Guided Meditation 6 sets 6 -Unique Way of letting go of the links

I thought I'll do a little meditation today to start off. Since we're talking about Nibbana, I wanted to kind of get a sense of the entry point into Nibbana, which is essentially experiencing both Samatha and Vipassana, which is what we do with TWIM, Tranquil Wisdom Insight Meditation. We'll start off with a little bit of loving kindness to ourselves and then let that loving kindness kind of just keep going until we have a little bit more stability in our mind. And then I just want you to follow my voice because I'm going to do a sort of my take or an abbreviated version of the six sets of six. For those of you who are not familiar with the six sets of six, that is Majjhima Nikaya 148.

It's a very powerful sutta, and in many of the retreats, Bhante Vimalaramsi has in the past read that. So I'd like you to please find a good, comfortable sitting position that works for you, and we'll get started. I'd like you to close your eyes and relax. Take a deep breath, slowly exhale, and as you exhale just feel the body, feel your entire body. You take another deep breath, and as you slowly exhale, try to be in the body and feel all your body starting to relax. Notice any tightness and tension in the head, in the neck, in the shoulders, in the back, in the upper back, lower back, the waist, the legs. Just relax.

Take another deep breath, and exhale softly, gently, slowly, and feel the entire body just relax and soften. I'd like you to put a little smile on your face, smile in your heart, smile in your eyes, and you can use phrases like May I be happy, May I be well, May I be free of suffering, May I be filled with loving kindness. You can think about the things that you might be grateful for, or a lot of people, what works is think back to your childhood. Just try to imagine yourself as a little child, as an infant, so your cute little baby version in front of you. And you can see your baby version smiling back at you.

And just rest in that. And you can feel this warmth, this glowing warmth in your heart area. And I would like you to just rest in that. Just hold the baby in your arms and feel the loving kindness. There's nothing to do and nowhere to be. Just keep your awareness and your attention with the feeling of loving kindness. Thank you. If you get distracted and you find your mind wandering around, just notice that. Recognize it and release your awareness from it. Come back to the mind, back to the body, and relax any tightness, tension that might be there. As you find the body and mind relaxing, notice the joy, the relief that it brings, and smile.

And then come back to the feeling you need. You can come back to the visual or the feeling of holding your baby self in your arms, sending yourself loving kindness. The mind bask in that. Thank you. Thank you. Now just relax, keep your mind relaxed, and just follow my voice, just follow the instructions of my voice. I want you to pay attention to your eyes. Realize that the eyes are dependent on the mind and the body, on mentality, materiality. And that the eyes, their object is form and color. Dependent upon the eyes and the eye object, there arises eye consciousness. These three, the eye, the eye object, the eye consciousness, form eye contact. Dependent upon eye contact, there arises eye feeling.

Dependent upon eye feeling, there arises eye craving. All of these elements being dependent and conditioned by the previous conditions arise and pass away. When those conditions disappear, they too disappear. When the mind and body disappears, the eye disappears. Forms disappear. Eye consciousness disappears. Eye contact disappears. With the disappearance of eye contact, there is the disappearance of eye feeling. With the disappearance of eye feeling, there is the disappearance of eye craving. Seeing this, you understand that all of these causes and conditions are impermanent. Being impermanent, they are subject to change. Being subject to change, they are liable to cause suffering, because they will end. If they are pleasant sensation, they will change; therefore they are liable to suffering. The eye, or the eyes, are not me, not mine, not myself. Forms are not me, not mine, not myself.

Eye consciousness is not me, not mine, not myself. Eye contact is not me, not mine, not myself. Eye feeling is not me, not mine, not myself. Eye craving is not me, not mine, not myself. When one sees thus, one is disenchanted with the eyes. Disenchanted with the forms. Disenchanted with eye consciousness. Disenchanted with eye contact, disenchanted with eye feeling, disenchanted with eye craving. One disengages from the eye. One disengages from the form. One disengages from eye consciousness. One disengages from eye contact. One disengages from eye feeling. And one disengages from eye craving.

Disengaging, one experiences dispassion. One remains unaffected by the eye. One remains unaffected by form. One remains unaffected by eye consciousness. One remains unaffected by eye contact. One remains unaffected by eye feeling. One remains unaffected by eye craving. Being unaffected, one is liberated. Now I would like you to bring your attention to your ears. Dependent on mind and body, the ear arises. The object of the ears are sounds. Dependent upon the ear and sound, your consciousness arises. These three constitute your contact. Dependent upon your contact, your feeling arises. Dependent upon your feeling, your breathing arises. When you see that, with the disappearance of the mind and body, the ear disappears. When you see, with the disappearance of the ear, your contact disappears. When you see, with the disappearance of your contact, your feeling disappears. When you see, with the disappearance of your feeling, your craving disappears. You see the arising and passing away of the ear, the arising and passing away of your contact, the arising and passing away of your feeling, the arising and passing away of your craving. Seeing this, you see that the ear is subject to change and subject to

suffering. These sounds are subject to change and subject to suffering. Your consciousness is subject to change and subject to suffering. Your contact is subject to change and subject to suffering. Your feeling is subject to change and subject to suffering. Your craving is subject to change and subject to suffering. Seeing this, you see that the ear is not me, not mine, not myself. Sounds are not me, not mine, not myself. Your consciousness is not me, not mine, not myself. Your contact is not me, not mine, not myself. Your feeling is not me, not mine, not myself. Your craving is not me, not mine, not myself. Seeing this, one becomes disenchanted with the ear, disenchanted with sounds, disenchanted with your consciousness, disenchanted with your

contact, disenchanted with your feeling, disenchanted with your craving. Being disenchanted, one disengages from the ear, disengages from sounds, disengages from ear consciousness, disengages from ear contact, disengages from ear feeling, disengages from ear breathing. Disengaging, one experiences dispassion for the ear, dispassion for sounds, dispassion for your consciousness, dispassion for your contact, dispassion for your feeling, dispassion for your craving. Becoming dispassionate, one becomes unaffected by the ear, unaffected by sound, unaffected by your consciousness, unaffected by your contact, unaffected by your feeling, unaffected by your craving. Being unaffected, one experiences liberation. Now I would like you to pay attention to the nose. With the arising of the mind and body, the nose

arises. The object of the nose are odors. With the arising of the nose and odors, nose consciousness arises. These three constitute nose contact. With the arising of nose contact, nose feeling arises. With the arising of nose feeling, nose craving arises. With the disappearance of the mind and body, the nose disappears. Sound, smells, or odors disappear. Nose consciousness disappears. Nose contact disappears. With the disappearance of nose contact, there is the disappearance of nose feeling. With the disappearance of nose feeling, there is the disappearance of nose craving. Seeing thus, one sees the arising and passing away of the nose, the arising and passing away of odors, the arising and passing away of nose consciousness, the arising and passing away of nose contact, the arising and passing away of nose feeling, the arising and passing away of nose craving.

One understands the impermanence of the nose, the impermanence of odors, the impermanence of nose consciousness, the impermanence of nose contact, the impermanence of nose feeling, the impermanence of nose craving. Seeing this, one sees the nose subject to change, subject to suffering. One sees odors subject to change, subject to suffering. One sees nose consciousness subject to change, subject to suffering. One sees, knows contact, subject to change, subject to suffering. One sees, knows feeling, subject to change, subject to suffering. One sees, knows feeling as subject to change, subject to suffering. One sees, knows craving, subject to change, subject to suffering. When one sees thus, one understands that the nose is not me, not mine, not myself.

Odors are not me, not mine, not myself. Nose consciousness is not me, not mine, not myself. Nose contact is not me, not mine, not myself. Nose feeling is not me, not mine, not myself. Nose craving is not me, not mine, not myself. Seeing this, one becomes disenchanted with the nose, disenchanted with odors, disenchanted with nose consciousness, disenchanted with nose contact, disenchanted with nose feeling, disenchanted with nose craving. Being disenchanted, one disengages from the nose, disengages from odors, disengages from nose consciousness, disengages from nose contact, disengages from nose feeling, disengages from nose craving. Being disengaged, one experiences

dispassion. One becomes dispassionate for the nose. One experiences dispassion for odors. Dispassion for nose consciousness. Dispassion for nose contact. Dispassion for nose feeling. Dispassion for nose craving. Being dispassionate, one experiences being unaffected by the nose. Unaffected by odors. Unaffected by nose consciousness. Unaffected by nose contact. Unaffected by nose feeling. Unaffected by nose craving. Being unaffected, one experiences the grave.

Now put your attention on the tongue. With the arising of the mind and body, there is the arising of the tongue. The object of the tongue are flavors. With the arising of tongue and flavors, there is the arising of tongue consciousness. With the arising of tongue consciousness, there is the arising of tongue contact. With the arising of tongue contact, there is the arising of tongue feeling. With the arising of tongue feeling, there is the arising of tongue craving. With the disappearance of the mind and body, there is the disappearance of the tongue. There is the disappearance of flavors. There is the disappearance of tongue consciousness. There is the disappearance of tongue contact. With the disappearance of tongue contact, there is the disappearance of tongue feeling. With the disappearance of tongue feeling, there is the disappearance of tongue craving. Seeing this, one sees that the tongue is subject to change, subject to suffering. Flavors are subject to change, subject to suffering. Tongue consciousness is subject to change, subject to suffering.

Being dispassionate, one remains unaffected by the tongue, unaffected by flavors, unaffected by tongue consciousness, unaffected by tongue contact, unaffected by tongue feeling, unaffected by tongue craving. Being unaffected, one experiences liberation. Now, bring your attention to the body, internal or external, any part of the body, or if you can feel the entire body. Dependent on mentality and materiality, the body arises. The object of the body is touch. With the arising of the body and external sensations or internal sensations, there is the arising of body consciousness. These three constitute body contact. With the arising of body contact, there is the arising of body feeling. With the arising of body feeling, there is the arising of body craving.

With the disappearance of the mentality materiality, there is a disappearance of body. With the disappearance of the body, there is also the disappearance of tangibles. There is a disappearance of body consciousness. There is the disappearance of body contact. With the disappearance of body contact, there is a disappearance of body feeling. With the disappearance of body feeling, there is the disappearance of body craving.

Seeing this, one understands the impermanence of the body, the impermanence of tangibles, the impermanence of body consciousness, the impermanence of body contact, the impermanence of body feeling, the impermanence of body craving. Seeing this, one sees the body subject to change, subject to suffering. Tangible subject to change, subject to suffering. Body consciousness, subject to change, subject to suffering. Body contact, subject to change, subject to suffering. Body feeling, subject to change, subject to suffering. Body craving, subject to change, subject to suffering. Seeing this, one understands the body is not me, not mine, not myself. Tangibles are not me, not mine, not myself. Body consciousness is not me, not mine, not myself. Body contact is not me, not mine, not myself.

Body feeling is not me, not mine, not myself. Body craving is not me, not mine, not myself. When one understands this, one experiences dispassion for the body, disenchantment for the body, disenchantment for tangibles, disenchantment for body consciousness, disenchantment for body contact, disenchantment for body feeling, disenchantment for body craving. Being disenchanted, one disengages from the body, disengages from tangibles, disengages from body consciousness, disengages from body contact, disengages from body feeling, disengages from body craving. Being disengaged, one experiences dispassion for the body, dispassion for tangibles, dispassion for body consciousness. Dispassion for body contact. Dispassion for body feeling. Dispassion for body craving. Being dispassionate, one is unaffected by the body, unaffected by tangibles, unaffected by body consciousness, unaffected by body contact, unaffected by body feeling, unaffected by body craving.

Being unaffected, one experiences. Now bring your awareness to the mind itself, wherever the mind is: the head, the heart, throughout the body, as awareness, whatever it might be. With the arising of mentality materiality, mind arises. With the mind, there are mind objects. With the arising of mind and mind objects, there is mind consciousness. These three constitute mind contact. In fact, there is the arising of mind feeling. With the arising of mind feeling, there is the appearance of mind objects. There's the disappearance of mind consciousness, the disappearance of mind contact. Within the disappearance of mind contact, there's the disappearance of mind feeling, and there's a disappearance of mind craving. Seeing this, one sees the mind subject to change, subject to suffering.

One sees mind objects subject to change, subject to suffering. One sees mind consciousness, subject to change, subject to suffering. One sees mind contact, subject to change, subject to suffering. One sees mind feeling, subject to change, subject to suffering. One sees mind craving, subject to change, subject to suffering. Seeing this, one understands the mind is not me, not mine, not myself. Mind objects are not me, not mine, not myself. Mind consciousness is not me, not mine, not myself. Mind contact is not me, not mine, not myself. Mind feeling is not me, not mine, not myself. Mind craving is not me, not mine, not myself. Being this, one becomes disenchanted with the mind, disenchanted with mind objects,

disenchanted with mind consciousness, disenchanted with mind contact, disenchanted with mind feeling, disenchanted with mind craving. Becoming disenchanted, one disengages from the mind, disengages from mind objects, disengages from mind consciousness, disengages from mind contact, disengages from mind feeling, disengages from mind craving. Being disengaged, one is dispassionate with the mind, is dispassionate with mind objects, dispassionate with mind consciousness, dispassionate with mind contact, dispassionate with mind feeling, dispassionate with mind craving. Being dispassionate, one is unaffected by the mind, unaffected by mind objects, unaffected by mind consciousness, unaffected by mind contact, unaffected by mind feeling, unaffected by mind craving. Being unaffected, one experiences liberation.

I'd like you to just remain in this space for a while. See how the minded. See how clear and spacious mind is. Just rest in that clarity of mind, in the spacious, clear, sky-like mind. I'd like you to bring your attention back to the body. Take a deep breath. Feel the body as you slowly exhale. When you're ready, you can open your eyes. I'll see you next time.