From: https://youtube.com/watch?v=IYnXabugl9c

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

thus if i heard on one occasion the

blessed one was living at sawatee and

jetta's grove annette and bendiga's park

there the venerable sorry puta dressed

amongst us friends sorry puta

friends

friend they replied the venerable sorry

buddha said this

one of right view one of right view is

said friends in what way is a noble

disciple one of right view

whose view is straight

who has perfect confidence in the dhamma

and has arrived at this true dhamma

indeed friend

we would come from far away to learn

from the venerable sorry putta the

meaning of this statement

it would be good if the venerable surrey

puto would explain the meaning of this

statement

having heard it from him

the monks will remember it

then friends listen and attend closely

to what i shall say

yes friend the monks replied the

venerable sorry buddha said this

when friends a noble disciple

understands the unwholesome

and the root of the unwholesome

the wholesome and the root of the

wholesome in that way he is one of right

you whose view is straight

who has perfect confidence in the dhamma

and has arrived at this true dhamma

and what friends is the unwholesome what

is the root of the un wholesome 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 sensual pleasures is

unwholesome

false speech is

unwholesome malicious speech is

unwholesome

harsh speech is unwholesome

gossip is unwholesome

covetousness

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 unwholesome

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 conduct and central

pleasures is wholesome

abstention from false speech is

wholesome abstention from malicious

speech is wholesome

abstention from harsh speech is

wholesome

abstention from gossip is

uncovetousness is wholesome

non-ill will is wholesome

right view is wholesome

this is called the wholesale

and what is the root of the wholesome

non-greed is the root of the wholesale

non-hate is the root of the wholesome

non-delusion is the root of the whole

self

this is called the root of the wholesome

when a noble disciple has thus

understood the unwholesome and the root

of the unwholesome

the wholesome and the root of the whole

soul

he entirely abandons the underlying

tendency to lust

he abolishes the underlying tendency to

aversion

he extricates the underlying tendency to

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 to a noble disciple is one

of right view

whose view is straight who has perfect

confidence in the dhamma and has arrived

at this true dhamma

saying good friend the monks delighted

and rejoiced in the venerable one's

words

then they asked him a further question

but friend

might there be another way in which a

noble disciple is of right view

and has arrived at this true dhamma

there might be friends

when friends a noble disciple

understands nutriment

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 you and

has arrived at this true dharma

and what is nutriment

what is the origin what is the cessation

what is the way leading to the cessation

there are four kinds of nutriment for

the maintenance of beings

that already have come to be

and for the support of those seeking new

existence

what for

they are physical food as nutriment

gross or subtle

contact as the second

mental volition as the third

and consciousness as the fourth

with the arising of craving there is the

arising of nutriment

with the cessation of craving there is

the cessation of nutriment

the way leading to the cessation of

nutrient is just this noble eightfold

path

that is harmonious perspective

harmonious imaging harmonious

communication

harmonious movement harmonious

lifestyle

harmonious

practice harmonious observation

and harmonious collectiveness

when a noble disciple has thus

understood nutriment

the origin of nutriment the cessation of

nutriment and the way leading to the

cessation of nutriment

the entirely abandons the underlying

tendency to greed

he abolishes the underlying tendency to

aversion

he extricates the underlying tendency to

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 to a noble disciple is one

of right view

whose view is straight who has perfect

confidence in the dhamma and has arrived

at this true dhamma

saying good friend

the monks delighted and rejoiced in the

venerable sorry footage's words then

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 dhamma

there might be friends

when friends a noble disciple understand

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 right you and

has arrived at this true dhamma

and what is suffering what is the origin

what is the cessation what is the way

leading to the cessation

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

are suffering

that is called suffering

the reason the five aggregates

affected by clinging

our suffering

is because they're affected by clinging

and what is clinging

all of the thoughts about and the

stories and the concepts and the heavy

duty identification with

i like this i want it i i want to keep

it

i want it always to be the same

and

identifying with those thoughts and

feelings personally

if craving does not arrive

arise

clinging

will not come to be

this is why i'm trying to get you to go

deeper in your practice and see

what happens before your mind starts

wobbling a little bit

and the way you attain that is

by seeing this light wobble and relax

right then

and eventually

you'll go deeper

it is a natural process you don't have

to put quite so much effort into it

and what is the origin of suffering

it is craving

which brings renewal of being is

accompanied by delight and lust

and delights in this in that

now this is one definition of craving

it's not always about delights in this

and that it's also

as aversion to this and that

and trying to stop it from coming

that is craving for sensual pleasures

craving for being craving for non-being

this is called the origin of suffering

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

and what are your instructions in the

meditation whenever your mind starts to

wobble a little bit and you see that you

let go of

that distraction and relax right then

what are you doing when you relax

you're letting go of the craving

right as soon as you let go of the

craving you'll notice your mind is very

clear your mind is very bright your mind

is very alert

but there's no thoughts in it

that's a mind free from suffering isn't

it

so you bring that mind back to your

objective meditation

and what is the way leading to the

cessation of suffering

it is just this noble eightfold path

that is harmonious

harmonious perspective

imaging

harmonious

uh communication

harmonious

movement

harmonious lifestyle

harmonious practice

harmonious observation and harmonious

collectiveness

he here and now makes an end of

suffering

in that way to a noble disciple is one

of right view and has arrived at this

true dharma

saying good friend

the monks delighted and rejoiced in the

venerable sariputa's words

then 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 dhamma

there might be friends

when friends a noble disciple

understands aging and death

the origin of aging and death the

cessation of aging and death in a way

leading to

the cessation of aging and death in that

way he is one of right view and has

arrived at this true gamma

and what is aging and death

what is the origin of aging and death

what is the cessation of aging and death

and what is the way leading to the

cessation of aging and death

the aging of beings in the various

orders of beings

their old age brokenness of taste

grayness of hair wrinkling of skin

decline of life weakness of faculties

this is called aging

the passing away of beings

out of the various orders of beings

they're passing away dissolution

disappearance dying completion of time

desolution of the aggregates laying down

of the body this is called death

so this aging and this death are what is

called aging and death

with the arising of birth there is the

arising of aging and death

and with the cessation of birth

there is the cessation of aging and

death

the way leading to the cessation of

aging and death is just this noble a

full path

when a noble disciple has thus

understood aging and death the origin of

aging and death the cessation of aging

and death and the way leading to the

cessation of aging and death

he here and now makes an end of

suffering

in that way to a noble disciple is one

of right new and has arrived at this

true dhamma

saying good friend

the monks delighted

and rejoiced in the venerable

sariputta's words

then 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

dhamma

there might be friends

when friends and noble disciple

understands birth the origin of birth

the cessation of earth

and the way leading to the cessation of

birth

in that way he is one of right view and

has arrived at this true dominant

what is birth what is the origin what is

the cessation what is the way leading to

the cessation

the birth of beings in the various

orders of beings they're coming to birth

precipitation in the womb generation

manifestation of the aggregates

obtaining of the basis of contact this

is called birth

with the arising of

habitual tendency there is the arising

of birth

with the cessation of habitual tendency

there is the cessation of birth

the way leading to the cessation of

birth is just this noble eightfold path

when a noble disciple has thus

understood birth the origin cessation

and the way leading to the cessation

he here and now makes an end of

suffering

in that way too a noble disciple is one

of review and has arrived at this true

domino

an interesting thing

is that the buddha

in one of the discourses in the

he says there's two ways of teaching the

dhamma

the right way

and the wrong way

and the wrong way of teaching the dhamma

is by starting at ignorance

and seeing how the cause and effect

works

the right way to teach

is by starting at aging and deep death

and seeing how the suffering

ceases

what's happening

in

almost all of the countries these days

that have buddhism

is they're focusing on suffering

and they're leaving the cessation of

suffering alone

and that's really a problem

because it's changed the first noble

truth has changed from

there is suffering

to all life is suffering

everything is suffering

and that's not necessarily true

you said in jonah that's a pleasant

abiding here and now

is that suffering

i don't think so

what is the cause of suffering grieving

what do you let go of when you relax

breathing

what do you experience the cessation

of the suffering

even though it might just be brief

this is why it's so important to develop

the habit of seeing that distraction

letting it be and relaxing right then

not getting carried away with a little

while not observing that for a little

while

but letting it be right then and

relaxing

the relaxing step

is the difference

between what the buddha taught and

everybody else

there was a lot of real brilliant

meditators during the time of the buddha

they had very interesting

philosophies that were actually fairly

close to the buddha

but the thing that made the buddha stand

out

was his understanding of dependent

origination

now in

every link

of dependent origination you see that

there's every time i read one of these

the first thing you hear about is

uh

when a noble disciple understands

habitual tendency the origin

the cessation in the way leading to the

cessation what am i talking about here

there is the formal truths

the four noble truths and dependent

origination are so closely intertwined

that you can't take them apart

but we seem to

we talk about the four noble truths and

we try to say well i'm just going to

give it a talk tonight on suffering

everything is suffering

even happy states are suffering

and on and on and on

but it seems to me like they're missing

the point quite a bit

because they're focusing

in the wrong way they're focusing on the

pain they're focusing on the suffering

itself

they're not spending time telling you

how

to

have that suffering cease

what do you want to hear more about

yeah you've got a pain that's really

hard let's talk about that pain that's

psychology

buddhism is not psychology

buddhism is how the process works

and because we're going backwards we're

starting at aging and death and going to

birth and in habitual tendencies and

clinging and craving

because we're going backwards

this is the way

you actually notice

when a distraction arises

you see it backwards

and as you let go of this one then that

one won't arise anymore

every

link independent origination is

influenced

by creed

so

every time you relax

that's that cessation

this is why the relaxed step is so

incredibly important and why the six r's

work so well

because of this that extra step of

relaxing

so

the more you can turn the relaxing

step into

a habit

so it becomes an automatic

the faster you'll progress with your

meditation

this is really really important

and this step has been left out for i

don't know how many years in the

instructions by most

meditation teachers

and the thing that's really odd

is

that it's so plain in the instructions

but nobody seems to pay attention to it

i mean it says on the in-breath you

tranquilize your bodily formation

on the out breath you tranquilize your

bodily formation how much plainer can

you get

but nobody pays attention to that extra

step and that extra step is the one

that changes the entire meditation

so that you will be able to see and

recognize

the different links of dependent

origination as they come out

that's the whole point of doing the

meditation

to teach yourself

how this process really does work

and you're teaching yourself

i'm not teaching you

you're going through the direct

experience and you're seeing the

importance of relaxing

and smiling and coming back to your

objective meditation

as you see the importance of that more

and more your progress starts to pick up

gets better

and then you start seeing more and more

things that you never even dreamed that

were there

this is why

this particular

way of

the

this discourse

is so important

because it's showing you the right right

way to practice

saying good friend the monks delighted

and rejoiced in the venerable sorry put

his words

then 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

i really don't like this format in case

you wonder

why it sounds like i'm making fun of it

why would somebody

say that there might be over and over

again i mean really

it's just yes there is

not there might be is that a translation

issue

as i remember it was the same in the

poly text

it's like he was playing

yeah it's like he was playing with him

when friends and noble disciple

understands habitual tendency the origin

the cessation and the way leading to the

cessation in that way is one of right

view and has arrived at this true dhamma

and what is habitual tendency what is

the origin what is the cessation what is

the way leading to the cessation

there are these three kinds of habitual

tendencies the sense sense-sphere being

defined material

being in the immaterial being

with the arising of clinging there is

the arising

of habitual tendency

with the cessation of clinging there is

the cessation of habitual tendency and

the way leading to the cessation of

habitual tendency is just this noble

eightfold path

when a noble disciple has thus

understood

habitual tendency the origin the

cessation in the way leading to the

cessation

he here and now makes an end of

suffering

in that way to a noble disciple is one

of right view and has arrived at this

true dominant

saying good friend the monks delighted

and rejoiced in the venerable sorry

putin's words

then they asked him a further question

but friend might there be another way in

which a noble disciple is one of right

you and has arrived at this true

dominance

there might be friends

when friends a noble disciple

understands clinging the origin of

clinging the cessation of clinging the

way leading to the cessation of kingdom

in that way he is one of right view and

has arrived at this true dawn

what is clinging what is the origin what

is the cessation and what is a way

leading to the cessation

there are these four kinds of clinging

clinging to sensual pleasure clinging to

views

clinging to rules and observances and

clinging to a doctrine of the self

with the arising of craving there is the

arising of clinging now one of the

things that i

i change

for

uh practical reasons i say clinging is a

thinking about that your stories your

concepts your ideas your opinions

okay

that all of that is lumped in with

clinging to views

and

the the big one is the clinging to

the idea that everything is person

and that's where we really get caught up

and that's where we try to control

feelings with thoughts

or with our concepts or with our ideas

whatever you want with the story

so the more you think about a feeling

the bigger and intense the feeling comes

as you

let go of the thoughts and relax

then the feeling becomes just a feeling

and it's not yours personally anymore

and that's a very necessary part for the

realization

that everything that arises

is impersonal

every thought every feeling every

sensation

every concept every opinion every idea

that we have

really is part of an impersonal process

but we really get attached especially to

our own views

this is the way i think it works

you hear that big eye in there

that's the problem with the views

because we start identifying with them

taking them very personally

and then we wind up defending our views

and putting down other people's views

and

such as the state of the world right now

so

how to overcome this problem

that's the question

and you can overcome it for anybody else

the only person that can overcome a

problem of

being attached to your opinions and your

views is you

again that's why i'm not your teacher

you're teaching this stuff to yourself

i can guide you along and make sure you

stay on the path

but that's all i'm doing

this is why there's so much importance

in

having the hindrances arise

seeing the entrances for what they

really are

just part of some impersonal nonsense

coming up because of past actress

what are you going to do with it right

now

allow it to be relaxed come back to your

object to meditation after smiling

then your mind gets pulled back how did

that happen that's the importance of the

hindrance

because it's showing you the dependent

origination and it's showing you

how this process actually does work

and when you see right before you really

get pulled away for a period of time

there's something else that comes up

then the next time you've let go and

come back and you get distracted

then you see that and let go right then

and you keep letting go more and more

quickly more and more easily you start

staying on your object to meditation for

longer periods of time

easy right

with the arising of craving there is the

arising of clinging with the cessation

of craving there is the cessation of

clinging the way leading to the

cessation of clinging is just this noble

eightfold path

when a noble disciple is thus understood

clinging the origin the cessation and

the way leading to the cessation

he here and now makes an end of

suffering

in that way to a noble disciple is one

of right view and has arrived at this

true dharma

saying good friend the monks delighted

and rejoiced in the venerable sorry

puta's words

then they ask 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

when friends and noble understand a

noble disciple understands grieving the

origin the cessation and the way leading

to the cessation

in that way he is one of right view and

has arrived at this true doctrine

and what is craving what is the origin

what is the cessation what is the way

leading to the cessation

there are these six classes of craving

now this is an interesting thing

i don't know if you noticed when i was

doing the six sets of six

we stopped at high craving ear craving

and clinging

doesn't have the sixth sense spaces in

it anymore

so you don't call it eye clinging

it's just because these this is where

your views are this is where your

opinions are and all of that

and this is your story about why

so it doesn't directly

it's not directly affected by the sixth

sense

pieces when you get to crink

craving that's the end of

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 arising of feeling there is the

arising of craving

with the cessation of feeling there is

the suspection 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 the

cessation in the way leading to the

cessation

he here and now makes an end of

suffering in that way to a noble

disciple is one of right view and has

arrived at this true dharma

saying good friend

among

the monks delighted and rejoiced in the

venerable circuit his words then 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

there might be

friends

when friends and noble disciples

understands feeling

the origin of feeling the cessation of

healing

and the way leading to the cessation of

feeling in that way is one of right view

and has arrived at this true

and what is feeling what is the origin

what is the cessation what is the way

leading to this decision

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 contactor is the

arising of feeling

with the cessation of contact there is

the cessation of feeling

the way leading to the cessation of

healing is just this noble eightfold

path

then a noble when a noble disciple has

thus understood feeling the origin the

cessation and the way leading to the

cessation

he here and now makes an end of

suffering

in that way to a noble disciple as one

of right new and has arrived at this

true god

saying good friend the monks delighted

and rejoiced in the venerable sorry

puta's words

now when we're talking about feeling

when you first

notice the feeling if you relax right

then

then the craving won't arise and if the

craving doesn't arise and the clinging

doesn't arise and all this other stuff

the link

between

feeling and craving

is very important

craving is actually the weak link

independent origination why

because you can notice it more easily

than you can any other of the

the

different parts of the independent

origination

because it always manifests as tension

and tightness

always

so it's most easy

to recognize

that's why it's considered to be the

meat link

and also the breathing arises at each

one of this of the lengths of dependent

education

so every time a different aspect of the

dependent origination arises there is

some tension and tightness there

and it gets subtle there's no getting

around it

it gets really subtle that's why

you try to keep your meditation going

all the time

so that you can

get to those states that are so quiet

that you can see the subtleness in the

little tiny things

don't take breaks just to go think about

this or that

keep your meditation going

that's how you're going to progress

and you've been here what three days

four days now do you have three more

days

before our hot chick

seven days right right

no problem

it can happen

very fast i believe it can

saying good friend the monks delighted

and rejoiced in the venerable

his words then they ask 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

dawn

there might be friends

when friends and noble disciple

understands contact

the origin of contact the cessation of

contact the way leading to the cessation

of conduct

in that way he is one of right view and

has arrived at this true dawn

what is contact what is the origin what

is the cessation what is the way leading

to the cessation

there are these six classes of contact

eye contact ear contact nose contact

tongue contact body contact and mind

contact

with the arising of the six-fold base

there is the arising of contact

with the cessation of the six-fold base

there is the cessation of contact

the way leading to the cessation of

contact is just this noble eightfold

path

when a noble disciple has thus

understood contact the

origin of contact the cessation in the

way leading to the cessation

he here and now makes an end of

suffering in that way to an old disciple

as one of right view and has arrived at

this truth

saying good friend the monks delighted

and rejoiced in the venerable sorry his

words

then they ask him a further question

but friend might there be another way

in which a noble disciple is one of

right you and has arrived at this true

dominance

there might be friends

when friends a noble disciple

understands the sixth

six-fold base

the origin of the six-fold base the

cessation of the six-fold base in the

way leading

to the cessation of the six-fold gates

in that way is won a right view and has

arrived at this true

dawn

and what is the six-fold base what is

the origin the cessation in the way

leading to the safest

to the cessation

there are the six bases

the eye base the ear base the nose base

the tongue base the body base and the

mind base

with the arising of mentality

materiality there is the arising of the

six-fold base

with the cessation of mentality

materiality

there is the cessation of the six-fold

base

the way leading to the cessation of the

six-fold base is just this noble

eightfold path

when a noble disciple has thus

understood the six-fold base

the origin the cessation in the way

leading to the cessation

he here and now makes an end of

suffering

in that way to the noble disciple is one

of right new and has arrived at this

tree now

saying good friends

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 a noble disciple is one of right

you

and has arrived at this true dawn

there might be friends

when friends a noble disciple

understands mentality

materiality

the origin a cessation in the way

leading to the cessation

in that way he is one of right view and

has arrived at this true dhamma

and what is mentality materiality what

is the origin what is the cessation

what is the way leading to the cessation

feeling

perception volition

contact and attention

these are called

mentality okay

feeling

perception

volition

contact and attention

these are called mentality

okay

the four great elements and the material

form derived from the four grade

elements these are called materiality

so

this

mentality and materiality

are what is called mentality materiality

with the arising of consciousness

arising there is

consciousness

with the cessation of consciousness

there is the cessation of mentality

materiality

the way leading to the cessation of

mentality materiality is just this noble

a full time

when a noble disciple has thus

understood mentality materiality the

origin the cessation away leading to the

cessation

he here and now makes an end of

suffering in that way too a noble

disciple is one of right view and has

arrived at this true dhamma

saying good friend the monks delighted

and rejoiced in the venerable sarikuta's

words

then they asked him a further question

but friend might there be another way in

which a noble disciple is one of right

you and has arrived at this true dhamma

there might be friends

when friends a noble disciple

understands consciousness the origin of

consciousness the cessation of

consciousness

and the way leading to the cessation of

consciousness in that way he is one of

right new

and has arrived at this tree gamma

and what is consciousness what is the

origin what is the cessation what is a

way leading to the cessation

there are these six classes of

consciousness

you can think of consciousness as

potential

because unless there's contact

there is no consciousness arising

what is what they're talking about here

is there is the ability for having the

eye consciousness of your consciousness

and the rest of to arise

but it has to wait until there's contact

eye consciousness ear consciousness nose

consciousness tongue consciousness body

consciousness and mind consciousness

with the arising of formations there is

the arising of consciousness with the

cessation of formations

there is the cessation of consciousness

the way leading to the cessation of

consciousness

is just this noble eightfold path

when a noble disciple has thus

understood consciousness the origin the

cessation and the way leading to the

cessation

he here and now makes an end of

suffering in that way to a noble

disciple

is one of right view and has arrived at

this treedom

saying good friend amongst delighted and

rejoiced in the venerable sorry put his

words

then they asked him a further question

but friend might there be another way

in which a noble disciple has won a

great view and has arrived at this true

dhamma

there might be friends

when friends a noble disciple

understands formations the origin of

formations

the cessation of formations in the way

leading to the cessation of formations

in that way he is one

view and has arrived at this tree

what are the formations what is the

origin what is the cessation what is the

way leading to the cessation

there are these three kinds of formation

with the arising of ignorance there is

the arising of formations

what are the three kinds of formations

body formation verbal formation mental

formation

there are these three kinds of

formations the bodily formation of

verbal formation and mental formation

with the arising view of ignorance there

is the arising of formations

with the cessation of ignorance there is

a cessation of formations what is

ignorance

not saying what

what's there

not seeing and understanding the

affordable truths

when a noble disciple has thus

understood formations the the origin the

cessation and the way leading to the

cessation he here and now makes an end

of suffering in that way to a noble

disciple is one of right view

and has arrived at this true dawn

saying good friend

the monks delighted and rejoiced they do

a lot of delighting and rejoicing in the

suit

in the venerable sorry buddha's words

then they ask him a further question but

friend

they keep on asking the same question

over and over again

might there be another way in which a

noble disciple is one of right view and

has arrived at this true dhamma

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 way he is one of right view and

has arrived at this true gamma

what is ignorance what is the origin

what is the cessation what is a way

leading to the cessation

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 taints there is

the arising of ignorance

with the cessation of the taints there

is the cessation of ignorance

the way leading to the cessation of

ignorance is just this noble hateful

path

when a noble disciple has thus

understood ignorance the origin of

ignorance the cessation of ignorance in

the way leading to the cessation of

ignorance he here and now makes an end

of suffering in that way to a noble

disciple is one of right view and has

arrived at this true dhamma

saying good friend

the monks delight

delighted and rejoiced in the venerable

sorry putta's words

when they ask him a further question but

friends might there be another way in

which a noble disciple is one of right

view

whose view is straight who has perfect

confidence in the dhamma and has arrived

at this true dharma

there might be friends

when friends a noble disciple

understands the taints the origin of the

taints the cessation of the tanks and

the way leading to the cessation of the

tanks

in that way he is one of right view and

whose view is straight

who has perfect confidence in the dhamma

and has arrived at this true god

and what are the taints what is the

origin of the taints what is the

cessation of the taints

what is the way leading to the cessation

of the tanks

there are these three taints

the taint of sensual desire

the taint of being

in the taint of

ignorance with the arising of ignorance

there is the arising of the taints

with the cessation of ignorance there is

the cessation of the tanks

the way leading to the cessation of the

taints is just this noble eightfold path

when a noble disciple has thus

understood the tanks the origin of the

taints the cessation of the tanks in the

way leading to the cessation

he entirely under

he entirely abandons the underlying

tendency to lust

he abolishes the underlying tendency to

aversion

he extricates the underlying tendency to

the view and knowledge

i and and conceit i am

and by abandoning ignorance and arousing

truth here and now makes an end of

suffering

in that way to a noble disciple is one

of right view whose view is straight who

has perfect confidence in the dhamma

and has arrived at this true gamma

that is what the venerable sorry foods

said the monks were satisfied and

delighted in the venerables or

reputations

so that's exactly how

dependent origination

works

exactly precisely can't get any

any closer

and the trick is to be able to see it

for yourself

and to understand it

because that is the way that you attain

the ibana

truly understanding of how this whole

process works

i know that there are some people

that teach

impermanent suffering and not self is

the way to attain nibana

but you can see one or all of those

links without ever seeing dependent

origination

but when you see dependent origination

you always

see these links

so it's a real interesting phenomena to

be able to

delve deeper in your practice

and see how the process works and to be

able to catch it more and more quickly

and more easily as your mind gets more

calm

got any questions

all right

go ahead

so let's say

somebody sees you know

attains nabana do they change or yes

see one of the things that happens when

we start talking about nibana that's

that's the big

big cloud in the sky everybody is

reaching for

but you can you will have the

opportunity

to attain

nibana

and that is called gaining

path knowledge

but the real personality change doesn't

occur until you have fruition

knowledge

and fruition knowledge is again

seeing the cessation of perception and

feeling seeing dependent origination

arise and pass away

again and then having another experience

and that's called the fruition

when you talk about the good qualities

of the buddha dhamma and the sangha when

you're talking about the kind of

individuals that are worthy of gifts and

veneration

there are these eight kinds of

individuals

it might happen fast for you it might

happen slow it might be a few years

before you get to the fruition

now there is a suit that talks about

this and the importance of

if you have this attainment you need to

keep your precepts very very closely you

don't go back into the way you used to

be

or you can lose the attainment

so it's not permanent not until there's

fruition

so when you

when you

jump in the stream you don't

automatically come out the other side

you have to go with the flow and the

flow is always seeing an imagination

seeing how it works all the time in all

situations

and seeing how everything really truly

is impermanent

and

impersonal

so

even though you have the attainment of

nirvana

you still have some work to do

so you go through some some slight

change at first yes you do

i mean you get

you walk around smiling for a while

and it's really

quite an interesting experience

and then as you start getting used to it

that's when your work really needs to

take off and continue

and how fast you get to the fruition is

entirely up to you

the more serious you are with seeing how

dependent origination works and the

realizations that come along with it

pretty amazing

but if you say well i'm just going to go

back and

and

get back into my own my old lifestyle

then you can pretty much kiss off that

entertainment

but i've seen these kind of things

happen i've seen people say well it

doesn't matter whether i break these

precepts or not i've already attained

this

it doesn't matter whether i

give in to my lust and my hatreds and

all of this because i'm already attained

and they've got some major problems

that to me doesn't sound like they

really attained it if they are saying

well i'm going to go ahead and

play with my hatred and this and that

that would tell me that they never

really attained it like

they could very well have seen it but

they're not taking it seriously

so it's the difference between

sort of a flash insight and and having

integrated it yes okay

it takes it takes a while to integrate

it

for some people it just takes a few days

for other people it might take a couple

of years

the force of habit it's got some inertia

yeah it does

so the implication i was just trying to

of the structure of that suta

is to get right view you've got

12 different ways to get right view

actually 13. 13. oh well 14 because you

got nutriment too that's right

um

but another way of looking at is the

right view you need all 14 to say yeah

okay

because each time he said well is there

another way to get right he's well this

is another way but

but really what it's talking about is is

this is another part of right field yeah

it's not another way of getting it it's

just another part of it

there might be friends

so it's kind of like a tv screen you see

the little dots and then you put a

little dots together you sort of see the

complete picture

it's gonna be like all 14 dots once you

see all 14

you see the complete picture

and that's in this presentation

so

in the euphanisa day you can get 23.

yes

so if you think these talks originally

given in the in that particular form and

structure

i think a lot of them were very close

because from from from our perspective

it seems like so

highly

it's a drill yeah no it was a drill and

i cut out a lot of the dot dot dots you

didn't notice that

but i didn't do a lot of the repeating

that there is and when you get the

repeating it is

really really good i mean did you see

the effect of listening to the six sets

of six had on you with all that massive

amount of repeating

really sticks in your mind didn't it

that's the way the buddha did it he was

doing it and he was

everybody during that time they had

written language but they didn't like

written language very much

they liked memorizing the things that

were important

so they needed to hear everything three

times

because you really got it when you hear

it three times

and

i am in the process of taking the

imagination and taking the ditto marks

out

then i want to propose to

wisdom publications to make

mp3s

with somebody reading the sutes with all

of the ditto marks data

and you're not you're not going to hear

my voice do it

i don't read well enough my dyslexia

keeps on jumping around yeah we'll try

for morgan freeman

james earl jones is a stutterer about

oh

we got juice

okay let's share some merit

i made suffering

may the grieving shed all grief and

maybe inhabiting space

may they alone

you

thus if i heard on one occasion the

blessed one was living at sawatee and

jetta's grove annette and bendiga's park

there the venerable sorry puta dressed

amongst us friends sorry puta

friends

friend they replied the venerable sorry

buddha said this

one of right view one of right view is

said friends in what way is a noble

disciple one of right view

whose view is straight

who has perfect confidence in the dhamma

and has arrived at this true dhamma

indeed friend

we would come from far away to learn

from the venerable sorry putta the

meaning of this statement

it would be good if the venerable surrey

puto would explain the meaning of this

statement

having heard it from him

the monks will remember it

then friends listen and attend closely

to what i shall say

yes friend the monks replied the

venerable sorry buddha said this

when friends a noble disciple

understands the unwholesome

and the root of the unwholesome

the wholesome and the root of the

wholesome in that way he is one of right

you whose view is straight

who has perfect confidence in the dhamma

and has arrived at this true dhamma

and what friends is the unwholesome what

is the root of the un wholesome 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 sensual pleasures is

unwholesome

false speech is

unwholesome malicious speech is

unwholesome

harsh speech is unwholesome

gossip is unwholesome

covetousness

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 unwholesome

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 conduct and central

pleasures is wholesome

abstention from false speech is

wholesome abstention from malicious

speech is wholesome

abstention from harsh speech is

wholesome

abstention from gossip is

uncovetousness is wholesome

non-ill will is wholesome

right view is wholesome

this is called the wholesale

and what is the root of the wholesome

non-greed is the root of the wholesale

non-hate is the root of the wholesome

non-delusion is the root of the whole

self

this is called the root of the wholesome

when a noble disciple has thus

understood the unwholesome and the root

of the unwholesome

the wholesome and the root of the whole

soul

he entirely abandons the underlying

tendency to lust

he abolishes the underlying tendency to

aversion

he extricates the underlying tendency to

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 to a noble disciple is one

of right view

whose view is straight who has perfect

confidence in the dhamma and has arrived

at this true dhamma

saying good friend the monks delighted

and rejoiced in the venerable one's

words

then they asked him a further question

but friend

might there be another way in which a

noble disciple is of right view

and has arrived at this true dhamma

there might be friends

when friends a noble disciple

understands nutriment

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 you and

has arrived at this true dharma

and what is nutriment

what is the origin what is the cessation

what is the way leading to the cessation

there are four kinds of nutriment for

the maintenance of beings

that already have come to be

and for the support of those seeking new

existence

what for

they are physical food as nutriment

gross or subtle

contact as the second

mental volition as the third

and consciousness as the fourth

with the arising of craving there is the

arising of nutriment

with the cessation of craving there is

the cessation of nutriment

the way leading to the cessation of

nutrient is just this noble eightfold

path

that is harmonious perspective

harmonious imaging harmonious

communication

harmonious movement harmonious

lifestyle

harmonious

practice harmonious observation

and harmonious collectiveness

when a noble disciple has thus

understood nutriment

the origin of nutriment the cessation of

nutriment and the way leading to the

cessation of nutriment

the entirely abandons the underlying

tendency to greed

he abolishes the underlying tendency to

aversion

he extricates the underlying tendency to

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 to a noble disciple is one

of right view

whose view is straight who has perfect

confidence in the dhamma and has arrived

at this true dhamma

saying good friend

the monks delighted and rejoiced in the

venerable sorry footage's words then

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 dhamma

there might be friends

when friends a noble disciple understand

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 right you and

has arrived at this true dhamma

and what is suffering what is the origin

what is the cessation what is the way

leading to the cessation

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

are suffering

that is called suffering

the reason the five aggregates

affected by clinging

our suffering

is because they're affected by clinging

and what is clinging

all of the thoughts about and the

stories and the concepts and the heavy

duty identification with

i like this i want it i i want to keep

it

i want it always to be the same

and

identifying with those thoughts and

feelings personally

if craving does not arrive

arise

clinging

will not come to be

this is why i'm trying to get you to go

deeper in your practice and see

what happens before your mind starts

wobbling a little bit

and the way you attain that is

by seeing this light wobble and relax

right then

and eventually

you'll go deeper

it is a natural process you don't have

to put quite so much effort into it

and what is the origin of suffering

it is craving

which brings renewal of being is

accompanied by delight and lust

and delights in this in that

now this is one definition of craving

it's not always about delights in this

and that it's also

as aversion to this and that

and trying to stop it from coming

that is craving for sensual pleasures

craving for being craving for non-being

this is called the origin of suffering

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

and what are your instructions in the

meditation whenever your mind starts to

wobble a little bit and you see that you

let go of

that distraction and relax right then

what are you doing when you relax

you're letting go of the craving

right as soon as you let go of the

craving you'll notice your mind is very

clear your mind is very bright your mind

is very alert

but there's no thoughts in it

that's a mind free from suffering isn't

it

so you bring that mind back to your

objective meditation

and what is the way leading to the

cessation of suffering

it is just this noble eightfold path

that is harmonious

harmonious perspective

imaging

harmonious

uh communication

harmonious

movement

harmonious lifestyle

harmonious practice

harmonious observation and harmonious

collectiveness

he here and now makes an end of

suffering

in that way to a noble disciple is one

of right view and has arrived at this

true dharma

saying good friend

the monks delighted and rejoiced in the

venerable sariputa's words

then 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 dhamma

there might be friends

when friends a noble disciple

understands aging and death

the origin of aging and death the

cessation of aging and death in a way

leading to

the cessation of aging and death in that

way he is one of right view and has

arrived at this true gamma

and what is aging and death

what is the origin of aging and death

what is the cessation of aging and death

and what is the way leading to the

cessation of aging and death

the aging of beings in the various

orders of beings

their old age brokenness of taste

grayness of hair wrinkling of skin

decline of life weakness of faculties

this is called aging

the passing away of beings

out of the various orders of beings

they're passing away dissolution

disappearance dying completion of time

desolution of the aggregates laying down

of the body this is called death

so this aging and this death are what is

called aging and death

with the arising of birth there is the

arising of aging and death

and with the cessation of birth

there is the cessation of aging and

death

the way leading to the cessation of

aging and death is just this noble a

full path

when a noble disciple has thus

understood aging and death the origin of

aging and death the cessation of aging

and death and the way leading to the

cessation of aging and death

he here and now makes an end of

suffering

in that way to a noble disciple is one

of right new and has arrived at this

true dhamma

saying good friend

the monks delighted

and rejoiced in the venerable

sariputta's words

then 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

dhamma

there might be friends

when friends and noble disciple

understands birth the origin of birth

the cessation of earth

and the way leading to the cessation of

birth

in that way he is one of right view and

has arrived at this true dominant

what is birth what is the origin what is

the cessation what is the way leading to

the cessation

the birth of beings in the various

orders of beings they're coming to birth

precipitation in the womb generation

manifestation of the aggregates

obtaining of the basis of contact this

is called birth

with the arising of

habitual tendency there is the arising

of birth

with the cessation of habitual tendency

there is the cessation of birth

the way leading to the cessation of

birth is just this noble eightfold path

when a noble disciple has thus

understood birth the origin cessation

and the way leading to the cessation

he here and now makes an end of

suffering

in that way too a noble disciple is one

of review and has arrived at this true

domino

an interesting thing

is that the buddha

in one of the discourses in the

he says there's two ways of teaching the

dhamma

the right way

and the wrong way

and the wrong way of teaching the dhamma

is by starting at ignorance

and seeing how the cause and effect

works

the right way to teach

is by starting at aging and deep death

and seeing how the suffering

ceases

what's happening

in

almost all of the countries these days

that have buddhism

is they're focusing on suffering

and they're leaving the cessation of

suffering alone

and that's really a problem

because it's changed the first noble

truth has changed from

there is suffering

to all life is suffering

everything is suffering

and that's not necessarily true

you said in jonah that's a pleasant

abiding here and now

is that suffering

i don't think so

what is the cause of suffering grieving

what do you let go of when you relax

breathing

what do you experience the cessation

of the suffering

even though it might just be brief

this is why it's so important to develop

the habit of seeing that distraction

letting it be and relaxing right then

not getting carried away with a little

while not observing that for a little

while

but letting it be right then and

relaxing

the relaxing step

is the difference

between what the buddha taught and

everybody else

there was a lot of real brilliant

meditators during the time of the buddha

they had very interesting

philosophies that were actually fairly

close to the buddha

but the thing that made the buddha stand

out

was his understanding of dependent

origination

now in

every link

of dependent origination you see that

there's every time i read one of these

the first thing you hear about is

uh

when a noble disciple understands

habitual tendency the origin

the cessation in the way leading to the

cessation what am i talking about here

there is the formal truths

the four noble truths and dependent

origination are so closely intertwined

that you can't take them apart

but we seem to

we talk about the four noble truths and

we try to say well i'm just going to

give it a talk tonight on suffering

everything is suffering

even happy states are suffering

and on and on and on

but it seems to me like they're missing

the point quite a bit

because they're focusing

in the wrong way they're focusing on the

pain they're focusing on the suffering

itself

they're not spending time telling you

how

to

have that suffering cease

what do you want to hear more about

yeah you've got a pain that's really

hard let's talk about that pain that's

psychology

buddhism is not psychology

buddhism is how the process works

and because we're going backwards we're

starting at aging and death and going to

birth and in habitual tendencies and

clinging and craving

because we're going backwards

this is the way

you actually notice

when a distraction arises

you see it backwards

and as you let go of this one then that

one won't arise anymore

every

link independent origination is

influenced

by creed

so

every time you relax

that's that cessation

this is why the relaxed step is so

incredibly important and why the six r's

work so well

because of this that extra step of

relaxing

so

the more you can turn the relaxing

step into

a habit

so it becomes an automatic

the faster you'll progress with your

meditation

this is really really important

and this step has been left out for i

don't know how many years in the

instructions by most

meditation teachers

and the thing that's really odd

is

that it's so plain in the instructions

but nobody seems to pay attention to it

i mean it says on the in-breath you

tranquilize your bodily formation

on the out breath you tranquilize your

bodily formation how much plainer can

you get

but nobody pays attention to that extra

step and that extra step is the one

that changes the entire meditation

so that you will be able to see and

recognize

the different links of dependent

origination as they come out

that's the whole point of doing the

meditation

to teach yourself

how this process really does work

and you're teaching yourself

i'm not teaching you

you're going through the direct

experience and you're seeing the

importance of relaxing

and smiling and coming back to your

objective meditation

as you see the importance of that more

and more your progress starts to pick up

gets better

and then you start seeing more and more

things that you never even dreamed that

were there

this is why

this particular

way of

the

this discourse

is so important

because it's showing you the right right

way to practice

saying good friend the monks delighted

and rejoiced in the venerable sorry put

his words

then 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

i really don't like this format in case

you wonder

why it sounds like i'm making fun of it

why would somebody

say that there might be over and over

again i mean really

it's just yes there is

not there might be is that a translation

issue

as i remember it was the same in the

poly text

it's like he was playing

yeah it's like he was playing with him

when friends and noble disciple

understands habitual tendency the origin

the cessation and the way leading to the

cessation in that way is one of right

view and has arrived at this true dhamma

and what is habitual tendency what is

the origin what is the cessation what is

the way leading to the cessation

there are these three kinds of habitual

tendencies the sense sense-sphere being

defined material

being in the immaterial being

with the arising of clinging there is

the arising

of habitual tendency

with the cessation of clinging there is

the cessation of habitual tendency and

the way leading to the cessation of

habitual tendency is just this noble

eightfold path

when a noble disciple has thus

understood

habitual tendency the origin the

cessation in the way leading to the

cessation

he here and now makes an end of

suffering

in that way to a noble disciple is one

of right view and has arrived at this

true dominant

saying good friend the monks delighted

and rejoiced in the venerable sorry

putin's words

then they asked him a further question

but friend might there be another way in

which a noble disciple is one of right

you and has arrived at this true

dominance

there might be friends

when friends a noble disciple

understands clinging the origin of

clinging the cessation of clinging the

way leading to the cessation of kingdom

in that way he is one of right view and

has arrived at this true dawn

what is clinging what is the origin what

is the cessation and what is a way

leading to the cessation

there are these four kinds of clinging

clinging to sensual pleasure clinging to

views

clinging to rules and observances and

clinging to a doctrine of the self

with the arising of craving there is the

arising of clinging now one of the

things that i

i change

for

uh practical reasons i say clinging is a

thinking about that your stories your

concepts your ideas your opinions

okay

that all of that is lumped in with

clinging to views

and

the the big one is the clinging to

the idea that everything is person

and that's where we really get caught up

and that's where we try to control

feelings with thoughts

or with our concepts or with our ideas

whatever you want with the story

so the more you think about a feeling

the bigger and intense the feeling comes

as you

let go of the thoughts and relax

then the feeling becomes just a feeling

and it's not yours personally anymore

and that's a very necessary part for the

realization

that everything that arises

is impersonal

every thought every feeling every

sensation

every concept every opinion every idea

that we have

really is part of an impersonal process

but we really get attached especially to

our own views

this is the way i think it works

you hear that big eye in there

that's the problem with the views

because we start identifying with them

taking them very personally

and then we wind up defending our views

and putting down other people's views

and

such as the state of the world right now

so

how to overcome this problem

that's the question

and you can overcome it for anybody else

the only person that can overcome a

problem of

being attached to your opinions and your

views is you

again that's why i'm not your teacher

you're teaching this stuff to yourself

i can guide you along and make sure you

stay on the path

but that's all i'm doing

this is why there's so much importance

in

having the hindrances arise

seeing the entrances for what they

really are

just part of some impersonal nonsense

coming up because of past actress

what are you going to do with it right

now

allow it to be relaxed come back to your

object to meditation after smiling

then your mind gets pulled back how did

that happen that's the importance of the

hindrance

because it's showing you the dependent

origination and it's showing you

how this process actually does work

and when you see right before you really

get pulled away for a period of time

there's something else that comes up

then the next time you've let go and

come back and you get distracted

then you see that and let go right then

and you keep letting go more and more

quickly more and more easily you start

staying on your object to meditation for

longer periods of time

easy right

with the arising of craving there is the

arising of clinging with the cessation

of craving there is the cessation of

clinging the way leading to the

cessation of clinging is just this noble

eightfold path

when a noble disciple is thus understood

clinging the origin the cessation and

the way leading to the cessation

he here and now makes an end of

suffering

in that way to a noble disciple is one

of right view and has arrived at this

true dharma

saying good friend the monks delighted

and rejoiced in the venerable sorry

puta's words

then they ask 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

when friends and noble understand a

noble disciple understands grieving the

origin the cessation and the way leading

to the cessation

in that way he is one of right view and

has arrived at this true doctrine

and what is craving what is the origin

what is the cessation what is the way

leading to the cessation

there are these six classes of craving

now this is an interesting thing

i don't know if you noticed when i was

doing the six sets of six

we stopped at high craving ear craving

and clinging

doesn't have the sixth sense spaces in

it anymore

so you don't call it eye clinging

it's just because these this is where

your views are this is where your

opinions are and all of that

and this is your story about why

so it doesn't directly

it's not directly affected by the sixth

sense

pieces when you get to crink

craving that's the end of

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 arising of feeling there is the

arising of craving

with the cessation of feeling there is

the suspection 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 the

cessation in the way leading to the

cessation

he here and now makes an end of

suffering in that way to a noble

disciple is one of right view and has

arrived at this true dharma

saying good friend

among

the monks delighted and rejoiced in the

venerable circuit his words then 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

there might be

friends

when friends and noble disciples

understands feeling

the origin of feeling the cessation of

healing

and the way leading to the cessation of

feeling in that way is one of right view

and has arrived at this true

and what is feeling what is the origin

what is the cessation what is the way

leading to this decision

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 contactor is the

arising of feeling

with the cessation of contact there is

the cessation of feeling

the way leading to the cessation of

healing is just this noble eightfold

path

then a noble when a noble disciple has

thus understood feeling the origin the

cessation and the way leading to the

cessation

he here and now makes an end of

suffering

in that way to a noble disciple as one

of right new and has arrived at this

true god

saying good friend the monks delighted

and rejoiced in the venerable sorry

puta's words

now when we're talking about feeling

when you first

notice the feeling if you relax right

then

then the craving won't arise and if the

craving doesn't arise and the clinging

doesn't arise and all this other stuff

the link

between

feeling and craving

is very important

craving is actually the weak link

independent origination why

because you can notice it more easily

than you can any other of the

the

different parts of the independent

origination

because it always manifests as tension

and tightness

always

so it's most easy

to recognize

that's why it's considered to be the

meat link

and also the breathing arises at each

one of this of the lengths of dependent

education

so every time a different aspect of the

dependent origination arises there is

some tension and tightness there

and it gets subtle there's no getting

around it

it gets really subtle that's why

you try to keep your meditation going

all the time

so that you can

get to those states that are so quiet

that you can see the subtleness in the

little tiny things

don't take breaks just to go think about

this or that

keep your meditation going

that's how you're going to progress

and you've been here what three days

four days now do you have three more

days

before our hot chick

seven days right right

no problem

it can happen

very fast i believe it can

saying good friend the monks delighted

and rejoiced in the venerable

his words then they ask 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

dawn

there might be friends

when friends and noble disciple

understands contact

the origin of contact the cessation of

contact the way leading to the cessation

of conduct

in that way he is one of right view and

has arrived at this true dawn

what is contact what is the origin what

is the cessation what is the way leading

to the cessation

there are these six classes of contact

eye contact ear contact nose contact

tongue contact body contact and mind

contact

with the arising of the six-fold base

there is the arising of contact

with the cessation of the six-fold base

there is the cessation of contact

the way leading to the cessation of

contact is just this noble eightfold

path

when a noble disciple has thus

understood contact the

origin of contact the cessation in the

way leading to the cessation

he here and now makes an end of

suffering in that way to an old disciple

as one of right view and has arrived at

this truth

saying good friend the monks delighted

and rejoiced in the venerable sorry his

words

then they ask him a further question

but friend might there be another way

in which a noble disciple is one of

right you and has arrived at this true

dominance

there might be friends

when friends a noble disciple

understands the sixth

six-fold base

the origin of the six-fold base the

cessation of the six-fold base in the

way leading

to the cessation of the six-fold gates

in that way is won a right view and has

arrived at this true

dawn

and what is the six-fold base what is

the origin the cessation in the way

leading to the safest

to the cessation

there are the six bases

the eye base the ear base the nose base

the tongue base the body base and the

mind base

with the arising of mentality

materiality there is the arising of the

six-fold base

with the cessation of mentality

materiality

there is the cessation of the six-fold

base

the way leading to the cessation of the

six-fold base is just this noble

eightfold path

when a noble disciple has thus

understood the six-fold base

the origin the cessation in the way

leading to the cessation

he here and now makes an end of

suffering

in that way to the noble disciple is one

of right new and has arrived at this

tree now

saying good friends

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 a noble disciple is one of right

you

and has arrived at this true dawn

there might be friends

when friends a noble disciple

understands mentality

materiality

the origin a cessation in the way

leading to the cessation

in that way he is one of right view and

has arrived at this true dhamma

and what is mentality materiality what

is the origin what is the cessation

what is the way leading to the cessation

feeling

perception volition

contact and attention

these are called

mentality okay

feeling

perception

volition

contact and attention

these are called mentality

okay

the four great elements and the material

form derived from the four grade

elements these are called materiality

so

this

mentality and materiality

are what is called mentality materiality

with the arising of consciousness

arising there is

consciousness

with the cessation of consciousness

there is the cessation of mentality

materiality

the way leading to the cessation of

mentality materiality is just this noble

a full time

when a noble disciple has thus

understood mentality materiality the

origin the cessation away leading to the

cessation

he here and now makes an end of

suffering in that way too a noble

disciple is one of right view and has

arrived at this true dhamma

saying good friend the monks delighted

and rejoiced in the venerable sarikuta's

words

then they asked him a further question

but friend might there be another way in

which a noble disciple is one of right

you and has arrived at this true dhamma

there might be friends

when friends a noble disciple

understands consciousness the origin of

consciousness the cessation of

consciousness

and the way leading to the cessation of

consciousness in that way he is one of

right new

and has arrived at this tree gamma

and what is consciousness what is the

origin what is the cessation what is a

way leading to the cessation

there are these six classes of

consciousness

you can think of consciousness as

potential

because unless there's contact

there is no consciousness arising

what is what they're talking about here

is there is the ability for having the

eye consciousness of your consciousness

and the rest of to arise

but it has to wait until there's contact

eye consciousness ear consciousness nose

consciousness tongue consciousness body

consciousness and mind consciousness

with the arising of formations there is

the arising of consciousness with the

cessation of formations

there is the cessation of consciousness

the way leading to the cessation of

consciousness

is just this noble eightfold path

when a noble disciple has thus

understood consciousness the origin the

cessation and the way leading to the

cessation

he here and now makes an end of

suffering in that way to a noble

disciple

is one of right view and has arrived at

this treedom

saying good friend amongst delighted and

rejoiced in the venerable sorry put his

words

then they asked him a further question

but friend might there be another way

in which a noble disciple has won a

great view and has arrived at this true

dhamma

there might be friends

when friends a noble disciple

understands formations the origin of

formations

the cessation of formations in the way

leading to the cessation of formations

in that way he is one

view and has arrived at this tree

what are the formations what is the

origin what is the cessation what is the

way leading to the cessation

there are these three kinds of formation

with the arising of ignorance there is

the arising of formations

what are the three kinds of formations

body formation verbal formation mental

formation

there are these three kinds of

formations the bodily formation of

verbal formation and mental formation

with the arising view of ignorance there

is the arising of formations

with the cessation of ignorance there is

a cessation of formations what is

ignorance

not saying what

what's there

not seeing and understanding the

affordable truths

when a noble disciple has thus

understood formations the the origin the

cessation and the way leading to the

cessation he here and now makes an end

of suffering in that way to a noble

disciple is one of right view

and has arrived at this true dawn

saying good friend

the monks delighted and rejoiced they do

a lot of delighting and rejoicing in the

suit

in the venerable sorry buddha's words

then they ask him a further question but

friend

they keep on asking the same question

over and over again

might there be another way in which a

noble disciple is one of right view and

has arrived at this true dhamma

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 way he is one of right view and

has arrived at this true gamma

what is ignorance what is the origin

what is the cessation what is a way

leading to the cessation

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 taints there is

the arising of ignorance

with the cessation of the taints there

is the cessation of ignorance

the way leading to the cessation of

ignorance is just this noble hateful

path

when a noble disciple has thus

understood ignorance the origin of

ignorance the cessation of ignorance in

the way leading to the cessation of

ignorance he here and now makes an end

of suffering in that way to a noble

disciple is one of right view and has

arrived at this true dhamma

saying good friend

the monks delight

delighted and rejoiced in the venerable

sorry putta's words

when they ask him a further question but

friends might there be another way in

which a noble disciple is one of right

view

whose view is straight who has perfect

confidence in the dhamma and has arrived

at this true dharma

there might be friends

when friends a noble disciple

understands the taints the origin of the

taints the cessation of the tanks and

the way leading to the cessation of the

tanks

in that way he is one of right view and

whose view is straight

who has perfect confidence in the dhamma

and has arrived at this true god

and what are the taints what is the

origin of the taints what is the

cessation of the taints

what is the way leading to the cessation

of the tanks

there are these three taints

the taint of sensual desire

the taint of being

in the taint of

ignorance with the arising of ignorance

there is the arising of the taints

with the cessation of ignorance there is

the cessation of the tanks

the way leading to the cessation of the

taints is just this noble eightfold path

when a noble disciple has thus

understood the tanks the origin of the

taints the cessation of the tanks in the

way leading to the cessation

he entirely under

he entirely abandons the underlying

tendency to lust

he abolishes the underlying tendency to

aversion

he extricates the underlying tendency to

the view and knowledge

i and and conceit i am

and by abandoning ignorance and arousing

truth here and now makes an end of

suffering

in that way to a noble disciple is one

of right view whose view is straight who

has perfect confidence in the dhamma

and has arrived at this true gamma

that is what the venerable sorry foods

said the monks were satisfied and

delighted in the venerables or

reputations

so that's exactly how

dependent origination

works

exactly precisely can't get any

any closer

and the trick is to be able to see it

for yourself

and to understand it

because that is the way that you attain

the ibana

truly understanding of how this whole

process works

i know that there are some people

that teach

impermanent suffering and not self is

the way to attain nibana

but you can see one or all of those

links without ever seeing dependent

origination

but when you see dependent origination

you always

see these links

so it's a real interesting phenomena to

be able to

delve deeper in your practice

and see how the process works and to be

able to catch it more and more quickly

and more easily as your mind gets more

calm

got any questions

all right

go ahead

so let's say

somebody sees you know

attains nabana do they change or yes

see one of the things that happens when

we start talking about nibana that's

that's the big

big cloud in the sky everybody is

reaching for

but you can you will have the

opportunity

to attain

nibana

and that is called gaining

path knowledge

but the real personality change doesn't

occur until you have fruition

knowledge

and fruition knowledge is again

seeing the cessation of perception and

feeling seeing dependent origination

arise and pass away

again and then having another experience

and that's called the fruition

when you talk about the good qualities

of the buddha dhamma and the sangha when

you're talking about the kind of

individuals that are worthy of gifts and

veneration

there are these eight kinds of

individuals

it might happen fast for you it might

happen slow it might be a few years

before you get to the fruition

now there is a suit that talks about

this and the importance of

if you have this attainment you need to

keep your precepts very very closely you

don't go back into the way you used to

be

or you can lose the attainment

so it's not permanent not until there's

fruition

so when you

when you

jump in the stream you don't

automatically come out the other side

you have to go with the flow and the

flow is always seeing an imagination

seeing how it works all the time in all

situations

and seeing how everything really truly

is impermanent

and

impersonal

so

even though you have the attainment of

nirvana

you still have some work to do

so you go through some some slight

change at first yes you do

i mean you get

you walk around smiling for a while

and it's really

quite an interesting experience

and then as you start getting used to it

that's when your work really needs to

take off and continue

and how fast you get to the fruition is

entirely up to you

the more serious you are with seeing how

dependent origination works and the

realizations that come along with it

pretty amazing

but if you say well i'm just going to go

back and

and

get back into my own my old lifestyle

then you can pretty much kiss off that

entertainment

but i've seen these kind of things

happen i've seen people say well it

doesn't matter whether i break these

precepts or not i've already attained

this

it doesn't matter whether i

give in to my lust and my hatreds and

all of this because i'm already attained

and they've got some major problems

that to me doesn't sound like they

really attained it if they are saying

well i'm going to go ahead and

play with my hatred and this and that

that would tell me that they never

really attained it like

they could very well have seen it but

they're not taking it seriously

so it's the difference between

sort of a flash insight and and having

integrated it yes okay

it takes it takes a while to integrate

it

for some people it just takes a few days

for other people it might take a couple

of years

the force of habit it's got some inertia

yeah it does

so the implication i was just trying to

of the structure of that suta

is to get right view you've got

12 different ways to get right view

actually 13. 13. oh well 14 because you

got nutriment too that's right

um

but another way of looking at is the

right view you need all 14 to say yeah

okay

because each time he said well is there

another way to get right he's well this

is another way but

but really what it's talking about is is

this is another part of right field yeah

it's not another way of getting it it's

just another part of it

there might be friends

so it's kind of like a tv screen you see

the little dots and then you put a

little dots together you sort of see the

complete picture

it's gonna be like all 14 dots once you

see all 14

you see the complete picture

and that's in this presentation

so

in the euphanisa day you can get 23.

yes

so if you think these talks originally

given in the in that particular form and

structure

i think a lot of them were very close

because from from from our perspective

it seems like so

highly

it's a drill yeah no it was a drill and

i cut out a lot of the dot dot dots you

didn't notice that

but i didn't do a lot of the repeating

that there is and when you get the

repeating it is

really really good i mean did you see

the effect of listening to the six sets

of six had on you with all that massive

amount of repeating

really sticks in your mind didn't it

that's the way the buddha did it he was

doing it and he was

everybody during that time they had

written language but they didn't like

written language very much

they liked memorizing the things that

were important

so they needed to hear everything three

times

because you really got it when you hear

it three times

and

i am in the process of taking the

imagination and taking the ditto marks

out

then i want to propose to

wisdom publications to make

mp3s

with somebody reading the sutes with all

of the ditto marks data

and you're not you're not going to hear

my voice do it

i don't read well enough my dyslexia

keeps on jumping around yeah we'll try

for morgan freeman

james earl jones is a stutterer about

oh

we got juice

okay let's share some merit

i made suffering

may the grieving shed all grief and

maybe inhabiting space

may they alone

you