From: https://youtube.com/watch?v=5ab4EPLAtu8

Context: Throughout this transcript, Bhante Vimalaramsi is the speaker unless otherwise indicated.

foreign

okay

tonight you're gonna get a big hit of

dependent origination

this is the maha tanha sanchaya

sutta the greater discourse in the

destruction

of craving

thus if i heard on one occasion the

blessed one was living at sawatee and

jettas grove venethan pandika's park

now on that occasion a pernicious view

had arisen

in a monk named sati son

of a fisherman

as i understand the dhamma taught by the

blessed one

it is the same consciousness that runs

and wanders

through the rounds of rebirth not

another

this is a brahmana view

they call the brahmanas now hindu

but this is a view

of a permanent self going from one

lifetime to the next to the next to the

next

several monks having heard about this

went to this

monk sati and asked him friend sati is

it true

that such a pernicious view had arisen

in you

that's like saying are you so dumb

to believe this

exactly so friends as i understand the

dhamma taught by the blessed one it

is this same consciousness that runs and

wanders

through the rounds of rebirth not

another

then those monks desiring to detach him

from that pernicious view pressed in

question

and cross questions us

friend sati do not say so do not

misrepresent

the blessed one it is not good to

misrepresent the blessed one

the blessed one would not speak thus

for in many ways the blessed one has

stated consciousness to be dependently

arisen

since without a condition there's no

origination of consciousness yet

although pressed and questioned and

cross-questioned

by the monks in this way the monk

sati son of a fisherman

still obstinately adhered to this

pernicious view and continued to insist

upon it

since the monks were unable to detach

him from that pernicious few

he went to the blessed one after paying

homage to him

sat down at one side and told him all

that

had taken place

adding venerable sir since we could not

detach

the monk son of a fisherman

from this pernicious view we have

reported this matter

to the blessed one

when we call sati son of a fisherman he

was the son of a fisherman

but he hated the smell of fish

so this is kind of a monk joke

to remind him every time your son of a

fisherman

said that he'd start getting that smell

in his nose

then the blessed one addressed a certain

monk thus

come monk tell the monk sati son of a

fisherman

in my name that the teacher calls him

yes venerable

surrey replied and he went to monk

he went to the monk sati and told him

the teacher calls you friend sati

yes friend he replied and he went to the

blessed one

after paying homage to him sat down at

one side

the blessed one then asked him sati

is it true that the following pernicious

view has arisen

in you as i understand the dhamma taught

by the blessed one it is the same

consciousness that runs and wanders

through the rounds of rebirth not

another

exactly so venerable sir

as i understand the dhamma taught by the

blessed one

it is the same consciousness that runs

and wanders

through the rounds of rebirth not

another

what is that consciousness sati

venerable sir it is that which speaks

and feels

and experiences here and there the

result of good and bad actions

now the the buddha right now slaps him

he doesn't he does it figuratively he

says

misguided man if the buddha says that to

you

you know you're really off track

to whom have you have you

ever known me to teach the dhamma in

that way

misguided man i have not have i not

stated in many ways

consciousness to be dependently arisen

since without a condition there's no

origination of

consciousness what are the conditions

you heard them last night

in order to see you have to have good

working

eye

there has to be color and form only then

does eye consciousness arise

so it's dependent on good working i

and conscious and color and form

but you misguided men have

misrepresented us

by your wrong grasp and injured yourself

and stored up much demerit

for this will lead to your harm and

suffering

for a long time

then the blessed one addressed the monks

thus

monks what do you think has this

monk sati son of a fisherman

kindled even a spark of wisdom in this

dhamma and discipline

how could he venerable sir no venerable

sir

then when this was said the monk sati

son of a bish fisherman sat silent

dismayed with shoulders drooping head

down

glum and without response

then knowing this the blessed one

told him misguided man you will be

recognized by your own

pernicious view

and 2600 years later we still remember

him

i shall question the monks on this

matter

then the blessed one addressed the monks

thus

monks do you understand the dhamma

taught by me

as this monk sati son of a fisherman

does

when he misrepresents us

by his wrong grasp and injures himself

and stores up much demerit

with a question like that how could they

answer no he's right

no venerable sir for

in many discourses the blessed one has

stated

consciousness to be dependently arisen

since without a condition there's no

origination of

consciousness

good monks it is good that you

understand the dhamma

taught by me thus for in many ways i

have stated consciousness to be

dependently arisen

since without a condition there is no

origination of consciousness

but this monk sati son of a fisherman

misrepresents us by his wrong grasp

and injures himself and stores up much

demerit

for this will lead to his harm and

suffering of this misguided man

for a long time after the buddha gave

this discourse

he sati disrobed and he went over

to the brahmanas that had the belief in

a

personal self and he criticized the

buddha pretty heavily so he really

caused

himself a lot of problems with this

monk's consciousness is reckoned by the

particular

condition dependent upon which it arises

when consciousness arises dependent on

the i

and forms it is reckoned as eye

consciousness

when consciousness arises dependent on

the ear

and sounds it is reckoned as ear

consciousness

when consciousness arises dependent on

the nose and odors

it is reckoned as nose consciousness

when consciousness arises dependent on

the tongue and flavors

it is reckoned as tongue consciousness

when consciousness arises dependent on

the

body and tangibles it is reckoned as

body consciousness when consciousness

arises dependent on mind and mind

objects it is reckoned as mind

consciousness

just as a fire is reckoned by the

particular

condition dependent upon which it burns

when fire burns dependent on logs

it is reckoned as a log fire

when fire burns dependent on [ __ ]

it is reckoned as a [ __ ] fire

when fire burns dependent on grass it is

reckoned as a grass fire

when fire burns dependent on cow dung

it is reckoned as a cow dung fire

when fire burns dependent on chafe

it is reckoned as a chief fire

when fire burns depended on rubbish

it is reckoned as a rubbish fire

so too consciousness is reckoned

by the particular condition dependent

upon which it arises

when consciousness arises dependent on

the i

and forms it is reckoned as i

consciousness when consciousness

arises dependent on the ear and sounds

it is reckoned

as ear consciousness when consciousness

arises dependent on the nose and odors

it

is reckoned as nose consciousness

when consciousness arises dependent on

the tongue

and flavors it is reckoned as tongue

consciousness

when consciousness arises dependent on

body and tangibles it is reckoned as

body consciousness when

consciousness arises dependent on mind

and mind objects

it is reckoned as mind consciousness

now we're going to go to a general

questionnaire on being

monks do you see this has come

to be yes venerable sir

monks do you see the origination occurs

with that as nutriment nutriment means

feeding

and when you're practicing the

meditation

every time you use the six r's

you take away the nutriment

for the distraction that's why it gets

weaker

monks do you see with the cessation of

that

nutriment what has come to be is subject

to cessation

yes venerable sir monks

does doubt arise when one is

uncertain thus has this come to be

yes venerable sir monks

does doubt arise when one is uncertain

thus

does its origination occur with that as

nutriment

yes venerable sir monks

does doubt arise when one is uncertain

thus

with the cessation of that nutriment

is what has come to be subject to

cessation

yes venerable sir

monks is doubt abandoned in one

who sees as it actually is

with proper wisdom thus

this has come to be yes

venerable sir monks is doubt abandoned

and one

who sees as it actually is with proper

wisdom

thus its origination occurs with that is

nutriment yes venerable sir

monks is doubt abandoned in one who sees

as it actually is with proper wisdom

thus

with the cessation of that nutriment

what has come to be is subject to

cessation

yes venerable sir monks

are you thus free from doubt here

this has come to be

yes venerable sir

monks are you thus free from doubt here

its origination occurs with that as

nutriment

yes venerable sir monks

are you thus free from doubt here

with the cessation of that nutriment

what has come to be is subject to

cessation

yes venerable sir

monks has it been seen well by you as it

actually

is with proper wisdom thus

this has come to be yes

venerable sir now he's asking the monks

if they have their direct experience

monks has it been seen well by you as

it actually is with proper wisdom thus

its origination occurs with that as

nutriment

yes venerable sir monks has it been seen

well by you as it actually is with

proper wisdom thus

with the cessation of that nutriment

what has come to be

is subject to cessation yes

venerable sir

monks purified and bright as this

view is if you adhere to it

cherish it treasure it and treat it

as a possession would you then

understand that the dhamma has been

taught

as similar to a raft being for the

purpose of crossing over

not for the purpose of grasping

no venerable sir

monks purified and bright as this view

is if you do not adhere to it

cherish it treasure it and treat it

as a possession would you then

understand that the dhamma has been

taught as similar to a raft

being for the purpose of crossing over

not for the purpose of grasping yes

venerable sir

so you can't get attached to the links

of dependent origination

if you hold on to them

you're not ever going to go deeper into

the meditation

and see the cause and effect of

these relationships

nutriment and dependent origination

monks there are these four kinds of

nutriment

for the maintenance of beings that have

already come to be

and for the support of those about to

come

to be what for

they are physical food as nutriment

gross or subtle contact

as the second formations

as the third and consciousness

as the fourth now monks

these four kinds of nutriment have

what as their source what

is their origin from what are they born

and produced these four

kinds of nutriment have

as their source craving

as their origin they are born and

produced from

craving and this

craving has what as its source

what is its origin from what is it born

and produced

craving has feeling as its source

feeling as its origin

they are born and produced from feeling

and this feeling has what as its source

what is its origin from what is are they

born

is it born and produced feeling

has contact as its source

contact as its origin

they are born and produced from contact

and this contact has what as its

source what as its origin from what are

they born and produced

has the six-fold base as its source

the six-fold base has its origin

they are born and produced from the

six-fold base

and this six-fold base has what is its

source

what is its origin from what are they

born and produced

the six-fold base has mentality

materiality as

its source mentality materiality as its

origin

they are born and produced from

mentality materiality

and this mentality materiality has

what as its source what is its origin

from what are they born and produced

mentality materiality has consciousness

as its source consciousness

as its origin is born and produced from

consciousness and this consciousness

has what as its source what as its

origin from what is it born and produced

consciousness has formations as their

source

formations as their origin they are born

and produced from

formations and these formations have

what is their source

what is their origin from what are they

born and produced

formations have ignorance as their

source ignorance as their

origin they are born and produced from

ignorance what is ignorance

that's right not knowing the four noble

truths

too many people translate ignorance as

being stupid

and that's not the translation of

ignorance

it means not knowing

that's what you ignore how this process

works

and the only person that

really understood dependent origination

in

every way was the buddha

sorry buddha understood it very well

and all of the are thoughts they

understood it very well

but not nearly as deep as the buddha

so that's why i like to read his words

about this

okay now we're going to go through all

of the links of dependent origination

you gonna help me okay

you'll get an idea of how how we do this

so that you can get it more set in your

mind

so monks with ignorance as

condition come

to be with formations

as conditions

with consciousness as condition

with mentality materiality is

conditioned

with the six-fold base as condition

with contact as condition

with feeling as condition

with craving as condition

with clinging as condition

with habitual tendency as condition

with birth as condition

aging and death sorrow lamentation

pain grief and despair comes to be

such is the origin of this whole mass of

suffering

that's how it starts this whole mass of

suffering

and it starts because of

not seeing deeply

how the four noble truths actually do

work a lot of times you'll go to dhamma

talks and they'll talk about the four

noble truths

just in a very superficial way

but this is very very deep

dharma and you'll get

more of a feel of it in a little bit

the reverse order questionnaire

on arising with

birth as condition aging and

death comes to be so it was said

now monks do aging and death have birth

as condition

or not or how do you take it in this

case

aging and death have birth as

conditioned venerable sir

thus we take it in this case

with birth as condition aging and

death come to be so this

is all conditional this is how this

is a process if one of these

things don't arise then the one after it

won't arise

this is why it is so important for you

to get use the six r's

often because you're letting go

of craving and when you let go of

craving

clinging won't arise and if clinging

doesn't arise

your emotional habitual tendency won't

arise

and when that doesn't arise then the

birth of action won't arise

when that doesn't rise then

sorrow lamentation pain grief

and despair won't arise

that's how you purify your mind by not

getting

caught up in that mental proliferation

see how it's kind of connected with what

i was saying last night

okay with habitual tendency as

condition birth comes to be so it was

said

now monks does birth

have habitual tendency as condition

or not or how do you take it in this

case

this is the classic way that the buddha

taught

he would tell you and then he would give

you

questions about it and then he would

tell you

again and then you repeated it after him

so

birth has habitual tendency as

conditioned venerable sir

thus we take it in this case

with habitual tendency as conditioned

birth comes to be

with clinging as condition habitual

tendency comes to be so it was said

now monks does habitual tendency have

clinging as condition or not

or how do you take it in this case

habitual tendency has clinging as

conditioned

venerable sir thus we take it in this

case

with clinging as condition habitual

tendency comes to be

the habitual tendency

in pali they call it bhava

bhikkhu bodhi has used a couple of

different translations

that are at least confusing

one of them he calls becoming

and the other one is experience

but it's actually talking about your

habit of getting into emotional

upset and completely losing don't fold

your arms like that

plea completely

forgetting

who you are and what you're doing

because you get caught up in emotional

upset and then you just wind up saying

things

that you wish you hadn't said or you do

things that you wish you hadn't

done and then that's that leads to a lot

of sorrow

and suffering

so when you use the 6rs

even when you start getting carried away

with your mental proliferation

as soon as you six are that

then everything behind that

stops it that's how you purify your mind

with craving as condition clinging

comes to be so it was said

now monks does clinging have craving as

condition or not or how do you take it

in this case

clinging has craving as conditioned

venerable serve thus we take it in this

case

with craving as condition clinging

comes to be so if you take away that

condition

then all of the things behind it won't

arise

with feeling as conditioned craving

comes to be

so it was said now

monsters craving have feeling as

condition or not

or how do you take it in this case

craving has feeling as

condition that's the reason that

craving arises because the condition is

there

for feeling to arise first

feeling is pleasant painful neither

painful nor pleasant

really quickly that's when craving

arises

and that's the start of the wrong

idea in a personal self

and that's we've been caught by that for

lifetimes

so it takes a little while to let it go

but as you continue practicing you do

craving has feeling as conditioned

venerable sir thus we take it in this

case

with feeling as conditioned craving

arises

with contact as conditioned feeling

arises so it was said

now monks does feeling have contact as

condition

or not or how do you take it in this

case

feeling has contact as conditioned

venerable sir

thus we take it in this case

with contact as condition

feeling comes to be

with the six-fold base as condition

contact comes to be

so it was said now monks

does contact have the six-fold base as

condition or not

or how do you take it in this case

contact has the six-fold base as

conditioned venerable serve thus we take

it in this case

with the six-fold base as condition

contact comes to be

with mentality materiality as

condition the six-fold base comes to be

so it was said now monks

does the six-fold base have mentality

materiality as condition or not

or how do you take it in this case

the six-fold base has mentality

materiality as conditioned venerable sir

thus we take it in this case

with mentality materiality as condition

the six-fold base comes to be

when conscious with consciousness as

condition

mentality materiality comes to be

so it was said now monks

does mentality materiality have

consciousness as conditioned or not

or how do you take it in this case

mentality materiality has consciousness

as conditioned venerable sir

thus we take it in this case

with consciousness as condition

mentality materiality comes to be

with formations as condition

consciousness comes to be so it was said

now monks does consciousness have

formations

as condition or not or how do you take

it in this case

consciousness has formations as

conditioned venerable sir

thus we take it in this case

with formations as condition

consciousness comes to be

with ignorance as conditioned formations

come to be

so it was said now monks

do formations have ignorance as

condition

or not or how do you take it in this

case

formations have ignorance as conditioned

venerable sir

thus we take it in this case

with ignorance as conditioned formations

come to be

good monks so you say thus

and i also say thus when this

exists that comes to be

with the arising of this that arises

that is with ignorance as condition

formations come to be with formations as

condition

with consciousness as condition

with mentality materiality is

conditioned

with the six-fold base as condition

with contact as condition

with feeling has condition

with craving as condition

with clinging as conditions

with habitual tendency as condition

with birth as condition aging and death

sorrow lamentation pain grief

and despair comes to be

such as the origin of this whole mass of

suffering

so you just got to do it hear this three

times

this is how this actually works

and that's why you can see that what

sati son of a fisherman

how he was so mistaken

because he he had this hindu belief

that there's a permanent self and that

self is what

reincarnates from one being to the next

one

one lifetime to the next

but with the remainderless fading away

and cessation of ignorance comes the

cessation of formations

with the cessation of formation

cessation of

with the cessation of consciousness

cessation of

with the cessation of mentality

materiality

cessation of

with the cessation of the six-fold base

cessation of

with the cessation of contact cessation

of

with the cessation of feeling cessation

of

with the cessation of craving cessation

of

with the cessation of clinging cessation

of

with the cessation of habitual

tendencies cessation of

with the cessation of birth aging

and death sorrow lamentation

pain grief and despair

cease such is the cessation of this

whole mass of suffering

so as you start to go deeper into your

meditation

and you start to get into the

arupa-jhanas

well let me let me explain it a little

different

when you first come to meditate and

you've never

experienced the drama your mind is

flip-flopping around

like this as you get into the jhana it

doesn't flip-flop

quite as much as you get up to the

fourth

jhana it doesn't flip-flop

at all it starts vibrating

as you go deeper and deeper into the

aruppajanas the vibration becomes

less and less and less

until you get to a place where it's

really hard to tell whether there's

anything there or not

and you'll see occasionally there will

be a little bit

and that's when you six are you relax

right then this

is how you purify your mind so that you

can experience

the cessation of perception feeling and

consciousness

okay

now one of the things i need to do

is go into the big book

now this is from the

the book of causation

there's

84 suttas on dependent origination

that gives you an idea of how truly

important

the links of dependent origination

are to understand

this is the backbone of the teaching

i'm going to read one suta to you and

show you

how the

four noble truths are intertwined

with the links of dependent origination

this is uh suit the number 14

in the book of causation it's called

ascetics and brahmanas

at sawati the buddha said

monks as to those ascetics and brahmanas

who do not understand these things

first noble truth the origin of these

things

second noble truth the cessation of

these things

third noble truth and the way

leading to the cessation of these things

what are those things that they do not

understand

whose origin they do not understand

whose cessation they do not understand

and the way leading to whose cessation

they do not

understand they do not understand

aging and death it's origin it's

cessation and way leading to its

cessation

they do not understand birth

they do not understand habitual tendency

they do not understand clinging or

craving

or feeling or contact or the sixth sense

basis

or mentality materiality or

consciousness or formations

their origin their cessation away

leading to their cessation

these are the things they do not

understand

whose origins they do not understand

whose cessation they do not understand

and the way leading to whose cessation

they do not

understand these i do not

consider ascetics to be ascetics among

ascetics

or brahman among brahmanas

and these venerable ones do not

by realizing for themselves

with direct knowledge in this very

lifetime

enter and dwell in the goal of

asceticism

or the goal of brahminhood which means

you will not experience nibana

if you don't see how the links

of dependent origination arise and

let them go and relax

this is why it is so important for you

to understand about the

six r's and use them

how to use them

but monks as to those ascetics and

brahmanas who

understand these things the origin of

these things

the cessation of these things in a way

leading to the cessation of these things

and what are those things that they

understand whose origin they

understand whose cessation they

understand

and the way leading to whose cessation

they understand

they understand aging and death it's

origin cessation and way leading to its

cessation

and then it goes through all of the

links of dependent origination again

these are the things they understand

whose origin they understand whose

cessation they understand

and the way leading to whose cessation

they understand

these i consider to be ascetics among

ascetics

and brahmanas among brahmanas and these

venerable ones by

realizing it for themselves with

direct knowledge in this very lifetime

enter and dwell in the goal of

asceticism

and the goal of brahminhood

so that pretty much tells you right

there how important dependent

origination

is but there is a big

push of

understanding impermanence

suffering and not self

and a lot of people don't

really understand that

not-self is referring to the impersonal

nature

of all of these links

but you see that in every link because

it goes from one link to the next to the

next to the next so you're seeing the

impermanence

you're seeing the suffering

and you get to realize

that this is all impermanent

everything in the material realm

is impersonal

doesn't have anything to do with us

but we believe that it does this is my

body

that's who i am these are my ideas

and i really i'm gonna defend my ideas

and it's all impersonal when you start

to see that

more and more

you start developing a mind that has

equanimity in it so

somebody can come up and say well these

are my thoughts you can listen to their

thoughts okay

fine you can think whatever you want

it doesn't make you have an emotional

reaction and a reaction

is acting in the way you've always done

before

when you develop your equanimity

you start responding

okay you respond by

seeing whether it's really true or not

according to your

own practice

now there's a big question with a lot of

people

that want to get on the spiritual path

how am i supposed to find a teacher what

do i have to look for in a teacher

to know that i'm really on the path and

i can get off of the wheel of sansara

well it so happens

that it tells us right here

and it says monks

one who does not know and see as it

actually is aging and death

its origin its cessation and the way

leading to its cessation

should reach or should reach for a

teacher or search for a teacher

in order to know this as it actually is

and he goes through all of the links of

dependent origination again

a teacher such search for a teacher and

you should

such search for a teacher

to know this as it really

is now everybody is looking for a

teacher

but who is the actual teacher

you are okay this is a guideline

my job as uh that i have

is making sure you stay on the path

so that you can understand this for

yourself

so when you you start looking for a

teacher

if they don't really understand how the

lengths of dependent origination

work then keep searching find someone

who does

this is the backbone of the teaching you

can't

be any more uh

awakened when you see this as

it actually is

now there's another interesting part of

this

and

forgot

there it is

now the buddha said there's a right way

to teach in the wrong way to teach

and he said monks i will teach you the

wrong way and the right way

listen to this and attend closely

yes venerable sir the monks replied

and what monks is the wrong way

with ignorance as condition formations

come to be

with formations as conditioned

consciousness comes to be and he goes

through

how all of these things arise

and he's saying that is the wrong way to

teach

what's the right way to teach

and that's seeing aging and death

and birth and how these all arise

and let them be when you let them go

the other things won't arise

in general terms i've spent a lot of

time in thailand

and burma and sri lanka

and the monks really like to talk about

the noble truths everything

is suffering they love that stuff

it's such a negative

and what the buddha is saying by this

particular azuta

is you should be looking at

how to let go of the suffering

that's the right way to teach

and that's what you're learning right

now

you're learning that when you have

emotional

upset and you 6r

and then you come back and it starts to

come up again

and you see that proliferation of

thinking then you can six-hour then and

then

that emotional upset doesn't come up

and then as you keep going you see

oh there's this craving when the craving

comes up there's not going to be any

more mental proliferation

and when feeling arises

there's still going to be some craving

and i'll explain that in a minute

every link has the origin of suffering

in it and the origin of suffering

generally speaking is the link that

comes up right before that

but the whole reason that each one of

these things arise

is because there is a little tiny bit of

craving

in it so when you let go

of contact feelings not going to

arise or the big craving

but there's still tiny bits of craving

in all of the links and the only time

that's going to disappear

is when you let go of ignorance

and you experience the unconditioned

state

there's no more conditions if there's no

ignorance

right you don't have any more conditions

and if you don't have any condition then

you're in an unconditioned state but

it's only for a short period of time

and that starts changing your whole

idea of the world when you experience

that that unconditioned state

so what i'm showing you right now

is how does 6r and you six are

each one of those links

you keep relaxing relaxing

and even when you get into neither

perception nor non-perception where your

mind is very

peaceful and calm and there's no

movement in it

for a long time but when you see

a slight movement of mind's attention

what do i tell you to do

okay why because you're starting to see

the individual links of dependent

origination

you know a couple days ago i said

that was a hundred thousand arising of

ear consciousness okay

one consciousness and these things are

fast they're really going

but now your mind is so still

that you're seeing one twelfth of

one consciousness takes real sharp

mindfulness to be able to do that

and that leads directly to the cessation

of perception feeling and consciousness

that's how it works

so these these two books

the middle link sayings and the

connected discourses are my main books

because they spend a lot of time

explaining all of the different things

that

are interesting there's a thing on the

six-fold base

and how all of those work and there's

oh there must be about 50 sutas about

that

and then there's the five aggregates and

it's just

all of these are connected together in

one place

so it's easy to get to them

and when you read it you start going wow

this is amazing this is really something

and your understanding really grows when

you do that

so do i recommend that you do a lot of

reading

not at first but after your

understanding starts to go deeper and

deeper

then you pick up a book like this and

you start reading

it and you start going oh

that's what that's talking about

and then maybe

a month or two later you start thumbing

through and you

you run across the same tosuta

and you read it again and you go oh

i didn't recognize that part i didn't

see that

and that's why this gets to be so much

fun

because you never get bored

ever i mean i've been a monk for

28 years i spent a lot of time

reading

i mean there were there were days that i

would

rather read and learn than go out and

get something to eat

because i was getting fed

and i've never been bored with what the

buddha's teachings are about

a lot of people like to include well

this great thinker said this and this

great thinker

said that and they might be true on

surface levels

but when you really start getting into

what the

sutas are saying you find there's a

whole different

level that's truly amazing

so do i recommend you read the suttas

absolutely

you don't have to you can just keep

practicing

as you want but if you're

kind of hungry for information like i am

then i really recommend

learning by reading the suttas and

trying to sit down and try to figure it

out

according to your own practice

not according to what this old this guy

over here says

but through your direct knowledge

you really get to learn a lot

okay so now we're going to get into

the recapitulation on the cessation

good monks you say thus

and i also say thus when this

does not exist that

does not come to be with the cessation

of this

that ceases

six hours right there

that is with the cessation of ignorance

comes the cessation of

formation with the cessation of

formation

cessation of with the cessation of

consciousness cessation of

with the cessation of mentality

materiality cessation of

with the cessation of the six-fold base

cessation of

with the cessation of contact cessation

of

with the cessation of feeling cessation

of

with the cessation of craving cessation

of

with the cessation of clinging cessation

of

with the cessation of habitual

tendencies cessation of

with the cessation of birth cessation of

aging and death

sorrow lamentation pain grief

and despair cease

such is the cessation of this whole mass

of

suffering

monks knowing and is seeing

in this way would you run back to the

past

thus were we in the past were we not in

the past

what were we in the past how were we in

the past

having been what what did we become in

the past

knowing and seeing in this way you

wouldn't have time to even think about

that

because you're letting go of the links

right

no venerable sir knowing and seeing in

this way

would you run forward to the future thus

shall we be in the future shall we not

be in the future what

shall we be in the future how shall we

be in the future

having been what what shall we become

in the future if you don't think about

those kind of things

that's all speculation

no venerable sir knowing and seeing in

this way

would you now be internally perplexed

about the present thus

am i am i not

what am i how am i

where has this being come from where

will it go you don't have time for that

kind of speculation

because you understand this is a process

and it doesn't matter

okay monks knowing and seeing

in this way would you speak

thus the teacher is respected by

us we speak as we do out of respect for

the teacher

who's your teacher

so you wouldn't say that would you

no venerable sir knowing and seeing in

this way would you speak thus

the recluse says this

and we speak thus at the bidding of the

recluse

no venerable sir

knowing and seeing in this way would you

return to the observances

tumultuous debates and auspicious signs

of

ordinary recluses and brahmanas

taking them as the core of the holy life

no venerable sir do you speak

only of what you have known seen

and understood for yourself

yes venerable sir

good monks so you have been guided by me

with this dharma which is visible

here and now immediately

effective inviting inspection

onward leading to be experienced by the

wise for themselves

again remember the word wise it's

talking about

seeing the links of dependent

origination

for yourselves that's how you become

wise

for it was with reference to this that

it has been said

monks this dhamma is visible here and

now

immediately effective inviting

inspection onward

leading to be experienced by the wise

for themselves

the round of existence conception

to maturity

amongst the descent of the embryo takes

place

through the union of three things

here there is the union of the mother

and father

but the mother is not in season and the

coming being is not present

in this case no descent of the embryo

takes place

here there is the union of the mother

and father

and the mother is in season but the

coming being

is not present in this case

to no descent of the embryo takes place

but when there's the union of the mother

and father

and the mother is in season and the

coming being

is present through the union

of these three things the descent of the

embryo takes place

the mother then carries the embryo in

her womb

for nine or ten months

generally speaking nine months is

by the sun calendar and ten months is by

the moon calendar

with much anxiety as a heavy burden

then at the end of nine or ten months

the mother

gives birth with much anxiety as a heavy

burden

then when the child is born she

nourishes

it with her own blood for the blood

the mother's breast milk is called blood

in the noble one's discipline

when he grows up and his faculties

mature

the child plays at such games as toy

plows tip cats somersaults

toy windmills toy measures toy cars

carts and toy bow and arrow

when he grows up his faculties must tour

still further

the youth enjoys himself provided and

endowed with the five

chords of sensual pleasure

with forms cognizable by the eye that

are

wish for agreeable

uh agreeable

likable connected with sensual desire

and

inviting lust sounds cognizable by the

ear

that are wished for desired agreeable

and likable

connected with sensual desire and

inviting lust

odor is cognizable by the knows that our

wish for

desired agreeable and likable connected

with

sensual desire and inviting lust

flavors cognizable by the tongue that

are

wished for desired agreeable and likable

connected with sensual desire and

inviting lust

tangibles cognizable by the body that

our

wish for desired agreeable and likable

connected with sensual desire and

inviting lust

on seeing a form with the eye he lusts

after it if it's pleasing

he dislikes it if it's unpleasing

he abides with mindfulness of the body

unestablished what does that mean

i told you yesterday mindfulness of the

body

unestablished what does that mean

he doesn't see what's happening with the

physical form

of the tightness that happens in the

head

with limited mind

and he does not understand as it

actually

is the deliverance of mind and

deliverance by

wisdom wherein these evil

and wholesome states cease without

remainder

engaged as he is in favoring and

opposing

whatever feeling he feels whether

pleasant

or painful or neither path pleasant nor

painful

he delights in that feeling welcomes it

and remains holding to it

as he does so delight arises in him

now delight in feeling is

craving

with craving as condition clinging

arises

with clinging as condition habitual

tendency comes to be

with habitual tendency as condition

birth comes to be with birth as

condition aging and death sorrow

lamentation

pain grief and despair comes to be

such is the origin of this whole mass of

suffering

on hearing a sound with the ear

on smelling an odor with the nose

on tasting a flavor with the tongue on

touching a tangible with the body

on cognizing a mind object with mind

he lust after it if it's pleasing he

dislikes it if it's unpleasing

now delight in feelings is grieving

with craving as condition

clinging comes to be with clinging

as condition habitual tendency comes to

be

with habitual tendency as condition

birth comes to be

with birth as condition aging and

death sorrow lamentation pain

grief and despair comes to be

such as the origin of this whole mass of

suffering

yes

here monks this is the ending

of the round of gradual training

here amongst the tatagata appears in the

world

accomplished fully awakened

perfect and true knowledge and conduct

sublime nor of the worlds incomparable

leader of persons to be tamed

teacher of gods and humans awakened and

blessed

he declares this world with its gods

its mars and its brahmas this generation

with its recluses and brahmanas

its princes and its people which he has

himself realized with direct knowledge

he teaches the dharma good in the

beginning

good in the middle and good in the end

with the right meaning and phrasing and

he reveals a holy life that is utterly

perfect and pure

a householder householder son

or one born in some other clan

hears the dhamma on hearing the dhamma

he acquires faith in the tatagata

this is what he called himself the

tattagata

possessing that faith he considers thus

household life is crowded and dusty

life gone forth is wide open

it's not easy while living in a home

to lead the whole holy life utter

perfectly and pure as a polish shell

this is a little bit

misleading because he's talking about

becoming an

aura but you can leave

you can live the holy life

as a saket agami or sakuragami

with fruition or

onigami or onigami with fruition

or soda panna and soda upon it with

fruition you can live a holy

the holy life without becoming a monk

if you become an arahat

you need the purity of the sangha

or you will die

in seven days

which sounds a little radical but you

need the uh

you need the purity of this anger as a

protection

to continue on

i'm working to see one

suppose i shave off my hair and beard

and put on the yellow robe and go forth

from the home life into homelessness

on a later occasion abandoning a smaller

large fortune

abandoning a smaller large

circle of relatives he shaves off his

hair and beard and puts on the yellow

ropes

and becomes or and goes forth from the

home life into homelessness

having thus gone forth and possessing

the monks

training and way of life

you generally in your everyday life have

five precepts to follow

i have 227

so that gives you an idea and keeping

the

keeping the precepts as closely as we

can

leads to a pure mind

one of the things that a lot of people

don't understand

they hear about the five precepts

morality

yeah yeah yeah yeah and they don't

follow it

in their daily life what happens when

you break a precept

your mind says i shouldn't have done

that

and you have hindrances

arise because of breaking those precepts

so keeping the precepts without breaking

them

leads your mind to peaceful

and calm alertness

when you're doing your meditation

i gave a talk in this one chinese man he

raises his hand

and he says i want to be rich

in my lifetime i want to be really

wealthy what do i have to do to do that

and i told him you

have to practice your generosity in all

ways

and you have to keep the precepts

without breaking them and

he said okay okay you've talked so much

on this

i'm convinced how long do i have to do

that

so i told him oh we can start it a

hundred years from now and go

up from there

keeping your precepts without breaking

them

is incredibly important and you

start to be it turns into a protection

you will not die an unnatural death

you won't get killed in an accident you

won't get killed by weapons and

all this nonsense that's happening these

days

you won't get killed by jumping off a

cliff

or falling off a cliff

you won't be killed unless it's a

natural process

the one time i was in malaysia

and i was at a meditation center that

was

three stories high and you did all of

the meditation on the top floor

and we had this burmese monk that was at

the time he was

97 years old

and they wanted him to give a talk to

the meditators of course

and he pops up the stairs like he's a 20

year old

and he goes up and he sits down and he

said

you know what the importance of keeping

your precepts is

no what

i'm the example see

how much energy i have

you see how i'm not sick so much

keeping your precepts is really

important

now i about three years later i went to

visit him

at his monastery and i

went into his cabin and paid respect to

him

and he's sitting there with a candle

on the table reading a book

no glasses

i couldn't i can't do that

and he could hear like you can't believe

he lived to be about a hundred and

hundred and four hundred and five i

don't remember

but he was the perfect example of

keeping the precepts and the benefits of

keeping the precepts

so there's more to it than just

being moral for because somebody else

says you should be moral

everything becomes easier when you keep

the precepts

and you don't have as much hassle

in your mind you don't have as much

worry you don't have as much anxiety

at one time before i became a monk i

worked in hawaii as a

waiter and this was when they were still

smoking fairly heavily and somebody put

a

cigarette in the ashtray and

the person that cleared the table didn't

notice it and

poured it in with a bunch of papers

and all of a sudden i'm hearing from

across the room

fire fire fire and these people are

standing around

yelling fire and i'm on the other side

of the room

and i very calmly walked over and i

grabbed a pitcher of water and put the

fire out

when you keep the precepts you do

exactly the right thing

in a stressful situation

another story i used to

i ran a construction company okay

and we were doing a lot of work on this

one building that was

about two and a half stories high

and i'm up on the roof telling people

where to put

to tie ropes so that people won't fall

and i lost my balance

and i fell and when i fell

my mind said immediately relax

so i relax my body but i made a mistake

i put my hand down

and i wound up breaking a wrist

and there was one man that was working

there that wasn't very good at keeping

precepts

and he got real excited

and he came running over to me while i'm

on the ground

and i'm holding my my wrist like this

and

he said are you hurt and i said i think

i might have broke my wrist

and he immediately grabbed my hand

and started doing this

and i told him in no uncertain terms

that it was time for him to get away

from me

but i could have been killed

but i wasn't why because i keep my

precepts

and because i keep the precepts

my mind knew exactly the right thing to

do in that stressful situation

and to relax if i would have tensed up i

would have broken a lot more bones or

killed myself

but i just accepted it and relaxed

so keeping the precepts is a very

important thing

for your own well-being

and there's no god in heaven that's

going to throw down

right lightning bolts if you break a

precept

but you know when you did it

forgive yourself for making a mistake

take the precepts again with the

determination

i'm not going to do that again

okay

now where was he

okay

yeah having thus gone forth

and possessing amongst training in a way

of life

abandoning the killing of living beings

he

abstains from killing living beings

with rod and weapon laid aside

conscientious merciful he abides

compassionate

to all living beings abandoning the take

taking of what is not given

he abstains from taking what is

not given taking only what is given

expecting only what is given

by not stealing he abides in purity

abandoning now this is for monks not

laymen

except when you're on retreat abandoning

in celibacy

he observes celibacy living apart

abandoning abstaining from

the vulgar practice of sexual

intercourse

abandoning false speech he abstains from

false speech

he speaks truth adheres to truth

is trustworthy and reliable

one who is no deceiver of the world

abandoning malicious speech he abstains

from malicious speech

he does not repeat elsewhere what he has

heard here

in order to divide those people from

these

nor does he repeat to these people what

he's heard elsewhere

in order to divide these people from

those

thus he is one who reunites those who

are divided

a promoter of friendship who enjoys

concord rejoices in concord

delights in concord a speaker of words

that promote concord

abandoning harsh speech he abstains from

harsh speech this means cursing

which today is so it blew my mind when i

came back from

asia i was hearing cursing on the radio

i was hearing it on the tv and people

are accepting it like that's a

and a good thing to do

and it's not people that

depend on cursing do not

have very good social skills

and they find trouble talking to other

people because nobody wants to listen to

foul

language

so it's a real important thing to let go

of all of the things that you hear

on the radio and television and movies

so he abstains from her speech

he speaks such words as are gentle

pleasing to the ear and lovable

as goats of the heart are courteous

desired by many and agreeable to many

abandoning gossip he abstains from

gossip he speaks such

he speaks at the right time

speaks what is fact speaks what is good

speaks on the dhamma and discipline at

the right time

he speaks such words as are worth

recording

reasonable moderate and beneficial

he abstains from injuring seeds and

plants now this

is for monks

he practices eating only one meal a day

abstaining from eating at night and

outside the proper time

he abstains from dancing singing music

and he abstains from wearing

garlands smartening himself with scent

embellishing himself with unguents

he abstains from sleeping on high and

luxurious beds

high and less furious beds during the

time of the buddha

was the way what kings and noblemen

slept on and they slept on a bed that

was about this high

and underneath they had statues of

different kinds of animals and different

kinds of being

protecting them that's what they had

their belief in

and they used really really

soft pillows and when they would sleep

they would sleep very very soundly

and when they woke up they were groggy

their mind wasn't clear

at home i sleep on a mat that says thick

when i wake up in the morning i'm awake

i don't bump into things and i don't

mumble

and i'm awake

so sleeping on too soft a bed

and beds these days are getting way too

soft as far as i can see

i i sometimes travel and go

to hotels i wind up sleeping on the

floor

i'm much more comfortable on the floor

than on these soft beds

not so good

so don't sleep on too soft a

mattress and you'll you'll be able to

wake up more easily

now when you're practicing

loving-kindness

meditation there are definite advantages

to doing this

one of the advantages of practicing

loving-kindness meditation

is you go to sleep very easily

you sleep very soundly you wake up

alert

beings other people like you

because you radiate loving kindness to

them

animals like you you get protected by

heavenly beings

that people can believe or not i

personally do because i've been in

situations where

i could have been hurt very badly if i

had gone

and done what i thought i was gonna was

i wanted to do

and something stops me from doing it

it just says don't go don't go in that

place

okay i won't and there's devas that are

that are protecting me i have a lot of

protection

one of the things that

you're starting to see right now in

other people's faces around here

is their face becomes very beautiful

and radiant and

glowy

it's really neat to see that

when you die you will die very

peacefully

you won't die with a lot of pain and

that sort of thing your mind will just

accept that very easily

oh what are some of the other things oh

uh i don't want to test this one to see

whether it really works or not

but it says that uh

poisons and weapons will not harm you

and i don't want to test it

and and fire won't

won't kill you okay

when i was in burma i was there for two

years at that time

there was a monk that was in the forest

and he was sitting in meditation

doing loving-kindness and his

uh his cootie burned down

so everybody was really excited about

that he

started digging around and they saw him

sitting in meditation

and the only problem that he had was

his uh his robes got some

soot on them his robes got dirty

but it didn't didn't kill him didn't

harm him at all

you can test that on your own

but i i do guarantee that

when when i get ready to go to sleep

i roll on my right side this is what

the monks are supposed to do this is a

posture it's called the lion posture

and i can toss and turn for three or

four seconds before i'm asleep

and sometimes if it's been a real

active day and i had to do a lot of

thinking and that sort of thing

sometimes it takes me more than a minute

and i start going what's the matter why

why am i

still awake

but i go to sleep very easily and when i

sleep i don't have

disturbing dreams at all

now some people here are telling me that

they have dreams

when they go to sleep here you can

radiate

loving kindness in your dream and it

will make it a very

pleasant dream even the nightmare when

it comes up if you radiate loving

kindness and that

all of a sudden you're peaceful and calm

and that the dream turns in to be very

pleasant

so those are some of the advantages of

doing this kind of meditation

he abstains from accepting gold and

silver

he abstains from accepting raw grain

now this is again for monks we don't

we're not supposed to

accept raw food of any kind unless it's

vegetables that you would normally eat

raw

because it takes time to prepare it and

cook it and do all of this stuff

and monks aren't supposed to do that

we're supposed to

accept food that's already cooked

already

prepared for us

and the reason is

that we

purify our mind as much as we can

so we're kind of like fields of merit

so when you give to a monk you don't

give to the individual monk

you give to the entire

sangha in your mind and you make

fantastic amounts of

merit for doing that

and that merit comes back to you

especially when you're donating food

before i became a monk i was an

attendant

for a very famous monitor

from burma

for two years i offered him food

every day okay

when i became a monk my

food karma is so amazing

when i go to asia

they put down a table from here to

scott so full of food

that there's no room to put anything

else

it's it's actually kind of intimidating

to me because

it's so much food i wind up not eating

very much i'm just

overwhelmed with that

and the food that people prepare for me

they prepare it with loving kindness

and you can feel it in the food if

somebody offers food to me

that they don't like doing

it or they feel put out and they they

put all kinds of negative energy in it

i can't eat it without getting the

stomach

but when they offer me with loving

kindness

great stuff no problem

one time i was in thailand and i went

out for arms round

on the king's birthday

i walked out of the monastery after 20

feet

i had my bowl full and a bag

and i was going to turn around and go

back and they started begging me

please accept our gifts

so this guy comes up and he has a big

plastic bag

and i accept the food and put it in the

bag

and then the bag is real full so he goes

and he gets somebody with a truck

and in about 15 minutes i had a

truckload of food

luckily i was living in a monastery that

had

a an orphanage and there were about 50

kids

and they don't get a whole lot of real

top-of-the-line

so i i got to give that to them

and there were some people there that

had

uh physical disabilities

so i got to give that to them too

so it was really fun

so my food karma is pretty amazing

it really is

there's a practice that that monks can

do

it's a difficult practice to do because

you have to do it for 12 years

every day

and that is you go to a monastery and

you tell the head monk

i want to do this practice of generosity

and he tells all the other monks not to

go out on the alms round

so i would go out on an arms round and i

would have a whole bunch of food

and then i would come back and i would

donate or

offer whatever the head monk wanted

and he takes whatever food he wants

there and then the next senior monk i

give i give him whatever is next

and then if i run out of food i go back

on aum's route

until everybody in the monastery is fed

the trick to this is you can't have

any remorse or

dislike of the people that you're giving

the food to

and if you can do this every day for 12

years

no matter where you are you can be in

the middle of an ocean

and there's nothing around and you're

just in a boat by yourself

when it's time to eat you have food

in your bowl the dave has come down and

bring food to you

and a lot of people they don't believe

in david and this sort of thing

but they are real

and they are

real interested a lot of favors come

right now there's

oh probably 25 devas that are in this

room right now

so they my teacher uci lenanda

when he died i was a pallbearer for him

so we're at the funeral home and we're

getting ready to

give our last respects

so i go up

and i see see his body there and i'm

thinking

well monte it's really been a good one

i'll see you later and he said

very very plainly in my mind he said

why are you waiting for later i'll be

around

and this is actually true i mean this is

what he said to me

i mean he and i were he was my teacher

and i respected him

very greatly

and we were friends

and i was always playing little jokes on

him

doing things somebody gave him one of

these stationary bicycles

and you know you get on the bicycle it's

one of the old kind that you twist a

little bit when it gets tighter

well every day i would go and

put a quarter turn on it

and after about a week i see him really

working and he said there's something

wrong i must be getting weaker instead

of stronger

like i couldn't i couldn't hold it in

after that

but we were always doing things to make

each other laugh

yeah i have a question

which is that um if the transmission

of soul from body to body is something

that cannot occur

how come rebirth sorry there is rebirth

yeah he's reborn in the devil

one of the lower heavenly realms

he's born in the same realm as uh

the next buddha maitreya

okay but that seems to conflict

with the substantiality problem

which doesn't allow human beings to

exercise

when you when you start seeing infinite

consciousness you're seeing

birth death birth death birth death are

you different

are you the same person

that could be okay you're doing

it continually at every sense to it

so that's why we will live on a high

speed

basis right right

okay

anyway let's get back to this

he abstains whoops

he abstains from accepting women and

girls he abstained from accepting

men and women slaves in

india during the time of the buddha when

the

man of the household died

everything went to the male male

family and sometimes they didn't want

mom or sisters around so they would kick

them out and they didn't have any place

to go

that's why you say that monks don't

accept

women or girls we can't have them around

because of temptation

so

he abstains from accepting goats and

sheep he extains from accepting fowl and

pigs

he abstains from accepting elephants

cattle horses and mares

he abstains from accepting field and

land

he abstains from going on errands and

running messages he abstains from

buying and selling he abstains from

false weights false medals and false

measures

he abstains from accepting bribes

deceiving defrauding and trickery

he abstains from wounding murdering

binding brigandage

plunder and violence

he becomes content with robes to protect

his body

and with alms food to maintain his

stomach

wherever he goes he sets out taking only

these

with them just as a bird wherever he

flies

or wherever he goes flies with its wings

as its only burden

so too a monk becomes content with robes

to protect the body

and alms food to maintain the stomach

and wherever he goes he sets out taking

only these with him

possessing this aggregate of noble

virtue

he experiences within himself a bliss

that is blameless

on seeing a form with the eye he does

not grasp at it

if it's pleasing

since if he left the eye faculty

unguarded evil and wholesome states of

covetousness and grief might invade him

in other words you see

something that's really beautiful

and then you start looking at it and

then you start

thinking about well i saw one of these

flowers last time

i was here and it was really better than

this one

and all of a sudden you're a thousand

miles away thinking

this or that you get caught up in your

mental proliferation

but when you're looking at something in

your 6r

you can appreciate the beauty and you're

there

and you really see it when you get

caught up in thinking

you're not seeing anymore

so when you see it you're really

standing there

with it

one of the things that you learn when

you're

becoming a

a meditator is to sit without moving

and you don't use unnecessary

movement so when you

get out of retreat you have to go to uh

a place where there's a lot of people

and sit down and everybody's

moving around and you're just sitting

there

there's the reason that they're moving

around so much

is because restlessness arises and it's

a painful feeling

so unconsciously they'll they'll be

moving all over the place and sometimes

you see

people shaking their their

foot and what does that say

now you remember what i was talking

about with the precepts

they're restless because they've broken

the precepts

takes a lot of energy

so when you when you are

practicing your meditation

you don't use a lot of energy and moving

around

i was at a museum and i was looking at

something and then i got done and i

turned around to walk away and there was

two people right beside me that jumped

because they thought it was a mannequin

because i wasn't moving

oh you scared me

so when we're talking about restraining

at the six cent stores we're talking

about

letting go of the craving

that's how you restrain yourself

at the sense doors

he practices the way of its restraint he

guards the eye

faculty undertakes the eye faculty

the restraint of the eye faculty on

hearing a sound with the ear

on smelling an odor with the nose on

tasting a flavor with the tongue

untouching a tangible with the body

on cognizing a mind object was mind

he does not grasp at its signs and

features

since if he left mine unguarded

evil and wholesome of covetousness and

grief might invade him

he practices the way of its restraint he

guards

the sixth sense faculties he undertook

takes the restraint of them possessing

the noble re

this noble restraint of the faculties

he experiences within himself a bliss

that is unsullied he becomes one who

acts in full awareness when going

forward

and returning who acts in full awareness

when looking forward and looking away

who acts in full awareness when flexing

his

arm and extending his limbs who acts in

full awareness

when wearing his robes and carrying his

outer robe in bowl

who acts in full awareness when eating

drinking consuming food and tasting

who acts in full awareness when

defecating and urinating

who acts in full awareness when walking

standing sitting falling asleep waking

up

talking and keeping silent full

awareness of

what

i i can't hear what you're saying so

what mind is doing in the present moment

why do i want you to smile when you're

eating when you're taking

a shower when you're doing your daily

activities

so you can be mindful so you can

watch what you're doing while you're

doing these kind of activities

watch what mind does

possessing this aggregate of noble

virtue

this noble restraint of the faculties

possessing this noble mindfulness and

full awareness

he resorts to a rest a secluded resting

place

the forest the root of a tree a mountain

a ravine

a hillside cave a journal ground

a jungle thicket an open space a heap of

straw

on returning from his alms round after

his meal

he sits down now this says

folding his legs crosswise and it does

not

say that in the text in the pali text

that he's trying to get you to sit on

the floor

okay the buddha didn't always sit on the

floor and cross his legs he sat on a

chair too

and that's okay but what

what he's really saying is that you have

your back nicely straight

and then

establishes mindfulness in front of him

abandoning covetousness for the world

greed he abides with the mind free from

covetousness

he purifies his mind from covetousness

abandoning ill will and hatred

he abides with a mind free from ill will

compassion and for the welfare of all

living beings

he purifies his mind from ill will and

hatred

abandoning sloth and torpor he abides

free from sloth and torpor

mindful and fully aware he purifies his

mind from slaughther and torpor

abandoning restlessness and anxiety

he abides unatta agitated with a mind

inwardly peaceful he purifies his mind

from

restlessness and anxiety

abandoning doubt he abides having gone

beyond doubt

unperplexed about wholesome

states he purifies his mind from doubt

oh

having thus abandoned these five

hindrances

imperfections of mind that weaken wisdom

quite secluded from sensual pleasures

secluded from

unwholesome states he enters upon and

abides in the first

jhana with distilling of thinking and

examining thought he enters upon and

abides in the second jonah

with the fading away of joy he enters

upon

and abides in the third jhana

with the abandoning of pleasure and pain

he enters upon and abides in the fourth

drama

on seeing a form with the eye he does

not

lust after it if it's pleasing he does

not dislike it if it's unpleasing

he abides with mindfulness of the body

established practicing your six hearts

with immeasurable mind he understands as

it actually is

the deliverance of mine and deliverance

by wisdom

wherein these evil unwholesome states

cease without remainder

having thus abandoned favoring and

opposing

whatever feeling he feels

whether pleasant or painful or neither

painful nor pleasant

pleasant he does not delight

in that feeling welcome it and remain

holding to it

as he does not do so delight

and feeling ceases in him with the

ceasing of

delight comes the ceasing of grieving

with the ceasing of craving comes the

cessation

of clinging with the cessation of

clinging the cessation of habitual

tendency

with the cessation of habitual

tendencies cessation of birth

with the cessation of birth aging and

death

sorrow lamentation pain grief and

despair

cease such is the cessation of this

whole mass of suffering

on hearing a sound with the ear and

smelling an odor with the nose

on tasting a flavor with the tongue on

touching a tangible with the body

on cognizing a mind object with mind

he does not not lust after it if it's

pleasing

he does not dislike it if it's

unpleasing

with the cessation of this history light

comes the cessation of craving

with the cessation of craving comes the

cessation of clinging

with the cessation of clinging cessation

of habitual tendency

with the cessation of habitual tendency

cessation of birth

with the cessation of birth aging and

death

sorrow lamentation pain grief and

despair

cease such

is the cessation of this whole mass of

suffering

remember this discourse of mind briefly

as deliverance in the destruction of

craving

briefly

but he did talk all night quite often so

but remember sati

son of a fisherman

as caught up in a vast net of

craving in a trammel of craving

that is what the blessed one said the

monks were satisfied and delighted in

the blessed one's words

so

this gives you more of an idea of

dependent origination we have

one more night of dependent origination

which gives

goes more into detail on on each one of

the links

and unfortunately that's a long

discourse too

okay let's share some merit then

may suffering ones be suffering free and

the fear stress

fearless me may the grieving shed all

grief

and may all beings find relief

may all beings share this merit that we

thus

acquired for the acquisition of all

kinds of happiness

may beings inhabiting space and earth

devas and naga's mighty powers shared

this merit of ours

may they long protect the buddha's

dispensations