From: https://youtube.com/watch?v=74mZ6F0EQXM

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

[Music]

so i'm going to read from a section

from this very long suta

which is called it's diganikaya 14

maha padana

the great discourse on the lineage

and in it the buddha is talking about

all of the different

prior buddhas like the

vipassi buddha sikhi buddha

buddha

let's see

kona

and so on

and he talks about all of the different

things that each of the does before they

become buddhas as bodhisattvas

go through

the different qualities that they have

the

predictions that are made about them

either they will become a wheel-turning

monarch or they will become

you know what does it say

yeah or he will become an arahant

they're fully enlightened buddha one who

draws back the veil from the world

so he goes through all of that and then

the buddha talks about specifically

prince vipassi who is uh who becomes the

vipassi buddha

and his father finds out that you know

if he

if he's uh

either going to become a wheel turning

monarch or if he's going to turn into a

arhat in a sadiq and become an arahat a

fully enlightened buddha that he needs

to prevent him from experiencing

suffering so he makes him

going to the palace and gives them all

of these sensual pleasures

so with that background we're going to

start with section

2.1

this is page 207 of the digonical

then monks after many years many

hundreds and thousands of years had

passed oh by the way during those times

they lived a long time

somewhere around 80 90 000 years at a

time so

prince vipassi said to his chariot here

harness some fine carriages charioter we

will go to the pleasure park to inspect

it

the charioteer did so then reported to

the prince

your royal highness the fine carriages

are harnessed it is time to do as you

wish

and prince vipassi

mounted a carriage and drove in

procession to the pleasure park

and as he was being driven to the

pleasure park prince papasi saw an aged

man

bent like a roof beam

broken leaning on a stick tottering sick

his youth all vanished

at the sight he said to the charioteer

charioteer what is the matter with this

man his hair is not like other men's

his body is not like other men's

prince that is what is called an old man

but why is he called an old man

he is called old prince because he has

not longed to live

but am i liable to become old and not

exempt from old age

both you and i prince are liable to

become old and are not exempt from old

age

well then charity that will do for today

with the pleasure park return now to the

palace

very good prince said the charioteer and

brought prince of posse

back to the palace

arriving there prince papasi was

overcome with grief and dejection crying

shame on this thing called birth

since to him who is born old age must

manifest itself

so you have to think about the context

behind principle posse's life i mean

basically they hid any

uh

any kind of

idea that old age existed that sickness

existed that death existed so he was

under this impression that he's going to

be forever young forever 21

right

he's going to be always healthy and he's

never going to die

can you imagine the kind of mindset that

would have

that you never have to do that

so that's quite the shock when he sees

that somebody who is

old somebody who's aged

and what does he experience he says it

says here prince vipassi

was overcome with grief and dejection

crying shame on this thing birth

since to him who is born old age must

manifest itself

this is known as some vega

some vega is that

despondency that someone experiences the

dismay that someone experiences

at suffering

when there is suffering that arises two

things can happen

that that person tries to find a way out

of that suffering

or continues to be in confusion

to be in confusion means they will do

other things

to relieve that suffering temporarily

which is

they'll seek out other sensual pleasures

they'll seek out drugs and alcohol

they'll seek out other ways to numb the

pain of suffering

and that could be any kind of suffering

you know it could be the suffering of

loss the suffering of grief the

suffering of death the suffering of

losing a job whatever it might be or

just unpleasant feelings

numbing all of that

through different kinds of sensual

pleasures

this leads to further attachment to

sensual pleasures

leads to further confusion

but there is a second way a person deals

with it which is

is there a way out of suffering they

feel dismayed they feel dejected they

feel

grief stricken by the suffering and they

want a way out

this is the spiritual urgency the some

vega someone feels

that oh i could die at any point

i could become sick at any point very

sick

i could grow old at any point

let me meditate lest i regret it

right let me find a way out of this

suffering

then king vanduma that's the posse's

father

sent for the charioteer and said

well did not the prince enjoy himself at

the pleasure park

wasn't he happy there

your majesty the prince did not enjoy

himself he was not happy there

what did he see on the way there

so the charity told the king all that

had happened

then king vanduma thought

prince of pasi must not renounce the

throne he must not go forth from the

household life into homelessness

the words of the brahmanas learn it in

science must not come true

so the king provided

for prince of posse to have even more

enjoyment of the five-fold sense

pleasures in order that he should rule

the kingdom and not go forth from the

household life

into homelessness

thus the prince continued to live

indulging in and addicted to the

five-fold sense pleasures

after many hundreds of thousands of

years prince vipassi ordered his

charioteer to drive to the pleasure park

and as he was being driven to the

pleasure park prince vipassi saw a sick

man

suffering very ill

fallen in his own urine and excrement

and some people were picking him up and

others putting him to bed at the site he

said to the charity

what is the matter with this man

his eyes are not like other men's his

voice is not like other men's

prince what

this is what is called a sick man but

why is he called a sick man

prince he is called sick because he can

hardly recover from his illness

but am i liable to become sick and not

exempt from sickness

both you and i prince are liable to

become sick and not exempt from sickness

well then charity have returned now to

the palace

arrived there prince papasi was overcome

with grief and dejection crying shame on

this thing called birth since he who is

born must experience sickness

so this is the second sight that he saw

sickness

just think about when you're sick how

how awful it feels when you're not

feeling well

you are whether it's emotionally or

physically or mentally you're not

feeling well how does it feel it feels

very

terrible it's suffering

and so for prince vipassi when he saw

another person being sick that was so

foreign to him he couldn't understand

what that was but seeing it

was such a stark thing to see

right seeing somebody so sick that they

can't even pick themselves up

you know people who have

all kinds of diseases and illnesses they

suffer so much

people who are on their deathbed you

know people who are dying from cancer

crying dying from all kinds of

sicknesses they're suffering a lot

so

prince of posse seeing that seeing this

kind of suffering becomes dejected again

he'd start up more of that spiritual

urgency to see is there a way out of

this

then king bandhuma sent for the

charioteer who told him what had

happened

the king provided prince of posse with

even more sense pleasures

in order that he should rule the kingdom

and not go forth from the household life

into homelessness

again after many hundreds of thousands

of years prince vipassi ordered his

charioteer to drive to the pleasure park

and as he was being driven to the

pleasure park prince vipassi saw a large

crowd collecting

clad in many colors and carrying a beer

at the site

he said to the charity hero

why are those people doing that prince

that is what they call a dead man

drive me over to where the dead man is

very good prince said the charioteer and

did so

and prince of posse gazed at the corpse

of the dead man then he said to the

charity why is he called a dead man

prince he is called a dead man because

now his parents and other relatives will

not see him again

nor heed them

but am i subject to dying not exempt

from dying

both you and i prince are subject to

dying not exempt from it

well then chariot here that will do for

today

that will do for today with the pleasure

park return now to the palace

arrive there prince vipassi was overcome

with grief and dejection crying

shame on this thing called birth since

to him who is born death must manifest

itself

think about death that is such a

it's such a final thing right in

someone's life you know

you'll never be able to anymore

contact that person again speak with

that person again

communicate talk to them hug them

embrace them

you know have a good time with them

they're gone that's the final thing

that's their end of their existence in

this life

that stark reality of seeing that

that death is such that it ends all

beings right in that existence

that was such a shocking thing for him

think about the first time you

experienced that the first time you

experienced the death of a loved one

you know whatever age that was at

maybe it might have been uh

later in your life because when you're

much younger death has a different way

of

being seen

right you don't really fully comprehend

what death is

when you're about five or six years old

like for example when i was about five

when my grandmother passed away

i didn't really think much about it you

know to me that was like

okay she's gone you can't see her again

but it's only after a little later in

your years maybe in your teenage years

and in your 20s you realize what death

really means

because then you start to have the

attachments to sense pleasures

then you start to have the attachment to

this life this attachment to this

identity

and by doing so when you see others

dying it reminds you that one day i too

will pass

and that becomes depressing that can be

anxiety inducing as well for some people

and of course

the other aspect of that is that seeing

a loved one dead

seeing anyone dead seeing especially a

loved one dead not being able to

communicate with them afterwards

that also is a very stark thing to see

after many hundreds of thousands of

years prince vipassi ordered his

charioteer to drive to the pleasure park

uh wait uh yeah

and he and as he was being driven to the

pleasure park prince vipassi saw a

shaven-headed man

one who had gone forth wearing a yellow

robe

and he said to the charioteer what is

the matter with that man his head is not

like other men's and his clothes are not

like other men's

prince

he is called one who has gone forth

why is he called one who has gone forth

prince by one who has gone forth we mean

one who truly follows dhamma

who truly lives in serenity

does good actions performs meritorious

deeds is harmless and truly has

compassion for living beings

that's very interesting that the charity

here says

one who has gone forth by one who has

gone forth we mean one who truly follows

dhana

but as we understand when you have a

bodhisattva there's no buddha which

means there's no dhamma

so what is he referring to here

when he says one who truly follows the

true dhamma or who truly follows dhamma

the idea is that he follows what's known

as a set of teachings

there is in india still now

from ancient india now there is

something known as dharma

it's known as sanatana dharma the

eternal law

and this is from where all the indic

religions come from or the ideas of

indic

culture come from that is to say

sanatana dharma is that which is always

present right so from there

stemmed the vedic religion from there

stemmed the hindu religion from there

stemmed the jain religion and so on and

so forth this sanatana dharma but

everyone had different ways of looking

at what the sanatana dharma was

but there is one thing to understand

when we say sanatana that means eternal

and dhamma means the phenomena or

teachings or law

actually there is something that is

always present in this existence always

present

and it's something that we're going to

look at in

in a few minutes and that is dependent

origination

whether a buddha is there or not

dependent origination will always

continue the difference is

a buddha will know what dependent

origination is we'll discover what

dependent origination is

we'll discover the true dharma let's say

and then start to teach

charity or he is well called

he is well called one who has gone forth

drive the carriage over to where he is

very good prince said the charity and

did so and prince vipassi questioned the

man who had gone forth

prince as one who has gone forth i truly

followed dhamma and have compassion for

living beings

you are well called one who has gone

forth now also remember what it says

here he says truly lives in serenity

does good actions performs meritorious

deeds is harmless and truly has

compassion for all beings

but that has nothing to do about

dependent origination that has nothing

to do about

seeing things as they actually are

right so the basis for the dharma is

meritorious actions being harmless being

compassionate

doing good actions being in serenity

so having this is basically sila

keeping the five precepts

but there's nothing beyond that in terms

of right samadhi in terms of right

collectedness and beyond that in terms

of insight

or

punya

then prince fapassi said to the

charioteer

you take the carriage and drive back to

the palace but i shall stay here and

shave off my hair and beard put on

yellow robes and go forth from the

household life into homelessness

very good prince said the charioteer and

returned to the palace

and prince vipassi shaving off his hair

and beard and putting on yellow robes

went forth from the household life into

homelessness

and a great crowd from the royal capital

city

mati

eighty-four thousand people

heard that prince per posse had gone

forth into homelessness

and they thought this is certainly no

common teaching and discipline

no common going forth for which prince

vipassi has shaved off hair and beard

donned yellow robes and gone forth into

homelessness

if the prince has done so

why should not we

and so monks a great crowd of 84 000

having shade off their hair and beards

and dawned yellow robes followed the

bodhisattva vipassi into homelessness

and with this following the bodhisattva

went on his rounds through villages

towns and royal cities

then the bodhisattvi having retired to a

secluded spot had this thought

it is not proper for me to live with a

crowd like this

i must live alone with ron from the

crowd so after a while he left the crowd

and dwelt alone

the 84 000 went one way the bodhisattva

another

then when the bodhisattva had entered

his dwelling alone in a secluded spot he

taught he thought

this world alas is in a sorry state

there is birth and decay

there is death and falling into other

states and being reborn

and no one knows any way of escape from

this suffering

this aging and death

when will deliverance be found from this

suffering this aging and death

and then monks the bodhisattva thought

with what being present does aging and

death occur

what conditions aging and death

so what's going on here now he's using

his intuition

he's asking this question

and he's waiting for the answer he's not

reflecting he's not analyzing he's not

doing anything he's just

waiting for the answer that arises from

intuition

now you too can do this

right when you have a problem in your

meditation when you have a problem in

your own life

all you have to do is ask the mind the

question

what is the cause of this what is the

reason for this

and then just wait

don't try to keep thinking about okay

what is the solution for this how do i

solve this how do i resolve this just

ask the question

and leave it aside and go on with your

life

at some point

there will come an answer like a eureka

moment an intuition that arises an

insight that arises that this is

the way this is the solution this is the

cause this is the this is the situation

that intuition will provide you with the

right answer

it won't be the answer you might be

looking for

but it will be the right answer it will

be the answer that will provide you with

the correct solution the effective

solution

so he asks

what with what being present does aging

and death occur

what conditions aging and death

and then monks as a result

as a result of wisdom wisdom born of

profound consideration and realize the

realization dawned on him

now that's an interesting statement as a

result of wisdom

born of profound consideration

consideration would suggest that he was

reflecting and analyzing i think a

better way of looking at it would be say

would be to say as a result of wisdom

born of profound

profound one samadhi born of profound

collectedness

just keeping the mind collected allowing

it to come the answer to come

the realization dawned on him birth

being present

aging and death occurs

birth conditions aging and death

then he thought

what conditions birth

with the real with that the realization

dawn on him

becoming conditions birth

what conditions becoming

clinging conditions becoming

craving conditions clinging

feeling conditions craving

contact conditions feeling

the sixth sense bases condition contact

mind and body or mentality materiality

conditions the sixth sense basis

consciousness conditions mind and body

and then the bodhisattva vipassi thought

with what being present does

consciousness occur

what conditions consciousness

and then as a result of wisdom born of

profound collectedness the realization

dawned on him

mind and body conditions consciousness

now this is interesting so you would

have thought he would have said

formations

but here the here vipassi is seeing and

he's seeing that

mind and body condition consciousness

and consciousness conditions mind and

body

there is an interdependency between the

two

and there is something very subtle to be

understood here which is to say that

when consciousness arises

it can only be experienced

through the faculties of mind and body

so consciousness arises dependent upon

the existence of mind and body

but mind and body cannot function

without consciousness being present

so they are dependent upon each other

now there is also an understanding that

formations give rise to consciousness

so now what what he's seeing is

dependent origination

how does suffering come to be he is

seeing now that there is suffering

by having seen

the

uh old age the sickness

the death he sees that there is

suffering he sees the first noble truth

now he's discovering for himself the

second noble truth of how suffering

arises

very simply put craving gives rise to

suffering but he's seeing the mechanics

of craving through seeing the links of

dependent origination by understanding

the link's independent origination

right

so when he's seeing this he's also

seeing into how rebirth arises

so dependent origination can be

understood on

a few levels one level is on the

moment-to-moment level so when we talk

about birth on the moment-to-moment

level we're talking about the birth

and death of consciousness

the arising and passing away of

consciousnesses

and we can also look at it from the

birth of action

what kind of action action rooted in

ignorance

rooted in craving

rooted in conceit

that gives rise to further suffering

that gives rise to further karma

another way of looking at birth is the

birth of a being in a next life

and that's dependent upon becoming

that becoming

at that level is about giving rise to a

new existence

but that's dependent upon habitual

tendencies that's also another way of

looking at becoming

habitual tendencies

are those

things those qualities of mind

that are habitually

recollected habitually accessed to give

rise

to some kind of action in other words

when you see something you always see it

in a certain way dependent upon your

perceptions dependent upon your

experiences

so these habitual tendencies

are basically a repository of reactions

that you go to automatically or almost

automatically as a way of acting on

something mentally verbally or bodily

dependent upon the habitual tendencies

then there is a birth of action but what

conditions the habitual tendencies it's

the clinging

the clinging is that mind that says

because i like this because

it's the rationalization of why the mind

has craving or why the mind has aversion

towards something

that that is conditioned by craving that

craving is the mindset that says i like

this i want this

it grasps for grasps for it or i don't

like this i don't want this and it

pushes it away or

it says i am this

this is me this is mine this is myself

that's also cream

so craving conditions clinging

craving says

craving says i see this and i like it

therefore or because

so and so

so when you see something that you like

and there's craving for it they can

arise clinging which says i like it

because

you know for whatever reason and then

from there there is a habitual tendency

a habitual reaction

which then you

you

go into the library of reactions and

then pull out something that is most

appropriate in your mind that is rooted

in that mind which is rooted in craving

that then acts from there

that then gives rise to further

suffering

right so then from that craving that

craving is

arising whenever there is some kind of

feeling

that feeling

is the feeling through the eyes and

experience through seeing

through hearing

through tasting through smelling through

touching or through thinking

so basically the sixth sense basis the

experience of the sixth sense spaces is

the vedana the feeling

right

those are dependent upon contact

eye contact your contact nose contact

tongue contact body contact mind contact

so what is that contact

that contact is the joining of three

things the joining of two things giving

rise to a third and these three

constitute contact and that is for

example

the i

meets with the form of a tree

so it meets with the rupa the form and

the color so the color and the form

meet with the eye

so there is the i and there is the form

the joining of these two when that makes

contact that gives rise to eye

consciousness

the cognizing the awareness the bear

knowing that this is present

these three constitute eye contact

likewise for the other five

sense bases including the mind so in the

case of meditation

you have the mind

and the mind object which is

love and kindness

or compassion or equanimity or whatever

it might be and then there is an

experience

of loving-kindness there is an

experience of compassion there is an

experience of joy there is an experience

of equanimity

so what is dependent upon or what is

contact dependent upon it's dependent

upon the six sense bases

so the sixth sense bases are basically

this eye the ear

the eyes the ears the nose the tongue

the body and the mind the receptors

those that those things which receive

the sensory signals the sensory data the

raw sensory data

but these are dependent upon mentality

materiality

so what does that mean

what is mentality and what is

materiality mind and body

the sixth sense spaces are physical

components that receive sensory

information

right but they are housed in this body

right they're part of this body they're

made up

of the elements that is rupa that is the

materiality

so what are they made of they're made up

of earth they're made up of water

they're made up of fire and

air

or they're made up of the states of

matter

so earth being the solid state

water being the liquid state

air being the gaseous state and fire

being the plasma state when i say plasma

i'm not talking about

the blood plasma i'm talking about

electric electrical firing

plasma like heat and temperature and so

on

so this makes up the body what about

mentality

mentality or mind is made up of certain

components which allow for the processes

of contact to arise for failing to arise

for perception to your eyes for

intention to arise and for attention to

arise

so in other words

mentality materiality is basically the

five aggregates

right you have form in the form of

materiality

you have contact which gives rise to

feeling and perception

and through intention formations arise

and through attention consciousness

flows

so these are the five aggregates

now dependent what is the mentality

materiality dependent upon

it's dependent upon awareness dependent

upon consciousness

you need consciousness in order to be

aware

of what the mentality materiality is

experiencing through the sixth sense

basis

so in this case when we're talking about

experiencing something we're talking

about

feeling perception and consciousness

these three run around each other

where there is feeling it is conjoined

with perception

where there is perception there is a

cognizing of that perception where there

is cognizing there is an experience of

that cognizing

so what is feeling feeling is just the

sensation the experience that is felt

right

seeing the greenness of the tree

seeing the tree itself but knowing that

that's a tree is perception so seeing it

is the feeling knowing what it is or

calling it an oak tree

that is perception

how does that happen that is dependent

upon awareness when there is

consciousness that's only when you can

have feeling and perception

but when there is feeling of perception

consciousness is there so these three

like i said run around each other

so consciousness allows the mechanics of

mentality materiality to arise

which gives rise to the experience of

the sixth sense basis and contact and

feeling and perception and so on

so there is there is the six based

consciousnesses from in terms of the

experience that we're having here

but there's another way of understanding

consciousness that is rebirth from one

lifetime to the next

so that is the consciousness that arises

from the death so when the dying process

happens

after death the consciousness arises

dependent upon

formations

dependent upon sankharas

so what happens in the dying process

there is a life review or there are

images that arise or something happens

that the mind inclines towards and then

there is some remorse that arises or

there is some craving for that

experience something arises and that

gives rise to the formations

which fuel

or provide the fuel for the arising of

new consciousness consciousness to arise

that consciousness then descends

into a new mentality materiality in the

new existence

in the new life

so this is rebirth at the macro level

we're talking about rebirth on the micro

level and then rebirth on the macro

level

formations also are understood on the

micro level as that which provide bodily

experience mental experience and verbal

experience there is verbal formations

mental formations and bodily formations

bodily formations allow one to move

allow one to breathe make contact with

the body

verbal formations allow one to reflect

and think when one listens to something

and then to communicate what one is

perceiving

the expression of something is dependent

upon the arising of verbal formations

the way that you can feel and perceive

experiences

that is dependent upon mental formations

so these formations give rise to a

certain kind of consciousness

a certain kind of cognizing

through which

through which the nama rupa is

experienced through which mentality

materiality is experienced and

experiences the sixth sense spaces which

make contact with the outside world so

to speak

and then that gives rise to your

experience that is the feeling and the

perception

so contact is the key here contact gives

rise to a lot of different things

it gives rise to feeling it gives rise

to perceptions it gives rise to karma it

gives rise to intention it gives rise to

formations

so when we talk about dependent

origination there is a linear pattern

there is a cyclical pattern

and there is an interdependent pattern

where there's feedback loops happening

all the time

we'll explore that more tomorrow because

there's a lot to this to talk about

there but i just want to give you a good

introduction into

what dependent origination is about

dependent origination as we understand

it is about the second noble truth

how craving arises which gives rise to

suffering

then monks the bodhisattva vipassi

thought this consciousness turns back at

mind and body it does not go any further

the reason why he's saying this is

because he's looking at just one life

the way to access previous lives is

through

formations

so if you want to incline your mind to

previous lifetimes to past lives

you access the formations that arise

that's why

when you're in the eighth jhana when you

are in need of perception non-perception

you see certain things and you think

is this a memory or did this actually

happen or what's going on here because

you're starting to access the formations

or seeing the formations that can give

some clarity into a previous life into a

past life

into a past existence

so here right now all he's doing is

looking at the present

existence how that arises

to this extent there is birth and decay

there is death and falling into other

states and being reborn

so when we talk about being reborn right

we're talking about birth of action

birth of reaction

but rebirth also can be defined with the

same definition of insanity

that is doing the same thing over and

over again expecting a different result

so sometimes in your life you will come

across

similar kinds of people

similar kinds of situations

similar kinds of experiences in

different times of your life and this is

the rebirth of those situations the

rebirth of those experiences because

you've still held on to something you're

still

identifying with that process

so whenever there is

craving whenever there is clinging to

that experience whenever there is

becoming

accessing habitual tendencies and when

there is a bur whenever there is a birth

of reaction it will continue to further

proliferate those same experiences

until you learn to let go of them

until you have wisdom

and you eradicate ignorance become

mindful of that experience and see it

for what it actually is

which is that it is dependently arisen

therefore it is impermanent

therefore it is liable to cause

suffering and therefore it is not me

mine or myself

once you see it in that way

or once you understand it that way very

simply put not taking the experience

personally

then you won't have craving for it you

won't have a version for it then you're

not going to add to the karma of that

instead the karma dissipates

and you don't add to the repository to

be experienced at a future time as old

karma in that time

so dependent origination is also the

mechanics of karma

there is old karma and there is new

karma

old karma is all of that which you

experience from formations

all the way

to feeling

that is to say formations

consciousness mentality materiality sick

sense basis

contact and feeling

this is all old karma this is all the

stuff that you've inherited from

previous choices that you've made in the

past

right the way you are as a in terms of

the body

is because of certain choices you've

made

the way you see things the way you

perceive things is dependent on previous

choices that you've made

but then that gives rise to an

experience that is felt

that is the manifestation of that karma

how do you take that karma how do you

take that experience

do you say i like this and i want more

of it which then gives rise to further

clinging and further becoming further

birth of reactions and further renewal

of karma

so that it continues

or

on the other flip side of that if you

see it as being unpleasant

do you

push it away do you have resistance

against it you have aversion

and if you have a version that gives

rise to further clinging which then

gives further renewal of being through

becoming and further birth of karma so

you're adding to that repository of that

experience

so how do you contextualize this in the

meditation

when you meditate

you come across hindrances

what are hindrances

hindrances are feeling right mental

feeling

that means that they are old karma

hindrances arise because of certain

made in the past

and now they've snowballed

into a hindrance

so how do you deal with that hindrance

do you push against that hindrance do

you have resistance against it do you

want more of it do you ignore it which

is another form of the aversion

or do you acknowledge that here is a

hindrance

and you let it go with the right

intention

right intention is threefold

nay

nakama

loving-kindness and compassion necama

means renunciation

seeing this is not me not mine not

myself this hindrance arose because of

choices you made in the past but it's

not yours

it's not me it's not mine it's just a

hindrance

so how do you deal with that hindrance

do you

push against it

do you crave for it or do you use right

effort rooted in right view and right

intention and what is right effort

the six r's

right so

making doing the six r's

and letting go

of that hindrance is the way to deal

with it now it'll come up again sure

it'll come up again any other karma will

come up again but it will be

less effective

it will be less intense

eventually it might come up again a

couple more times maybe four or five

times but every time it comes up

dependent upon you letting it go using

the six hours every time it comes up it

becomes weaker and weaker and weaker

until it fades away

see for yourself you will see that

that's the case

so

mind and body conditions consciousness

and consciousness conditions mind and

body

mind and body conditions the sixth sense

spaces

the sixth sense basis condition contact

contact conditions feeling

feeling conditions craving

craving conditions clinging

clinging conditions becoming

becoming conditions birth

birth conditions aging and death sorrow

lamentation pain grief and despair

and thus this whole mass of suffering

takes its origin

and at the thought

there are rows in the bodhisattva

vipassi

the insight into things never realized

before

knowledge wisdom awareness and light

he understood the origin of suffering he

knew there was suffering

now he understood and realized for

himself

how

the suffering originates

seeing this wisdom arose

then he thought

what now being absent

does aging and death not occur

with the cessation of what comes the

cessation of aging and death

then as a result of the wisdom born of

profound collectedness the realization

dawned on him

birth being absent aging and death does

not occur

with the cessation of birth comes the

cessation of aging and death

with the cessation of what comes the

cessation of birth

with the cessation of

becoming habitual tendencies

comes the cessation of birth

with the cessation of

clinging

comes the cessation of habitual

tendencies with the cessation of

craving comes the cessation of clinging

with the cessation of

feeling comes the cessation of craving

with the cessation of

contact comes the cessation of feeling

with the cessation of

the sixth sense basis comes the

cessation of contact

with the cessation of

mind and body comes the cessation of the

sixth sense spaces

with the cessation of

consciousness

comes the cessation of mind and body

with the cessation of mind and body

comes a cessation of consciousness

so when he says this with the cessation

of mind and body comes the cessation of

consciousness he's talking about this

one lifetime right when this body is

gone

that consciousness will

no longer exist because it's dependent

upon the heat and vitality of this

particular body this mind and body

but consciousness is also dependent upon

formations

so when formation cease a certain kind

of consciousness also ceases

so formations that are rooted in craving

rooted in conceit

rooted in ignorance give rise to

consciousnesses

that are rooted in craving rooted in

conceit rooted in craving but if you

cease those formations

then so do those kinds of

consciousnesses

that is to say you no longer perceive or

cognize

through a consciousness that sees

through the lens of craving

through the lens of conceit through the

lens of ignorance

so what is what are those formations

dependent upon

so if those that consciousness is

dependent upon those formations what are

those formations dependent upon

ignorance and what is ignorance

not knowing the four noble truths

so not perceiving that here is suffering

not able to perceive that here is the

cause of this suffering not able to

perceive that here is

the cessation of the suffering and here

is the way leading to the cessation of

suffering

not being able to do that that gives

rise certain kinds of formations rooted

in craving clinging conceit

views and ignorance that gives rise to a

consciousness that completely

taints the way that you see the reality

of this world

it

shows everything from a craving mindset

from a clinging mindset from a conceited

mindset from an ignorant mindset

so how come ignorance arises why does

ignorance arise

it arises because you have lack of

mindfulness

you have lack of attention rooted in

reality

lack of being able to be attentive to

see what exactly this is that is to say

it is dependently arisen therefore it's

impermanent therefore liable to cause

suffering and therefore not to be

considered me mine or myself

every time you don't see that

you add to the repository of ignorance

that means you don't see the four noble

truths in every moment

and how do you see the four noble truths

in every moment

through mindfulness through

understanding through attention

how do you how do you apply the four

noble truths

right effort six hours

how is that the case

here you see suffering or you see

craving or you see clinging or you see

becoming

right any of these things you see you

see craving let's say you see craving

so that's the first noble truth there is

craving present

you see that you took this personal

that's the second noble truth you saw

the cause of that

then

you ceased it

you ceased the taking of it personal and

therefore you cease the craving

by applying the eightfold path

now when you

recognize that there is craving

you are seeing the first noble truth

when you release your attention from it

then you are experiencing the release

from the second noble truth right you're

letting go of that personalizing

and then when you relax you experience

nirota the third noble truth

you experience the cessation of craving

and you are applying right effort in

order to do that which means you're

applying the eightfold path

because the heart of the eightfold path

is right effort

it's only through right effort that you

go from

wrong view to right view wrong intention

to right intention

wrong speech to right speech wrong

action to right action

wrong livelihood to right livelihood

wrong mindfulness to right mindfulness

wrong collectedness to right

collectedness

so that's how you see the four noble

truths so every time you apply the six

r's you're taking a look for yourself

the four noble truths

you are understanding the first noble

truth

you're letting go of the second noble

truth you're experiencing the reality of

third noble truth and you're cultivating

and developing the fourth noble truth

every time you apply the six stars

and when you do that you're whittling a

way of ignorance when you whittle away

at ignorance you whittle away at the

formations that are rooted in craving

ignorance views conceit and clinging

when you let go of that

no new consciousness will arise that is

rooted in that craving conceit clinging

views and ignorance

and therefore whatever arises will not

give rise to further craving when you

see an experiment when you have an

experience and it won't give rise to

further clinging further becoming

further birth and further reaction or

further suffering

then the bodhisattva vipassi thought i

have found the insight

to enlightenment namely

by the cessation of mind and body

consciousness ceases

by the cessation of consciousness

mind and body ceases by the cessation of

mind and body

sense basis

by the cessation of the sixth sense

spaces

contact ceases by the cessation of

contact

failing ceases by the cessation of

feeling

craving ceases by the cessation of

craving

clinging ceases by the cessation of

clinging

habitual tendencies

by the cessation of habitual tendencies

birth ceases by the cessation of birth

the whole mass of suffering

aging and death sorrow lamentation pain

grief and disparities and thus this

whole mass of suffering ceases and at

the thought of cessation cessation

there are rows in the bodhisattva posse

with insight into things never realized

before

knowledge vision awareness and light

in other words he saw

the third noble truth

he experienced cessation he experienced

the third noble truth

the origin when he saw it when he heard

origin he understood this is the origin

of suffering that is the second noble

truth when he saw dependent origination

the cessation of dependent origination

when he experienced that

then he had the insight into the third

noble truth of the cessation of

suffering

and how did he do this he applied

the noble eightfold path he applied the

way

leading to the cessation of suffering so

he applied right view he applied right

intention he applied

right speech right action or that's

implied right livelihood using right

effort he had right mindfulness and

dependent upon that he had right

collectedness to be able to see

as and when it arose the arising of

suffering the dependent origination

cycle and the cessation of that

suffering the cessation of that

dependent origination cycle

then monks at another time the

bodhisattvi

saw the arising and passing away of the

five aggregates affected by craving and

clinging

when he talked about saw doesn't mean

that he reflected reflected on their

arising and passing

he actually saw for himself how this

form arises and passes away how feeling

arises and passes away how perception

arises and passes away how formations

arise and pass away and how

consciousness arises and passes away you

see the rising of consciousness the

rising and passing away of consciousness

and meditation

you see that when you notice that

through the process of feeling and

perception as well

so he's not contemplating these things

he's not reflecting on these things he's

seeing them as they actually are

how it arises and passes away meaning

he's understanding

the impermanent nature of these things

the impermanent nature of the five

aggregates and therefore their inherent

dukkha if they were taken to be personal

and therefore he understands that they

are impersonal so it says such is the

body such it's arising such it's passing

away

such is feeling such is its arising such

as its passing away

such is perception such its arising such

it's passing away

such are the formation such are there

arising such are there passing away

such is consciousness

such is its arising such is its passing

away

perceiving this you go through that

process

in meditation

the perception

of seeing this all dependently or vision

gives rise and perception that this is

impermanent

seeing that this is impermanent like

consciousness

you see that it is tiresome that it can

it is liable to cause dukkha liable to

cause suffering seeing this you see that

it's all impersonal that there's no

controller here

that it's not you who caused it it was

because of dependent upon a series of

causes and conditions

so you don't see this as me mine or

myself

another way to understand it is the

indic context the ancient indian context

was

they presupposed a certain kind of

school presuppose that there was a self

but that idea of a self

that there is a self

right they presuppose that and their

idea of that self was a self that is

permanent

a self that is all pervading a self that

is cause for joy

a self that is

always there in existence

right

so this self is the self of what we

consider what we would call brahman

in the hindu religion right this is

brahmanism

so this idea of a self is that it is

what is known as satchit ananda sat

means that it is there always

chit means that it is self and ananda

means that it is happy

right it is blissful

so

with this kind of idea with this kind of

touchstone

right of the idea of this is a self

the buddha then walks you through what

is not self he says

everything that is dependently arisen

means that it's not independent

the idea of their idea of a self is that

that which is independent of all causes

and conditions

but everything that we experience is

conditioned

this body is conditioned feeling is

conditioned perception is conditioned

formations are conditioned consciousness

is conditioned

which means it's impermanent

and if it's impermanent it's liable to

go away whether it's pleasant unpleasant

or neutral

therefore it can cause suffering one way

or the other and if it causes suffering

how could you take these to be self how

could you say that this is me this is

mine this is myself

so the buddha is actually giving a

direct answer to those who would say

that there is a self

and then

them equating the self with form or

feeling or perception or formations or

consciousness and he walks them through

it and says if these are all arising and

passing away

then they're impermanent from right from

right there you see that this cannot be

considered to be mine or me or myself

and

as he remained

aware of the arising and passing away of

the five aggregates affected by craving

and clinging

before long

his mind was freed from the corruptions

without remainder the reason why is

because

the perception of seeing this all

dependently arisen giving rise to the

perception of impermanence gives rise to

the perception of dukkha which gives

rise to the perception of anata which

gives rise to the perception or

experience of equanimity which gives

rise to disenchantment which gives rise

to dispassion which gives rise to

cessation

the cessation of all conditioned

experience which gives rise after you

come out to the destruction of the

taints and the knowledge and destruction

knowledge of the destruction of those

things

here ended the lesson

okay let's share some earth

may suffering ones be suffering free may

the fear strike fearless being may the

grieving shed all grief and may all

beings find relief

may all beings share this merit that we

have thus acquired for the acquisition

of all kinds of happiness

may beings inhabiting space and

earth devas and nagas of mighty power

share this merit of ours

may they long protect the buddha's

dispensation son of thus

[Music]