Lecture 02: "The Foundations of Meditation:

Right Attitude and Ethics"

This is only the English version. No translation is permitted inside this document.
Meditation is not only time we set aside for formal sitting each day or daily intensive
retreats away from our lives. Meditation practice is a lifelong undertaking. Because the mind is
constantly implanted with ideas, suggestions, and troubles during one’s daily life, there is
always something to work with. It is possible to liken meditation to daily hygiene.
For example, one week spent at a spa will be relaxing and will support our bodily health,
but it will not eliminate the need to take bath every day. Its effects will not last more than a
few days, let alone a lifetime. Our body faces a lot of impurities from the environment, it is
prone to sickness and aging. We clean ourselves every day, and try to stay away as much as
we can from environmental conditions that would make us sick or dirty then we may go to a
spa again next year. When we work with the mind, it is the same.
Someone may ask, "But I can live happily even without meditation, right?" For me,
meditation as the purification of mind, is as necessary as taking a shower for purification of the
body. Theoretically, one could live happily without ever taking a shower, but few would
actually choose that option. The potential danger of sickness (with a disease like scabies)
would be too great. The defilements of daily life - namely the stress, disappointments,
difficulties in personal relationships, misunderstandings, failures, and unfulfilled expectations –
all those require reflection and introspection. Meditation helps to clear up the junk that piles
up in the mind during daily life, and purify it from the coarse defilements that have been
accumulated as time goes by. It thereby helps prepare the mind for further difficulties,
strengthening it and grounding it in happiness, love, forbearance, and equanimity.
Daily meditation is therefore a practice for the "performance" of every-day life, which
will guide us, support our good qualities, and allow us to dissolve whatever undesirable scraps
of emotions and attitudes we have acquired in the recent past.
Enhancing our meditation is a necessary factor in our life to improve our well-being –
and here I will add, that physical exercise also supports your well-being, but not as directly and
effectively. We also come to the understanding that enhancing our well-being is conducive for
improvement in our meditation.
In fact, the Buddhist scriptures suggest that ethical behavior, and what is called Right
Attitude, are particularly conducive to progress in meditation. And in turn, progress in mental
development acquired through meditation supports us in developing ethical behavior and
Right Attitude.
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 In the first lecture, we looked at meditation within the framework of the first three of
the Four Noble Truths (understanding that suffering exists, understanding the real cause of our
suffering, and that there is a way to transcend the cause of our suffering). In this lecture, we
will begin to talk more about the Fourth Noble Truth, the Eightfold Noble Path. 1Right
Attitude, (sammā diṭṭhi, also known as Right View), is the very first factor of the Path.
According to the 2Mahācattārīsaka Sutta, 3Right Attitude is the basis of the remaining seven
factors of the Eightfold Noble Path: Right Intention, Right Speech, Right Action, Right
Livelihood, Right Effort, Right Mindfulness, and Right Concentration. Here the word "right"
means that they are conducive for development of wisdom.
4
To actualize Right Attitude, we need Right Intention, the mechanism by which Right
Attitude helps us maintain Right Speech, perform Right Action, and have Right Livelihood. In
the Eightfold Noble Path, we can see 5"wisdom" interpreted as Right Attitude, or the
knowledge and understanding of reality as it is, in combination with Right Intention, or the
application of that knowledge and understanding to our speech and actions.
For example, suppose that someone knows the laws of basic physics, and understands
how a pulley and lever can be used to conserve one’s physical energy and increase the effect
of their effort. At some point, they end up needing to lift something very heavy, like getting
water out of a well. Because they have that theoretical knowledge of the value and use of a
pulley-and-lever system, they can create it to perform that actual work. In this metaphor, the
knowledge of the lever and pulley is like Right Attitude, and the thought of putting it into
practice is like Right Intention.

1 The screen will be covered with a colored background (perhaps brown), and there the Eightfold Noble Path will appear gradually, placing one line
after another, from top to bottom. When I say "Right Attitude", the first of the lines ("Right Attitude (Sammā Diṭṭhi)") will glow in bright white. It
will then disappear for a while and the Four Noble Truths list (from Lecture 01) will appear, with the Fourth Noble Truth glowing. But only for a
while.
The Fourth of Four Noble Truths: The Eightfold Noble Path
1. Right Attitude (Sammā Diṭṭhi)
2. Right Intention (Sammā Saṅkappa)
--- keep one line blank ---
3. Right Speech (Sammā Vācā)
4. Right Action (Sammā Kammanta)
5. Right Livelihood (Sammā Ājīva)
--- keep one line blank ---
6. Right Effort (Sammā Vāyāma)
7. Right Mindfulness (Sammā Sati)
8. Right Concentration (Sammā Samādhi)
2 pop up from bottom: Majjhima Nikāya 117. Mahācattārīsaka Sutta
3 At this moment again the list of Eightfold Noble Path will appear and while the first factor is steadily glowing in white, the other lines will glow in
white only for the time as I pronounce them.
4 Now while the Right Attitude glows in white, the factor of Right Intention is kept glow in yellow. Now the factors 3-5 (from Right Speech to Right
Livelihood) will glow in green while the first factor (Right Attitude) still glows in white and the factor Right Intention will be glowing in yellow.
5 Next to the glowing Right Attitude and Right Intention will appear "wisdom (paññā)" with curly bracket (see note no.7 for illustration.)
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 If Right Attitude is missing, Right Intention cannot be applied; conversely, one can have
Right Attitude, but if it is not actually put into use (as Right Speech, Right Action and Right
Livelihood), it is ultimately worthless.
The Buddhist scriptures summarize Right Speech, Right Action and Right Livelihood
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as ethical behavior, or sīla. Right Effort, Right Mindfulness, and Right Concentration - the last
three factors of the Eightfold Noble Path - are summarized as7mental development, or
meditation, bhāvanā in the Pāḷi language.
8
Sometimes the current of a river that empties into an ocean is used as a metaphor to
explain the Eightfold Noble Path. Entering the river and flowing with it will lead one directly to
the ocean; in the same way, following the Eightfold Noble Path will lead the meditator toward
Enlightenment, the freedom from craving, and the realization of wisdom.
In the Mahācattārīsaka Sutta, the Buddha taught that Right Attitude was the way to
establish the other factors of the Eightfold Path. Therefore, we need to examine whether the
way we understand Right Attitude really supports pure, ethical behavior and meditation. That
way, we can avoid any dogmatic, blind beliefs, and gain the most benefit from the Teachings.
The Buddha taught that Right Attitude is of two kinds: 9“Worldly” Right Attitude, and
“Supramundane” Right Attitude. Worldly Right Attitude is the well-intentioned attitude of
those who do not meditate but engage with daily life in society. It is certainly valuable because
it promotes harmony and peace in society, and thereby the appropriate conditions for

6 Now the factors 3-5 (from Right Speech to Right Livelihood) will glow in green while the first factor (Right Attitude) still glows in white and the
factor Right Intention will be glowing in yellow. The word "ethical behavior (sīla)" will appear next to the four ethical factors with a curly bracket.
1. Right Attitude (Sammā Diṭṭhi) } wisdom (paññā)
2. Right Intention (Sammā Saṅkappa
--- keep one line blank ---
3. Right Speech (Sammā Vācā) } ethical behavior (sīla)
4. Right Action (Sammā Kammanta)
5. Right Livelihood (Sammā Ājīva)
--- keep one line blank ---
6. Right Effort (Sammā Vāyāma)
7. Right Mindfulness (Sammā Sati)
8. Right Concentration (Sammā Samādhi)
The list will then disappear.
7 In the way of the previous two cases, the words "mental development (bhāvanā)" will appear next to the last three factors of the
Eightfold Noble Path, while those factors (line 6-8) will glow in light blue.
6. Right Effort (Sammā Vāyāma)
7. Right Mindfulness (Sammā Sati) } mental development / meditation (bhāvanā)
8. Right Concentration (Sammā Samādhi)
8 Now a video of a large river (possibly Ganges or Ayeyarwaddy) will replace the video of me. There should be a large boat floating
alone in the large river, preferably with banks totally covered by thick forests. Getting such video by a drone (from aerial
perspective) would be ideal.
9 Pop up: A) Worldly Right Attitude (affected by taints)B) Supramundane Right Attitude (taintless)
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meditation. Harmony and peace are particularly needed for progress in meditation. In Worldly
Right Attitude, there is obviously a strong connection to religious injunctions about individual
and social behaviors. For example, 10giving, donations, and supporting monks and nuns, bring
merit to the individual as well as helping to create a more supportive, cohesive, and
harmonious society.
In Buddhist scriptures, merit is said to bring results not only now, but also in the future.
The idea that what someone gives he will receive many times more in future certainly
increases their acts of generosity. But of course, if you naturally engage in generosity as much
as you can without thinking, then this belief will not have a big impact on you.
The 11belief in the results of one's actions, good and bad – known in the Pāḷi language as
kamma - is understood by religious people to be essential for a harmonious society.
"Isn't kamma just a religious view, rejected by the majority of modern scientists?"
Simply dismissing something because it does not fit into the current paradigm without having
a conclusive body of evidence against it, could also be considered blind faith. If we are
interested in the truth, rather than beliefs, it will be necessary to open our minds to the world
as it is, without attachment to the views or ideas which we learned from our culture. This
doesn't mean, that what you learned from your parents and at school is wrong. Rather, I
would like to encourage you to test and experiment, with the tools for learning about the
world and about yourself, with an open mind and let the truth come to you through wise
observation.
"Doesn't the state law provide people with protection against immoral behavior?" The
idea that state law provides people with protection against immoral behavior is simply not
true. It leads people to hide evidence of their bad deeds, rather than refrain from their bad
deeds in the beginning. Acknowledging the phenomenon of kamma, the action and its result,
which has not been disproven by science, is supportive of harmony in the society, and may
serve as an effective supplement to the established law.

10 These "right attitudes" will appear on a colored background, one by one as I say them. Those that I haven't said yet will not be
shown. They will appear numbered, one below another:
Worldly Right Attitude (affected by taints)1. "Giving is meritorious."
2. "Supporting monks and nuns is meritorious."
3. "Nonviolent sacrifice is meritorious."
11 The list of Worldly Right Attitude will appear again with the three points and the fourth point will appear below the third:
4. "Acknowledging result of good and bad actions (kamma)."
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 The next point of the Right Attitude supports the previous point. 12Craving for existence,
craving for non-existence, and craving for sensual pleasures are the main causes of rebirth.
The suffering and happiness in those lives is then conditioned by the good and bad deeds
committed in the past. Although some might find the phenomenon of rebirth difficult to
accept, extensive research has been conducted on that topic with positive results by Dr. Ian
Stevenson and Dr. Jim Tucker.
Particularly interesting points of Right Attitude, as suggested by the Buddhist scriptures,
are the 13gratitude to one's mother, and the gratitude to one's father. This refers to the good
and bad treatment of one's own parents. While there is no benefit in treating anyone badly,
one's parents particularly deserve our respect and benevolence in return for the hardships
they went through in order to raise us.
Additionally, 14acknowledging the existence of spontaneously born living beings, such
as those in the worlds of pleasure and suffering, inspires people to avoid bad deeds and
engage in meritorious action. "Spontaneously born living beings" is the term for beings of
subtle, invisible bodies, who were not born from a womb, eggs, or by any other process of cell-
division - beings in hells, ghosts, and poor deities in the worlds of suffering and deities and
brahmās in the worlds of pleasure. They appear in their worlds by the power of their previous
actions.
The list of Right Attitudes finishes with the possibility to get free from mental
defilement, and attain mental purity. The 15belief, that it is possible to reduce or become free
from mental defilements is very important for the people who are going to meditate. If you
don't believe that there is a possibility to deal with your daily sufferings and to establish peace
and happiness, then you won't do anything for it, and thereby you won't attain it.
As we could see, the ten Worldly Right Attitudes are a set of beliefs which may support
the harmony and peace of a society. They are known as "affected by taints" because they are
most important for the people who do not meditate, whose mind are not being purified from
greed, hatred, and ignorance. However, you can't experience the ten Worldly Right Attitudes

12 Two more points are added to the list:

5. Acknowledging the phenomenon of previous life.
6. Acknowledging the phenomenon of the life after death.
13 Further add: 7. Gratitude to one's mother.
8. Gratitude to one's father.
14 Now the points 4, 5, and 6 will glow in bright white and this new point will appear in the list:
9. Acknowledging the existence of spontaneously born beings.
15 The last point will be added at the end and a little note will mention that this is reworded from the Mahācattārīsaka Sutta:
10. Acknowledging the possibility to become free from mental defilements
(Reworded from Majjhima Nikāya 117. Mahācattārīsaka Sutta)
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easily, and hence you can't simply test them. The Buddha is well aware of that. For the
Buddha, what matters most is what you can experience and test for yourself.
The Buddha was in fact very critical about beliefs which people could not test for
themselves. In the 16Caṅkī Sutta the Buddha is reported to say this about the traditional beliefs
of Hindu Brahmins in the ancient India: 17"Suppose there were a file of blind men each in touch
with the next: the first one does not see, the middle one does not see, and the last one does
not see. So too, Bhāradvāja, in regard to their statement the brahmins seem to be like a file of
blind men: the first one does not see, the middle one does not see, and the last one does not
see. What do you think, Bhāradvāja, that being so, does not the faith of the brahmins turn out
to be groundless?" The Buddha then however continues: "Something may be fully accepted
out of faith, yet it may be empty, hollow, and false; but something else may not be fully
accepted out of faith, yet it may be factual, true, and unmistaken."
As I have mentioned in the previous lecture, the Buddha is believed to have experienced
by Himself the law of kamma, action and result, as well as rebirth. Even if that was true, it is
not your own experience, hence it is not sufficient. The Buddha spent forty-five years of His life
with the purpose to help people experience Truth themselves, through their own experience.
Then there’s the second kind of Right Attitude, the Supramundane Right Attitude, or
18
the Four Noble Truths that we explored in the first lecture. This Right Attitude goes beyond
16 Pop up from bottom: Majjhima Nikāya 95. Caṅkī Sutta
17 Whole the quoted text will appear in large size all over the screen (with a colored background). The audience will see the text
and hear my voice as I am reading it. "Suppose there were a file of blind men each in touch with the next: the first one does
not see, the middle one does not see, and the last one does not see. So too, Bhāradvāja, in regard to their statement the brahmins
seem to be like a file of blind men: the first one does not see, the middle one does not see, and the last one does not see. What do
you think, Bhāradvāja, that being so, does not the faith of the brahmins turn out to be groundless?" ... "Something may be fully
accepted out of faith, yet it may be empty, hollow, and false; but something else may not be fully accepted out of faith, yet it may be
factual, true, and unmistaken."
"The Middle Length Discourses of the Buddha – A Translation of Majjhima Nikāya", Bhikkhu Bodhi, pp.779-780
18 At this point the Four Noble Truths will appear right next to the ten Worldly Attitudes. The text on the screen will look like this:
Worldly Right Attitude – The Ten Beliefs(affected by taints)
1. "Giving is meritorious."
2. "Donating is meritorious."
3. "Nonviolent sacrifice is meritorious."
4. "Belief in result of good and bad actions."
5. Belief in previous life.
6. Belief in the life after death.
7. Belief in mother.
8. Belief in father.
9. Belief in spontaneously born beings.
10. Belief that it is possible to become free from mental defilements
Supramundane Right Attitude - The Four Noble Truths (taintless)

1. The Truth of Suffering (birth, old age, sickness, and death)

2. The Truth of Origin (the origin of suffering, i.e. suffering is caused by craving)
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just helping establish and maintain harmony and peace in the society by means of one’s own
ethical behaviors. It deals with the very roots of what causes us to stumble and act unethically
on the way. Worldly Right Attitude alone cannot stop us from all negative speech and actions,
as all of us have experienced more than once to our great regret at various times in our lives.
However, Supramundane Right Attitude — that is, walking on the path of Dhamma by
following the Eightfold Noble Path — purifies the mind from unskillful intentions and produces
deep insights, genuine happiness, and ultimate peace. When ignorance is totally eradicated,
then we simply cannot perform unskillful speech and actions anymore. Naturally, adhering to
Worldly Right Attitude all the time will follow and bring corresponding individual and social
benefits.
The Four Noble Truths are best learned from an experienced meditation master, as they
are the foundation for the purpose and content of a meditation practice. The experience of
the Four Noble Truths is the reason for, and the fruition of meditation, which is much more
far-reaching than one’s Worldly Right Attitude. 19The ten beliefs lead a human being to do
good and avoid evil. The Four Noble Truths lead a human being to do good and avoid evil
through wisdom grounded in one's own experiences of the Truths.
Meditation is the research into the nature of physical and mental processes as they
naturally occur. So it is detrimental to apply any beliefs or expectations to our experience
while we meditate. Rather, we observe the mental and bodily processes without
preconception. To truly benefit from meditation, we ultimately have to let go of all our views,
ideas, beliefs, faiths, creeds, expectations, evaluations, attitudes, and judgements. Whatever
comes is accepted for what it is, examined, analyzed, and finally, let go. In meditation, as soon
as an attachment arises, we become slaves of our mind, not its master.
Whenever we hold a view, an attitude, or stick to a judgement, our perception becomes
limited by their parameters. We then try to see the true reality through the lenses of those
preconceived attitudes and can no longer experience the truth as it is. In meditation, we learn
to objectively look at our views, attitudes, and judgements and purify those taints through the
Supramundane Right Attitude and the wisdom acquired by diligently, patiently observing
reality.

3. The Truth of Cessation (the cessation of suffering through the cessation of craving)
4. The Truth of the Path (the Eightfold Noble Path)

19 This quote will pop up separately, right after the previous quote.
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 The observation of reality, which we enabled through ethical behavior - will further
support us in the realization of the Four Noble Truths. 20The knowledge of the Four Noble
Truths supports our practice, and our practice supports our realization of the Four Noble
Truths.
The ethical behaviors of Worldly Right Attitude (sīla) are crucial as well to this process.
Before we become perfected through our practice, maintaining ethical principles in our lives is
like a rock we can stand on, and which helps us maintain our meditation practice. Not only
does our ethical behavior provide society with positive energy, but whenever we fall into self-
pity or failure in our practice, we can reflect on the noble character of our successful efforts
in adhering to ethical behavior to cheer ourselves up and regain some energy for further
development.
The twofold Right Attitude, worldly and supramundane, is followed by the Right
Intention. 21 The Right Intention also helps us become grounded in Right Action, which is
avoiding the intentional killing of living beings, taking what is not given, and adulterous
misconduct. Or framed in a positive way, a skillful person endowed with Right Intention
cherishes life, engages in generosity, and protects their own and others’ family relationships.
22
Right Intention is comprised of three parts: 1) the intention to practice non
attachment, 2) the intention of friendliness, and 3) the intention to be loving and kind. When

20 Pop up: The knowledge of the Four Noble Truths will support the practice, and the practice will bring about the experience and
realization of the Four Noble Truths.
21 Next to the "Right Speech" column will appear the column "Right Action". There will appear these "negative points":
avoiding killing living beings
no stealing
shunning adulterous misconduct
The points in the list will then be replaced one by one by the "positive points":
cherishing life
generosity
protecting family relationships of others
22 The screen will be again covered by a colored background and the heading "Right Intention" will appear. Under it there will be
this line:
the intention to practice non attachment, the intention of friendliness, the intention to be loving and kind
Then there will appear first column. (Finally there will be three columns – one for Right Speech, one for Right Action, and one for
Right Livelihood.) The first column will contain the list:
not speaking lies
avoiding idle chatter
loathing abusive speech
cessation of talk that might turn friends into enemies
Then the lines in the list will be gradually replaced one by another, so that none of the lines of the "negative points" will remain.
Gradually one after another will be replaced by the "positive points". Then only the "positive points" will remain.
truthfulness
speaking at the right time about that what matters
kind speech
speech that preserves other's friendship
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we focus our thoughts first on the Right Intention we become ready to begin to practice the
"Right Speech." The Right Speech includes the cessation of speaking lies, avoiding idle chatter,
antipathy towards abusive language, and speaking in a way that does not turn friends into
enemies. With Right Intention, a good person is truthful, speaks at the appropriate time
about what matters, kind, and makes effort to preserve others' friendship.
Although the value and importance of Right Speech and Right Action may seem self-
evident, I think we all see that they are very hard to do consistently. In the development of our
mind we are however always looking at ourselves, rather than at others. Even if we perceive
that our patience, kindness, and generosity are better than those of others, we avoid
becoming a prey of our conceit or blame. Rather, we support others in whatever good they do
and serve them as inspiration.
Right Speech and Right Action are further supported by Right Livelihood. For the people
who live outside a monastery, there are five kinds of livelihood that are particularly
unconducive for one's meditation practice: 23business in weapons, in slaves, in selling meat
and fish, in alcohol and drugs, and in poisons.
Monks and nuns are encouraged to avoid hinting, belittling, or pursuing gain with gain,
contented with whatever they receive from generous donors. Machiavellianism, manipulating
others for personal gain, is of course neither praiseworthy in monastics, nor in anybody else.
Interestingly, the Buddha speaks of Right Livelihood as followed by those who attained
Enlightenment. Literally: 24"a noble disciple abandons wrong livelihood and gains his living by

23 The third column will appear with the heading "Right Livelihood". There are no negative/positive points, so it will appear only in
the way I say it. One after another will appear in the third column, finally looking like this:
"Right Intention"
intention to let go, intention of friendliness, intention of loving-kindness
"Right Speech"
• truthfulness
• speaking at the right time about that what matters
• kind speech
• speech that preserves other's friendship
"Right Action"
• cherishing life
• generosity
• protecting family relationships of others
"Right Livelihood"
• avoiding business in weapons
• avoiding business in slaves
• avoiding business in meat
• avoiding business in alcohol and drugs
• avoiding business in poisons

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right livelihood". That being said, right livelihood is very important for those who wish to boost
their progress in meditation.
Today we spoke about the effect of Right Attitude on Right Intention and thereby on
ethical behavior. I have explained the perils of attachment to views, attitudes, and judgements
during one's meditation practice as well as the indirect and direct benefits of ethical behavior
for the development of one's mind. Reminding yourself of your pure ethical behavior will be
particularly needed when you deal with your defilements while meditating.
In the next lecture, I will explain 25the sixth factor of the Eightfold Noble Path, namely
the Right Effort. We will look at the effort as the drive that leads a human being toward the
control over their mind and how to acquire and maintain its source - energy, so important in
our daily life as well as in meditation.26

24 The text will appear on the screen in large font together with the reference. It will cover all of the screen throughout the time as
I read it:
"a noble disciple
abandons wrong livelihood
and gains his living
by right livelihood"
"The Middle Length Discourses of the Buddha – A Translation of the Majjhima Nikāya", Bhikkhu Bodhi, p.938
25 The list of the Eightfold Noble Path will cover the screen and the fifth (Right Effort) will glow.
26 In the beginning of this lecture (after graphical intro part) the screen will be black and white text will appear typed over it –
"Sammādiṭṭhi", which I will explain here, is correctly translated as "Right View". "Right View" as well as it's alternative "Right
Understanding" sound to me sectarian and therefore not in accordance with the Buddha's teachings. I have selected "Right Attitude"
which doesn't have a sectarian connotation to me, and which indicates the relationship of the first factor of the Eightfold Noble Path
to the remaining seven factors.

"Sammāsaṅkappa", which I will also explain here, is correctly translated as "Right Thought." To avoid another misunderstanding, I
am using "Right Intention", which helps in remembering the underlying meaning – non-violent intentions, harmless intentions, and
the intention to renounce unskillful states.
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 Video Meditation Course -
Meditation in Theory and Practice

Contents
● Lecture 01: "Why Meditate?" (the introduction to the history of meditation, the
attainments of the Buddha, the nature of the mind, and the Four Noble Truths)
● Lecture 02: The Foundations of Meditation: The Right Attitude and Ethics
● Lecture 03: The Drive: The Right Effort and Energy Management
● Lecture 04: Mindfulness and meditation postures
● Lecture 05: Mindfulness in daily activities (Four Kinds of Clear Comprehension, Eating
Meditation)
● Lecture 06: The Seven Suitables and the Ten Impediments
● Lecture 07: Observing and Dealing with the Five Hindrances
● Lecture 08: Loving-Kindness Meditation
● Lecture 09: Compassion, Mutual Joy, and Equanimity
● Lecture 10: The Five Powers
● Lecture 11: Concentrating on vs. Observing Parts of the Body and its Four Elements (32
Parts of Body, 4 Elements, Ajjhatta/Bahiddhā)
● Lecture 12: Concentrating on and Observing the Breath
● Lecture 13: Meditation on Death
● Lecture 14: Concentrating on vs. Observing the Impermanence of the Mortal Frame
● Lecture 15: Meditation on Generosity, Virtue, Deities, and Peace
● Lecture 16: Meditation on the Qualities of Triple Gem
● Lecture 17: Kasinas
● Lecture 18: The Attainments in Concentration Practice (Five kinds of Joy, Five Factors of
Jhāna, Higher Jhānas and the related controversy, Psychic Powers, and Immaterial
States)
● Lecture 19: Observing the Sixteen Mental States
● Lecture 20: Observing the Five Aggregates
● Lecture 21: Observing the Seven Enlightenment Factors
● Lecture 22: The Progress of Insight
● Lecture 23: What is Enlightenment? (Famous Arahants)
● Lecture 24: Attending a Meditation Retreat (How to Survive in a Foreign Environment)
● Lecture 25: Meditation in the Daily Life

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