155: Retreat Dhamma Talk 50: Mental Imprisonment and Obstruction

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SPEAKER_00 0:02

Retreat series, Dhamma talk number fifty. All our Dhamma talks are related to mindfulness inside meditation. Lately we had discussed how to have full accomplishments in our lives so that we can keep on uplifting ourselves from time to time, life to life to be in a better existence related to Dhamma. So in here when we are practicing putting our mind, setting our mind towards path fruition and nibbana. Pathrushan and liberation. In that process we really need to practice diligently and put great effort. Only then we will be able to achieve the refined abmada, refined heatfulness or refined kusala, refined wholesomeness. We'll reach it. But if we don't produce or if we don't exert enough energy and effort, we won't be able to produce this refined heatfulness or refined wholesomeness. It's directly related to your effort. So if you exert sufficient effort, you will reach that refined kusala, which will take eventually to liberation. And in here, while we are practicing, we may quite often have lacks of energy or less of exertion. When we have that there are some negative dharma arise in us. And these negative dharmas we need to know exactly what they are and how they present and what it would produce so that we can navigate our way towards the proper path with proper understanding so that the proper exertion will arise. And these negative dharma, as you say, are called pincha jita we banta dhamma. In English let's put it it's the mental imprisonment or mental bondage towards sansara of the circle of life and death. The five dharma that will bind you to the cycle of birth and death. Let's call it mental imprisonment or mental bondage. There are altogether five of them. And also another set of dharma. They call it Pincha J2. Kila. Dhamma. Pincha is five. Kila. Obstruction. So five mental obstruction. Which will arise. So there are about ten dharmas. The first set, if they are arising and producing, what it will do is it will bind you to sansara. It will imprison you to sansara. Preserving you mean the mind, the consciousness. And the other one was it will obstruct your mind so that you won't progress. You won't be on the right path. So these ten dhammas we need to know. Once we have a better understanding, we know what they are and we can take care of them. And also it will encourage you to work harder to escape from these things. So in here, let's see what are these five mental imprisonment dhamma. Let's simply call it five mental imprisonment. The first one is called karma guna. What is karma? Kama is the five senses, the senses. Okay. Kama guna or karmadana. That's what karma dana. It's a craving for these five senses. To put it in the simplicity. So whenever we say karma guna or karmatana, there are ten things that you need to understand. One thing is kili sakama, kili sakama, which is attachment to these mental defilements. Loba, dosa, moha related with those things. But they can only arise only if you have the proper objects that can produce it, which means karma wudu. So objects that can produce these kind of sense pleasure and also mental state that become attached to, that likes it, that wants these kind of presentness and pleasure, a set of them. So let's see what are they. And basically simple senses. As soon as you see their senses, there are five senses: eyes, ears, nose, tongue, body. These five senses, so they have the corresponding objects too. The corresponding objects. Life and death, and life and death. That's called binding to sansara. That's number one. Number two, number two is very like a specific. The first one is just simply a general. Number two is specific. The reason it is specific is it is affective power, it's very strong to us. In general, you can call it a self-desire. Self-desire in here is specifically referred to the the body, this physical body itself. Or self-desire or desire for the body, or you can call it simply desire for the form that you have. Oh, my lips are really nice and pouty. My eyes are blue, green, brown, and they are very attractive, such like that. Only specific parts you go into it, and then you become attached to it. When you become attached to it, you are attached to the whole body, but a certain specific part or specific parts of the body you become quite strongly attached or attractive to it. If that's the case, what would we do? Or what would you be doing? You will really highlight, take care around your eyes, if it is eyeshadows, or how to make your eyes more prominent. Or if it is lips, you will make your lips become more attractive, even more attractive because you have the attachment to it. So you have the idea, you got the idea. And those kind of people will spend a lot of time to make those parts or parts of the bodies to be even more beautiful, and there'll be a lot of time spent. Okay, hours and hours picking up eyebrows, shaving eyebrows, moustache, beards, lipsticks, makeup, eyeshadows, and so on and so on and so on. Haircuts, how to get your haircut, ball cut, side card, whatever the trendy thing is. These are the ones you'll be spending a lot of effort. Okay, which means a lot of time. You'll be step spending it. All those times are simply a waste of time, and also certain parts of the body. And so on. If that's the case, in a case of meditation, you'll be using a lot of cushions and pushing it up, propping it up so that it won't have pain, or so that it won't get worse. And all the time in your meditation, you'll be thinking more about that, my knees, my backs, and then you'll be taking care of that part to be comfortable. By doing so, a lot of your precious time that you are in a meditation is very precious. They are all wasted and gone. That is called self-desire, body desire. And if you have that, what happens? Automatically you are not going all out. We all have heard the word. But you have so much regards or concern to your parts of your body, limbs of your bodies, you are always taking care of it so that it wouldn't get worse. That means your precious meditation has been robbed by that concern. Those are the ones that falls under the body desire or self-desire. That's number two. Of course, it is similar to number one, but this is very specific because it has the strongest effect on you. And the third one, it is the desire for external form. The second one is desire in your own body, so we can call it internal yourself. This one is external form. What does it mean by external form? It's simply the most common thing is for people, okay, in general. Males like the female's form, female likes the male form. Nowadays there's so many combinations and permutation. But regardless, this is the form, the form of someone, somebody, external, size, shape, color, height, long, short, and so on and so forth. We say, oh, I like this person, I like that person in general. But in here it's very simple. It is the form that you like. How that form responds, how that height, how that complexion presented, pleasing to your eyes. And once you got attached to that form of the opposite sex, you'll be spending a lot of your time for that, to have that, to acquire that, to maintain that. That is one. So opposite sex, not only opposite sex, they are immaterial, okay? Not a person, many shapes. I like this color, I like that colour, I like that shape of the car, this shape of the car on this cycle, or this clothing. So many things, these kind of external form, material objects, when you are attached, when you have strong craving for that. Some people will spend hours and hours, days on end, every week or a few days a week, go shopping, go window browsing, this designer, that designer, catalog. Now online, so many things. Why? Because simply just your strong desire or attachment to that material form, shape, size, color, and form. And you spend a lot of time, the hours and hours, a lot more, a lot longer than the hours that you might be practicing. That is another one is desire for external form. Because these chasing for this external form, material or immaterial, okay, or a person. Why do you chase? Because you really believe these are happiness. Whenever you have that material, that object, whenever you are with this person, that person, there's a pleasantness, there's a happiness, and you believe that's a true happiness, and you are chasing after that happiness and pleasantness. Things that you do, things that you see, things that you love. And what is the final result? Simply by chasing and by doing with them strong desire. What is that? Loba. It binds you to the sansara. It keeps you in the cycle of endless life and death and life and death and life and death, birth and death and birth and death. That's number three. And number four. Number four is a desire for comfort. Okay? Desire for comfort. Desire for ease, desire for comfort, or even interwoven with laziness, lazily enjoying life, let's call it that way. You have a strong desire, strong craving, attachment for that very easy, lazy life. Okay. If you want to itemize a few things just to talk about it. Desire for food. Okay. When you have a desire for food, I like this food, that food. Italian food, Indian food, Burmese food, and even there's very specific this, that, that sauce, this sauce. What are you doing? Because of the desire, you are spending a lot of time, a lot of time to go to specific restaurants, a lot of time to talk about it, a lot of time, even to take how to cook, and you'll be cooking up a storm. And what are you really doing? You are taking lots and lots of the precious time of your life in that doing so because of the food greed. Food greed. And all that it produces a certain kind of food you eat for about five minutes or ten minutes and then gone. Just for that little pleasure, thinking that it's a true happiness and you are chasing after it. That's a food. Not only that the food doesn't end, sometimes you like it and you eat a lot. Your stomach becomes quite full. Okay, quite full. When you got quite full, you even feel uncomfortable. And also, probably you want to rest. You want to take a siesta and nap. See, just from the food it flows in. Siester and nap because of the bloated stomach. And then what happened? There goes another few hours gone, totally wasted. Or maybe no, I'll just sit in this armchair, this lazy chair, relax, and uh make myself stomach comfortable. In a lazy child, I'm just or maybe I'll just lie down and finally I will sleep. That kind of thing all comes from the the greed for the comfort. Comfort in terms of pleasure in terms of taste, pleasure in terms of the feeling, the comfort for the feeling, just a little easy life. Oh, the weather is too cold today, and I have to heat it up and make a fire and so on and so on. Oh no, it's a very hot day. I have to have an air conditioner. No, I'll go get out and stay in that uh by the sea with a little cool breeze. See, it's just desire for the comfort of your body, the easy life, the lazy life. And when you are attached to it, what happens? You spend hours on ends, hours on ends. And the final result is this chasing for momentary pleasure, momentary pleasantness. The result is this binds you to the endless rounds of birth and death. So there are four points now. First of all is sense pleasure, attachment to sensor, second is specific, attachment to the body. The third is attachment to the external form. The fourth is attachment to easy and comfortable lazy life. Just a comfort. And the fourth one in the scripture is very specific, like attachment to Deva Ram. I want to be reborn as a Deva in this Ram, in that Ram. In other words, attachment to the specific, very specific, a better existence. You have that your existent now, but you want your existence to be better. Next life, I want to be richer. Next life I want to be more famous. Next life I want to be a Deva. Because in a Dewa Ram, it is always constant comfort, constant pleasantness that you are thinking. That constant pleasantness is so strong, attachment is so strong, you convert it into a concept, want to be reborn in a deva ram. By doing so, you will be following and chasing whatever it said that one could be reborn in a dewa ram. Mostly dana and sila. When you have dana and sila, then that's a strong support to be reborn in a dewa ram. So those are the five dharmas. What are they called? They are called mental imprisonment. Mental imprisonment or mental bondage. To what? To sansara, to the cycle of birth and death. In Pali it called J2 Vili Bandha Dhamma J2 Vini Bandha Dhamma. So when you have like that, these five dharma, all of us have it. Just think about our life. Okay, it is uh in here, it's very specific. Put it down so that we can see under our nose, under our eyes. But if you reflect on your life, every day, what are we doing? We are engaging with these five dharmas all the time. That's a fact. Now reflect it. Everybody wants a good life, a comfortable life, things that you like, things that you love, people that you like, people that you love. It is not that we don't have to, yeah, we have it. But make sure first step is so that any one of these five doesn't become excessive. When you become excessive craving, when you become very strong, you really invest a lot of time for that. Okay. First step, don't let it become very strong. Every day we all love it. You have a little light, nice food that you like, okay. Rice and chili, but don't make it, it's a big item, a big deal, so that you spend all our hours on it. Okay, you have a little rice, a little chili, that's fine. Or a little bread and uh mayonnaise and a sandwich. Simple. You can finish in five minutes. But if you are going to create uh one of the chef's greatest sandwiches, then you will spend hours to first of God to get all the materials, go shop, come back, talk about, and so on and so on. You can see the picture. That is what I'm saying. That is what the Buddhists meant. So that these five Dharmas, which are always with us at all times every day, don't let any one of these become excessive into your excessive craving mode, excessive attachment mode. Simply that's what is in front of you. You take it, you use it, and you move on. Take it, use it, move on, phase it, operate it, use it and move on. That's the way to live. Because we can't avoid these five. It is just a matter of how attached you become. That is the key point. So when we become very attached, one of the reasons is, or the main reason is we really think this is the true happiness of life we have to chase after. When we believe that this will give us the true happiness to chase after in our life, then that strong craving comes in. That's a key point to understand. And if you are strongly attached to these things, if you have an excessive craving to this thing, what happens is you don't put much effort and diligence on the path to liberation so that you can have a refined upper madha, heedfulness, or refined kusala, wholesomeness. Automatically there's no more exertion in the practice of the Dharma, and all your energies go to the other side, and that keeps you round and round in sansara. So these five dharmas are things happening every day in our life. We need to be very specifically aware of these things. When we specifically aware of these things, we can always be mindful and keep it in a so-to-speak normal mode, average mode, not in an excessive mode. By doing so, you can start chopping off the thread or the circle, the cycle of sansara. You reflect your strength, your weakness, okay, and then eliminate what is not necessary. Especially we all have a soft button. Know what your soft buttons are and try to eliminate it, erase it. That is our job. So this is the five dharma or mental imprisonment, five mental imprisonment or five mental bondage. The next one, the next one is called Pincha C to Kila Dama, Pincha is five, okay, chitu kila mental obstruction tama phenomenon. So these are five mental obstruction. These five mental obstructions are especially more important, people who are on the path to liberation. In other words, who are practicing practicing mental training. Or for us, we are practicing satipattana vipassana. Become more important for us. And what are these things? Especially this one is related with doubt and anger, mostly with doubt and a certain things with anger. The first one, the things that bind, what is it mainly dealt with? Loba. Greed, craving, attachment. This said, mental obstruction is with more related to doubt and anger. So doubt, what I doubt spot, the people who are especially practicing doubt in the Buddha, we all know about it. Doubt in the Buddha in general. Oh, I don't know whether the Buddha 2500 years ago really exists. Or it's a legend or a fairy tale. The first is the historical existence. You have doubt. And automatically this whole thing that we are practicing is out of the window because Buddha is the one who has started it. So automatically we put doubt in front of what we are doing. Historical facts and all the qualities of the Buddha. Is it really true that Buddha has eliminated every trace of loba, dosa and moha? Normal greed? No traces of greed, no traces of anger, and then no delusion. That kind of thing. That's the qualities of Buddha. And in here that is called quality called Arahan. Eliminate all. Is it true, really true, that the Buddha has deserved respect of all living beings? Maybe that's too much. That's a doubt. And also here it is. Another one is is he the really compassionate being? Does he really know all these dharma by himself without a teacher? And so on and so on and so on. These are the Buddhist qualities. If you have doubt in these things, then there's a mental obstruction towards what you are doing. Your mind is obstructed. Whatever path you are going to follow will not be as smooth anymore. Mental obstruction. Second one is Dharma. Dhamma is first and foremost is doubt in the technique method. Is it a really correct method, right method? Who knows? There are so many methods such thoughts arise. Or does the Buddha Dharma can it really uplift it a person? That's another one. Can really Dharma can guard you and protect you from killesa? There you go. Is there such thing as uh sukkha? Okay. Sukha related to Samata, Samata Sukha, does it truly exist or it's just a fairy tale? Does the vipasana sukkha does it really exist? The seven benefits the Buddha said in the Satipattana Sutra. Can one really achieve it? And so on and so on and so on. That is the doubt in Dharma. And once you have that, it's called mental obstruction. Come in. Mental obstruction. The third one is Sangha. Sangha is what is Sangha? Sangas are the people who practice okay. Sati Samadhi Vina. Okay, which means mental conservation sila samadhi binya. Morality, concentration, and wisdom. They are training for that to achieve that. Why? To eliminate loba, dosa and moha. The three mental, the five men's. Those are the ones who are training. And then once they train, they have a along the way, they have a stages of abandonment. They have abandoned a certain stage of Khilesa, stage by stage by stage. And eventually they become noble person. Is it really true? Does such person exist? Okay? You can't decide whether it is true or not, maybe. Or you don't believe at all. Or you don't respect such kind of people exist and you have any respect for them. That kind of thoughts come and mental construct uh obstructions arise. Okay, for uh a Buddhist, especially born in Buddhist country, Buddhist four, is Buddha Dharma and Sangha all three necessary. But there are people around the world nowadays who are practicing Buddha Dharma. And for those people, the suggestion or advice is focus on the Dharma. Because Buddha is more on a personal level, a person. Sangha is more on a personal level, a person. So leave them out. Focus on the Dharma. Because if you focus on the Dharma, if you believe in the Dharma, automatically the one who has delivered that Dharma is right there. And all the people who are practicing for that is right there. It included. Focus on the Dharma. People who are not Buddhist, non-Buddhist, especially Westerners. And if you focus on the Dharma, and if you practice it, practice with respect. Don't casually do it. Practice with respect. Go step by step, one step at a time. As much as you understand and absorb and accept it. Don't have to jump all the way. One step at a time. Verify each step, each stage of the way. But do with respect. That will be the advice or suggestion for the Westerner. Another one, another concept one needs to understand. Or follow for the Western is the law of cause and effect, causal relationship. Everything is connected and worked through cause and effect, cause and effect. With those things you can eliminate it. Otherwise, if you have dark and dharma and if you are practicing Dharma, you are self-defeating it. So even at the time of Buddha, there was once a, and the scripture state, there's a one Brahmin. Brahmins are the very intelligent, wise person in India who follow the Brahmanism or Hinduism. They are very intelligent and bright. And one Brahmin one day comes and talks to the Buddha. There are so many philosophy going on, so many theories, and so many methods, and so many parts going on. Which one do I have to believe? I can't believe you study this, it seems like okay. You study that, it seems like okay. So many things. And at the same time, there's uh everything can be pointed out, what cannot be. Okay. I don't know what to do. So let's uh do it in a modern way so that we can understand what this Brahman is instead of stating anything. In the modern day we have people, you can call it a conspiracy theorist. Whatever comes, they will spin and turn around and make it into conspiracy. Whether it's a truth, they will make it a false. Whether it's a false, they will make it into another false. Conspiracy theorists, such thing, such kind of person, whatever it threw at them, they will just spin it around. I don't believe. Just for the sake of being feeding ego that I can debate with you, I can ask with you, I can argue with you on a debate level. So that Brahmin asked Buddha, he's a conspiracy theorist for the modern day title. And the Buddha said the answer is if one is doubtful of everything, okay, if one is doubtful of everything if one has such attitude towards life. And the Buddha said there is nothing I can do for that person. Even the Buddha he said, I can't help you, I can't do anything, because your mind is set in the doubt mode. So that one we should bear in mind. Are we trying to investigate things or debate things or winning things? I'm sharper, I'm greater, I'm stronger. Keep that in mind. That is the mental obstruction. That kind of stage will be a mental obstruction. And number four, number four is in Pali is called Sakaya. Kinkati. So simply put, you know, these are Pali words common. They call it Sikaya. So Sika is the training. Okay? Pati sila seika. Okay. Pati jeta sika. Adibinya sikha. Three kind of trainings. Training for the sila morality, training for concentration, mental concentration, and training for wisdom. Three training. To put in a simplicity way, when you go to details a lot deeper than that. You're training those things and you have a certain set of mind. Okay, sila. Oh, I have this sila. I am top banan. There's nothing better than this anymore. There's nothing I can go. The same thing. In samadhi, my concentration is very strong. I have jhana. There's nothing better or higher than this. And also wisdom. And wisdom. Oh, I have achieved a lot of insight. And especially I'm very smart. I'm very sharp, clever. My analytical power is banan. My logic is impeccable. My reason and rationals are right on the dot. Basically, big ego, big ego, big ego, basically, that's what it is. There's no sila better than this, no samadhi mental conservation better than this, no insight better than this, no wisdom better than this. This kind of attitude comes in. Or could it be? It's a doubt, confused. Is there a better sila than this? A better samadhi than this, a better wisdom than this. In a state of confusion it comes in. Or you don't believe that even it exists. Or you can't make any decision when it comes to this or that. That kind of not believing, can't make decision, more in a state of confusion. What is it? That's a doubt. You have a doubt in it. Doubt in terms of these kind of three trainees. Do they really exist or can it be better than this? Is better one exists than this? Can't decide, can't believe. Confused. If you have that, ultimately doubts come in. And when that doubt comes in, even though you are practicing certainly, we just simply say the word doubt. What it's is is basically at that moment under that condition, your mind becomes stiff. Your mind becomes stiff. In other words, your mind is not malleable to whatever you are facing, plot pliable to whatever you are facing. You have the resistance. That's what it created. Resistance, stiffness towards anything that you are facing or encountering. Why? Because of the doubt. In the three trainings. Are they really good? Are there anything better? Candic, don't believe, confused. That is another mental obstruction. And the last one, number five.

SPEAKER_01 44:36

Okay.

SPEAKER_00 44:40

Sattama Saritu. That's another word for basically Kalayana Mita. And we all know what Klayana Mita is. People who you are practicing together with. Or people who you are practicing with, some are of your same level, some are lower than that, some are higher than that, some are a lot higher than you. They are all in English we call it good friends. Good friends. So along with that, what happened was you can have people who are together as a co-worker. Your boss, your CEO, is a lot higher. That's another level. Those are the people that you engage all the time in your work every day. And in here too, in your practice. Especially if you're going for two months, three months, six months, one year practice. There's a group of people together. All of you eat together, sleep together, practice together, move around together. 24-7, you are engaging with these people. People who are higher than you. Some are might be your immediate, some are your teachers. You are interfacing with them all the time. So what happened was as you are engaging with them all the time, all the time, 24-7, day after day, months among months, there's a lot of interaction happen, frictions happen, even though you are not looking at them, or supposed to be not looking at them, but you see them. You don't look at them but you see them at a certain point. Even though you are not talking with them, even though you are not solving a problem back and forth with them, still you are interfacing with them. When you are interfacing with them, you'll be surprised how much dissatisfaction arises from that what you think is very little interaction. How much anger arises through those interfaces. Even though you are not staring and look at them, you don't like it. The way the person sneeze, the way the person makes a noise, very rough stepping, slamming the door. In your mind, everything, the way it eats, the way it chews, the way it makes noises. Opening this window, too much wind, too much cold, too much hot. Every little thing, you are not talking to them, you are not looking at them, but every little thing, day after day, hours after hours, months after months, it really bugs you and you have great dissatisfaction, even anger. Those are arises. Who are they? They are your fellow coordinate meditators. There'll be surprise. You will hear quite often in this great meditation center, two yogis or three yogis sipping, having sharing a room, a kuti to sleep. No, I can't, I can't, I can't sleep, I can't, I can't uh stay with this person. Move me to another place. I can't. Oh, they are hogging the washroom, hogging this, hogging that, and so on and so on and so on. If you don't move, I don't think I can meditate, it'd be a waste. I must move. They go and talk to whoever is in charge. What does it come from? That comes from that dissatisfaction and anger. But it is you, it is in your mind, these are the things that's arising. Other people, another person may know or may not even know what they are doing, what they are doing, or what they are, how they are behaving, their behavior, manners. But every little thing you just pick on them. Especially for people who are very sensitive. They are very sensitive people, it comes even out more. And in here, what it is is especially people who are just starting in a tender stage of meditation, not the experience, who has been practicing for five, ten years continuously all the time. Tender stage, because from the West we go there, we have never, or we might have meditated three days or four days here and there, or ten days here and there, and suddenly you just jump in, go there for three months. Those are we call it meditators in a tender stage. The mind is not still tender, not mature yet. And these kind of people have so much of these kinds of dissatisfaction and anger and considerate. Don't they know this is a meditation center? Don't they know they have to be polite? Don't they know they have to be quiet? Everything, every little thing you see fault in it. Why does one see fault in it? Because there's an anger in you called up or anger. That anger is the one that is making. So those people become short-tempered, sensitive, those are the kind of people. Those are the people in general, they make a mountain out of a mole. These kind of people. And all that you can do is how can you overcome?

unknown 51:28

Okay.

SPEAKER_00 51:29

Regardless, you even go and confront. Okay? Physically, verbally, go and confront. Don't do this way, don't do that way. The other person might give an answer back.

unknown 51:40

Okay.

SPEAKER_00 51:41

We say don't talk, but still they engage in confrontation, they talk. Not yelling out, but still very stern voice. Give back an answer. But that answer, you just can't be satisfied with that answer. It's not resolved. You ask to change your coodie. You have changed the coodie. But still you see that person in the meditation hall. Whenever you see that meditation hall, that person, your anger arises, dissatisfaction arises. What is really happening? It's you lost your meditation. That's all. That's mental obstruction. You lost your meditation. The only way it can be done is one must forgive. One must forgive.

SPEAKER_01 52:36

Okay?

SPEAKER_00 52:37

And to forgive, you need to understand you have changed your attitude. You must forgive and you must let go of that behavior, let go of the incident, let go of the person. Only forgiveness and letting go, it can dissolve your anger. You can escape or you can overwhelm that mental obstruction. So that is only with the Kalyana Mikpa with the people who you are practicing with. There are also time teachers. Teachers give Dharma talk and the Dharma talk. It is you who is sensitive in your mind. Dharma talk is the teachers just always talk because that is what the Buddha has taught us and one understood. And in here, what it is is no, the teacher is talking about me. He's picking on me. When I ask questions, he shut me off, doesn't answer straight, and so on and so on and so on. Basically, just dissatisfied with the teacher, angry with the teacher, out of your own sensitivity. And also, Dharma is true to everything, everybody. So it seems like there's an arrow right into your heart, into your body, sink into it, it hurts because it is the truth, and suddenly you convert it on a personal level, suddenly the anger arises. So these kind of anger towards the Kalyana Mita, good friends, go practitioner, teachers, and volunteers and so on who are a part of that retreat, will stop you from your growth and progress. And as soon as you have this kind of anger or dissatisfaction arises, your mind suddenly becomes very stiff, very rough and very tough. It's a change of mind. You take these things personal, the mind becomes tough, rough and stiff. The only way is let go and forgive. Let go and forgive. And if you can let go and forget as soon as possible, then you will be going really freeseiling on your highway of meditation. Those are the five one needs to know doubt in Buddha, doubt in Dharma, doubt in Sangha, doubt in the three trainings. And angry with the co-practitioners and the guides and teachers. These are mental obstruction. So there are five dharma that binds you to sansara called mental imprisonment or mental bondage to sansara. And there are five which are doubts. So basically doubts wichikea and anger or koda, ill will. So if you look at it, what are the sense pleasure? Loba. What is anger? Dosa. What is doubt? Moha. Loba, dosa, moha. Three mental defilements. But in here is Buddha has taught us very in a very specific nature how to handle it in our meditation and in our daily life. So that we can zoom in to our daily life. Taking care of it even though you are not in a meditation, taking care of it while you are in the meditation. But if one, if you have these ten dharma, dharma that bindsara and dharma that obstruct your mind, for that person there is no room to grow in the sunshine in the sasana, in the Buddha's teaching, in the Buddha's Dharma world. There's no room to grow. And even if one is practicing, they have these ten dharma, and one is practicing, okay, that one cannot really develop into the Dharma or the practice. And that one is you're practicing, but you are practicing only on a superficial level. There are yogis who have been practicing five, ten, twenty years, going every retreat, but they seem to grow nowhere because they are practicing superficially without in-depth, deep, penetrative way. They are practicing but superficially, so there's no development in Dharma. And some people even use it, oh okay, I don't have any parami, that's why I'm not going. Excuse. Give yourself an excuse. I'm practicing 20 years, 30 years, I don't grow that much because I don't have parami. The Buddha said if you have the Dharma in you correctly and precisely, if you diligently put it, you can even become an Ariya in this very life. That's a Buddha who told us if you truly put effort, you can become a noble person, Ariya in this very life. So those kind of people are people with weak mind. And when you have a weak mind, I don't have parami. So I will do the best that I can. I will do this dana, okay. Charity, generosity, help people. Oh great. And I will do sila, I don't hurt anybody, I won't harm anybody, I will observe the precepts. And that's good enough. I don't have parami, you just stay there. But what it is is that bhavana, the mental training, mental practice is right in front of you. You have the opportunity, but you don't grab hold of it, and you miss the great opportunity of bhavana. You are content staying in Dana and Sila. So to be able to eliminate these ten negative Dharma, unwholesome Dharma, okay, you must first of all eliminate Lobad Dosa and Moha in you. When you can eliminate Lobad Dosa and Moha. You will find the truth. And when you found the truth, there will be no doubt anymore. Doubt is just simply erased. Darkness disappears when the light switch on, just like that. And in here, practicing satipatthana vipassana, mindfulness inside meditation is the best method. The Buddha said that's the best method to eliminate kilisa to find the truth and become liberated. That's the best method to kill kilesa. When you practice that, you will know what Nama and Rupa mind and matter means. You know their interrelationship, you know their characteristic. Nothing is permanent. Everything is oppression. And everything is in a state of Nama and Rupawar is a state of illusion that one will understand. So when we understand these, what happens is automatically we will believe in this practice. We will believe in this Dharma. And at that moment there will be no more doubt. What is belief? Sadha. Sadha become full. When the sadha becomes full, there is no doubt no more. There is no doubt in what? To repeat, Buddha, Dharma and Sangha. No doubt in Gama Vibaka, cause and effect, causal relationship. And one will become very patient and then forgiving to all things. That is the thing that arises. And most of the time, what is arising? Consciousness, they call it aloba, adosa, amoha, non-greed, non-anger, non-delusional types of consciousness will be constantly arising. And when such consciousness arises constantly, your life becomes straight, beautiful, and peaceful. So may all of you be able to understand this five Dhamma that imprisoned the mind with Kili in Kili in Sansara, and the five Dharma that obstruct the mind from finding the truth. And practice successfully to eliminate them and find peace and liberation as soon as possible. Thank you very much.