so long as you are receptive to such thinking. So long as you maintain the liking to create thoughts. Such attitude of the mind promotes more and more thinking.

(Y92T1-P28D)

Now you have build up an attitude where you are analysing every thought mindfully, as something in the nature of a creation by the consciousness and attach no value to that thought. What happens to you as a result of that analysis. Less and less thoughts are created because you don't encourage the thoughts, creation of thoughts as you are now analysing the thoughts as something as in the nature of a creation by the mind.

(Y92T1-P28E)

Before that knowledge arose in you, you are ready to receive the thoughts, you promote the thinking but now you are discouraging the thinking because you consider every thought that is created by the mind is a creation of the 5 aggregates and it has no value at all. That discouragement discourage the mind from creating thoughts. Less and less thoughts will be created in the mind.

(Y92T1-P28F)

At the very inception, every thought has to be minutely analysing the nature of 5 aggregates and dispel it as something of no value. Subsequently when that practice becomes firm in your mind, there is no necessity for you to analyse every thought that arises because you identify the thought as 5 aggregates. And that becomes a natural discouragement of creating more thoughts. And little by little, less and less thoughts will be created in your mind. And during this state, there is complete silence in the mind.

(Y92T1-P29A)

Course I can describe these things with these words but it takes a certain amount of time to come to that stage of development. Because you are attacking a habit which you have created not only in this birth but in millions of birth you have experience in the past. You are completely trying to eradicate a habit which you have build up so long. Therefore, a good effort has to be made. You have to be mindful. You have to constantly watching the mind.

(Y92T1-P29B)

But it's harmless exercise. It doesn't in any way affect you because you are normally watching the mind. And trying to dispel the thoughts as it comes. No encouragement given to the thought to create deception in you. A delusion in you. You are dispelling it as valueless. Such discouragement makes a mind to create less and less thoughts and as time goes on with that practice constantly repeated, you will see you will reduce the thinking to a minimum. And you can just close your eyes, relax on a chair and maintain that deep silence in the mind without thoughts for a long time.

(Y92T1-P29C)

What have you done? You have reduce the pressure of the desire. You have reduce the effort to the desire to the minimum. And when you have reduce the effect of that desire all that power of the desire within you to by about 50%, you are qualified to enter the 2nd stage of attainment of once returner.

(Y92T1-P30A)

How does one begin to see or realize that state. When you go on reducing your thinking and when it has reached that stage of about 50% of your thoughts are now reduced, you begin to see again there are development within you of arising and passing away, arising and passing away. The very thoughts that you are analysing arising and passing away, arising and passing away, arising and passing away, that is the realization of anicca for the 2nd time.

(Y92T1-P30B)

And if you intelligently analyse that state of the mind then you know now I have reach that state where I can enter the 2nd stage of once returner. And you take a resolution as you did before and watch the mind arising and passing away watch the mind not anything else. Not breathing now. Watch the mind arising and passing away, arising and passing away and the realization will come to you.

(Y92T1-P30C)

That too you must be able to analyse with intelligence. Certain yogis may come and describe certain certain conditions, certain states. The very difficult thing to make that assessment unless by that time of the yogi is a stream enterer is a noble being, he will never utter a lie to you. He will truthfully assess his abilities, his qualities, his reactions in the mind, his feelings, his lets say normal temperaments, he will describe all that to you. And you have to make an assessment yourself, yes you have reach that height. And the test we do is there is one test which we always practise.

(Y92T1-P31A)

In every state or every stage where one has developed himself to the one of the 4 stages, once we are satisfied that the person with the description he or she has given, that he or she has reach that height, then we give a simple test to that person, right. You comply with my instructions clearly. My instructions are go and sit in a quiet place, worship the Triple Gems. Take a resolution like this, if I have entered the stream, let me experience the same state of mind that led me to experience that height for 15 minutes or 20 minutes or 30 minutes. You fix the time like that.

(Y92T1-P31B)

And you instruct the yogi don't meditate. Don't take any action to develop your mind. Just watch the mind carefully what is happening to you. And if the yogi after 20 minutes comes back and tells you, this is what I experience and the description then a guru can understand, realize and also if he if he or she has reach that height accept yes, you have gone through it.

(Y92T1-P31C)

And instructions be further give is right, for the whole day you must live in that condition. Don't meditate, just take a resolution that you will be in that state of mind for half an hour, 45 minutes, 30 minutes extend to such limits you see. And sit quietly and see whether you experience that same state of mind that development which you experience in that ending with that noble state. And whole day we make the yogi to experience that. After that, he or she will be 100% satisfied yes, I have reach that height. Many an occasion she has gone through that state and live in that ecstasy, that condition of mind. You'll see many times and that will convince her, I have reach that height.

(Y92T1-P31D)

After all, no ordinary person can go and sit anywhere and having worship the Triple Gem and just make a resolution in your mind, let me enter that state of mind which I experience.

(Y92T1-P32A)

You can go and sit anywhere and having worship the Triple Gems and just make a resolution in your mind, let me enter that state of mind which I experienced, in the way of entering the stream entry. You may repeat that 10, 20 times or hundred times or thousand times, the mind will never react to such a resolution. It is only react to such a resolution by you, only if you have attained that height. That is the only examination, only test one can practise on any body. No other test.

(Y92T1-P32B)

After all, it is a state of mind which you have experience yourself and that is not an ordinary state of mind where one can analyse, with the development of the consciousness. It is a state of mind where he has spiritually reach the height of realization. And that cannot be assess by an ordinary mind, in spite of using this and the other and the other. It has to be realized by the person who has achieved this and make him realize that condition by repeating that performance over and over and over, many a time.

(Y92T1-P32C)

So that whatever reactions that has occurred, whatever changes that had occurred in his mind, in his temperaments, in his values, in his behaviour, in his conduct. ....free of thinking. There is no necessary formula to describe what you would go through. The experience you will you yourself feel, or understand or realize. Because those are matters which are confined in individuals according to the character of the individuals. But a guru can understand.

(Y92T1-P33A)

And when he reaches the 3rd stage, there is a distinct step taken in the 3rd stage. What is that distinct step which the yogi realizes when he reach the stage of non-returner? He will come and tell you I have experience something very peculiar. Now what is it? I feel that my mind has complete, my consciousness has come down down down down down and enter the heart. It is here, I experience that here now.

(Y92T1-P33B)

I have come across ladies who have come to me, expressing their bewilderment, expressing their surprise. I have gone through something of a peculiar change in me, I don't know what it is. So I quietly ask her what is it that you have experience. I realize that now my mind is in the heart. So I make her settle down quietly by telling that's a good very good experience you have gone through. That's it developed stages of the mind.

(Y92T1-P33C)

The consciousness in the worldling reacts at this state, connected with the mind. Thoughts are created, and that is the way of life for a worldling. When you have got rid of desire, no thoughts are created. The consciousness help you to perform certain act through your six sense bases. Beyond that it doesn't react cause we want to think not that you can't think but you can you think only reasonably, understandingly.

(Y92T1-P33D)

You are not permanent in this consciousness not just to create habits in you, in creating thoughts you in you without you being mindful about every act of the consciousness. Consciousness has become a rare quality now in you. You have been made use of by yourself for a specific purpose, and that is to experience thoughts that with the six sense bases, that's all.

(Y92T1-P34A)

Energy is well settled here now. You are completely drained of desire. No more attachment. No more aversion. Unless of course you want to willfully do something like that, otherwise generally now the mind has kept as completely drained itself it's power to get attached to create aversion. That become pure. And it's seed of final settlement is the heart.

(Y92T1-P34B)

You would ask me the question -- when one sleep, where will be this consciousness, it settle in the heart. So what is the difference between this settlement in the heart and the settlement in the heart when you are sleeping. That is un-awareingly done, sleeping. No one can sleep when one is anxious to sleep. If you go on thinking of sleep, you will never sleep. You must allow the mind to enter the heart and settle down. And your mind must quietly allow that to happen without thinking about sleeping. Sleep must overcome you without your knowledge. That is how you sleep. If you go on thinking of sleeping, you will never sleep. You will be thinking of sleeping but the sleep must overcome you quietly, peacefully.

(Y92T1-P34C)

What happens there the mind quietly enters the heart without your knowledge, and you go to sleep. Here in this purposeful entry of the consciousness into the heart. In full awareness you are doing it. Thereby, making the consciousness only to do things which you want. It did perform certain acts without your awareness, without your knowledge, without you being mindful in the past. But now in full awareness what you are doing consciously you can make up this make use of this consciousness which has now finally settle well, you will see and mindfully do those function. That is a state where you have entered the non-returner state. You have completely severed your connections with the worldly life.

(Y92T1-P35A)

If that state you die, you are born in one of the 5 noble states call Suddhāvāsa in Pali. Noble states there are 5 of them. If after your death, you enter that place, you will never return. You may spent your entire period of existence there till such time you get into the four beliefs you have and those are connected with the 5 upper fetters.

(Y92T1-P35B)

There are the 5 lower fetters and 5 upper fetters, higher fetters. You have finally having got this development within you got rid of the 5 lower fetters. And the five higher fetters are connected with your belief, that you get rid of. In those worlds, it may take some time, hundreds and hundreds of years to rid those states. Because that is a gradual development within you depending on how much grasping you have in regard to the belief you have. If you are a person who believe in, let's say lots of unnecessary things because of the way of life that you led, in following a certain religion, those things have planted in you very hard impression in you and you still hold on to those things. You grasp them. Then you will take a long time brothers and sisters to get rid of them in that condition.

(Y92T1-P35C)

What we are enable making you to do is get rid of all those things while you are living. So after you have entered the 3rd state, redevelop the Vipassana Samadhi on the line directed by Buddha in the 4th Foundation.

(Y92T1-P36A)

What does it contain? 4th Foundation contains first the 5 hindrances. We are got rid of the 5 hindrances, in the way of let us say, suppressing them momentarily because you have developed samadhi. When there is samadhi in the mind, 5 hindrances cannot react on your mind. If ever you have now the power of samadhi in you, there is suppression of the 5 hindrances.

(Y92T1-P36B)

Then comes the 2nd meditation on the 5 grasping groups. You have practice that 5 grasping groups from the 2nd stage onwards. And you have also seen the state of impermanence in those 5 grasping groups. Therefore the 2nd meditation is also over.

(Y92T1-P36C)

Now is the case where you have to develop your mind to get rid of I, mine and soul or self. That is a belief. How do you get rid of that? You get rid of that by analysing the process which enables you to see it with your eyes, the process which enables you to hear with your ears, the process which enables you to smell with your nose. The process which enables you to taste anything. The process which enables you to touch anything, contact. The process which enables you to think.

(Y92T1-P36D)

These 6 activities of the sense bases, you analyse carefully step by step, step by step, step by step, step by step. And convince yourself that there is no author to see. There is no person as such to hear. There is no being within you to taste and smell and touch and think. These are processes that take place within you as a result of cause and effect.

(Y92T1-P36E)

Thereby convincing yourself having examine these subjects carefully, having examine the functioning of the 6 sense bases minutely, analytically, constructively, understandingly, you begin to see that there is no author in the way of seeing, no person who sees, seeing is done as a result of a cause and effect. No person who hears. Hearing is done as a cause and effect. No person to smell. Smelling is done as a result of cause and effect. No person to taste, tasting is done as a result of cause and effect. No person to contact. Contact is done as a result of a cause and effect. No person to think, thinking also done as a result as a cause and effect.

(Y92T1-P36F)

There you got rid of the "I", you got rid of the "I", along with that "I" the naturally possession you have as mine or say you get rid of. "I" and "mine" you get rid of. But there is still the self. Still the self. Now from that subject of meditation you develop a meditation in the 7 Factors of Enlightenment.

(Y92T1-P37A)

The 7 Factors of Enlightenment encourage you to build your mind to reach the highest possible state of realization. I have no time now to give a description how the mind develops on each of those 7 Factors of Enlightenment. But that is the thing, which naturally develops in you. It's not an effort that you have to make to develop the 7 Factors of Enlightenment. It's something which develops within you with the development you have gained so far.

(Y92T1-P37B)

And with that comes the realization of a state of equanimity of all component things. A state of equanimity. And you are in a over state. You have build up the Vipassana Samadhi and that Vipassana Samadhi has brought about that state of equanimity and from there onwards, mind you that development of the mind, you enter the void.

(Y92T1-P37C)

In that void, you have the awareness of the void. What you have no ability to create thoughts. There is no sense of time in that void. There is no place for you to think of. No creation of thoughts at all. But the full awareness that you are in the void is there. And that is also brothers and sisters, is not a static condition. There from there onwards the mind develops step by step, step by step in Vipassana Samadhi, till the final realization of Nibbana is reached.

(Y92T1-P37D)

Brothers and sisters, here is the path we advocate to you. This is the path, clear path we show you. This is the path where everyone of you can follow with an average intelligence.

(Y92T1-P38A)

But the basic requirements have to be fulfilled, prior to getting on to this path of development of Vipassana leading you to the final attainment of Nibbana.

May you all attain Nibbana. Sadhu! Sadhu! Sadhu!

(Y92T1-P38B)

May you all attain Nibbana. You have spent close on a month here. And the course of that period you have committed much merit. You have got the deities to partake of that merit. The deities are happy that in your effort to attain Nibbana, you have received certain development within you as a result of that effort. The deities have given you full protection for the dutifully practice those instructions with the Buddha has imparted to you for your development.

(Y92T1-P38C)

When you go home to practice these, and you are welcome at any time to Sri Lanka. And I have decided for the progress you have made in the appreciation of what you have done during your stay here, to set apart 10 kuties out of the 28 kuties I have, got the devotees to construct for the upasika sanghamitta arhath. The doors are open for you and you are free to visit this country, and spent a week or 2 or 3 or month or so or even more and we assure you that we will look after you. We will feed you free of charge and we can accommodate you during that period and give you necessary instructions to reach the highest so that you will be a light onto you, you will be a light to the entire world.

(Y92T1-P38D)

You will be a light to your own country guiding the destinies of others and may the numbers improve and there will be a committee of bhikkhus, bhikkhunīs in your country who will be shinning examples of the great state of mind of Nibbana which Buddha has preached to the world for their liberation.

May you all attain Nibbana. Sadhu! Sadhu! Sadhu!

录音教导

1992

1993

1994