From: https://youtube.com/watch?v=Krr5e_sQOQk

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

[Music]

thank you

[Music]

all right good evening everybody

so tonight we're going to be talking

about

majima Nakaya number nine right View

although the suta is titled Right View

it's we're really going to be mostly

talking about dependent origination

and it will be going over each step of

dependent origination in some detail

so dependent origination is a core of

the Buddha's teachings

it describes in personal process of

cognition

how our sensory experience Works our

cognitive processing Works going to

behavior

it's commonly taught in a 12-step format

it's also taught in a nine and ten step

or six step

and 24 stop presentations

I have talked about it every talk that

we've done so far and when I do it's

usually in the stick six step formation

like that

it's something worth learning with time

how this works it said

one who sees dependent origination sees

the dhamma and one who sees the dhamma

sees dependent origination

and it's also said one who sees

dependent Orange Nation knows the three

characteristics though not everyone who

sees the three characteristics knows

dependent Energy nation

so it's a it's an important important

thing to understand

it's a lens which we can interpret and

process our experience

um it's taught in several different time

frames

when we have a lens like this we can

find it in in many different ways so if

you imagine a spiral or a circle

and you take that pattern and then you

look for it in the natural world

well you're going to find it on the

level of galaxies cloud formations

trees in our cells

you're going to find it as you make

sense of Your World everywhere

it's a pattern like that

dependent origination is like that as

well so

some people you can discuss it on a

three lifetime time frame

we're not going to talk about that

tonight

that's not really applicable to your

meditation practice immediately

though that's maybe interesting to hear

about

then there's a microscopic time frame

presentation

this is more relevant and can be

directly perceived

though it uh one needs to have a really

refined Consciousness to do that

and and so it's it's good to know about

it you get a you get a sense of this

those of you in infinite Consciousness

that starts seeing the arising and

passing way of Consciousness is very

very fast

this is on a mind moment scale which is

really unbelievably fast

um we're talking probably Quantum levels

of experience there so hundreds of

thousands of events in less than a

second kind of time frame

a more useful time frame is something on

seconds to minutes more and less and

that's how we're going to be talking

about it today

so as you learn about this you can learn

to watch it watch for the steps in your

daily life

knowing how what one or two steps is and

identifying it you can watch it as it

occurs all the time

this will help you sharpen your

mindfulness and it's a reminder

to not take what is happening personally

and relax smile

and bring your object to meditation to

the present moment

so the the 12 Steps starts with

ignorance

ignorance refers to not understanding

the Four Noble Truths

we're not seeing them not being mindful

with ignorance as condition formations

rise

formations are

comma they're volition

common is basically volition intention

these can arise based on conditions

based on formation Consciousness arises

consciousnesses are of The Sixth Sense

bases so we have eye Consciousness ear

Consciousness mind Consciousness and so

on

based on Consciousness mentality

materiality

mentality materiality

Nama Rupa

this can be uh this is basically form

and how we perceive for the body mind

complex

so uh Ruba form consists of the four

elements

Earth

water

Fire and Air

we perceive these as solidity

cohesion heat or cold and movement or

vibration

and then the faculties that can perceive

the elements

attention contact volition feeling and

perception

so with these as condition uh the sense

spaces arise

I I incite ear and sounds mind and mind

objects and so on

based on mind objects as condition we

have contact

and contact is the combination of

the sun spaces and Consciousness so

when I informs and eye consciousness

meet we have eye contact

based on contact we have feeling eye

feeling

and perception have been conjoined

so feeling in and of itself is a

pleasant feeling unpleasant feeling a

neutral feeling

and it can be the knowledge of what it

is we are feeling

so a pleasant image of a flower

with feeling as conditioned craving

so craving is the beginning of

identification

so I like it I don't like it

I am that

this is the beginning of taking things

personally and potentially the beginning

of starting to try to control our

experience

based on craving clinging arises

and clinging is an exploration of the

object of our craving

so we have thoughts about it why we like

it why we don't like it

this or that the beginning of

conceptualization

based on clinging we have our habitual

tendencies

and these are the library of

options and reactions we have in

response to to what we are experiencing

um based on habitual Tendencies we have

birth birth of action

and based on birth we have death

we can say the ending of action

so that's the whole chain

and we can use this to to think about

inner interaction

so uh

anger is a good one to think about

so

you hear a sound with your ear someone

says something

based on that you're awake your ears

working the the vibrations hit your ear

and and then an ear feeling arises

it's painful they said something you

don't like

based on that painful feeling you don't

like it

and based on that not like you start

thinking about it

why did they say that they're wrong how

dare they and so on

and this is the beginning of an

emotional reaction

with that emotion then we have options

what do we do with an emotion

we say something back to them

we pick a fight we internalize it go

home and kick the cat

hopefully not go home get an ulcer

that's bad too

go home and let's do about it for a week

and then cut someone off in traffic and

honk and yep that can happen too

then that action happens and that it is

done that's the end of the chain

and so we can think about this as a

buildup of energy towards uh towards an

action when emotions are involved

this happens automatically

if we think about the ear and so on

scientifically it kind of can that

analogy can clarify

because we know we we know

in air quotes the ear when it senses

vibration it creates an Impulse to the

brain which creates an image right

and that happens automatically

that image is uh you have nothing to do

with it there's a working year there's

vibration there's sound and

automatically that happens

so we have no question how that happens

the rest of the steps have that kind of

causality associated with them

they will just run through the chain

until we recognize that's happening

and this is an issue because

when things happen we do not like we

have limited options

we're left with our pattern of ritual

tendencies

to choose from and not really a lot of

awareness of what we're doing with them

this is a psychological view of the

process

craving

is the moment when we start identifying

with this process

and as we've been talking about craving

can be easily identified

as tension and tightness

and we're learning how craving can be

let go with a 6r with the relax

when we relax the craving uh goes away

mind is open and clear without craving

and at that moment the chain of

dependent origination stops

so this is a chain of conditionality

with the condition of feeling

craving will arise

just like with the condition of a

working ear you produce an image

with feeling as conditioned craving

arises with cravingness condition

clinging thinking examining exploring

the object of your craving

so if we can let go of craving

then the conditions for clinging no

longer exist and clinging no longer

happens

and so this is the idea when we can

notice this happening and we can 6r and

relax we can stop this process

and we can stop the emotional energetic

buildup

when there is no attachment when there

is no involvement things can dissipate

as they naturally do

and when our attachment normally no

longer holds it into place

that anger can be seen as it is it can

be let go of and we can replace it with

a response we choose

which will hopefully not be kicking the

cat more choosing words appropriately

and taking appropriate responses yeah

and so

when we can examine this in our daily

life we have more options

we will get less caught and we will

remain mindful

so noticing each of the steps

and learning about them will help you

identify as to identify them as they're

happening

and so you can have toys

like that

so

thus that I heard on one occasion the

blessed one was living at zavati in

Justice Grove and at the coast Park

there the venerable sari puta addressed

amongst us

friends

monks friend they replied

the venerable sorry puta said this

one of Right View one of Right View it

is sad friends in what way is a noble

disciple one of Right View

whose view is straight who has

unwavering confidence in the dhamma and

has arrived at this true Dharma

indeed friend we would come from far

away to learn from the venerable sorry

puta the meaning of the statement it

would be good of the venerable sorry

puto would explain the meaning of the

statement

having heard from him the monks will

remember it

then friends listen closely listen and

attend closely to what I shall say

yes friend the monks replied the

venerable sorry puta said this

the wholesome and the unwholesome

when friends a noble disciple

understands the wholesome craving taking

things personally and the root of the

unwholesome the wholesome and the root

of the wholesome

in that way he is one of Right View

whose view is straight who has

unwavering confidence in the dhamma and

has arrived at the truth his true Dharma

and what friends is the also unwholesome

what is the root of the unwholesome what

is the wholesome what is the root of the

wholesome

killing living beings is unwholesome

taking what is not given is unwholesome

misconduct and sense Pleasures is

unwholesome

false speeches and wholesome malicious

speech is unwholesome harsh speech is on

wholesome gossip is unwholesome

covetedness is unwholesome ill will is

unwholesome wrong view is unwholesome

this is called the unwholesome

and what is the root of the unwholesome

greed is a root of the unwholesome hate

is a root of the wholesome delusion is

the root of the unwholesome

this is called the root of the

unwholesome

and what is the wholesome

abstention from killing living beings is

wholesome abstention from taking what is

not given is wholesome abstention from

misconduct and sensual Pleasures isn't

wholesome abstention from false speech

is wholesome abstention from malicious

speech is wholesome abstention from

harsh features wholesome abstention from

Gossip is wholesome

uncovetedness is wholesome

non-ill is wholesome Right View is

wholesome this is called the wholesome

so we have the 10 courses of positive

and negative conduct

and what is the root of the wholesome

non-greed is a root of the wholesome

non-hate is the root of the wholesome

non-delusion is the root of the

wholesome this is called the root of the

wholesome

when a noble disciple has thus

understood the oh and wholesome and the

root of the unwholesome the wholesome

and the root of the wholesome he

entirely abandons the underlying

tendency to lust you know about

abolishes the underlying tendency to

aversion he extirpates the underlying

tendency to The View and conceit I am

and by abandoning ignorance and arousing

to true knowledge here and now makes an

end to suffering

in this way too a noble disciple is one

of Right View his view is straight and

his unwavering confidence in the dhamma

and has arrived at the true Dharma

nutriment saying good friend monks

delighted and rejoiced in the venerable

sorry puta's words

then they asked them a further question

but friend might be there another way in

which a noble disciple is one of Right

View and has arrived in this true Dharma

there might be friends

when friends a noble disciple

understands nutrament the origin of

nutriment the cessation of nutriment and

the way leading to the cessation of

nutriment in that way he is one of Right

View and has arrived at this true

dominant

and what is nutriment what is the origin

of nutrament and what is the cessation

of nutriment and what is the way leading

to the cessation of nutriment

we're talking in the context of the Four

Noble Truths here

there are four kinds of nutrient for the

maintenance of beings that have already

come to be and for the maintenance of

beings

and for the support of those about to

come to me what for they are physical

food is nutrient gross and subtle

practice a second mental volition and

Consciousness is the fourth

with the arising and craving there is a

rising of nutriment

with hunger and craving for food we eat

when craving for contact

we perceive with craving through the

volition and Consciousness we continue

on

with the cessation of craving there is a

cessation of nutrament the way leading

to the cessation of nutriment is just

this able Noble Eightfold Path

though with the cessation of craving we

will still eat food

that is right for you right intention

right speech right action right

livelihood right effort right

mindfulness and right concentration

when a noble disciple has thus

understood nutrament the origin of

nutriment the cessation of nutriment in

the way leading to the cessation of

nutriment he entirely abandons the

underlying tendency to Greed he

abolishes the underlying tendency to

aversion he extirpates the underlying

tendency to The View and conceit I am

and by abandoning ignorance and arousing

true knowledge here now makes the end of

suffering

in that way to a noble disciple is one

of Right View his view is straight who

has an unwavering confidence in the

dhamma and has arrived at this true

Dharma

it's interesting that each of these

sections is listed as a qualification

for white view entirely and truly

understanding any one of these aspects

and saying is will lead to Right View

saying good friend the monks delighted

and rejoiced in the venerable sorry

puta's words

then they asked them a further question

but friend there might be another way in

which the noble disciple is one of Right

View and has arrived in the true Dharma

there might be friends

when a noble disciple understands

suffering the origin of suffering the

cessation of suffering and the way

leading to the cessation of suffering in

that way he is one of rape you and has

arrived at this true Dharma

what is suffering what is the origin of

suffering and what is the cessation of

suffering what is the way leading to the

cessation of suffering

birth is suffering aging is suffering

sickness is suffering death is suffering

sorrow lamentation pain grief and

despair are suffering

not to obtain what one wants is

suffering in short the five Aggregates

affected by clinging or suffering this

is called suffering

and what is the origin of suffering it

is craving which brings renewal of being

accompanied by delight and lust and

delights in this or that that is craving

perceptual Pleasures craving for being

craving for non-being

this is called the origin of suffering

and

and what is the cessation of suffering

it is the remainderless fading away and

ceasing the giving up relinquishing

letting go and rejecting of that same

craving this is called the cessation of

suffering

and what is the way leading to the

cessation of suffering it is just this

Noble Eightfold Path

if you notice craving what was what was

driving the taints the craving for being

craving for non-being craving for

sensual pleasures

and in fact craving is the connector for

every step independent origination

letting go of craving at any step will

will break the chain there

and what is the way leading to the

cessation of suffering it is just this

Noble Eightfold Path

and when the noble disciple understands

the suffering

the origin of suffering the cessation of

suffering

he he the way

he entirely abandons the underlying

tendency for lust he abolishes the

underlying tendency to aversion he

extirpates the underlying tendency to

The View and conceit I am and by

abandoning ignorance and arousing true

knowledge he here and now makes an end

to suffering

in this way too a noble disciple is one

of Right View his view is straight it

was unwavering confidence in the dhamma

and has arrived at this true Dharma

is now we'll be going over the

12-step dependent origination

this is it's interesting I I like to

remember that this has been chanted for

over 2500 years and these steps and

words have been preserved in this form

for reasons

and so when we're learning this we're

learning something that many people have

learned and found quite useful

in the same way

saying good friend the monks delighted

and rejoiced and the venerable sorry

puta's words

then they asked them a further question

but friend might there be another way in

which the noble disciple is of Right

View

has arrived at this true Dharma

there might be friends

when friends a noble disciple

understands aging and death the origin

of Aging in death the cessation of aging

and death and the way leading to the

cessation of aging and death in that way

is a one of Right View and has arrived

at the true dominant

and what is aging and death what is the

origin of aging and death and what is

the cessation of aging and death what is

the way leading to the cessation of

aging and death

the Aging of beings in various orders of

beings their old age Brokenness of teeth

greatness of hair wrinkling of skin

decline of Life weakness of faculties

this is called Aging

the passing of beings the various orders

of beings they're passing away

dissolution disappearance dying

completion of time dilution dissolution

of the Aggregates laying down with the

body

this is called death

so this Aging in this death are what are

called Aging and death with the arising

of birth there is a rising of aging and

death

with the cessation of birth there is a

cessation of aging and death

the way leading to the cessation of

aging and death is just the noble

hateful path

when a noble disciple has thus

understood aging and death the origin of

aging and death the cessation of aging

and death

in the way leading to the cessation of

aging and death

he abandons the underlying tendency

to lust he abolishes the underlying

tendency to aversion he extirpates the

underlying tendency to The View and

conceit I am and by abandoning ignorance

and arousing true knowledge he here now

makes an end to suffering

in this way too a noble disciple is one

of Right View his view is straight it

was unwavering confidence in the

dominant has arrived with his true

Dharma

so aging and death can be talked about

specifically as aging and death

that is also talked about as a cause of

suffering from the first Noble Truth

but it also be can be thought of as the

uh on some several other time frames as

well

both the arising and passing away uh

Moment by moment experience the rising

over this the solution up and down

and of course the results of our actions

um which frequently can be causes of

suffering themselves

so we can we can think of this as in

multiple time frames as we go through

birth

uh birth uh good friend the monks

delighted and rejoiced in the venerable

sorry puta's words

they asked them a further question but

friends might there be another way in

which the noble disciple is of Right

View it has arrived at this true Dharma

there might be friends

when friends a noble disciple

understands birth the origin of birth

the cessation of birth and the way

leading to the cessation of birth

in that way he is one of Right View and

has arrived at the true Dharma

and what is birth what is the origin of

Earth and what is the cessation of Earth

and what is the way leading to the

cessation of birth

the birth of beings in the various

orders of beings they're coming to birth

precipitation in a womb generation

manifestation of the aggregates

obtaining the basis for contact

this is called birth with the arising of

being or the rising of Habitual

Tendencies there's a rising of Earth

with the cessation of individual

Tendencies there is a cessation of birth

the way leading to the cessation of

birth is just this Noble afold Path

when a noble disciple is just thus

understood birth the origin of birth the

cessation of birth and the way leading

to the cessation of birth

he abandons the underlying tendency to

lust he abolishes the underlying

tendency to aversion he extravates the

underlying tendency to The View and

conceit I am and by abandoning ignorance

and arousing true knowledge he here now

makes an anti-suffering in this way to a

noble disciple is one of Right View his

view is straight it was an unwavering

confidence in the dhamma and has arrived

in this true Dharma

birth can be thought of as action

action that is verbal mental or physical

so deed speech and thoughts

habitual tendencies

saying good friend the monks delighted

and rejoiced in the venerable sorry put

his words they asked him a further

question

but friend might there be another way in

which a noble disciple is one of Right

View and has arrived at this true Dharma

there might be friends

when friends a noble disciple

understands habitual Tendencies the

origin of Habitual Tendencies the

cessation of Habitual Tendencies and the

way leading to the cessation of Habitual

tendencies in that way he is one of

Right View it has arrived at this true

dhama

and what is Habitual Tendencies and what

is the origin of Habitual Tendencies and

what is the cessation of Habitual

Tendencies and what is the way leading

to the cessation of Habitual tendencies

there are these three kinds of Habitual

Tendencies since fear habitual

Tendencies find material habitual

Tendencies and immaterial habitual

tendencies

with the arising of clinging there is a

rising of Habitual Tendencies with the

cessation of clinging there is a

cessation of Habitual tendencies

the way leading to the cessation of

Habitual Tendencies is just this Noble

Eightfold Path

that is the noble disciple has thus

understood habitual Tendencies the

origin of visual Tendencies the

cessation of Habitual tendencies in the

way leading to the cessation of the

habitual Tendencies he entirely abandons

the underlying tendency to lust

he abandons he abolishes the underlying

tendency to aversion he extirpates the

underlying tendency to The View and

conceit I am and by abandoning ignorance

and arousing true knowledge he here now

makes an end to suffering in this way to

a noble disciple is one of Right View

his view is straight it was unwavering

confidence in the dhamma and has arrived

at this true dhamma

so talking about the three kinds of

ritual Tendencies the sense fear the

material find material and the

immaterial

talking about a couple of things here so

these refer to three spheres of

existence

and types of being

so we are as human beings our incense

Spirit existence

so we can say there are

roughly six planes of sense of your

existence

um

a plane of God or Devas of jealous Gods

Titans human beings animals hungry

ghosts and Hell beings

we all share the same basic kind of

physicality and makeup

like that

same kind of comma fine material being

this is the Brahma Locas

a different kind of faces

this is associated with the first four

Jonas beings there exist on Bliss and

concentration

they'll have bodies

and then immaterial being is the

immaterial Realms where there's just

mind and no physical interaction

and again very Blissful states of being

so when we talk about comma leading to

these states we can talk about

comma is intention volition

and we go directly to meditation

practice

so spending time in and gaining

confidence in the the genres leads to

comma leading to reborn rebirth and the

fine material and immaterial

Realms the first four genres lead to

material Realms when they're well

mastered and the Infinite Space infinite

Consciousness nothing I need the

perception to the immaterial realms

this points to our habitual Tendencies

are plastic

and we can change our habitual

Tendencies with our actions thoughts and

speech

so

if we can change our comma and our

course through meditation

we can change our responses in any given

moment

and so this is

um

what we think can ponder upon this is

the inclination of our mind

and what we tend to do and how we tend

to respond to something now means we're

more likely to do that in the future

when we find ourselves not Mindful and

trying randomly from our library library

of Habitual tendencies

you would be good if most of the books

we drew from the library were good books

right

we can choose how we

add to habitual Tendencies and reinforce

our habitual Tendencies when we're

mindful

and you can choose this in your

meditation practice as well how do you

interact with the hindrance

how do you interact with pain how do you

interact with pleasure pleasurable

distraction

how you do that now is going to affect

how you do that in the future

so hindrances uh

truly are opportunities and as you work

with them more

you see when you work with them

skillfully what happens is very positive

outcomes

so you're sitting in meditation and you

have dullness arise

and you uh first get a little a little

looser with your attention on your

object a little thought arises

then another little thought

and then before you know it you're

dreaming and your head is bobbing and

you come back right

like that and if it's early in the

morning maybe that's persistent or if

it's right after lunch maybe that's

persistent

or maybe you're lucky and you're going

through a period where sloth and torpor

is just really trying to show you how it

works and it will do that for a while

until you until you figure it out

no problem

so instead of going to sleep we

bring more attention to the present

moment

we 6r relax and come back

and then we sharpen up our mindfulness

so we can see earlier in the process how

to respond to that

we know the steps of the process at

least we're getting more familiar with

it and the more we understand the steps

of the process the sooner we can

6r and come back and not be dreaming

even if it was a nice dream

so when we do that over and over again

we see that when the hindrance goes away

what is on the other side of the

hindrance is a calm collected mind

and so the hindrance is not a problem

this arguably clearly negative thing

that we don't want it right we want to

be clear with our object to meditation

having a great session

shows up

but when we let it be there and not

fight with it

and work with it

we find positive outcomes happen

and we put that in our bank of

individual tendencies

this is not an emergency that this is

not a problem

not only does this inform our practice

the next time a hindrance comes in

the next time we have to deal with

another hindrance we know it's not a

problem it's an opportunity

and if we just work with it and wait it

out

let it be there and do the work with it

on the other side will be something very

interesting

that we learn

and then we're faced with negative

sensation

negative clinging negative situations in

our daily life maybe we remember oh

we can let that be there too

we don't have to react to that

we don't have to take that personally we

can relax and open and be there with

that and from there we open up and have

opportunity to respond as we would like

to remember ourselves responding

like that

so in that way we can fulfill our

habitual Tendencies with

good options

someone once told me it's kind of like

one of those Lottery balls systems with

different color balls in it

we have black and white balls

and when we when we lose control and we

have to draw on the habitual Tendencies

a black or a white ball is going to come

up we don't really get a choice actually

if we did we'd pick the white balm

that what you want to do is you want to

put a lot of white balls in there

so when the time comes that's what's

going to come up

and that's what we do every time we 6r

and this can happen

all the time

if you remain mindful all the time

walking to your cootie going to eat all

of these mind moments all of these

memories and thoughts you can work with

in the same way

and this will lead to a continuation of

collectiveness a continuation of

mindfulness

and um yeah and that's a that's a good

outcome

so every moment's an opportunity

clinging

same good friend

good friend

the monks delighted and rejoiced in the

venerable sorry put his words

then they asked them a further question

but friend might there be another way in

which a noble disciple is one of Right

View and has arrived at the true dhama

there might be friends

when friends a noble disciple

understands clinging the origin of

clinging the cessation of clinging and

the way leading to the cessation of

clinging in that way he is one of Right

View and has arrived at the true Dharma

in what is clinging what is the origin

of clinging and what is the cessation of

clinging what is the way leading to the

cessation of clinging

there are these four kinds of clinging

clinging to sense Pleasures clinging to

views

clinging to rules and observances and

clinging to a doctrine of self

so clinging to views is simply into

going to thoughts Concepts and ideas

and thinking they are real and what is

happening

clinging to a doctrine of self is the

various views of doctrines themselves

which ultimately lead to confusion about

what is happening

with the arising of craving there is a

rising of clinging with the cessation of

craving there is a cessation of cleaning

the way leading to the cessation of

clinging is just this Noble Eightfold

Path that is

Right View

right effort right mindfulness

[Music]

that is uh

right action right livelihood right

upper right mindfulness right

concentration

foreign

disciple is thus understood clinging the

origin of clinging the cessation of

clinging and the way leading to the

cessation of clinging he entirely

abandons the underlying tendency to lust

he embellishes the underlying tendency

to aversion he extirpates the underlying

tendency to The View and conceit I am

and by abandoning ignorance and arousing

true knowledge he here and there here

and now makes an end to suffering and

that way to a noble disciple is one of

Right View his view is straight it was

unwavering confidence in the dhamma has

arrived at the true Dharma

saying good friend

the monks delighted and rejoiced in the

venerable and what sorry put his words

they asked him a further question

but friend is there another way in which

a noble disciple is one of Right View

and has arrived at this true Dharma

there might be friends

when friends and Noble disciple

understands craving the origin of

craving the cessation of craveny and the

way leading to the cessation of craving

in that way he is one of Right View and

has arrived at this true Dharma

and what is craving what is the origin

of craving what is the cessation of

craving what is the way leading to the

cessation of craving

there are these six classes of craving

craving for forms craving for sounds

craving for odors craving for flavors

craving for tangibles craving for mind

objects

with the cessation of feeling

with the arising of feeling there's a

rising of craving with the cessation of

feeling there is a cessation of craving

the way leading to the cessation of

craving is just this Noble Eightfold

Path

when a noble disciple has thus

understood craving the origin of craving

the cessation of craving and the way

leading to the cessation of craving

he entirely under abandons the

underlying tendency to lust he abolishes

the underlying tendency to aversion he

experts expirates the underlying

tendency of the view and conceit I am

and of my abandoning ignorance and

arousing true knowledge he here and now

makes an end to suffering

and that way to a noble disciple is one

of my view his view is straight who has

unwavering confidence in the dhamma and

has arrived at this true Dharma

and there is of course a lot to say

about craving

and it's something we talk about all the

time because it is the key

to unlocking the meditation process

when we can identify craving we when we

let go of it it will break the chain of

dependent origination this is truly the

weak link

and actually

removing craving and relaxing bringing

us to a clear mind is the key to

understanding a lot of the Dharma it's a

when in doubt relax and enter a clear

mind and view the situation with that

craving is not the beginning of our

emotional reaction

it is the beginning of liking and

disliking which triggers our emotional

reaction

clinging inner Concepts and

proliferation and where that process

starts

as we build up clinging and thoughts

about something we get pulled further

and further away from what is happening

and we find ourselves in a world of

ideas that don't even point to the

direct reality anymore of what's

Happening

um craving is the start of that process

clinging it becomes stronger the

thoughts and conscious become bigger

until we find ourselves having to do

something about it

whether or not it's what's actually

happening or if it's our idea of what we

imagine is happening

like that

feeling

saying good friend good friend the monks

delighted and rejoiced in the venerable

sorry puta's words

then they asked him a further question

but friend might there be another way in

which the noble discipline disciple is

one of Right View and has arrived at

this true Dharma

there might be friends

when friends a noble disciple

understands feeling the origin of

feeling the cessation of feeling and the

way leading to the cessation the feeling

in that way he is one of Right View and

has arrived at this true Dharma

and what is feeling what is the origin

of feeling and what is the cessation of

feeling

what is the way leading to the cessation

the feeling

there are these six classes of feeling

feeling born of eye contact feeling born

of ear contact feeling born of nose

contact feeling born of tongue contact

feeling born of body contact feeling

born of Mind contact

with the arising of contact there's a

rising of feeling with the cessation of

contact there is a cessation of feeling

the way leading to the cessation of

feeling is just this Noble Eightfold

Path

when a noble disciple has just thus

understood feeling the origin of feeling

the cessation the feeling and the way

leading to the cessation of feeling he

entirely on he entirely abandons the

underlying tendency to lust

he abolishes the underlying tendency to

aversion he extirpates the underlying

tendency to The View and conceit I am

and by abandoning ignorance and arousing

true knowledge he here now makes an end

to suffering in that way too a noble

disciple is one of Right View whose view

is straight was unwavering confidence in

the dominant and has arrived at this

true Dharma

contact

saying good friend good friend

the monks delighted and rejoiced in the

vulnerable sorry puta's words they then

asked him a further question but friend

might there be another way in which a

noble disciple is one of Right View and

as the right of this true Dharma there

might be friends

when friends and Noble disciple

understands contact the origin of

contact the cessation of contact and the

way leading to the cessation of contact

in that way he is one of Right View and

has arrived at this true Dharma

and what is contact what is the origin

of contact what is the cessation of

contact and what is the way leading to

the cessation of contact

there are these six classes of contact

eye contact ear contact nose contact

tongue contact body contact mind contact

with the arising of the six-fold base

there's a rising of contact

with the cessation of the six-fold base

if there is a cessation of contact

the way leading to the cessation of

contact is just this Noble Eightfold

Path that is right for you

that is Right View right intention

bright speech right action right

livelihood right effort right right

mindfulness and right concentration

when a noble disciple has thus

understood contact the origin of contact

the cessation of contact and the way

leading to the cessation of contact

he entirely abandons the underlying

tendency to lust he abolishes the

underlying tendency to aversion he

expectates the underlying tendency of

the view and conceit I am

and by abandoning ignorance and arousing

true knowledge he here now makes an end

to suffering and that way too a noble

disciple is one of Brightview whose

Right View is straight those unwavering

confidence in the dhamma and has arrived

at this tree dominant

so as we talked about contact is simply

when I meets

when a working eye meets a form it's a

light meets an eye and Consciousness is

present

with this condition this eye feeling

arises

and I feeling being Pleasant painful

neither Pleasant or painful

has no suffering in it it is just

feeling

unless we catch it craving uh will will

arise eye craving will arise and if it's

a painful feeling we will not like it if

it's a pleasant feeling we will like it

that is when our opinion and suffering

begins because with craving

saying good friend

the monks delighted and rejoiced in the

better rule sorry put his words

they then asked them a further question

but friend might there be another way in

which a noble disciple is one of Right

View and has arrived at this true

dominant

there might be friends

when friends a noble disciple

understands the sexual base the origin

of the six-fold base the cessation of

the six-fold base and the way leading to

the cessation of the six-fold base

and that we use one of the Right View

and has arrived at this true Dharma

and what is the six-fold base what is

the origin of the six-fold base and what

is the cessation of the six-fold vase

what is the way leading to the cessation

of the six-fold base

there are those six bases the eye base

the air base the nose base the tongue

base the body base the Mind Bays

with the arising of mentality

materiality there is the rising of the

six-fold base

with the cessation of mentality

materiality there is a cessation of the

six bold base

the way leading to the cessation of the

six-fold base is just this Noble

Eightfold Path

that is

Right View

right intention right speech right

action right livelihood right effort

right mindfulness and right

concentration

when a noble disciple is thus understood

the six-fold base the origin of the

six-fold base the cessation of the

six-fold base and the way leading to the

cessation of the six-fold base he here

now makes an end to suffering

in that way too a noble disciple is one

of the Right View

it has arrived at this true Dharma

the six-fold base is not directly

experienced

we don't perceive our eye and then

perceive our eye perceiving

like that but it is a necessary

condition for the arising of contact to

have working eye

and when it is not present we have no

conditions for the possibility of eye

contact which is why it's there

mentality materiality

so good friend good so good friend the

monks delighted and rejoiced in the

venerable sorry puta's words

then they asked them the further

question

but friend might there be another way in

which a noble disciple is one of Right

View it has arrived at this true Dharma

there might be friends

when friends a noble disciple understood

mentality

materiality the origin of mentality

materiality it's a cessation of

mentality materiality and the way

leading to the cessation and mentality

materiality in that way he is a one of

Right View and has arrived at the true

Dharma

and what is mentality materiality what

is the origin of mentality materiality

what is the cessation of mentality

materiality what is the way leading to

the cessation of mentality materiality

feeling perception volition contact and

attention these are called mentality

four great elements in the material form

derived from the four grade elements

these are called materiality

with the arising of consciousness

there is the arising of mentality

materiality

with the cessation of Consciousness

there is a cessation of mentality

materiality

the way leading to the cessation of

mentality materiality is just this Noble

Eightfold Path

when a noble disciple has thus

understood mentality materiality the

origin of mentality materiality the

Association of mentality materiality and

the way leading to the cessation and

mentality materiality

he entirely abandons the underlying

tendency to lust

he abolishes the underlying tendency to

aversion

he extricates the underlying tendency to

The View and can see I am and by

abandoning ignorance and arousing true

knowledge he here and now makes an end

to suffering in that way too a noble

disciple is one of Right View his view

is straight

who has unwavering confidence in the

dhamma and has arrived at this true

Dharma

so mentality materiality

um is another way of saying this body

mind complex that's another

um with the

and it's also can be thought of as kind

of a raw raw perception

just color just touch just form without

any kind of processing around it

uh this uh precedes contact and it can

be perceived

mind that is very clear and in some ways

is very straightforward but usually

contact and processing will happen

happen first

and so mentality materiality has

Consciousness as condition

for uh when there is no consciousness

present our bodies do not continue

even though Consciousness is a is a

potentiality at this place

so we have the four elements and the

four and the faculties that can perceive

them

leading to that's mentality materiality

consciousness

saying good friend the monks delighted

and rejoice in the venerable sorry

puta's words

then they asked them a further question

but friend might there be another way in

which a noble disciple is one of Right

View and has arrived at this true Dharma

there might be friends

when friends and Noble disciple

understands Consciousness the origin of

Consciousness the cessation of

Consciousness and the way leading to the

cessation of consciousness

in that way is one of Right View it was

right at this true dhama

and what is consciousness what is the

origin of Consciousness and what is the

cessation of Consciousness what is the

way leading to the cessation of

consciousness

there are six classes of Consciousness

eye Consciousness ear Consciousness

knows Consciousness tongue Consciousness

body Consciousness mind consciousness

with the arising of formations there is

a rising of Consciousness what the

cessation of formations there is a

cessation of Consciousness the way

leading to the cessation of

Consciousness is just this Noble

Eightfold Path that is Right View

right intention

right speech right action right

livelihood right effort right

mindfulness right concentration

when a noble disciple has thus

understood Consciousness the origin of

Consciousness the cessation of

Consciousness and the way leading to the

cessation of Consciousness he here now

makes an end of suffering in that way

too a noble disciple is one of Right

View and it's made and has arrived at

this true Dharma

so Consciousness here shows up in a

couple places in the chain and this can

be confusing when you're thinking of in

a linear way

so just pointing out when we have it in

this part of the chain this is a way

namiba activates and so the way the

faculty the faculties can observe and

process the the four elements and

ultimately this is simply tongue

Consciousness so it comes into playing

contact even though we have it here as

an activator and support for mentality

materiality

there are several places independent

origination where things get a little

loopy and self-referential and the

linear model starts to break down if

you're thinking about it too hard

and that is interesting to explore and

not necessary to understand to use this

model

effectively because we're using this to

understand how our cognition works

and how to identify getting distraction

and how to use it in our meditation

object better

perfectly understand feeling we can

notice it

early on in the distraction process

where we can notice the feeling

associated with drowsiness let go of

that before we start identifying

we can notice feeling coming up and let

go eventually we can see contact come up

and go

and and as we see these things clearer

and clearer

we can stay more and more with our

meditation object and let mind get more

and more collected

formations

saying good friend the monks delighted

and rejoiced in the venerable sorry

puta's words

then they asked them a further question

but friend might there be another way in

which a noble disciple is one of Right

View who has arrived at this true Dharma

there might be friends

when friends a noble disciple

understands formations the origin of

formations the cessation of formations

and the way leading to the cessation of

formations in that way is one of Right

View and has arrived at this true Dharma

in water formations what is the origin

of formations what is the cessation of

formations what is the way leading to

the cessation of formations

there is these three kind of formations

the bodily formation the verbal

formation the mental formation

with the arising of ignorance there is a

rising of formations

with the cessation of ignorance there is

a cessation of formations

the way leading to the cessation of

formations is just this Noble Eightfold

Path

when a noble disciple has thus

understood formations the origin of

formations the cessation of formations

and the way leading to the cessation of

formations

he entirely unabandons the underlying

tendency to lust he abolishes the

underlying tendency to aversion

he extricates the underlying tendency to

The View and conceit I am

and by abandoning ignorance and arousing

true knowledge he here and now makes an

end of suffering

in that way too a noble disciple is one

of right of you whose view was straight

was unwavering confidence in the Nama

and has arrived at this true dhama

ignorance saying good friend

the monks delighted and rejoiced in the

venerable sorry puta's words

then they asked them a further question

but friend might there be another way in

which a noble disciple is one of Right

View and has arrived at this true Dharma

there might be friends

when friends a noble disciple

understands ignorance the origin of

ignorance the cessation of ignorance and

the way leading to the cessation of

ignorance in that ways one of Right View

and has arrived at this true Dharma

and what is ignorance what is the origin

of ignorance what is the cessation of

ignorance what is the way leading to the

cessation of ignorance

not knowing about suffering not knowing

about the origin of suffering not

knowing about the cessation of suffering

not knowing about the way leading to the

cessation of suffering this is called

ignorance

with the arising of the of the taints

there is the arising of ignorance with

the cessation of attains there is a

cessation of ignorance

this is the way leading to the cessation

of ignorance the way leading to the

cessation of ignorance is Justice Abel

Noble Eightfold Path

when a noble disciple has thus

understood ignorance the origin of

ignorance the cessation of ignorance and

the way leading to the cessation of

ignorance

he entirely under abandons the

underlying tendency to lust he abolishes

the underlying tendency to aversion

he extricates the underlying tendency to

The View and conceit I am in a by

abandoning ignorance and arousing true

knowledge he here and now makes an end

to suffering in that way too a noble

disciple is one of Right View his view

is straight it was unwavering confidence

in the dhamma and has arrived at this

true Dharma

18th

saying good friend the monks delighted

and rejoiced in the venerable sorry

puta's words

then they asked them a further question

might there be another way in which a

noble disciple is one of Right View his

view is straight who has unwavering

confidence in the dhamma and has arrived

at this true Dharma

there might be friends

when friends and Noble disciple

understands the tames the origins of the

tames the cessation of the taints the

way leading to the cessation of the

teens

and that way is one of Right View his

view is straight it was unwavering

confidence in the dhamma that was

arrived at the true dhama

and what are the taints what is the

origin of the teens and what is the

cessation of the teens what is the way

leading to the cessation of the teens

those these are there are these three

taints the Tango Central desire the

taint of being the taint of ignorance

with the arising of ignorance there is a

rising of the taints

with the cessation of ignorance there is

a cessation of the teens

the way leading to the cessation of the

taints is just this Noble Eightfold Path

that is Right View right intention right

speech right action right livelihood

right mindfulness and right

concentration

when a noble disciple has thus

understood the attains the origin of

detains the cessation of the tames and

the way leading to the cessation of

attains the entirely abandons the

underlying tendency to lust he abolishes

the underlying tendency to aversion he

extricates the underlying tendency to

The View and conceit I am and by

abandoning ignorance and arousing true

knowledge he here and now makes an end

to suffering in that way too a noble

disciple is one of Right View his view

was straight those unwavering confidence

in the Nama and has arrived at this true

Dharma

so you may have noticed there's some

circular

reasoning there where the the taints the

the cause of the tenses ignorance

and the cause of the ignorance is the

teens

um

if you think ignorance is forgetting the

four noble truths and forgetting to be

mindful and forgetting to the uh

alert

that makes room for the taints and the

taints can be thought of as distractions

to pull mind away from mindfulness

and therefore

allow ignorance and cause ignorance like

that

so they reinforce each other it's a

circular uh

circular operation relationship but it's

really about loss of mindfulness or

ability to lose mindfulness

that is what the venerable sorry puta

said the monks were satisfied and

delighted in the wonderful sorry puts

his words

so

that is the 12 link

representation of dependent origination

it's frequently experienced going

forwards and it's important to train it

going backwards

because we are learning how to let go of

each link

like that

it can be

noticed in your meditation and it is a

process we talk about the process of

distraction all the time as you become

familiar with each of the steps you can

learn to identify them and let go right

there

craving is the key to unlocking this

chain

craving will stop a link at anywhere in

the chain

craving

painful ear feelings

so when you can relax and be present you

can break the chain right there

any questions

share some Merit

May suffering ones be suffering free and

the fear struck Fearless being May The

Grieving shed all grief male beings find

relief may all beings share this mayor

that we have thus acquired for the

acquisition of all kinds of happiness

May beings inhabiting space on Earth

Davis and nagas a mighty power shared

his Merit of ours may they long protect

the Buddhist dispensation

[Music]

thank you

[Music]

thank you

[Music]

all right good evening everybody

so tonight we're going to be talking

about

majima Nakaya number nine right View

although the suta is titled Right View

it's we're really going to be mostly

talking about dependent origination

and it will be going over each step of

dependent origination in some detail

so dependent origination is a core of

the Buddha's teachings

it describes in personal process of

cognition

how our sensory experience Works our

cognitive processing Works going to

behavior

it's commonly taught in a 12-step format

it's also taught in a nine and ten step

or six step

and 24 stop presentations

I have talked about it every talk that

we've done so far and when I do it's

usually in the stick six step formation

like that

it's something worth learning with time

how this works it said

one who sees dependent origination sees

the dhamma and one who sees the dhamma

sees dependent origination

and it's also said one who sees

dependent Orange Nation knows the three

characteristics though not everyone who

sees the three characteristics knows

dependent Energy nation

so it's a it's an important important

thing to understand

it's a lens which we can interpret and

process our experience

um it's taught in several different time

frames

when we have a lens like this we can

find it in in many different ways so if

you imagine a spiral or a circle

and you take that pattern and then you

look for it in the natural world

well you're going to find it on the

level of galaxies cloud formations

trees in our cells

you're going to find it as you make

sense of Your World everywhere

it's a pattern like that

dependent origination is like that as

well so

some people you can discuss it on a

three lifetime time frame

we're not going to talk about that

tonight

that's not really applicable to your

meditation practice immediately

though that's maybe interesting to hear

about

then there's a microscopic time frame

presentation

this is more relevant and can be

directly perceived

though it uh one needs to have a really

refined Consciousness to do that

and and so it's it's good to know about

it you get a you get a sense of this

those of you in infinite Consciousness

that starts seeing the arising and

passing way of Consciousness is very

very fast

this is on a mind moment scale which is

really unbelievably fast

um we're talking probably Quantum levels

of experience there so hundreds of

thousands of events in less than a

second kind of time frame

a more useful time frame is something on

seconds to minutes more and less and

that's how we're going to be talking

about it today

so as you learn about this you can learn

to watch it watch for the steps in your

daily life

knowing how what one or two steps is and

identifying it you can watch it as it

occurs all the time

this will help you sharpen your

mindfulness and it's a reminder

to not take what is happening personally

and relax smile

and bring your object to meditation to

the present moment

so the the 12 Steps starts with

ignorance

ignorance refers to not understanding

the Four Noble Truths

we're not seeing them not being mindful

with ignorance as condition formations

rise

formations are

comma they're volition

common is basically volition intention

these can arise based on conditions

based on formation Consciousness arises

consciousnesses are of The Sixth Sense

bases so we have eye Consciousness ear

Consciousness mind Consciousness and so

on

based on Consciousness mentality

materiality

mentality materiality

Nama Rupa

this can be uh this is basically form

and how we perceive for the body mind

complex

so uh Ruba form consists of the four

elements

Earth

water

Fire and Air

we perceive these as solidity

cohesion heat or cold and movement or

vibration

and then the faculties that can perceive

the elements

attention contact volition feeling and

perception

so with these as condition uh the sense

spaces arise

I I incite ear and sounds mind and mind

objects and so on

based on mind objects as condition we

have contact

and contact is the combination of

the sun spaces and Consciousness so

when I informs and eye consciousness

meet we have eye contact

based on contact we have feeling eye

feeling

and perception have been conjoined

so feeling in and of itself is a

pleasant feeling unpleasant feeling a

neutral feeling

and it can be the knowledge of what it

is we are feeling

so a pleasant image of a flower

with feeling as conditioned craving

so craving is the beginning of

identification

so I like it I don't like it

I am that

this is the beginning of taking things

personally and potentially the beginning

of starting to try to control our

experience

based on craving clinging arises

and clinging is an exploration of the

object of our craving

so we have thoughts about it why we like

it why we don't like it

this or that the beginning of

conceptualization

based on clinging we have our habitual

tendencies

and these are the library of

options and reactions we have in

response to to what we are experiencing

um based on habitual Tendencies we have

birth birth of action

and based on birth we have death

we can say the ending of action

so that's the whole chain

and we can use this to to think about

inner interaction

so uh

anger is a good one to think about

so

you hear a sound with your ear someone

says something

based on that you're awake your ears

working the the vibrations hit your ear

and and then an ear feeling arises

it's painful they said something you

don't like

based on that painful feeling you don't

like it

and based on that not like you start

thinking about it

why did they say that they're wrong how

dare they and so on

and this is the beginning of an

emotional reaction

with that emotion then we have options

what do we do with an emotion

we say something back to them

we pick a fight we internalize it go

home and kick the cat

hopefully not go home get an ulcer

that's bad too

go home and let's do about it for a week

and then cut someone off in traffic and

honk and yep that can happen too

then that action happens and that it is

done that's the end of the chain

and so we can think about this as a

buildup of energy towards uh towards an

action when emotions are involved

this happens automatically

if we think about the ear and so on

scientifically it kind of can that

analogy can clarify

because we know we we know

in air quotes the ear when it senses

vibration it creates an Impulse to the

brain which creates an image right

and that happens automatically

that image is uh you have nothing to do

with it there's a working year there's

vibration there's sound and

automatically that happens

so we have no question how that happens

the rest of the steps have that kind of

causality associated with them

they will just run through the chain

until we recognize that's happening

and this is an issue because

when things happen we do not like we

have limited options

we're left with our pattern of ritual

tendencies

to choose from and not really a lot of

awareness of what we're doing with them

this is a psychological view of the

process

craving

is the moment when we start identifying

with this process

and as we've been talking about craving

can be easily identified

as tension and tightness

and we're learning how craving can be

let go with a 6r with the relax

when we relax the craving uh goes away

mind is open and clear without craving

and at that moment the chain of

dependent origination stops

so this is a chain of conditionality

with the condition of feeling

craving will arise

just like with the condition of a

working ear you produce an image

with feeling as conditioned craving

arises with cravingness condition

clinging thinking examining exploring

the object of your craving

so if we can let go of craving

then the conditions for clinging no

longer exist and clinging no longer

happens

and so this is the idea when we can

notice this happening and we can 6r and

relax we can stop this process

and we can stop the emotional energetic

buildup

when there is no attachment when there

is no involvement things can dissipate

as they naturally do

and when our attachment normally no

longer holds it into place

that anger can be seen as it is it can

be let go of and we can replace it with

a response we choose

which will hopefully not be kicking the

cat more choosing words appropriately

and taking appropriate responses yeah

and so

when we can examine this in our daily

life we have more options

we will get less caught and we will

remain mindful

so noticing each of the steps

and learning about them will help you

identify as to identify them as they're

happening

and so you can have toys

like that

so

thus that I heard on one occasion the

blessed one was living at zavati in

Justice Grove and at the coast Park

there the venerable sari puta addressed

amongst us

friends

monks friend they replied

the venerable sorry puta said this

one of Right View one of Right View it

is sad friends in what way is a noble

disciple one of Right View

whose view is straight who has

unwavering confidence in the dhamma and

has arrived at this true Dharma

indeed friend we would come from far

away to learn from the venerable sorry

puta the meaning of the statement it

would be good of the venerable sorry

puto would explain the meaning of the

statement

having heard from him the monks will

remember it

then friends listen closely listen and

attend closely to what I shall say

yes friend the monks replied the

venerable sorry puta said this

the wholesome and the unwholesome

when friends a noble disciple

understands the wholesome craving taking

things personally and the root of the

unwholesome the wholesome and the root

of the wholesome

in that way he is one of Right View

whose view is straight who has

unwavering confidence in the dhamma and

has arrived at the truth his true Dharma

and what friends is the also unwholesome

what is the root of the unwholesome what

is the wholesome what is the root of the

wholesome

killing living beings is unwholesome

taking what is not given is unwholesome

misconduct and sense Pleasures is

unwholesome

false speeches and wholesome malicious

speech is unwholesome harsh speech is on

wholesome gossip is unwholesome

covetedness is unwholesome ill will is

unwholesome wrong view is unwholesome

this is called the unwholesome

and what is the root of the unwholesome

greed is a root of the unwholesome hate

is a root of the wholesome delusion is

the root of the unwholesome

this is called the root of the

unwholesome

and what is the wholesome

abstention from killing living beings is

wholesome abstention from taking what is

not given is wholesome abstention from

misconduct and sensual Pleasures isn't

wholesome abstention from false speech

is wholesome abstention from malicious

speech is wholesome abstention from

harsh features wholesome abstention from

Gossip is wholesome

uncovetedness is wholesome

non-ill is wholesome Right View is

wholesome this is called the wholesome

so we have the 10 courses of positive

and negative conduct

and what is the root of the wholesome

non-greed is a root of the wholesome

non-hate is the root of the wholesome

non-delusion is the root of the

wholesome this is called the root of the

wholesome

when a noble disciple has thus

understood the oh and wholesome and the

root of the unwholesome the wholesome

and the root of the wholesome he

entirely abandons the underlying

tendency to lust you know about

abolishes the underlying tendency to

aversion he extirpates the underlying

tendency to The View and conceit I am

and by abandoning ignorance and arousing

to true knowledge here and now makes an

end to suffering

in this way too a noble disciple is one

of Right View his view is straight and

his unwavering confidence in the dhamma

and has arrived at the true Dharma

nutriment saying good friend monks

delighted and rejoiced in the venerable

sorry puta's words

then they asked them a further question

but friend might be there another way in

which a noble disciple is one of Right

View and has arrived in this true Dharma

there might be friends

when friends a noble disciple

understands nutrament the origin of

nutriment the cessation of nutriment and

the way leading to the cessation of

nutriment in that way he is one of Right

View and has arrived at this true

dominant

and what is nutriment what is the origin

of nutrament and what is the cessation

of nutriment and what is the way leading

to the cessation of nutriment

we're talking in the context of the Four

Noble Truths here

there are four kinds of nutrient for the

maintenance of beings that have already

come to be and for the maintenance of

beings

and for the support of those about to

come to me what for they are physical

food is nutrient gross and subtle

practice a second mental volition and

Consciousness is the fourth

with the arising and craving there is a

rising of nutriment

with hunger and craving for food we eat

when craving for contact

we perceive with craving through the

volition and Consciousness we continue

on

with the cessation of craving there is a

cessation of nutrament the way leading

to the cessation of nutriment is just

this able Noble Eightfold Path

though with the cessation of craving we

will still eat food

that is right for you right intention

right speech right action right

livelihood right effort right

mindfulness and right concentration

when a noble disciple has thus

understood nutrament the origin of

nutriment the cessation of nutriment in

the way leading to the cessation of

nutriment he entirely abandons the

underlying tendency to Greed he

abolishes the underlying tendency to

aversion he extirpates the underlying

tendency to The View and conceit I am

and by abandoning ignorance and arousing

true knowledge here now makes the end of

suffering

in that way to a noble disciple is one

of Right View his view is straight who

has an unwavering confidence in the

dhamma and has arrived at this true

Dharma

it's interesting that each of these

sections is listed as a qualification

for white view entirely and truly

understanding any one of these aspects

and saying is will lead to Right View

saying good friend the monks delighted

and rejoiced in the venerable sorry

puta's words

then they asked them a further question

but friend there might be another way in

which the noble disciple is one of Right

View and has arrived in the true Dharma

there might be friends

when a noble disciple understands

suffering the origin of suffering the

cessation of suffering and the way

leading to the cessation of suffering in

that way he is one of rape you and has

arrived at this true Dharma

what is suffering what is the origin of

suffering and what is the cessation of

suffering what is the way leading to the

cessation of suffering

birth is suffering aging is suffering

sickness is suffering death is suffering

sorrow lamentation pain grief and

despair are suffering

not to obtain what one wants is

suffering in short the five Aggregates

affected by clinging or suffering this

is called suffering

and what is the origin of suffering it

is craving which brings renewal of being

accompanied by delight and lust and

delights in this or that that is craving

perceptual Pleasures craving for being

craving for non-being

this is called the origin of suffering

and

and what is the cessation of suffering

it is the remainderless fading away and

ceasing the giving up relinquishing

letting go and rejecting of that same

craving this is called the cessation of

suffering

and what is the way leading to the

cessation of suffering it is just this

Noble Eightfold Path

if you notice craving what was what was

driving the taints the craving for being

craving for non-being craving for

sensual pleasures

and in fact craving is the connector for

every step independent origination

letting go of craving at any step will

will break the chain there

and what is the way leading to the

cessation of suffering it is just this

Noble Eightfold Path

and when the noble disciple understands

the suffering

the origin of suffering the cessation of

suffering

he he the way

he entirely abandons the underlying

tendency for lust he abolishes the

underlying tendency to aversion he

extirpates the underlying tendency to

The View and conceit I am and by

abandoning ignorance and arousing true

knowledge he here and now makes an end

to suffering

in this way too a noble disciple is one

of Right View his view is straight it

was unwavering confidence in the dhamma

and has arrived at this true Dharma

is now we'll be going over the

12-step dependent origination

this is it's interesting I I like to

remember that this has been chanted for

over 2500 years and these steps and

words have been preserved in this form

for reasons

and so when we're learning this we're

learning something that many people have

learned and found quite useful

in the same way

saying good friend the monks delighted

and rejoiced and the venerable sorry

puta's words

then they asked them a further question

but friend might there be another way in

which the noble disciple is of Right

View

has arrived at this true Dharma

there might be friends

when friends a noble disciple

understands aging and death the origin

of Aging in death the cessation of aging

and death and the way leading to the

cessation of aging and death in that way

is a one of Right View and has arrived

at the true dominant

and what is aging and death what is the

origin of aging and death and what is

the cessation of aging and death what is

the way leading to the cessation of

aging and death

the Aging of beings in various orders of

beings their old age Brokenness of teeth

greatness of hair wrinkling of skin

decline of Life weakness of faculties

this is called Aging

the passing of beings the various orders

of beings they're passing away

dissolution disappearance dying

completion of time dilution dissolution

of the Aggregates laying down with the

body

this is called death

so this Aging in this death are what are

called Aging and death with the arising

of birth there is a rising of aging and

death

with the cessation of birth there is a

cessation of aging and death

the way leading to the cessation of

aging and death is just the noble

hateful path

when a noble disciple has thus

understood aging and death the origin of

aging and death the cessation of aging

and death

in the way leading to the cessation of

aging and death

he abandons the underlying tendency

to lust he abolishes the underlying

tendency to aversion he extirpates the

underlying tendency to The View and

conceit I am and by abandoning ignorance

and arousing true knowledge he here now

makes an end to suffering

in this way too a noble disciple is one

of Right View his view is straight it

was unwavering confidence in the

dominant has arrived with his true

Dharma

so aging and death can be talked about

specifically as aging and death

that is also talked about as a cause of

suffering from the first Noble Truth

but it also be can be thought of as the

uh on some several other time frames as

well

both the arising and passing away uh

Moment by moment experience the rising

over this the solution up and down

and of course the results of our actions

um which frequently can be causes of

suffering themselves

so we can we can think of this as in

multiple time frames as we go through

birth

uh birth uh good friend the monks

delighted and rejoiced in the venerable

sorry puta's words

they asked them a further question but

friends might there be another way in

which the noble disciple is of Right

View it has arrived at this true Dharma

there might be friends

when friends a noble disciple

understands birth the origin of birth

the cessation of birth and the way

leading to the cessation of birth

in that way he is one of Right View and

has arrived at the true Dharma

and what is birth what is the origin of

Earth and what is the cessation of Earth

and what is the way leading to the

cessation of birth

the birth of beings in the various

orders of beings they're coming to birth

precipitation in a womb generation

manifestation of the aggregates

obtaining the basis for contact

this is called birth with the arising of

being or the rising of Habitual

Tendencies there's a rising of Earth

with the cessation of individual

Tendencies there is a cessation of birth

the way leading to the cessation of

birth is just this Noble afold Path

when a noble disciple is just thus

understood birth the origin of birth the

cessation of birth and the way leading

to the cessation of birth

he abandons the underlying tendency to

lust he abolishes the underlying

tendency to aversion he extravates the

underlying tendency to The View and

conceit I am and by abandoning ignorance

and arousing true knowledge he here now

makes an anti-suffering in this way to a

noble disciple is one of Right View his

view is straight it was an unwavering

confidence in the dhamma and has arrived

in this true Dharma

birth can be thought of as action

action that is verbal mental or physical

so deed speech and thoughts

habitual tendencies

saying good friend the monks delighted

and rejoiced in the venerable sorry put

his words they asked him a further

question

but friend might there be another way in

which a noble disciple is one of Right

View and has arrived at this true Dharma

there might be friends

when friends a noble disciple

understands habitual Tendencies the

origin of Habitual Tendencies the

cessation of Habitual Tendencies and the

way leading to the cessation of Habitual

tendencies in that way he is one of

Right View it has arrived at this true

dhama

and what is Habitual Tendencies and what

is the origin of Habitual Tendencies and

what is the cessation of Habitual

Tendencies and what is the way leading

to the cessation of Habitual tendencies

there are these three kinds of Habitual

Tendencies since fear habitual

Tendencies find material habitual

Tendencies and immaterial habitual

tendencies

with the arising of clinging there is a

rising of Habitual Tendencies with the

cessation of clinging there is a

cessation of Habitual tendencies

the way leading to the cessation of

Habitual Tendencies is just this Noble

Eightfold Path

that is the noble disciple has thus

understood habitual Tendencies the

origin of visual Tendencies the

cessation of Habitual tendencies in the

way leading to the cessation of the

habitual Tendencies he entirely abandons

the underlying tendency to lust

he abandons he abolishes the underlying

tendency to aversion he extirpates the

underlying tendency to The View and

conceit I am and by abandoning ignorance

and arousing true knowledge he here now

makes an end to suffering in this way to

a noble disciple is one of Right View

his view is straight it was unwavering

confidence in the dhamma and has arrived

at this true dhamma

so talking about the three kinds of

ritual Tendencies the sense fear the

material find material and the

immaterial

talking about a couple of things here so

these refer to three spheres of

existence

and types of being

so we are as human beings our incense

Spirit existence

so we can say there are

roughly six planes of sense of your

existence

um

a plane of God or Devas of jealous Gods

Titans human beings animals hungry

ghosts and Hell beings

we all share the same basic kind of

physicality and makeup

like that

same kind of comma fine material being

this is the Brahma Locas

a different kind of faces

this is associated with the first four

Jonas beings there exist on Bliss and

concentration

they'll have bodies

and then immaterial being is the

immaterial Realms where there's just

mind and no physical interaction

and again very Blissful states of being

so when we talk about comma leading to

these states we can talk about

comma is intention volition

and we go directly to meditation

practice

so spending time in and gaining

confidence in the the genres leads to

comma leading to reborn rebirth and the

fine material and immaterial

Realms the first four genres lead to

material Realms when they're well

mastered and the Infinite Space infinite

Consciousness nothing I need the

perception to the immaterial realms

this points to our habitual Tendencies

are plastic

and we can change our habitual

Tendencies with our actions thoughts and

speech

so

if we can change our comma and our

course through meditation

we can change our responses in any given

moment

and so this is

um

what we think can ponder upon this is

the inclination of our mind

and what we tend to do and how we tend

to respond to something now means we're

more likely to do that in the future

when we find ourselves not Mindful and

trying randomly from our library library

of Habitual tendencies

you would be good if most of the books

we drew from the library were good books

right

we can choose how we

add to habitual Tendencies and reinforce

our habitual Tendencies when we're

mindful

and you can choose this in your

meditation practice as well how do you

interact with the hindrance

how do you interact with pain how do you

interact with pleasure pleasurable

distraction

how you do that now is going to affect

how you do that in the future

so hindrances uh

truly are opportunities and as you work

with them more

you see when you work with them

skillfully what happens is very positive

outcomes

so you're sitting in meditation and you

have dullness arise

and you uh first get a little a little

looser with your attention on your

object a little thought arises

then another little thought

and then before you know it you're

dreaming and your head is bobbing and

you come back right

like that and if it's early in the

morning maybe that's persistent or if

it's right after lunch maybe that's

persistent

or maybe you're lucky and you're going

through a period where sloth and torpor

is just really trying to show you how it

works and it will do that for a while

until you until you figure it out

no problem

so instead of going to sleep we

bring more attention to the present

moment

we 6r relax and come back

and then we sharpen up our mindfulness

so we can see earlier in the process how

to respond to that

we know the steps of the process at

least we're getting more familiar with

it and the more we understand the steps

of the process the sooner we can

6r and come back and not be dreaming

even if it was a nice dream

so when we do that over and over again

we see that when the hindrance goes away

what is on the other side of the

hindrance is a calm collected mind

and so the hindrance is not a problem

this arguably clearly negative thing

that we don't want it right we want to

be clear with our object to meditation

having a great session

shows up

but when we let it be there and not

fight with it

and work with it

we find positive outcomes happen

and we put that in our bank of

individual tendencies

this is not an emergency that this is

not a problem

not only does this inform our practice

the next time a hindrance comes in

the next time we have to deal with

another hindrance we know it's not a

problem it's an opportunity

and if we just work with it and wait it

out

let it be there and do the work with it

on the other side will be something very

interesting

that we learn

and then we're faced with negative

sensation

negative clinging negative situations in

our daily life maybe we remember oh

we can let that be there too

we don't have to react to that

we don't have to take that personally we

can relax and open and be there with

that and from there we open up and have

opportunity to respond as we would like

to remember ourselves responding

like that

so in that way we can fulfill our

habitual Tendencies with

good options

someone once told me it's kind of like

one of those Lottery balls systems with

different color balls in it

we have black and white balls

and when we when we lose control and we

have to draw on the habitual Tendencies

a black or a white ball is going to come

up we don't really get a choice actually

if we did we'd pick the white balm

that what you want to do is you want to

put a lot of white balls in there

so when the time comes that's what's

going to come up

and that's what we do every time we 6r

and this can happen

all the time

if you remain mindful all the time

walking to your cootie going to eat all

of these mind moments all of these

memories and thoughts you can work with

in the same way

and this will lead to a continuation of

collectiveness a continuation of

mindfulness

and um yeah and that's a that's a good

outcome

so every moment's an opportunity

clinging

same good friend

good friend

the monks delighted and rejoiced in the

venerable sorry put his words

then they asked them a further question

but friend might there be another way in

which a noble disciple is one of Right

View and has arrived at the true dhama

there might be friends

when friends a noble disciple

understands clinging the origin of

clinging the cessation of clinging and

the way leading to the cessation of

clinging in that way he is one of Right

View and has arrived at the true Dharma

in what is clinging what is the origin

of clinging and what is the cessation of

clinging what is the way leading to the

cessation of clinging

there are these four kinds of clinging

clinging to sense Pleasures clinging to

views

clinging to rules and observances and

clinging to a doctrine of self

so clinging to views is simply into

going to thoughts Concepts and ideas

and thinking they are real and what is

happening

clinging to a doctrine of self is the

various views of doctrines themselves

which ultimately lead to confusion about

what is happening

with the arising of craving there is a

rising of clinging with the cessation of

craving there is a cessation of cleaning

the way leading to the cessation of

clinging is just this Noble Eightfold

Path that is

Right View

right effort right mindfulness

[Music]

that is uh

right action right livelihood right

upper right mindfulness right

concentration

foreign

disciple is thus understood clinging the

origin of clinging the cessation of

clinging and the way leading to the

cessation of clinging he entirely

abandons the underlying tendency to lust

he embellishes the underlying tendency

to aversion he extirpates the underlying

tendency to The View and conceit I am

and by abandoning ignorance and arousing

true knowledge he here and there here

and now makes an end to suffering and

that way to a noble disciple is one of

Right View his view is straight it was

unwavering confidence in the dhamma has

arrived at the true Dharma

saying good friend

the monks delighted and rejoiced in the

venerable and what sorry put his words

they asked him a further question

but friend is there another way in which

a noble disciple is one of Right View

and has arrived at this true Dharma

there might be friends

when friends and Noble disciple

understands craving the origin of

craving the cessation of craveny and the

way leading to the cessation of craving

in that way he is one of Right View and

has arrived at this true Dharma

and what is craving what is the origin

of craving what is the cessation of

craving what is the way leading to the

cessation of craving

there are these six classes of craving

craving for forms craving for sounds

craving for odors craving for flavors

craving for tangibles craving for mind

objects

with the cessation of feeling

with the arising of feeling there's a

rising of craving with the cessation of

feeling there is a cessation of craving

the way leading to the cessation of

craving is just this Noble Eightfold

Path

when a noble disciple has thus

understood craving the origin of craving

the cessation of craving and the way

leading to the cessation of craving

he entirely under abandons the

underlying tendency to lust he abolishes

the underlying tendency to aversion he

experts expirates the underlying

tendency of the view and conceit I am

and of my abandoning ignorance and

arousing true knowledge he here and now

makes an end to suffering

and that way to a noble disciple is one

of my view his view is straight who has

unwavering confidence in the dhamma and

has arrived at this true Dharma

and there is of course a lot to say

about craving

and it's something we talk about all the

time because it is the key

to unlocking the meditation process

when we can identify craving we when we

let go of it it will break the chain of

dependent origination this is truly the

weak link

and actually

removing craving and relaxing bringing

us to a clear mind is the key to

understanding a lot of the Dharma it's a

when in doubt relax and enter a clear

mind and view the situation with that

craving is not the beginning of our

emotional reaction

it is the beginning of liking and

disliking which triggers our emotional

reaction

clinging inner Concepts and

proliferation and where that process

starts

as we build up clinging and thoughts

about something we get pulled further

and further away from what is happening

and we find ourselves in a world of

ideas that don't even point to the

direct reality anymore of what's

Happening

um craving is the start of that process

clinging it becomes stronger the

thoughts and conscious become bigger

until we find ourselves having to do

something about it

whether or not it's what's actually

happening or if it's our idea of what we

imagine is happening

like that

feeling

saying good friend good friend the monks

delighted and rejoiced in the venerable

sorry puta's words

then they asked him a further question

but friend might there be another way in

which the noble discipline disciple is

one of Right View and has arrived at

this true Dharma

there might be friends

when friends a noble disciple

understands feeling the origin of

feeling the cessation of feeling and the

way leading to the cessation the feeling

in that way he is one of Right View and

has arrived at this true Dharma

and what is feeling what is the origin

of feeling and what is the cessation of

feeling

what is the way leading to the cessation

the feeling

there are these six classes of feeling

feeling born of eye contact feeling born

of ear contact feeling born of nose

contact feeling born of tongue contact

feeling born of body contact feeling

born of Mind contact

with the arising of contact there's a

rising of feeling with the cessation of

contact there is a cessation of feeling

the way leading to the cessation of

feeling is just this Noble Eightfold

Path

when a noble disciple has just thus

understood feeling the origin of feeling

the cessation the feeling and the way

leading to the cessation of feeling he

entirely on he entirely abandons the

underlying tendency to lust

he abolishes the underlying tendency to

aversion he extirpates the underlying

tendency to The View and conceit I am

and by abandoning ignorance and arousing

true knowledge he here now makes an end

to suffering in that way too a noble

disciple is one of Right View whose view

is straight was unwavering confidence in

the dominant and has arrived at this

true Dharma

contact

saying good friend good friend

the monks delighted and rejoiced in the

vulnerable sorry puta's words they then

asked him a further question but friend

might there be another way in which a

noble disciple is one of Right View and

as the right of this true Dharma there

might be friends

when friends and Noble disciple

understands contact the origin of

contact the cessation of contact and the

way leading to the cessation of contact

in that way he is one of Right View and

has arrived at this true Dharma

and what is contact what is the origin

of contact what is the cessation of

contact and what is the way leading to

the cessation of contact

there are these six classes of contact

eye contact ear contact nose contact

tongue contact body contact mind contact

with the arising of the six-fold base

there's a rising of contact

with the cessation of the six-fold base

if there is a cessation of contact

the way leading to the cessation of

contact is just this Noble Eightfold

Path that is right for you

that is Right View right intention

bright speech right action right

livelihood right effort right right

mindfulness and right concentration

when a noble disciple has thus

understood contact the origin of contact

the cessation of contact and the way

leading to the cessation of contact

he entirely abandons the underlying

tendency to lust he abolishes the

underlying tendency to aversion he

expectates the underlying tendency of

the view and conceit I am

and by abandoning ignorance and arousing

true knowledge he here now makes an end

to suffering and that way too a noble

disciple is one of Brightview whose

Right View is straight those unwavering

confidence in the dhamma and has arrived

at this tree dominant

so as we talked about contact is simply

when I meets

when a working eye meets a form it's a

light meets an eye and Consciousness is

present

with this condition this eye feeling

arises

and I feeling being Pleasant painful

neither Pleasant or painful

has no suffering in it it is just

feeling

unless we catch it craving uh will will

arise eye craving will arise and if it's

a painful feeling we will not like it if

it's a pleasant feeling we will like it

that is when our opinion and suffering

begins because with craving

saying good friend

the monks delighted and rejoiced in the

better rule sorry put his words

they then asked them a further question

but friend might there be another way in

which a noble disciple is one of Right

View and has arrived at this true

dominant

there might be friends

when friends a noble disciple

understands the sexual base the origin

of the six-fold base the cessation of

the six-fold base and the way leading to

the cessation of the six-fold base

and that we use one of the Right View

and has arrived at this true Dharma

and what is the six-fold base what is

the origin of the six-fold base and what

is the cessation of the six-fold vase

what is the way leading to the cessation

of the six-fold base

there are those six bases the eye base

the air base the nose base the tongue

base the body base the Mind Bays

with the arising of mentality

materiality there is the rising of the

six-fold base

with the cessation of mentality

materiality there is a cessation of the

six bold base

the way leading to the cessation of the

six-fold base is just this Noble

Eightfold Path

that is

Right View

right intention right speech right

action right livelihood right effort

right mindfulness and right

concentration

when a noble disciple is thus understood

the six-fold base the origin of the

six-fold base the cessation of the

six-fold base and the way leading to the

cessation of the six-fold base he here

now makes an end to suffering

in that way too a noble disciple is one

of the Right View

it has arrived at this true Dharma

the six-fold base is not directly

experienced

we don't perceive our eye and then

perceive our eye perceiving

like that but it is a necessary

condition for the arising of contact to

have working eye

and when it is not present we have no

conditions for the possibility of eye

contact which is why it's there

mentality materiality

so good friend good so good friend the

monks delighted and rejoiced in the

venerable sorry puta's words

then they asked them the further

question

but friend might there be another way in

which a noble disciple is one of Right

View it has arrived at this true Dharma

there might be friends

when friends a noble disciple understood

mentality

materiality the origin of mentality

materiality it's a cessation of

mentality materiality and the way

leading to the cessation and mentality

materiality in that way he is a one of

Right View and has arrived at the true

Dharma

and what is mentality materiality what

is the origin of mentality materiality

what is the cessation of mentality

materiality what is the way leading to

the cessation of mentality materiality

feeling perception volition contact and

attention these are called mentality

four great elements in the material form

derived from the four grade elements

these are called materiality

with the arising of consciousness

there is the arising of mentality

materiality

with the cessation of Consciousness

there is a cessation of mentality

materiality

the way leading to the cessation of

mentality materiality is just this Noble

Eightfold Path

when a noble disciple has thus

understood mentality materiality the

origin of mentality materiality the

Association of mentality materiality and

the way leading to the cessation and

mentality materiality

he entirely abandons the underlying

tendency to lust

he abolishes the underlying tendency to

aversion

he extricates the underlying tendency to

The View and can see I am and by

abandoning ignorance and arousing true

knowledge he here and now makes an end

to suffering in that way too a noble

disciple is one of Right View his view

is straight

who has unwavering confidence in the

dhamma and has arrived at this true

Dharma

so mentality materiality

um is another way of saying this body

mind complex that's another

um with the

and it's also can be thought of as kind

of a raw raw perception

just color just touch just form without

any kind of processing around it

uh this uh precedes contact and it can

be perceived

mind that is very clear and in some ways

is very straightforward but usually

contact and processing will happen

happen first

and so mentality materiality has

Consciousness as condition

for uh when there is no consciousness

present our bodies do not continue

even though Consciousness is a is a

potentiality at this place

so we have the four elements and the

four and the faculties that can perceive

them

leading to that's mentality materiality

consciousness

saying good friend the monks delighted

and rejoice in the venerable sorry

puta's words

then they asked them a further question

but friend might there be another way in

which a noble disciple is one of Right

View and has arrived at this true Dharma

there might be friends

when friends and Noble disciple

understands Consciousness the origin of

Consciousness the cessation of

Consciousness and the way leading to the

cessation of consciousness

in that way is one of Right View it was

right at this true dhama

and what is consciousness what is the

origin of Consciousness and what is the

cessation of Consciousness what is the

way leading to the cessation of

consciousness

there are six classes of Consciousness

eye Consciousness ear Consciousness

knows Consciousness tongue Consciousness

body Consciousness mind consciousness

with the arising of formations there is

a rising of Consciousness what the

cessation of formations there is a

cessation of Consciousness the way

leading to the cessation of

Consciousness is just this Noble

Eightfold Path that is Right View

right intention

right speech right action right

livelihood right effort right

mindfulness right concentration

when a noble disciple has thus

understood Consciousness the origin of

Consciousness the cessation of

Consciousness and the way leading to the

cessation of Consciousness he here now

makes an end of suffering in that way

too a noble disciple is one of Right

View and it's made and has arrived at

this true Dharma

so Consciousness here shows up in a

couple places in the chain and this can

be confusing when you're thinking of in

a linear way

so just pointing out when we have it in

this part of the chain this is a way

namiba activates and so the way the

faculty the faculties can observe and

process the the four elements and

ultimately this is simply tongue

Consciousness so it comes into playing

contact even though we have it here as

an activator and support for mentality

materiality

there are several places independent

origination where things get a little

loopy and self-referential and the

linear model starts to break down if

you're thinking about it too hard

and that is interesting to explore and

not necessary to understand to use this

model

effectively because we're using this to

understand how our cognition works

and how to identify getting distraction

and how to use it in our meditation

object better

perfectly understand feeling we can

notice it

early on in the distraction process

where we can notice the feeling

associated with drowsiness let go of

that before we start identifying

we can notice feeling coming up and let

go eventually we can see contact come up

and go

and and as we see these things clearer

and clearer

we can stay more and more with our

meditation object and let mind get more

and more collected

formations

saying good friend the monks delighted

and rejoiced in the venerable sorry

puta's words

then they asked them a further question

but friend might there be another way in

which a noble disciple is one of Right

View who has arrived at this true Dharma

there might be friends

when friends a noble disciple

understands formations the origin of

formations the cessation of formations

and the way leading to the cessation of

formations in that way is one of Right

View and has arrived at this true Dharma

in water formations what is the origin

of formations what is the cessation of

formations what is the way leading to

the cessation of formations

there is these three kind of formations

the bodily formation the verbal

formation the mental formation

with the arising of ignorance there is a

rising of formations

with the cessation of ignorance there is

a cessation of formations

the way leading to the cessation of

formations is just this Noble Eightfold

Path

when a noble disciple has thus

understood formations the origin of

formations the cessation of formations

and the way leading to the cessation of

formations

he entirely unabandons the underlying

tendency to lust he abolishes the

underlying tendency to aversion

he extricates the underlying tendency to

The View and conceit I am

and by abandoning ignorance and arousing

true knowledge he here and now makes an

end of suffering

in that way too a noble disciple is one

of right of you whose view was straight

was unwavering confidence in the Nama

and has arrived at this true dhama

ignorance saying good friend

the monks delighted and rejoiced in the

venerable sorry puta's words

then they asked them a further question

but friend might there be another way in

which a noble disciple is one of Right

View and has arrived at this true Dharma

there might be friends

when friends a noble disciple

understands ignorance the origin of

ignorance the cessation of ignorance and

the way leading to the cessation of

ignorance in that ways one of Right View

and has arrived at this true Dharma

and what is ignorance what is the origin

of ignorance what is the cessation of

ignorance what is the way leading to the

cessation of ignorance

not knowing about suffering not knowing

about the origin of suffering not

knowing about the cessation of suffering

not knowing about the way leading to the

cessation of suffering this is called

ignorance

with the arising of the of the taints

there is the arising of ignorance with

the cessation of attains there is a

cessation of ignorance

this is the way leading to the cessation

of ignorance the way leading to the

cessation of ignorance is Justice Abel

Noble Eightfold Path

when a noble disciple has thus

understood ignorance the origin of

ignorance the cessation of ignorance and

the way leading to the cessation of

ignorance

he entirely under abandons the

underlying tendency to lust he abolishes

the underlying tendency to aversion

he extricates the underlying tendency to

The View and conceit I am in a by

abandoning ignorance and arousing true

knowledge he here and now makes an end

to suffering in that way too a noble

disciple is one of Right View his view

is straight it was unwavering confidence

in the dhamma and has arrived at this

true Dharma

18th

saying good friend the monks delighted

and rejoiced in the venerable sorry

puta's words

then they asked them a further question

might there be another way in which a

noble disciple is one of Right View his

view is straight who has unwavering

confidence in the dhamma and has arrived

at this true Dharma

there might be friends

when friends and Noble disciple

understands the tames the origins of the

tames the cessation of the taints the

way leading to the cessation of the

teens

and that way is one of Right View his

view is straight it was unwavering

confidence in the dhamma that was

arrived at the true dhama

and what are the taints what is the

origin of the teens and what is the

cessation of the teens what is the way

leading to the cessation of the teens

those these are there are these three

taints the Tango Central desire the

taint of being the taint of ignorance

with the arising of ignorance there is a

rising of the taints

with the cessation of ignorance there is

a cessation of the teens

the way leading to the cessation of the

taints is just this Noble Eightfold Path

that is Right View right intention right

speech right action right livelihood

right mindfulness and right

concentration

when a noble disciple has thus

understood the attains the origin of

detains the cessation of the tames and

the way leading to the cessation of

attains the entirely abandons the

underlying tendency to lust he abolishes

the underlying tendency to aversion he

extricates the underlying tendency to

The View and conceit I am and by

abandoning ignorance and arousing true

knowledge he here and now makes an end

to suffering in that way too a noble

disciple is one of Right View his view

was straight those unwavering confidence

in the Nama and has arrived at this true

Dharma

so you may have noticed there's some

circular

reasoning there where the the taints the

the cause of the tenses ignorance

and the cause of the ignorance is the

teens

um

if you think ignorance is forgetting the

four noble truths and forgetting to be

mindful and forgetting to the uh

alert

that makes room for the taints and the

taints can be thought of as distractions

to pull mind away from mindfulness

and therefore

allow ignorance and cause ignorance like

that

so they reinforce each other it's a

circular uh

circular operation relationship but it's

really about loss of mindfulness or

ability to lose mindfulness

that is what the venerable sorry puta

said the monks were satisfied and

delighted in the wonderful sorry puts

his words

so

that is the 12 link

representation of dependent origination

it's frequently experienced going

forwards and it's important to train it

going backwards

because we are learning how to let go of

each link

like that

it can be

noticed in your meditation and it is a

process we talk about the process of

distraction all the time as you become

familiar with each of the steps you can

learn to identify them and let go right

there

craving is the key to unlocking this

chain

craving will stop a link at anywhere in

the chain

craving

painful ear feelings

so when you can relax and be present you

can break the chain right there

any questions

share some Merit

May suffering ones be suffering free and

the fear struck Fearless being May The

Grieving shed all grief male beings find

relief may all beings share this mayor

that we have thus acquired for the

acquisition of all kinds of happiness

May beings inhabiting space on Earth

Davis and nagas a mighty power shared

his Merit of ours may they long protect

the Buddhist dispensation

[Music]

thank you