no longer possessive. Whatever they want, whatever they like <strong>to</strong> eat, they cango ahead and have it. We don’t give a damn. That’s how we really feel. We’re notattached. If they want <strong>to</strong> eat our intestines, they can go ahead. If they want <strong>to</strong> ea<strong>to</strong>ur excrement, they can have it. If they want <strong>to</strong> eat our blood, they can eat allthey like. We’re not possessive. Whatever any type of consciousness wants,they’re welcome <strong>to</strong> it. We give them their independence, so they can governthemselves, without our trying <strong>to</strong> snitch anything away from them. As a result,they gain a share of our goodness. The same for the bodiless consciousnesses inour body: They gain their independence. And we gain our independence, <strong>to</strong>o.Everybody gets <strong>to</strong> live in his or her own house, eat his or her own food, sleep inhis or her own bed. Everyone lives separately, so everyone can be at his or herown ease.This is called “bhagav›”: The eye gets separated from forms, forms getseparated from the eye, and consciousness gets separated from self.The ear gets separated from sounds, sounds get separated from the ear, andconsciousness gets separated from self.The nose gets separated from smells, smells get separated from the nose, andconsciousness gets separated from self.The <strong>to</strong>ngue gets separated from flavors, flavors get separated from the<strong>to</strong>ngue, and consciousness gets separated from self.The body gets separated from tactile sensations, tactile sensations getseparated from the body, and consciousness gets separated from the body.The mind gets separated from ideas, ideas get separated from the mind, andconsciousness gets separated from the mind.There’s no sense that this is our self or that’s our self. This is called, “Sabbedhamm› anatt›,” all phenomena are not-self. We don’t claim rights over anythingat all. Whoever can do this will gain release from the world, from the cycle ofdeath and rebirth. This is ›savakkhaya-ñ›˚a—the knowledge of the ending ofmental fermentation—arising in the heart.So now that you’ve listened <strong>to</strong> this, you should take it <strong>to</strong> ponder andcontemplate so as <strong>to</strong> gain a clear understanding within yourself. That way you’llbe on the path <strong>to</strong> release from stress and suffering, using persistence and effortat all times <strong>to</strong> cleanse your own consciousness so as <strong>to</strong> know it clearly. That’swhat will lead you <strong>to</strong> purity.So, for <strong>to</strong>day’s discussion of consciousnesses, I’ll ask <strong>to</strong> s<strong>to</strong>p here.99
100GlossaryI. TermsThe definitions given here are based on the meanings these words have in Ajaan Lee’swritings and sermons. Terms marked with a single asterisk (*) are taken from thestandard chant of the qualities of the Buddha; those with a double asterisk (**), from thechant of the qualities of the Dhamma.ak›liko**: Timeless; unconditioned by time or season.ap›ya: State of deprivation; the four lower levels of existence—rebirth in hell,as a hungry ghost, as an angry demon, or as a common animal. None of thesestates are permanent.arahant: A ‘Worthy One,’ a person whose heart is freed from thefermentations (›sava) of sensuality, states of being, views, and ignorance, andwho is thus not destined for further rebirth. An epithet for the Buddha and thehighest level of his noble disciples.avijj›: Unawareness; ignorance; counterfeit awareness.bhagav›*: Blessed. This word is also related <strong>to</strong> the verb for ‘divide’ and‘separate,’ and so is sometimes interpreted in that light as well.bh›van›-maya-paññ›: Discernment achieved by developing the mindthrough meditation.brahm›: Inhabitant of the higher, non-sensual levels of heaven.bodhisattva: A being firmly on the path <strong>to</strong> becoming a Buddha.buddho*: Awake.chabba˚˚a-raºsı: Six-colored radiance or aura. Mentioned usually as anattribute of the Buddha.chalang’upekkh›: Six-fac<strong>to</strong>red equanimity, i.e., maintaining equanimity<strong>to</strong>ward events known through any of the six senses—sight, hearing, smell, taste,<strong>to</strong>uch, and ideation.deva: Inhabitant of any of the heavens of sensual pleasure.dhamma: Event; phenomenon; the way things are in and of themselves; theirinherent qualities; the basic principles that underlie their behavior. Also,principles of behavior that human beings ought <strong>to</strong> follow so as <strong>to</strong> fit in with theright natural order of things; qualities of mind they should develop so as <strong>to</strong>realize the inherent quality of the mind in and of itself. By extension, ‘dhamma’ isused also <strong>to</strong> refer <strong>to</strong> any doctrine that teaches such things. Thus the Dhamma of
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9A Mind of Pure GoldJuly, 1958The m
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21II. Inner SkillThe ABC’s of the
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38When these five strengths appear
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whose minds are certain and sure, b
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