From: https://youtube.com/watch?v=K5eFVj-_aL8

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

[Music]

um

[Music]

right so we are doing uh machu manika 38

maha tanha

sankhya suta

the greater discourse on the destruction

of craving

thus have i heard on one occasion the

blessed one was living at savathi in

jetta's grove anathepindakis park

now on that occasion a pernicious view

had arisen in ebiku named sati son of a

fisherman thus

as i understand the dhana caught by the

blessed one

it is this same consciousness that runs

and wanders

through the round of rebirths not

another

so what sati thinks

that the buddha is talking about is that

this consciousness

is a soul that trans migrates from one

existence to the other this is known as

reincarnation

you the same soul reincarnates

in different bodies

but what the buddha taught is what's

known as re-birth there is a difference

rebirth is not about the reincarnation

of an individual self that continues on

from one lifetime to the other rebirth

is the arising and passing away of

individual consciousnesses

in every moment

when you experience infinite

consciousness when you go into john 6

and experience the realm of infinite

consciousness

this is what you are seeing the arising

and passing away

of individual consciousnesses

now

that

consciousness

ceases

right after it arises it's not like it

continues on through that same life

which means even

from one life to the next what's arising

is a new consciousness

comes to be and then it

descends into the namarupa and a new

consciousness arises after that it's not

the same consciousness

so we'll explain we'll understand this

more with a further explanation in the

suta

several bikus having heard about this

went to the bikusati and asked him

friend sati is it true

that such a pernicious view has arisen

in you

exactly so friends that's a really

interesting way of

responding

is it true you have this pernicious view

yeah yeah i do have that pernicious view

as i understand the dhamma taught by the

blessed one it is this same

consciousness that runs and wonders

through the round of rebirths not

another

then those bikus desiring to detach him

from that pernicious view pressed and

questioned

and cross questioned him thus

friends sati do not say so do not

misrepresent the blessed one it is not

good to misrepresent the blessed one

the blessed one would not speak thus

for in many ways the blessed one has

stated consciousness to be dependently

arisen

since without a condition

there is no origination of consciousness

yet although pressed and questioned and

cross-questioned

by those bekus in this way

the beku sati son of a fisherman still

absolutely adhered to that pernicious

view

and continue to insist upon it

since the bikus were unable to detach

him from that pernicious view

they went to the blessed one and after

paying homage to him they sat down at

one side and told him all

that had occurred adding venerable sir

since we could not detach the be kusati

son of a fisherman from his pernicious

view

we have reported this matter to the

blessed one

then the blessed one addressed a certain

beekhu thus come biku tell the bikusati

son of a fisherman in my name that the

teacher calls him yes venerable sir

he replied and he went to the be kusati

and told him

the teacher calls you friend sati yes

friend he replied and he went to the

blessed one and after paying amish to

him sat down at one side

the blessed one then asked him sati is

it true that the following pernicious

view has arisen in you as i understand

the dhamma taught by the blessed one it

is this same ra the same consciousness

that runs and wanders through the round

of rebirths not a non not another

exactly so venerable sir as i understand

the dharma taught by the blessed one

it is this same consciousness that runs

and wanders through the round of

rebirths not another

what is that consciousness sati

venerable sir it is that which speaks

and feels and experiences here and there

the result of good and bad actions

this is a view

from

certain traditions in ancient india

he says

that consciousness is that which speaks

and feels and experiences here and there

the result of good and bad actions

in the upanishads

it talks about the atma

and what it says there is that

the atman

is the

hearer behind the hearer

the speaker behind the speaker

the taster behind the taster

basically it is that atman that

experiences

the the feeling the vedana

it is that atman that speaks

none other

and so there's a lot of very intricate

ideas about this which it is this core

essence atman that is the the doer

the eternal doer

and it is this atman that experiences

the effects of past karma the good and

bad actions

and so over time in the upanishads the

atman has been known as so many

different things and it's been equated

with consciousness

it's called satchitananda

sachitananda means that which is

existent sat chit which is conscious or

aware

and ananda which is blissful

so it is this eternal

awareness that is

always pervasive

imperishable

and not subject to change

and it is the source of happiness

so sati has this view that consciousness

as he unders he understands it awareness

as he understands it is this atman that

which speaks and feels and experiences

the karma of past actions

not a good term when the buddha says it

to you

misguided man means you foolish [ __ ]

to whom have you ever known me to teach

the dhamma in that way

misguided man have i not stated in many

ways

consciousness to be dependently arisen

since without a condition there is no

origination of consciousness

but you misguided man have

misrepresented us by your wrong grasp

and injured yourself and stored up much

demerit

for this will lead to your harm and

suffering for a long time

why is that because he has wrong view

when you have wrong view it can lead to

wrong intentions it can lead you to

identifying with the mind and body

causing you to

have wrong speech and wrong action wrong

livelihood even

so in other words having the wrong view

can lead to the rest of the wrong path

the rest of the wrong path that is to

say all of those things that do not lead

to nibana

all of those things that do not lead to

freedom of the mind to the unconditioned

then the blessed one addressed the

beku's dust because what do you think

has this be kusati son of a fisherman

kindle even a spark of wisdom in this

dharma and discipline

how could he venerable sir no venerable

sir

when this was said the be kusati son of

a fisherman

sat silent dismayed with shoulders

drooping and head down

glum and without response

then knowing this the blessed one told

him misguided man you will be recognized

by your own pernicious view

and he is 2600 years later here we are

talking about him

shall question the bikus on this matter

then the blessed one addressed the bikus

thus because do you understand the

dhamma taught by me

as this

bikusati son of a fisherman does when he

misrepresents us

by his wrong grasp and injures himself

and stores up much demerit

with a question like that what would you

answer

no venerable sir for in many discourses

the blessed one has stated consciousness

to be dependently arisen

since without condition there is no

origination of consciousness

good because

it is good that you understand the

dhamma taught by me thus for in many

ways i have stated consciousness to be

dependently arisen

since without a condition there is no

origination of consciousness

but this be kusati son of a fisherman

misrepresents us by his wrong grasp and

injures himself and stores up much

demerit for this will lead to the harm

and suffering of him of this misguided

man for a long time

because consciousness is reckoned by the

particular condition dependent upon

which it arises

listen carefully

um

when consciousness

when consciousness arises dependent

when consciousness arises dependent on

the eye and forms

i don't know what's up with that

i think i'll be fine just

yeah

of course

okay now listen carefully

when consciousness arises dependent on

the i and forms

it is reckoned as i consciousness

when consciousness arises dependent on

the year and sounds it is reckoned as

ear consciousness

when consciousness arises dependent on

the nose and odors it is reckoned as

nose consciousness

when consciousness arises dependent on

the tongue and flavors it is reckoned as

tongue consciousness

when consciousness arises dependent on

the body and tangibles it is reckoned as

body consciousness

when consciousness arises dependent on

the mind and mind objects it is reckoned

as mind consciousness

so this consciousness that we're talking

about

is the eye consciousness the your

consciousness

the nose consciousness the tongue

consciousness

the body consciousness and mind

consciousness

consciousness arises dependent upon

the joining of certain things that is to

say

when the eye

meets with form

when the light hits the form and meets

with the eye

there is

eye consciousness that arises

and when that eye consciousness arises

the the three constitute what's known as

eye contact

same with the ear

with the nose with the tongue with the

body and with the mind

whatever it is you're doing right now

when you're listening to me

there is

sound waves coming in

right through my voice

they're hitting the ear

now with that there is contact

between the year and

the sound waves

dependent upon that there is an

awareness of that experience an

awareness of the year and an awareness

of that sound

this awareness is what he's talking

about

that is dependently arisen

these three the year

the sound

and the your consciousness

constitute your contact

so consciousness here is reckoned as he

says

by

what it

by whatever it is that arises it's

dependent upon a condition

that arises

that's the only way you are aware of

something you're aware of something when

there is the joining of the sixth sense

spaces with their objects

if that was not the case there would not

be any contact there would not be any

feeling

and tied to that feeling there won't be

any perception

remember yesterday we're talking about

feeling and perception feeling

being the experience that is felt

any experience that's there and

perception being that which recognizes

that experience that labels that

experience

tied to it is also the awareness of that

experience

so if there was no contact

then there would not be any

consciousness

if a person was

blind

they their eyes don't work

there could still be

light hitting their eyes

but if the eye is dysfunctional if it's

non-functional

then there is no eye consciousness there

somebody was

so if somebody was blind that would

happen if somebody was deaf

if the sound hits their ears

but they are deaf even if there is the

sound the ear does not make contact with

that sound it doesn't receive it

and so because these two don't join

together there is no your consciousness

dependent upon it

so we'll go further

just as fire is reckoned by this

particular condition

on which it burns

when fire burns dependent on logs it is

reckoned as a log fire

when fire burns are dependent on [ __ ]

it is reckoned as a [ __ ] fire

when fire

burns dependent on grass

it is reckoned as a grass fire

when fire burns dependent on cow dung it

is reckoned as a cow dung fire

when fire burns dependent on shafe

it is reckoned as a

safe fire

when fire burns dependent on rubbish it

is reckoned as a

rubbish fire

so too consciousness is reckoned by the

particular condition dependent on which

it arises

when consciousness arises dependent on

the i and forms

it is reckoned as i consciousness

so eye consciousness because it arises

dependent upon the forms making contact

with the eye

it is your consciousness when the sound

makes contact with the ear and these two

and then they give rise to the ear

consciousness or to the eye

consciousness

if neither of them were there

or one of them were not there there

would not be any of that sensory

consciousness

so the idea even of this consciousness

that is eternal

this idea of a consciousness

that

speaks and feels and is an atman who

goes from one place to the other from

one existence to the other

that's still rooted in an experience of

the mind so when people say

there was an experience of

non-duality where i became one with

everything

an experience where

i realized that i am athman a real

realization that it is brahman all

things are

you know one and the same

how is that experienced where is that

experience

coming from

it's a mental object

it makes contact with the mind and there

is this experience there is mind

consciousness

so for you to even

reckon that for you to even see that

it's dependent upon the mind

if it's dependent on something when you

take away the causes and conditions

which give rise to it then that

experience is no longer there so how can

that be considered to be the self how

can that be considered to be permanent

how can that be considered to be

imperishable

that experience

only when you make contact do you have

that experience

but if that's the case then anything

that's dependently arisen we understand

to be impermanent

subject to change

which is liable to create suffering

and so how could you consider that to be

self

it's impersonal

it's not me not mine not myself

and likewise

when consciousness arises dependent upon

the year and sounds it is recogni

reckoned as your consciousness

when consciousness arises dependent on

the nose and odors it is reckoned as

nose consciousness

when consciousness arises dependent on

the tongue and flavors it is reckoned as

tongue consciousness when consciousness

arises dependent on the body and

tangibles it is reckoned as body

consciousness

when consciousness arises dependent on

the mind and mind objects it is reckoned

as mind consciousness

is this when we do the questionnaire

no

okay

because do you see this has come to be

yes venerable sir

because do you see its origination

occurs with that as nutriment

yes venerable sir

because do you see with the cessation of

that nutriment what has come to be

is subject to cessation

yes venerable sir

because does doubt arise when one is

uncertain thus

has this come to be

yes venerable sir because does doubt

arise when one is uncertain thus

does its origination occur with that as

nutriment

yes venerable sir

because when

does doubt arise when one is uncertain

thus with the cessation of that nutrient

is what has come to be subject to

cessation yes venerable sir

so we're looking at the general

questionnaire on being what he's saying

is

because do you see that this has come to

be in other words do you understand

dependent arising with this as nutriment

that comes to be

and they say yes

what about this

do you see with the cessation of that

nutrient what has come to be is subject

to cessation

yes

then he says

would there be doubt if someone is

uncertain about this if someone has

uncertainty about the idea that from

this cause arises this condition

or this experience

yes if they have uncertainty about this

there will be doubt

if they have uncertainty about the

cessation of an experience

there will be doubt

so how was doubt abandoned

because is doubt abandoned in one who

sees it as as as

it actually is with proper wisdom thus

this has come to be

yes venerable sir bikus is doubt

abandoned in one who sees as it actually

is with proper wisdom thus

its origination occurs with that as

nutriment

yes venerable sir

because is doubt abandoned in one who

sees as it actually is

with proper wisdom thus

with the cessation of that nutriment

what has come to be is subject

to cessation

yes venerable sir

so what he's talking about is there has

something there something has come to be

there's an experience that's come to be

if you know the nutriment of that

experience and understand it arose

dependent upon that nutriment

then would you have any doubt about that

you won't have any uncertainty about

that you understand what proper wisdom

does when he says

in one who sees as who sees as it

actually is with proper wisdom thus

to see things as they actually are means

to see things as dependently arisen

every experience that you have is

conditioned by another component

every experience you're having right now

is all

conditioned

conditioned by contact

conditioned by some kind of nutrient

when you understand it as it actually is

then you understand when there is the

cessation of that

nutrient of that source

then there is the cessation of that

experience

because are you thus free from doubt

here

this has come to be

yes venerable sir

because are you thus free from doubt

here its origination occurs with that as

nutriment yes venerable sir

because are you thus free from doubt

here

with the cessation of that nutriment

what has come to be is subject to

cessation

yes venerable sir

because has it been well has it been

seen well by you as it actually is

with proper wisdom thus

this has come to be

yes venerable sir because has it been

seen well by you as it actually is with

proper wisdom thus

its origination occurs with that as

nutriment

yes venerable sir

because has it been well seen by you as

it actually is

with proper wisdom thus with the

cessation of that nutriment what comes

to be is subject to cessation

yes venerable sir

because purified and bright as this view

is

if you adhere to it

if you cherish it treasure it and treat

it as a possession

would you then understand that the

dhamma has been taught as similar to a

raft

being for the purpose of crossing over

not for the purpose of grasping

no venerable sir

what does he mean by this

what is the dharma the dhamma is the

understanding of dependent origination

what is the clinging to the dharma

clinging to the understanding of

dependent origination

once you understand dependent

origination don't make that in a view

make that a view

that becomes

a source of attachment that you become

attached to

the the understanding of dependent

origination frees your mind

it liberates you

from all

craving it liberates you from all

identification

it liberates you from ignorance

so when you see things with proper

wisdom thus

fine you're seeing them but don't hold

on to the idea of dependent origination

as you see it

see that it's arising as it arises it

passes as it passes

but if you hold on to it and if you

identify with that view there's still

some work to be done

because the clinging to that still gives

rise to some kind of a

desire to be something a desire to be

someone

the desire for existence the craving for

existence

when you let go of that view then there

are no standpoints there are no

adherences there aren't there's nothing

that the mind clings to

when the mind lets go completely with no

clinging at all then it is fully

liberated

so the simile of the raft here is the

understanding that you use the raft

to get from one side to the other

that raft is the eightfold path that

raft is the view the right view that

arises and is established by your

understanding

experiential understanding of dependent

origination

that happens when you have cessation of

perception of feeling unconsciousness

you come out and you start to see

everything has dependently arisen

because of certain experiences you have

once you start to see that then you

completely let go of any attachment to

something

that gets you to the experience

of freedom of mind

once you have that are you going to

continue to hold on to that view are you

going to just stay in that freedom of

mind

right now that view is there

now that view is established

it is irreversible

insofar as your experience is concerned

your experience will

confirm for you what is going on your

experience will verify for you

the understanding of right view

but once you have that you don't

just like the raft you don't carry the

raft once you get to the far shore you

leave it behind and continue being on

the far shore

now that doesn't mean that you abandon

the eightfold path

for example it means that you understand

the eightfold path as being conditioned

that leads you to an experience of the

unconditioned as it were

so you don't get

uh you don't get hung up on the

eightfold path it becomes

a part of your experience

so you have right intention all the time

you have right speech all the time

you have right action all the time you

have right livelihood all the time you

have right effort all the time you have

right mindfulness all the time and you

have right collectedness all the time

but you're not attached to it

you don't try to overthink it you don't

try to become conceited about it

because purified and bright as this view

is that is the understanding of

dependent origination

if you do not adhere to it

cherish it treasure it and treat it as a

possession

would you would you then understand that

the dhamma has been taught as similar to

a raft

being for the purpose of crossing over

not for the purpose of grasping

yes venerable sir

because there are these four kinds of

nutriment

for the maintenance of beings that have

already come to be

and for the support of those about to

come to be

what for

they are physical

food as nutriment gross or satu

contact as the second

mental volition as the third

and consciousness as the fourth

now because these four kinds of

nutriment have what as their source

what as their origin from what are they

born and produced

these four kinds of nutriment

have craving as their source

craving as their origin

they are born and produced from craving

and this craving has what as its source

craving has feeling as its source

and this feeling has what as its source

feeling has contact as its source

and this contact has what as its source

contact has the six-fold base as its

source

and this six-fold base

has what as its source the six-fold base

has mentality materiality as its source

and this mentality materiality has what

as its source

mentality materiality has consciousness

as its source

and this consciousness has what as its

source

consciousness has formations as its

source

and these formations have what as their

source from what are for what is their

origin from what are they born and

produced

formations have ignorance as their

source

ignorance as their origin they're born

and produced from ignorance

so before we continue let's talk about

these four kinds of nutriment he says

there are these four kinds of nutriment

four kinds of nourishment

four kinds of fuel

for the maintenance of beings that have

already come to be that is beings who

are here right now

and for the support of those about to be

about to come to be

now that can mean two things that is to

say beings that have passed on and are

about to be born into the next existence

or beings

that is to say beings in this in the

form of

those about to be physically born they

have these four nutriments

food physical food gross or subtle

so food as we understand it is the

nourishment that we need for our bodies

to continue

right so that can be gross or subtle

gross food is

food that we eat in terms of here on

this earth plane

subtle is

the subtle food of the devas

so even the devas have certain kinds of

food that they eat

so then that's one kind of nutriment the

second kind of nutriment is contact

so we know contact to be that which is

the eye meeting with form

the year meeting with

sound the nose meeting with fragrance

the tongue meeting with taste

the body meeting with some kind of touch

a tangible

it can be air pressure the wind or

whatever it might be the heat

right or the cold

and then we see the

mind

meets with a mental object when you're

meditating your mind meets with the

mental object of loving kindness

and there is

mind consciousness there

so

through contact you have feeling

you have perception through contact also

there can arise consciousness because

the consciousness that is the initial

contact between the eye and form gives

rise to eye consciousness how does eye

consciousness arise

it or rather consciousness in general

arise

dependent upon formations

so formations we'll talk about

in more detail

later

but formations are the carriers for

karma

so contact gives rise to formations

which gives rise to a consciousness

which then gives rise to mentality

materiality which then gives rise to

the sixth sense spaces which gives rise

to contact

so it actually loops over and then

experiences

is experienced through

feeling and perception this is the

second nutriment

the third nutrient is mental volition

so with mental volition that is an

intention

to do something an inclination towards

something

that gives rise to consciousness

because it's through intentions that

formations flow

and that give rise to some kind of a

consciousness

it is through intention karma arises

it is through contact intention arises

mental volition arises and then it is

through intention that karma comes to be

and that karma is whatever experience

you're having whatever action it is you

take in mind body and speech

and then the fourth nutriment is

consciousness itself

awareness

now this consciousness is understood in

two ways

but there's they mean the same thing

that is the micro level of the arising

and passing away of sensory

consciousnesses

that is to say the arising and passing

away of eye consciousnesses your

consciousnesses nose consciousnesses

tongue consciousnesses body

consciousnesses and mind consciousnesses

and then there is the consciousness that

descends into the namarupa that is the

mentality materiality so dependent upon

consciousness

nama rupa arises

and for the maintenance of that namarupa

you need food that is the physical food

so these are the four kinds of nutriment

but then he says

they have a source as well and that is

craving

what is craving craving is either the

identification with an experience

the wanting of more of it so the

grasping towards it or the resisting of

it the aversion towards it against it

that is one kind of craving there is the

craving for existence or the craving for

non-existence

it's the craving that causes the mind to

look at something and say i want to

possess that

it's the craving that causes the mind

to see something and say i am that

it's the craving that causes the mind to

experience something and say i don't

want that

behind all of that is this sense of i

the sense of me mine or myself

when you identify with something craving

arises

when the craving arises it can give rise

to further contact that contact remember

is dependent upon the sixth sense bases

which are in the mentality materiality

which is dependent upon consciousness

which is dependent upon formations which

are driven through by intention so if

your intention is rooted in craving it

will give rise to formations rooted in

craving

consciousness rooted in craving nama

rupa rooted in craving

sixfold bases rooted in craving and

contact rooted in craving and so the

feeling that arises that you experience

already is tainted

stained by this craving

likewise for mental volition likewise

for consciousness

so now we start right

oh yeah we did

yeah

so i'll just repeat this part here so

now with that craving

now because these four kinds of

nutriment have what as their source

what as their origin from what are they

born and produced

these four kinds of nutriment have

craving as their source

craving as their origin they are born

and produced from craving and this

craving has what as its source

craving has feeling as its source and

this feeling has what as its source

feeling has contact as its source and

this contact has what as its source

contact has the six-fold base as its

source

and this six-fold base has what as its

source the six-fold base has mentality

materiality as its source and this

mentality materiality has what as its

source

mentality materiality has consciousness

as its source

and this consciousness has what as its

source

consciousness has formations as its

source

and these formations have

what as their source

what as their origin from what are they

born and produced

formations have ignorance as their

source

ignorance as their origin they are born

and produced from ignorance

so because with ignorance as condition

with formations as conditions

with consciousness as condition

mentality materiality as condition

with the six-fold basis condition

with contact as condition

with feeling as conditioned

with craving as conditions

with clinging as condition

with habitual tendencies as condition

[Music]

with birth as condition

and death sorrow lamentation

pain grief and despair come to be

such is the origin

of this whole mass of suffering

with birth as condition

aging and death come to be so it was

said

now because

do aging and death have birth as

condition or not

or how do you take it in this case

with habitual tendencies as condition

birth comes to be so it was said

now because

does birth have a

have habitual tendencies as condition or

not

or how do you take it in this case

with clinging as condition habitual

tendencies come to be

so it was said

now because

does this clinging ha does this

habitual tendency have clinging

has condition or not or how do you take

it in this case

with craving as condition clinging comes

to be so it was said

now because does clinging have craving

as a condition or not or how do you take

it in this case

with feeling as conditioned craving

comes to be so it was said

now because does craving have feeling as

condition or not

or how do you take it in this case

with contact as condition feeling comes

to be so it was said

now because does feeling have condition

have contact as condition or not

or how do you take it in this case

with the six-fold base as condition

contact comes to be so it was said

now because does contact have the

six-volt base as condition or not

or how do you take it in this case

with mentality material

with mentality materiality as

conditioned the six-fold base comes to

be so it was set

now because does the six-fold base have

mentality materiality as condition or

how do you take it in this case

with consciousness as conditioned

mentality materiality comes to be so it

was said

now because does mentality materiality

have consciousness as condition or not

or how do you take it in this case

with formations as conditioned

consciousness comes to be

so it was said

now because does consciousness have

formations as conditioned or not or how

do you take it in this case

with ignorance as condition formations

comes to be come to be so it was said

now do formations have ignorance as

condition or not or how do you take it

in this case

good because so you say thus and i also

say thus

when this exists that comes

to be

with the arising of this that arises

that is with ignorance as conditions

with formations as conditioned

with consciousness as condition

with mentality materiality as

conditioned

with a six-fold basis condition

with contact as condition

with feeling as conditioned

with craving as condition

with clinging as condition

with habitual tendencies as condition

with birth as condition

and death sorrow lamentation

pain grief and despair come to be

such is the origin of this whole mass of

suffering

but with the remainderless fading away

and cessation of ignorance comes the

cessation of

with the cessation of formations the

cessation of

with the cessation of consciousness the

cessation of

with the cessation of mentality

materiality the cessation of

with the cessation of the six-fold based

comes the cessation of

with the cessation of contact

the cessation of

with the cessation of feeling is the

cessation of

with the cessation of craving is the

cessation of

with the cessation of clinging is a

cessation of

with the cessation of habitual

tendencies is the cessation of

with the cessation of birth

death

cease

such is the cessation of this whole mass

of suffering

with the cessation of birth the

cessation of aging and death so it was

said now because do aging and death

cease with the cessation of birth or not

or how do you take it in this case

with the cessation

of habitual tendencies comes the

cessation of birth so it was said

now monks does birth cease with a

cessation of habitual tendencies or not

or how do you take it in this case

with the cessation of clinging comes the

cessation of habitual tendencies so it

was said

now monks do habitual tendencies cease

with the cessation of clinging or not or

how do you take it in this case

with the cessation of craving comes the

cessation of clinging so it was said

now amongst does clinging cease with the

cessation of craving or not or how do

you take it in this case

with the cessation of feeling comes the

cessation of cravings so it was said

now amongst this craving ceased with the

cessation of feeling or not or how do

you take it in this case

with the cessation of contact comes the

cessation of feelings so it was said

now monks does feelings cease with the

cessation of contact or not or how do

you take it in this case

with the cessation of the six-fold base

comes the cessation of contact so it was

said

now amongst this contact cease with the

cessation of the six-volt base or not or

how do you take it in this case

with the cessation of mentality

materiality

comes the cessation of the six-fold base

so it was said

now monks

does the six-fold base cease with the

cessation of mentality materiality or

not

or how do you take it in this case

with the cessation of consciousness

comes the cessation of mentality

materiality so it was said

now amongst does mentality materiality

cease with the cessation of

consciousness or not or how do you take

it in this case

[Music]

with the cessation of formations comes

the cessation of consciousness

so it was said

now amongst does consciousness cease

with the cessation of formations or not

or how do you take it in this case

with

with the cessation of ignorance comes

the cessation of formations so it was

said

now monks do formation cease with the

cessation of ignorance or not or how do

you take it in this case

good monks so you say thus and i also

say thus

when this does not exist

that does not come to be

with the cessation of this

that ceases

that is with the cessation of ignorance

comes the cessation of

with the cessation of formations comes

the cessation of

with the cessation of consciousness

comes the cessation of

with the cessation of mentality

materiality comes the cessation of

with the cessation of the sixth full

base comes the cessation of

with the cessation of contact comes the

cessation of

with the cessation of feeling comes the

cessation of

with the cessation of craving comes the

cessation of

with the cessation of clinging comes the

cessation of

with the cessation of habitual

tendencies comes the cessation of

with the cessation of birth

such as the cessation of this whole mass

of suffering

what we just went through

is basically

the second and third noble truths

the second noble truth says that craving

is the condition for suffering

so dependent origination the arising

the origin of this whole mass of

suffering

is the second noble truth

it is craving is the short form

of this entire understanding of the

arising of dependent origination

the arising of dependent origination is

an elaboration of the second noble truth

when you saw or you read through the

cessation

of the conditions independent

origination

you're talking about the third noble

truth

with the cessation of craving is the

cessation of suffering me rodham

so that is the short form of what you

just read and what you just read is an

elaboration of the third noble truth

of the cessation of suffering

that is why in the first case it says

such is the origin of this whole mass of

suffering the second noble truth

and in the second case it says

such is the cessation of this whole mass

of suffering that is the third noble

truth

because knowing and seeing in this way

when you say knowing and seeing the

knowledge and vision of something it's

not just the

intellectual understanding

it's the experiential understanding

understanding for yourself as it arises

you actually see it

would you run back to the past thus

what

were we in the past

were we not in the past

what were we in the past

how were we in the past

having been what what did we become in

the past

no venerable sir

why

because you understand that the past

arose because of

a sequence and series of causes and

conditions

so were you in the past

were you not in the past

what were you in the past how did you

arise in the past

and all of these things

they don't

arise in the mind that understands fully

dependent origination

because that mind understands everything

as being impersonal

that past is no longer taken as

me mine or myself

knowing and seeing in this way would you

run forward in the future or forward to

the future thus

shall we be in the future shall we not

be in the future

what shall we be in the future

shall we not uh how shall we be in the

future

having been what what shall we become in

the future

no venerable sir

why is that

because

once you understand dependent

origination why are you worried about

this sense of self and what it's going

to experience in the future

yes you'll still have thoughts about

planning ahead

doing certain things you know all of

these other things related to the future

but these are all seen as activities

these are all seen as things to be done

for whatever has to be done

but you don't take it personally

and if you don't take it personally

you won't have any anxiety that arises

from it

you won't have any expectations

you won't have any kind of

waiting for something to happen you just

understand it will happen if there's a

series of causes and conditions but you

don't

dwell on that

knowing and seeing in this way

would you now be inwardly perplexed

about the present thus

am i

am i not

what am i

how am i

where has this being come from

where will it go

no venerable sir

once you fully understand dependent

origination you don't even have a mental

standpoint about the present moment

and take it personally

you don't think about oh i wonder how i

came to be i wonder how this arose you

don't think about

who am i

right because now you realize that this

sense of self

is just arising and passing away

it's arising and passing away dependent

upon causes and

conditions

arising and passing away

there is no sense of self

independent

of this experience of dependent

origination

now you can choose to take that whole

process of dependent origination

personally

and when you do so you're going to

identify with it and you're going to

cause yourself suffering yourself

suffering but if you understand it fully

with proper wisdom thus

that this is not me this is not mine

this is not myself

because you understand everything that

is dependently arisen is impermanent and

therefore liable to cause one's

suffering cause the mind suffering

when you see it with proper wisdom thus

as it actually is

then

there's no taking of any experience as

personal

there's no sense of identity in anything

that's happening

when you fully and truly understand this

all experiences

are seen

as what they actually are experienced as

they arise

but they're not clung to there is no

clinging there is no grasping

because knowing and seeing dependent

origination in this day in this way

would you speak thus

the teacher is respected by us

we speak as we do

out of respect for the teacher

no venerable sir

knowing and seeing in this way would you

speak thus

the recluse says this and we speak thus

at the bidding of the recluse

no venerable sir

knowing and seeing in this way would you

acknowledge another teacher no venerable

sir

knowing and seeing in this way would you

return to the observances tumultuous

debates and auspicious signs of ordinary

recluses and brahmanas taking them as

the core of the holy life

no venerable sir

do you speak only

of what you have known seen and

understood for yourselves

yes venerable sir in other words

don't take my word for it

see for yourself

understand for yourself

and don't take it just on an

intellectual understanding

see it and understand it as it actually

is when it arises

recognize when the feeling arises

understand what this feeling is

and it will happen to you naturally

it will happen to you organically as you

start to let go of things

as you start to let go of attachments

and you experience the cessation of

perception feeling and consciousness

and then when you come out of it and you

experience and see the links of

dependent origination

when you see the links independent

origination and understand this

consciousness arose

dependent upon contact dependent upon

prior causes and conditions

dependent upon formations

and so on

when you see it for

as it actually is with proper wisdom

thus

then you once you won't say yes

when somebody asks you do you know

dependent origination just because you

understand it intellectually

you will understand it and you will say

yes because you have experienced it

so you won't be respecting a teacher

just out of blind faith

you won't be taking anyone's word

as granted

for granted

right you won't just blindly trust what

the suttas say

you will actually see for yourself when

you go through this whole process

and then when you go back to read the

sutras and then when you go back to

listening to the dhamma talks a whole

new perspective is unlocked

now you actually understand now the code

is seen now the code is decoded

and the way to decode that code

is through actual experiential wisdom

so then when you see it

there's no doubt about it there's no

perplexity about it

you won't have any kinds of attachments

as the buddha says to any observances

meaning you won't have rights you won't

have clinging to rights and rituals

with the idea that they will lead you to

nibana because now you have seen it for

yourself that this is how this process

works

that karma works dependent upon prior

causes and conditions

including

you know your prior actions

your intentional

mental verbal and bodily actions

once you understand this then you

understand what's the point of doing

these rights and rituals with the idea

that they're going to achieve something

that they're going to lead you somewhere

you won't get into tumultuous debates

or have to you know look at the

auspicious signs of other people's

reckoning in other words

why would you get yourself into debates

you know for a fact that this is what it

is you know for your own self

so to speak you know in your own

understanding that this is how this

process works why debate it

why would you get into debates about

that people will have their own

understanding and that's fine why would

you get into debates about it

you just have

your knowledge and your vision and your

understanding and that is enough

so you won't get caught up in all of

these other things you will have your

experience that guides you your

experience that is your teacher your

experience that is your moral compass

that is the right view that is your

conscience

it is your experience that will be the

bedrock upon which you

continue with this existence

so

don't make dependent origination all

about an intellectual understanding see

for yourself actually experience the

dhamma

and that is dependent upon

having right samadhi right meditation

right collectedness

and that happens through sila

keeping the precepts

so this whole process

happens through these series of

understandings

keeping the precepts keeps the mind pure

keeps the mind collected makes it ripe

for samadhi

when the mind is deep in that samadhi it

eventually experiences cessation

and then wisdom arises panya arises

good because so you have been guided by

me with this dharma which is visible

here and now

immediately effective inviting

inspection

onward leading to be experienced by the

wise for themselves

for it was with reference to hear that

it has been said

because

this dharma is visible here and now

immediately effective

inviting inspection onward leading to be

experienced by the wise for themselves

now we're going to get into something

that is related to the macro level of

rebirth because dependent origination

is not about just your experiential

understanding

here and now

dependent origination runs its course

from lifetime to lifetime from one

existence to another

so here is what he says

because the descent of the embryo takes

place through the union of three things

here there is the union of the mother

and father

but the mother is not in season and the

gandhaba is not present

in this case

no descent of an embryo takes place

here there is the union of the mother

and father and the mother is in season

but the gandaba is not present in this

case too

no descent of the embryo takes place

but when there is the union of the

mother and father and the mother is in

season and the gandhaba is present

through the union of these three things

the descent of the embryo

takes place

we're talking about conception

what happens the conception of in this

case to simplify the conception of human

life

how does this occur from the context of

dependent origination

so you need obviously the sperm and the

ovum

in order for there to be some kind of

genetic material

but you also need the gandhaba

what is the gandhava

so there is different ways of

understanding gandha gandaba is like the

gandharvas

which are these celestial beings in the

heaven heavenly plains

but there's also the gandhaba which is

understood as the

evolving consciousness the rebirth

linking consciousness

when

there is death when there is the

dissolution of the body this is what

happens

the body dies and now there is no

consciousness tied to it but

before that consciousness dissipates it

won't dissipate because

if there is craving

that consciousness dissipates and the

craving will then give rise or certain

kind of formation which gives rise to a

certain kind of consciousness

in other words

when someone is dying they have this

experience in their mental realm they

have an experience of seeing their life

before their eyes

seeing all the wonderful things that

might have happened or having regrets

for the things that they might have done

in that life

something that either uplifts them or

something that causes them to go

downward

so that can either cause him to

have craving for that saying i want more

of that

i wish i could experience that again

or i don't want more of that and there

arises fear there arises remorse that

arises regret and arises anxiety in

either case this reaction

gives rise to certain formations that

are rooted in that reaction of craving

or aversion

or identification in either case

those formations

then give rise to a consciousness

that consciousness

departs from that old mentality

materiality from that old mind and body

and descends into a new embryo descends

into a new

namarupa into a new mentality

materiality once that gandaba that is

the consciousness

going from one life to the next life

descends into the new mind and body it

dissipates and a new consciousness

arises and then and passes away and so

on and so forth as there is the

conception of this new being in the womb

the mother then carries the embryo in

her womb for nine or ten months with

much anxiety as a heavy burden

then at the end of nine or ten months

the mother gives birth with much anxiety

as a heavy burden

then when the child is born she

nourishes it with her own blood

for the mother's breast milk is called

blood in the noble one's discipline

when he grows up and his faculties

mature

what does that mean his faculties mature

when you are an infant

and you get when you when you are born

there are certain senses

of uh

well senses that are active like the

sense of smell

and the sense of taste

so you identify things through smell

you've identified

things through the smell of here is my

caretaker this is somebody who takes

care of me my mother or my father

and then you have the taste of breast

milk or whatever it is and now you

identify with that so now your faculties

are starting to mature

when infants look at things when they're

experiencing things

they're not fully able to

see color they're not fully able to see

patterns and shapes and things like that

but as perception arises as they are

able to make connections

as their perception of death depth

arises and so on

and as they start walking and doing all

these other things the faculties mature

in other words the sixth sense basis

while they are there

they aren't fully being experienced in

the way that we as adults would

experience it

so they continue to develop until they

become mature as an adult

or really as as a toddler

the child plays at such games as

toy plows tip cats somersaults toy

windmills toy measures toy cars and a

toy bow and arrow

when he grows up and his faculties

mature still further

the youth enjoys himself provided

endowed with the five chords of sensual

pleasure

with forms cognizable by the eye sounds

cognizable by the ear

odors cognizable by the nose flavors

cognizable by the tongue tangibles

cognizable by the body that are wished

for desired agreeable and likable

connected with sensual desire and

provocative of

lust

so as you gra become older as you get

older you start to identify with certain

things in terms of the five physical

sense experiences

now you start to make up favorites about

what you like and what you don't like

right you have your favorite tv shows

you have your favorite painting you have

your favorite musical artist

you have your favorite foods you have

your favorite

fragrances

you have your favorite blanket that you

use so your favorite chair that you sit

in and so on

all of these are starting to create some

kind of identity some kind of character

so the craving for these things the

identifying with these things is the

craving

the associating with them the clinging

to them that is the clinging that is to

say now you're making up

an identity around them by creating

favorites about them

creating choices about them creating

decisions around them

creating ideas about what they should be

and what they shouldn't be around them

right

when people grow up they start to create

a certain idea that i am a person

who likes this kind of music i am a

person who likes these kinds of tastes

and this is the being this is the

habitual tendencies that a person starts

to

collect so to speak or collects around

the idea of a person

these habitual tendencies then give rise

to reactivity birth of action

and then that gives rise to that whole

mass of suffering

on seeing a form with the eye he lusts

after it if it is pl if it is pleasing

he dislikes it if it is unpleasing he

abides with mindfulness of the body

unestablished with a limited mind and he

does not understand as it actually is

the deliverance of mind and deliverance

by wisdom wherein those evil unwholesome

states

cease without remainder

in other words he abides

with mindfulness of the body

unestablished he abides without any

mindfulness

when somebody gets caught up

and engages in sensual pleasures by

identifying with them

by craving for them there is lack of

mindfulness there

now the mind is unable to observe how

attention moves

it gets caught up in the experience

when it gets caught up in the experience

the mind is limited limited by what

it is degraded it is limited

it is affected it is obstructed by

hindrances

when such a mind is there he does not

understand as it actually is

with the deliverance of mind and the

deliverance by wisdom

in other words his mind is not rid of

the hindrances it gets caught up by the

hindrances

and his mind is not ripe for the rupa

janas or the arupa janas

engaged as he is in favoring and

opposing whatever feeling he feels

favoring and opposing

craving and aversion

clinging to this or that

he delights

whether pleasant or painful or neither

painful nor pleasant he delights in that

feeling

welcomes it and remains holding to it

and as he does so delight arises in him

that is the craving

now delight in feelings is clinging

so when he has

favoring of certain kinds of sensory

experiences or opposing certain kinds of

sensory experiences

that is the delight and delighting in

this or that leads to clinging

now the clinging says this is my

favorite

the klingon says i don't like this

because

so whenever you catch the mind saying i

like this because

that because that rationalizing

the idea that i like it because of so

and so

that is the clinging

that is the clinging that associates

that with an identity

with clinging

with clinging as condition

habitual tendencies come to be with

habitual tendencies as conditioned birth

comes to be

with birth as condition

aging and death sorrow lamentation pain

grief and despair come to be such is the

origin of this whole mass of suffering

now on hearing a sound with the ear on

smelling an odor with the nose on

tasting a flavor with the tongue on

touching a tangible with the body on

cognizing a mind object with the mind he

lusts after it if it is pleasing he

dislikes it if it is unpleasing

now delight in feelings is clinging

with clinging as conditioned habitual

tendencies come to be with habitual

tendencies as condition birth

with birth as condition aging and death

sorrow lamentation

pain grief and despair come to be

such as this whole mass of suffering

such as the origin of this whole mass of

suffering

here because a tadagat appears in the

world accomplished

fully enlightened and he purifies his

mind from doubt

having dust abandoned these five

hindrances

imperfections of the mind that weaken

wisdom

so now what we're talking about is

you know there is a tata there is a

buddha that arises and he finds the

unders he understands the vulnerable

truths he rediscovers the path

to enlightenment

to awakening

and after that somebody hears about this

and upon hearing about this they decide

to go into the holy life

and going into the holy life

they basically abandon any kind of doubt

about the buddha the dhamma and the

sangha so what they're talking about now

is having been purified

of the five hindrances being purified of

any kind of

craving sensual craving purified of any

kind of aversion

purified of any kind of restlessness

purified of any kind of slot interpreter

purified of any kind of doubt

having thus abandoned these five

hindrances

imperfections of the mind that weakened

wisdom quite secluded from sensual

pleasures secluded from unwholesome

states

he enters upon and abides in the first

journal

with distilling and applied with

distilling of applied and sustained

thought he enters and up he enters upon

and abides in the second jhana

with the fading away as well of rapture

he enters upon and abides in the third

jhana

with the abandoning of pleasure and pain

he enters upon and abides in the fourth

jhana which has neither pain nor

pleasure and purity of mindfulness due

to equanimity

this is the deliverance of mind

and deliverance by wisdom

getting into jana's the

rupa janas and the arupa-janas this is

the deliverance of my caito vimmutti and

deliverance by wisdom panya vimuti

and therefore on seeing

a form with the i he does not lust after

it if it is pleasing

he does not dislike it if it is

unpleasing he abides with mindfulness of

the body established with an

immeasurable mind and he understands as

it actually is with the deliverance of

mind and deliverance by wisdom wherein

those evil

unwholesome states cease without

remainder

so what does that mean he abides mindful

now he's aware of how his mind's

attention moves

right he's aware of that

he remembers to observe how mind's

attention moves from one thing to the

other

and then his mind is immeasurable

there are different ways of

understanding an immeasurable mind

an immeasurable mind is that which is

liberated because there is no more

measuring going on there is no more

conceit going on there's no more

comparing going on it's immeasurable in

the sense that it is emancipated by the

brahmaviharas

the immeasurable

radiating of loving kindness

the immeasurable radiating of compassion

of joy or equanimity

and so he understands as it actually is

the deliverance of mind and the

deliverance by wisdom wherein those evil

unwholesome states

the hindrances

cease without remainder having thus

abandoned favoring and opposing

whatever feeling he feels

whether pleasant or painful or neither

painful nor pleasant he does not delight

in that feeling welcome it or remain

holding on to it

as he does not do so delight in feelings

cease in him with the cessation of his

delight comes the cessation of clinging

with the cessation of clinging the

cessation of being or habitual

tendencies with the cessation of

habitual tendencies the cessation of

birth with the cessation of birth aging

and death

sorrow lamentation pain

grief and disparities

such as the cessation of this whole mass

of suffering

so this is talking about somebody who

has let go of all craving

let go of all craving deliverance by

wisdom

deliverance of mind

here

there is two ways of understanding it

there is somebody who becomes

or there's the mind that is fully

awakened let's say or there is a mind

that is fully attentive to what's going

on in an experience

because what does he say here

having thus abandoned the favoring and

opposing

whatever feeling he feels whether

pleasant or painful or neither pleasant

nor painful

he does not delight in that feeling

welcome it or remain holding on to it

so whatever experience you're having on

right now don't cling to it

don't identify with it

the only way that happens automatically

is through continual practice

when you recognize there's craving for

an experience or there's a version in

that experience or there is

identification with that experience what

do you do

you seek art

you recognize the craving you recognize

the aversion you recognize the

identification

you release your attention from that

you relax the tightness and tension come

back to the smile come back to something

wholesome

and return to a mind

that is wholesome and stay there

repeat whenever it arises again when you

do this

when you six are the craving right there

and then when you six are the version

right there and then that craving ceases

because that craving is ceased there's

no possibility of clinging to your eyes

there's no possibility of habitual

tendencies to arise

there's no possibility of birth of

action to your eyes and there's no

possibility of this whole mass of

suffering to arise

so that's what it means to be mindful

in the sense of

paying attention

paying attention to how mind is

responding to every situation

in every circumstance in every

experience

being attentive in that way

the mind can recognize if there is

craving when it recognizes craving it

lets go of it

and then eventually when the fully

awakened mind is there it is all the

time attentive

because it is all the time attentive

there's no way for craving to arise from

it

that mind is fully destroyed craving

completely absolutely

so it always sees what is what i call

attention rooted in reality yoni so many

sakara

what is it

attending to

what is it rooted in in reality what is

that reality that this experience is

conditioned and therefore impermanent

therefore not worth holding on to and

therefore impersonal not me not mine not

myself

when it doesn't hold on to anything any

standpoints any ideas any craving any

identification

then there is no ignorance there because

there is no ignorance there there are no

formations rooted in craving that arise

because there are formations that are

pure purified of any kind of craving any

kind of conceit any kind of ignorance

the consciousness the cognizing of

things that arise are not tainted by

stained by tinged by any kind of craving

conceit or ignorance and therefore all

the experiences through this nama rupa

through the sixth sense basis the

contact that arises is pure

there is no craving in that contact

therefore there is no inclination for

seeing any feeling as me mine or myself

no identification there no craving and

aversion there

because the mind is fully aware

because it has ceased ignorance

completely

because it's fully aware

how can there be craving

because it sees things as they are

seeing things as they are is seeing

reality as it is which is that all

reality is conditioned

or all conditioned reality rather is

impermanent and therefore not worth

holding on to and therefore not me mine

or myself this is a intrinsic

understanding the right view the wisdom

that arises in a fully awakened mind

this is the intrinsic understanding

that

allows the mind to experience freedom in

every moment

relief in every moment

no holding on to anything

no clinging to anything

therefore on hearing a sound with the

ear on smelling an odor with the nose on

tasting a flavor with the tongue on

touching a tangible with the body

uncognizing a mind object with the mind

he does not lust after it if it is

pleasing he does not dislike it if it is

unpleasing with the cessation of this

delight comes the cessation of clinging

with the cessation of clinging the

cessation of being with the cessation of

being the cessation of birth with the

cessation of birth aging and death

sorrow lamentation pain grief and

despair siege cease

such is the cessation of this whole mass

of suffering

because remember this discourse of mind

briefly as deliverance in the

destruction of craving

but remember the riku sati son of a

fisherman as caught up in a vast net of

craving

in the tremble of craving

that is what the blessed one said the

bikus except probably for sati

were satisfied and delighted in the

blessed one's words

[Music]

you

[Music]

um

[Music]

right so we are doing uh machu manika 38

maha tanha

sankhya suta

the greater discourse on the destruction

of craving

thus have i heard on one occasion the

blessed one was living at savathi in

jetta's grove anathepindakis park

now on that occasion a pernicious view

had arisen in ebiku named sati son of a

fisherman thus

as i understand the dhana caught by the

blessed one

it is this same consciousness that runs

and wanders

through the round of rebirths not

another

so what sati thinks

that the buddha is talking about is that

this consciousness

is a soul that trans migrates from one

existence to the other this is known as

reincarnation

you the same soul reincarnates

in different bodies

but what the buddha taught is what's

known as re-birth there is a difference

rebirth is not about the reincarnation

of an individual self that continues on

from one lifetime to the other rebirth

is the arising and passing away of

individual consciousnesses

in every moment

when you experience infinite

consciousness when you go into john 6

and experience the realm of infinite

consciousness

this is what you are seeing the arising

and passing away

of individual consciousnesses

now

that

consciousness

ceases

right after it arises it's not like it

continues on through that same life

which means even

from one life to the next what's arising

is a new consciousness

comes to be and then it

descends into the namarupa and a new

consciousness arises after that it's not

the same consciousness

so we'll explain we'll understand this

more with a further explanation in the

suta

several bikus having heard about this

went to the bikusati and asked him

friend sati is it true

that such a pernicious view has arisen

in you

exactly so friends that's a really

interesting way of

responding

is it true you have this pernicious view

yeah yeah i do have that pernicious view

as i understand the dhamma taught by the

blessed one it is this same

consciousness that runs and wonders

through the round of rebirths not

another

then those bikus desiring to detach him

from that pernicious view pressed and

questioned

and cross questioned him thus

friends sati do not say so do not

misrepresent the blessed one it is not

good to misrepresent the blessed one

the blessed one would not speak thus

for in many ways the blessed one has

stated consciousness to be dependently

arisen

since without a condition

there is no origination of consciousness

yet although pressed and questioned and

cross-questioned

by those bekus in this way

the beku sati son of a fisherman still

absolutely adhered to that pernicious

view

and continue to insist upon it

since the bikus were unable to detach

him from that pernicious view

they went to the blessed one and after

paying homage to him they sat down at

one side and told him all

that had occurred adding venerable sir

since we could not detach the be kusati

son of a fisherman from his pernicious

view

we have reported this matter to the

blessed one

then the blessed one addressed a certain

beekhu thus come biku tell the bikusati

son of a fisherman in my name that the

teacher calls him yes venerable sir

he replied and he went to the be kusati

and told him

the teacher calls you friend sati yes

friend he replied and he went to the

blessed one and after paying amish to

him sat down at one side

the blessed one then asked him sati is

it true that the following pernicious

view has arisen in you as i understand

the dhamma taught by the blessed one it

is this same ra the same consciousness

that runs and wanders through the round

of rebirths not a non not another

exactly so venerable sir as i understand

the dharma taught by the blessed one

it is this same consciousness that runs

and wanders through the round of

rebirths not another

what is that consciousness sati

venerable sir it is that which speaks

and feels and experiences here and there

the result of good and bad actions

this is a view

from

certain traditions in ancient india

he says

that consciousness is that which speaks

and feels and experiences here and there

the result of good and bad actions

in the upanishads

it talks about the atma

and what it says there is that

the atman

is the

hearer behind the hearer

the speaker behind the speaker

the taster behind the taster

basically it is that atman that

experiences

the the feeling the vedana

it is that atman that speaks

none other

and so there's a lot of very intricate

ideas about this which it is this core

essence atman that is the the doer

the eternal doer

and it is this atman that experiences

the effects of past karma the good and

bad actions

and so over time in the upanishads the

atman has been known as so many

different things and it's been equated

with consciousness

it's called satchitananda

sachitananda means that which is

existent sat chit which is conscious or

aware

and ananda which is blissful

so it is this eternal

awareness that is

always pervasive

imperishable

and not subject to change

and it is the source of happiness

so sati has this view that consciousness

as he unders he understands it awareness

as he understands it is this atman that

which speaks and feels and experiences

the karma of past actions

not a good term when the buddha says it

to you

misguided man means you foolish [ __ ]

to whom have you ever known me to teach

the dhamma in that way

misguided man have i not stated in many

ways

consciousness to be dependently arisen

since without a condition there is no

origination of consciousness

but you misguided man have

misrepresented us by your wrong grasp

and injured yourself and stored up much

demerit

for this will lead to your harm and

suffering for a long time

why is that because he has wrong view

when you have wrong view it can lead to

wrong intentions it can lead you to

identifying with the mind and body

causing you to

have wrong speech and wrong action wrong

livelihood even

so in other words having the wrong view

can lead to the rest of the wrong path

the rest of the wrong path that is to

say all of those things that do not lead

to nibana

all of those things that do not lead to

freedom of the mind to the unconditioned

then the blessed one addressed the

beku's dust because what do you think

has this be kusati son of a fisherman

kindle even a spark of wisdom in this

dharma and discipline

how could he venerable sir no venerable

sir

when this was said the be kusati son of

a fisherman

sat silent dismayed with shoulders

drooping and head down

glum and without response

then knowing this the blessed one told

him misguided man you will be recognized

by your own pernicious view

and he is 2600 years later here we are

talking about him

shall question the bikus on this matter

then the blessed one addressed the bikus

thus because do you understand the

dhamma taught by me

as this

bikusati son of a fisherman does when he

misrepresents us

by his wrong grasp and injures himself

and stores up much demerit

with a question like that what would you

answer

no venerable sir for in many discourses

the blessed one has stated consciousness

to be dependently arisen

since without condition there is no

origination of consciousness

good because

it is good that you understand the

dhamma taught by me thus for in many

ways i have stated consciousness to be

dependently arisen

since without a condition there is no

origination of consciousness

but this be kusati son of a fisherman

misrepresents us by his wrong grasp and

injures himself and stores up much

demerit for this will lead to the harm

and suffering of him of this misguided

man for a long time

because consciousness is reckoned by the

particular condition dependent upon

which it arises

listen carefully

um

when consciousness

when consciousness arises dependent

when consciousness arises dependent on

the eye and forms

i don't know what's up with that

i think i'll be fine just

yeah

of course

okay now listen carefully

when consciousness arises dependent on

the i and forms

it is reckoned as i consciousness

when consciousness arises dependent on

the year and sounds it is reckoned as

ear consciousness

when consciousness arises dependent on

the nose and odors it is reckoned as

nose consciousness

when consciousness arises dependent on

the tongue and flavors it is reckoned as

tongue consciousness

when consciousness arises dependent on

the body and tangibles it is reckoned as

body consciousness

when consciousness arises dependent on

the mind and mind objects it is reckoned

as mind consciousness

so this consciousness that we're talking

about

is the eye consciousness the your

consciousness

the nose consciousness the tongue

consciousness

the body consciousness and mind

consciousness

consciousness arises dependent upon

the joining of certain things that is to

say

when the eye

meets with form

when the light hits the form and meets

with the eye

there is

eye consciousness that arises

and when that eye consciousness arises

the the three constitute what's known as

eye contact

same with the ear

with the nose with the tongue with the

body and with the mind

whatever it is you're doing right now

when you're listening to me

there is

sound waves coming in

right through my voice

they're hitting the ear

now with that there is contact

between the year and

the sound waves

dependent upon that there is an

awareness of that experience an

awareness of the year and an awareness

of that sound

this awareness is what he's talking

about

that is dependently arisen

these three the year

the sound

and the your consciousness

constitute your contact

so consciousness here is reckoned as he

says

by

what it

by whatever it is that arises it's

dependent upon a condition

that arises

that's the only way you are aware of

something you're aware of something when

there is the joining of the sixth sense

spaces with their objects

if that was not the case there would not

be any contact there would not be any

feeling

and tied to that feeling there won't be

any perception

remember yesterday we're talking about

feeling and perception feeling

being the experience that is felt

any experience that's there and

perception being that which recognizes

that experience that labels that

experience

tied to it is also the awareness of that

experience

so if there was no contact

then there would not be any

consciousness

if a person was

blind

they their eyes don't work

there could still be

light hitting their eyes

but if the eye is dysfunctional if it's

non-functional

then there is no eye consciousness there

somebody was

so if somebody was blind that would

happen if somebody was deaf

if the sound hits their ears

but they are deaf even if there is the

sound the ear does not make contact with

that sound it doesn't receive it

and so because these two don't join

together there is no your consciousness

dependent upon it

so we'll go further

just as fire is reckoned by this

particular condition

on which it burns

when fire burns dependent on logs it is

reckoned as a log fire

when fire burns are dependent on [ __ ]

it is reckoned as a [ __ ] fire

when fire

burns dependent on grass

it is reckoned as a grass fire

when fire burns dependent on cow dung it

is reckoned as a cow dung fire

when fire burns dependent on shafe

it is reckoned as a

safe fire

when fire burns dependent on rubbish it

is reckoned as a

rubbish fire

so too consciousness is reckoned by the

particular condition dependent on which

it arises

when consciousness arises dependent on

the i and forms

it is reckoned as i consciousness

so eye consciousness because it arises

dependent upon the forms making contact

with the eye

it is your consciousness when the sound

makes contact with the ear and these two

and then they give rise to the ear

consciousness or to the eye

consciousness

if neither of them were there

or one of them were not there there

would not be any of that sensory

consciousness

so the idea even of this consciousness

that is eternal

this idea of a consciousness

that

speaks and feels and is an atman who

goes from one place to the other from

one existence to the other

that's still rooted in an experience of

the mind so when people say

there was an experience of

non-duality where i became one with

everything

an experience where

i realized that i am athman a real

realization that it is brahman all

things are

you know one and the same

how is that experienced where is that

experience

coming from

it's a mental object

it makes contact with the mind and there

is this experience there is mind

consciousness

so for you to even

reckon that for you to even see that

it's dependent upon the mind

if it's dependent on something when you

take away the causes and conditions

which give rise to it then that

experience is no longer there so how can

that be considered to be the self how

can that be considered to be permanent

how can that be considered to be

imperishable

that experience

only when you make contact do you have

that experience

but if that's the case then anything

that's dependently arisen we understand

to be impermanent

subject to change

which is liable to create suffering

and so how could you consider that to be

self

it's impersonal

it's not me not mine not myself

and likewise

when consciousness arises dependent upon

the year and sounds it is recogni

reckoned as your consciousness

when consciousness arises dependent on

the nose and odors it is reckoned as

nose consciousness

when consciousness arises dependent on

the tongue and flavors it is reckoned as

tongue consciousness when consciousness

arises dependent on the body and

tangibles it is reckoned as body

consciousness

when consciousness arises dependent on

the mind and mind objects it is reckoned

as mind consciousness

is this when we do the questionnaire

no

okay

because do you see this has come to be

yes venerable sir

because do you see its origination

occurs with that as nutriment

yes venerable sir

because do you see with the cessation of

that nutriment what has come to be

is subject to cessation

yes venerable sir

because does doubt arise when one is

uncertain thus

has this come to be

yes venerable sir because does doubt

arise when one is uncertain thus

does its origination occur with that as

nutriment

yes venerable sir

because when

does doubt arise when one is uncertain

thus with the cessation of that nutrient

is what has come to be subject to

cessation yes venerable sir

so we're looking at the general

questionnaire on being what he's saying

is

because do you see that this has come to

be in other words do you understand

dependent arising with this as nutriment

that comes to be

and they say yes

what about this

do you see with the cessation of that

nutrient what has come to be is subject

to cessation

yes

then he says

would there be doubt if someone is

uncertain about this if someone has

uncertainty about the idea that from

this cause arises this condition

or this experience

yes if they have uncertainty about this

there will be doubt

if they have uncertainty about the

cessation of an experience

there will be doubt

so how was doubt abandoned

because is doubt abandoned in one who

sees it as as as

it actually is with proper wisdom thus

this has come to be

yes venerable sir bikus is doubt

abandoned in one who sees as it actually

is with proper wisdom thus

its origination occurs with that as

nutriment

yes venerable sir

because is doubt abandoned in one who

sees as it actually is

with proper wisdom thus

with the cessation of that nutriment

what has come to be is subject

to cessation

yes venerable sir

so what he's talking about is there has

something there something has come to be

there's an experience that's come to be

if you know the nutriment of that

experience and understand it arose

dependent upon that nutriment

then would you have any doubt about that

you won't have any uncertainty about

that you understand what proper wisdom

does when he says

in one who sees as who sees as it

actually is with proper wisdom thus

to see things as they actually are means

to see things as dependently arisen

every experience that you have is

conditioned by another component

every experience you're having right now

is all

conditioned

conditioned by contact

conditioned by some kind of nutrient

when you understand it as it actually is

then you understand when there is the

cessation of that

nutrient of that source

then there is the cessation of that

experience

because are you thus free from doubt

here

this has come to be

yes venerable sir

because are you thus free from doubt

here its origination occurs with that as

nutriment yes venerable sir

because are you thus free from doubt

here

with the cessation of that nutriment

what has come to be is subject to

cessation

yes venerable sir

because has it been well has it been

seen well by you as it actually is

with proper wisdom thus

this has come to be

yes venerable sir because has it been

seen well by you as it actually is with

proper wisdom thus

its origination occurs with that as

nutriment

yes venerable sir

because has it been well seen by you as

it actually is

with proper wisdom thus with the

cessation of that nutriment what comes

to be is subject to cessation

yes venerable sir

because purified and bright as this view

is

if you adhere to it

if you cherish it treasure it and treat

it as a possession

would you then understand that the

dhamma has been taught as similar to a

raft

being for the purpose of crossing over

not for the purpose of grasping

no venerable sir

what does he mean by this

what is the dharma the dhamma is the

understanding of dependent origination

what is the clinging to the dharma

clinging to the understanding of

dependent origination

once you understand dependent

origination don't make that in a view

make that a view

that becomes

a source of attachment that you become

attached to

the the understanding of dependent

origination frees your mind

it liberates you

from all

craving it liberates you from all

identification

it liberates you from ignorance

so when you see things with proper

wisdom thus

fine you're seeing them but don't hold

on to the idea of dependent origination

as you see it

see that it's arising as it arises it

passes as it passes

but if you hold on to it and if you

identify with that view there's still

some work to be done

because the clinging to that still gives

rise to some kind of a

desire to be something a desire to be

someone

the desire for existence the craving for

existence

when you let go of that view then there

are no standpoints there are no

adherences there aren't there's nothing

that the mind clings to

when the mind lets go completely with no

clinging at all then it is fully

liberated

so the simile of the raft here is the

understanding that you use the raft

to get from one side to the other

that raft is the eightfold path that

raft is the view the right view that

arises and is established by your

understanding

experiential understanding of dependent

origination

that happens when you have cessation of

perception of feeling unconsciousness

you come out and you start to see

everything has dependently arisen

because of certain experiences you have

once you start to see that then you

completely let go of any attachment to

something

that gets you to the experience

of freedom of mind

once you have that are you going to

continue to hold on to that view are you

going to just stay in that freedom of

mind

right now that view is there

now that view is established

it is irreversible

insofar as your experience is concerned

your experience will

confirm for you what is going on your

experience will verify for you

the understanding of right view

but once you have that you don't

just like the raft you don't carry the

raft once you get to the far shore you

leave it behind and continue being on

the far shore

now that doesn't mean that you abandon

the eightfold path

for example it means that you understand

the eightfold path as being conditioned

that leads you to an experience of the

unconditioned as it were

so you don't get

uh you don't get hung up on the

eightfold path it becomes

a part of your experience

so you have right intention all the time

you have right speech all the time

you have right action all the time you

have right livelihood all the time you

have right effort all the time you have

right mindfulness all the time and you

have right collectedness all the time

but you're not attached to it

you don't try to overthink it you don't

try to become conceited about it

because purified and bright as this view

is that is the understanding of

dependent origination

if you do not adhere to it

cherish it treasure it and treat it as a

possession

would you would you then understand that

the dhamma has been taught as similar to

a raft

being for the purpose of crossing over

not for the purpose of grasping

yes venerable sir

because there are these four kinds of

nutriment

for the maintenance of beings that have

already come to be

and for the support of those about to

come to be

what for

they are physical

food as nutriment gross or satu

contact as the second

mental volition as the third

and consciousness as the fourth

now because these four kinds of

nutriment have what as their source

what as their origin from what are they

born and produced

these four kinds of nutriment

have craving as their source

craving as their origin

they are born and produced from craving

and this craving has what as its source

craving has feeling as its source

and this feeling has what as its source

feeling has contact as its source

and this contact has what as its source

contact has the six-fold base as its

source

and this six-fold base

has what as its source the six-fold base

has mentality materiality as its source

and this mentality materiality has what

as its source

mentality materiality has consciousness

as its source

and this consciousness has what as its

source

consciousness has formations as its

source

and these formations have what as their

source from what are for what is their

origin from what are they born and

produced

formations have ignorance as their

source

ignorance as their origin they're born

and produced from ignorance

so before we continue let's talk about

these four kinds of nutriment he says

there are these four kinds of nutriment

four kinds of nourishment

four kinds of fuel

for the maintenance of beings that have

already come to be that is beings who

are here right now

and for the support of those about to be

about to come to be

now that can mean two things that is to

say beings that have passed on and are

about to be born into the next existence

or beings

that is to say beings in this in the

form of

those about to be physically born they

have these four nutriments

food physical food gross or subtle

so food as we understand it is the

nourishment that we need for our bodies

to continue

right so that can be gross or subtle

gross food is

food that we eat in terms of here on

this earth plane

subtle is

the subtle food of the devas

so even the devas have certain kinds of

food that they eat

so then that's one kind of nutriment the

second kind of nutriment is contact

so we know contact to be that which is

the eye meeting with form

the year meeting with

sound the nose meeting with fragrance

the tongue meeting with taste

the body meeting with some kind of touch

a tangible

it can be air pressure the wind or

whatever it might be the heat

right or the cold

and then we see the

mind

meets with a mental object when you're

meditating your mind meets with the

mental object of loving kindness

and there is

mind consciousness there

so

through contact you have feeling

you have perception through contact also

there can arise consciousness because

the consciousness that is the initial

contact between the eye and form gives

rise to eye consciousness how does eye

consciousness arise

it or rather consciousness in general

arise

dependent upon formations

so formations we'll talk about

in more detail

later

but formations are the carriers for

karma

so contact gives rise to formations

which gives rise to a consciousness

which then gives rise to mentality

materiality which then gives rise to

the sixth sense spaces which gives rise

to contact

so it actually loops over and then

experiences

is experienced through

feeling and perception this is the

second nutriment

the third nutrient is mental volition

so with mental volition that is an

intention

to do something an inclination towards

something

that gives rise to consciousness

because it's through intentions that

formations flow

and that give rise to some kind of a

consciousness

it is through intention karma arises

it is through contact intention arises

mental volition arises and then it is

through intention that karma comes to be

and that karma is whatever experience

you're having whatever action it is you

take in mind body and speech

and then the fourth nutriment is

consciousness itself

awareness

now this consciousness is understood in

two ways

but there's they mean the same thing

that is the micro level of the arising

and passing away of sensory

consciousnesses

that is to say the arising and passing

away of eye consciousnesses your

consciousnesses nose consciousnesses

tongue consciousnesses body

consciousnesses and mind consciousnesses

and then there is the consciousness that

descends into the namarupa that is the

mentality materiality so dependent upon

consciousness

nama rupa arises

and for the maintenance of that namarupa

you need food that is the physical food

so these are the four kinds of nutriment

but then he says

they have a source as well and that is

craving

what is craving craving is either the

identification with an experience

the wanting of more of it so the

grasping towards it or the resisting of

it the aversion towards it against it

that is one kind of craving there is the

craving for existence or the craving for

non-existence

it's the craving that causes the mind to

look at something and say i want to

possess that

it's the craving that causes the mind

to see something and say i am that

it's the craving that causes the mind to

experience something and say i don't

want that

behind all of that is this sense of i

the sense of me mine or myself

when you identify with something craving

arises

when the craving arises it can give rise

to further contact that contact remember

is dependent upon the sixth sense bases

which are in the mentality materiality

which is dependent upon consciousness

which is dependent upon formations which

are driven through by intention so if

your intention is rooted in craving it

will give rise to formations rooted in

craving

consciousness rooted in craving nama

rupa rooted in craving

sixfold bases rooted in craving and

contact rooted in craving and so the

feeling that arises that you experience

already is tainted

stained by this craving

likewise for mental volition likewise

for consciousness

so now we start right

oh yeah we did

yeah

so i'll just repeat this part here so

now with that craving

now because these four kinds of

nutriment have what as their source

what as their origin from what are they

born and produced

these four kinds of nutriment have

craving as their source

craving as their origin they are born

and produced from craving and this

craving has what as its source

craving has feeling as its source and

this feeling has what as its source

feeling has contact as its source and

this contact has what as its source

contact has the six-fold base as its

source

and this six-fold base has what as its

source the six-fold base has mentality

materiality as its source and this

mentality materiality has what as its

source

mentality materiality has consciousness

as its source

and this consciousness has what as its

source

consciousness has formations as its

source

and these formations have

what as their source

what as their origin from what are they

born and produced

formations have ignorance as their

source

ignorance as their origin they are born

and produced from ignorance

so because with ignorance as condition

with formations as conditions

with consciousness as condition

mentality materiality as condition

with the six-fold basis condition

with contact as condition

with feeling as conditioned

with craving as conditions

with clinging as condition

with habitual tendencies as condition

[Music]

with birth as condition

and death sorrow lamentation

pain grief and despair come to be

such is the origin

of this whole mass of suffering

with birth as condition

aging and death come to be so it was

said

now because

do aging and death have birth as

condition or not

or how do you take it in this case

with habitual tendencies as condition

birth comes to be so it was said

now because

does birth have a

have habitual tendencies as condition or

not

or how do you take it in this case

with clinging as condition habitual

tendencies come to be

so it was said

now because

does this clinging ha does this

habitual tendency have clinging

has condition or not or how do you take

it in this case

with craving as condition clinging comes

to be so it was said

now because does clinging have craving

as a condition or not or how do you take

it in this case

with feeling as conditioned craving

comes to be so it was said

now because does craving have feeling as

condition or not

or how do you take it in this case

with contact as condition feeling comes

to be so it was said

now because does feeling have condition

have contact as condition or not

or how do you take it in this case

with the six-fold base as condition

contact comes to be so it was said

now because does contact have the

six-volt base as condition or not

or how do you take it in this case

with mentality material

with mentality materiality as

conditioned the six-fold base comes to

be so it was set

now because does the six-fold base have

mentality materiality as condition or

how do you take it in this case

with consciousness as conditioned

mentality materiality comes to be so it

was said

now because does mentality materiality

have consciousness as condition or not

or how do you take it in this case

with formations as conditioned

consciousness comes to be

so it was said

now because does consciousness have

formations as conditioned or not or how

do you take it in this case

with ignorance as condition formations

comes to be come to be so it was said

now do formations have ignorance as

condition or not or how do you take it

in this case

good because so you say thus and i also

say thus

when this exists that comes

to be

with the arising of this that arises

that is with ignorance as conditions

with formations as conditioned

with consciousness as condition

with mentality materiality as

conditioned

with a six-fold basis condition

with contact as condition

with feeling as conditioned

with craving as condition

with clinging as condition

with habitual tendencies as condition

with birth as condition

and death sorrow lamentation

pain grief and despair come to be

such is the origin of this whole mass of

suffering

but with the remainderless fading away

and cessation of ignorance comes the

cessation of

with the cessation of formations the

cessation of

with the cessation of consciousness the

cessation of

with the cessation of mentality

materiality the cessation of

with the cessation of the six-fold based

comes the cessation of

with the cessation of contact

the cessation of

with the cessation of feeling is the

cessation of

with the cessation of craving is the

cessation of

with the cessation of clinging is a

cessation of

with the cessation of habitual

tendencies is the cessation of

with the cessation of birth

death

cease

such is the cessation of this whole mass

of suffering

with the cessation of birth the

cessation of aging and death so it was

said now because do aging and death

cease with the cessation of birth or not

or how do you take it in this case

with the cessation

of habitual tendencies comes the

cessation of birth so it was said

now monks does birth cease with a

cessation of habitual tendencies or not

or how do you take it in this case

with the cessation of clinging comes the

cessation of habitual tendencies so it

was said

now monks do habitual tendencies cease

with the cessation of clinging or not or

how do you take it in this case

with the cessation of craving comes the

cessation of clinging so it was said

now amongst does clinging cease with the

cessation of craving or not or how do

you take it in this case

with the cessation of feeling comes the

cessation of cravings so it was said

now amongst this craving ceased with the

cessation of feeling or not or how do

you take it in this case

with the cessation of contact comes the

cessation of feelings so it was said

now monks does feelings cease with the

cessation of contact or not or how do

you take it in this case

with the cessation of the six-fold base

comes the cessation of contact so it was

said

now amongst this contact cease with the

cessation of the six-volt base or not or

how do you take it in this case

with the cessation of mentality

materiality

comes the cessation of the six-fold base

so it was said

now monks

does the six-fold base cease with the

cessation of mentality materiality or

not

or how do you take it in this case

with the cessation of consciousness

comes the cessation of mentality

materiality so it was said

now amongst does mentality materiality

cease with the cessation of

consciousness or not or how do you take

it in this case

[Music]

with the cessation of formations comes

the cessation of consciousness

so it was said

now amongst does consciousness cease

with the cessation of formations or not

or how do you take it in this case

with

with the cessation of ignorance comes

the cessation of formations so it was

said

now monks do formation cease with the

cessation of ignorance or not or how do

you take it in this case

good monks so you say thus and i also

say thus

when this does not exist

that does not come to be

with the cessation of this

that ceases

that is with the cessation of ignorance

comes the cessation of

with the cessation of formations comes

the cessation of

with the cessation of consciousness

comes the cessation of

with the cessation of mentality

materiality comes the cessation of

with the cessation of the sixth full

base comes the cessation of

with the cessation of contact comes the

cessation of

with the cessation of feeling comes the

cessation of

with the cessation of craving comes the

cessation of

with the cessation of clinging comes the

cessation of

with the cessation of habitual

tendencies comes the cessation of

with the cessation of birth

such as the cessation of this whole mass

of suffering

what we just went through

is basically

the second and third noble truths

the second noble truth says that craving

is the condition for suffering

so dependent origination the arising

the origin of this whole mass of

suffering

is the second noble truth

it is craving is the short form

of this entire understanding of the

arising of dependent origination

the arising of dependent origination is

an elaboration of the second noble truth

when you saw or you read through the

cessation

of the conditions independent

origination

you're talking about the third noble

truth

with the cessation of craving is the

cessation of suffering me rodham

so that is the short form of what you

just read and what you just read is an

elaboration of the third noble truth

of the cessation of suffering

that is why in the first case it says

such is the origin of this whole mass of

suffering the second noble truth

and in the second case it says

such is the cessation of this whole mass

of suffering that is the third noble

truth

because knowing and seeing in this way

when you say knowing and seeing the

knowledge and vision of something it's

not just the

intellectual understanding

it's the experiential understanding

understanding for yourself as it arises

you actually see it

would you run back to the past thus

what

were we in the past

were we not in the past

what were we in the past

how were we in the past

having been what what did we become in

the past

no venerable sir

why

because you understand that the past

arose because of

a sequence and series of causes and

conditions

so were you in the past

were you not in the past

what were you in the past how did you

arise in the past

and all of these things

they don't

arise in the mind that understands fully

dependent origination

because that mind understands everything

as being impersonal

that past is no longer taken as

me mine or myself

knowing and seeing in this way would you

run forward in the future or forward to

the future thus

shall we be in the future shall we not

be in the future

what shall we be in the future

shall we not uh how shall we be in the

future

having been what what shall we become in

the future

no venerable sir

why is that

because

once you understand dependent

origination why are you worried about

this sense of self and what it's going

to experience in the future

yes you'll still have thoughts about

planning ahead

doing certain things you know all of

these other things related to the future

but these are all seen as activities

these are all seen as things to be done

for whatever has to be done

but you don't take it personally

and if you don't take it personally

you won't have any anxiety that arises

from it

you won't have any expectations

you won't have any kind of

waiting for something to happen you just

understand it will happen if there's a

series of causes and conditions but you

don't

dwell on that

knowing and seeing in this way

would you now be inwardly perplexed

about the present thus

am i

am i not

what am i

how am i

where has this being come from

where will it go

no venerable sir

once you fully understand dependent

origination you don't even have a mental

standpoint about the present moment

and take it personally

you don't think about oh i wonder how i

came to be i wonder how this arose you

don't think about

who am i

right because now you realize that this

sense of self

is just arising and passing away

it's arising and passing away dependent

upon causes and

conditions

arising and passing away

there is no sense of self

independent

of this experience of dependent

origination

now you can choose to take that whole

process of dependent origination

personally

and when you do so you're going to

identify with it and you're going to

cause yourself suffering yourself

suffering but if you understand it fully

with proper wisdom thus

that this is not me this is not mine

this is not myself

because you understand everything that

is dependently arisen is impermanent and

therefore liable to cause one's

suffering cause the mind suffering

when you see it with proper wisdom thus

as it actually is

then

there's no taking of any experience as

personal

there's no sense of identity in anything

that's happening

when you fully and truly understand this

all experiences

are seen

as what they actually are experienced as

they arise

but they're not clung to there is no

clinging there is no grasping

because knowing and seeing dependent

origination in this day in this way

would you speak thus

the teacher is respected by us

we speak as we do

out of respect for the teacher

no venerable sir

knowing and seeing in this way would you

speak thus

the recluse says this and we speak thus

at the bidding of the recluse

no venerable sir

knowing and seeing in this way would you

acknowledge another teacher no venerable

sir

knowing and seeing in this way would you

return to the observances tumultuous

debates and auspicious signs of ordinary

recluses and brahmanas taking them as

the core of the holy life

no venerable sir

do you speak only

of what you have known seen and

understood for yourselves

yes venerable sir in other words

don't take my word for it

see for yourself

understand for yourself

and don't take it just on an

intellectual understanding

see it and understand it as it actually

is when it arises

recognize when the feeling arises

understand what this feeling is

and it will happen to you naturally

it will happen to you organically as you

start to let go of things

as you start to let go of attachments

and you experience the cessation of

perception feeling and consciousness

and then when you come out of it and you

experience and see the links of

dependent origination

when you see the links independent

origination and understand this

consciousness arose

dependent upon contact dependent upon

prior causes and conditions

dependent upon formations

and so on

when you see it for

as it actually is with proper wisdom

thus

then you once you won't say yes

when somebody asks you do you know

dependent origination just because you

understand it intellectually

you will understand it and you will say

yes because you have experienced it

so you won't be respecting a teacher

just out of blind faith

you won't be taking anyone's word

as granted

for granted

right you won't just blindly trust what

the suttas say

you will actually see for yourself when

you go through this whole process

and then when you go back to read the

sutras and then when you go back to

listening to the dhamma talks a whole

new perspective is unlocked

now you actually understand now the code

is seen now the code is decoded

and the way to decode that code

is through actual experiential wisdom

so then when you see it

there's no doubt about it there's no

perplexity about it

you won't have any kinds of attachments

as the buddha says to any observances

meaning you won't have rights you won't

have clinging to rights and rituals

with the idea that they will lead you to

nibana because now you have seen it for

yourself that this is how this process

works

that karma works dependent upon prior

causes and conditions

including

you know your prior actions

your intentional

mental verbal and bodily actions

once you understand this then you

understand what's the point of doing

these rights and rituals with the idea

that they're going to achieve something

that they're going to lead you somewhere

you won't get into tumultuous debates

or have to you know look at the

auspicious signs of other people's

reckoning in other words

why would you get yourself into debates

you know for a fact that this is what it

is you know for your own self

so to speak you know in your own

understanding that this is how this

process works why debate it

why would you get into debates about

that people will have their own

understanding and that's fine why would

you get into debates about it

you just have

your knowledge and your vision and your

understanding and that is enough

so you won't get caught up in all of

these other things you will have your

experience that guides you your

experience that is your teacher your

experience that is your moral compass

that is the right view that is your

conscience

it is your experience that will be the

bedrock upon which you

continue with this existence

so

don't make dependent origination all

about an intellectual understanding see

for yourself actually experience the

dhamma

and that is dependent upon

having right samadhi right meditation

right collectedness

and that happens through sila

keeping the precepts

so this whole process

happens through these series of

understandings

keeping the precepts keeps the mind pure

keeps the mind collected makes it ripe

for samadhi

when the mind is deep in that samadhi it

eventually experiences cessation

and then wisdom arises panya arises

good because so you have been guided by

me with this dharma which is visible

here and now

immediately effective inviting

inspection

onward leading to be experienced by the

wise for themselves

for it was with reference to hear that

it has been said

because

this dharma is visible here and now

immediately effective

inviting inspection onward leading to be

experienced by the wise for themselves

now we're going to get into something

that is related to the macro level of

rebirth because dependent origination

is not about just your experiential

understanding

here and now

dependent origination runs its course

from lifetime to lifetime from one

existence to another

so here is what he says

because the descent of the embryo takes

place through the union of three things

here there is the union of the mother

and father

but the mother is not in season and the

gandhaba is not present

in this case

no descent of an embryo takes place

here there is the union of the mother

and father and the mother is in season

but the gandaba is not present in this

case too

no descent of the embryo takes place

but when there is the union of the

mother and father and the mother is in

season and the gandhaba is present

through the union of these three things

the descent of the embryo

takes place

we're talking about conception

what happens the conception of in this

case to simplify the conception of human

life

how does this occur from the context of

dependent origination

so you need obviously the sperm and the

ovum

in order for there to be some kind of

genetic material

but you also need the gandhaba

what is the gandhava

so there is different ways of

understanding gandha gandaba is like the

gandharvas

which are these celestial beings in the

heaven heavenly plains

but there's also the gandhaba which is

understood as the

evolving consciousness the rebirth

linking consciousness

when

there is death when there is the

dissolution of the body this is what

happens

the body dies and now there is no

consciousness tied to it but

before that consciousness dissipates it

won't dissipate because

if there is craving

that consciousness dissipates and the

craving will then give rise or certain

kind of formation which gives rise to a

certain kind of consciousness

in other words

when someone is dying they have this

experience in their mental realm they

have an experience of seeing their life

before their eyes

seeing all the wonderful things that

might have happened or having regrets

for the things that they might have done

in that life

something that either uplifts them or

something that causes them to go

downward

so that can either cause him to

have craving for that saying i want more

of that

i wish i could experience that again

or i don't want more of that and there

arises fear there arises remorse that

arises regret and arises anxiety in

either case this reaction

gives rise to certain formations that

are rooted in that reaction of craving

or aversion

or identification in either case

those formations

then give rise to a consciousness

that consciousness

departs from that old mentality

materiality from that old mind and body

and descends into a new embryo descends

into a new

namarupa into a new mentality

materiality once that gandaba that is

the consciousness

going from one life to the next life

descends into the new mind and body it

dissipates and a new consciousness

arises and then and passes away and so

on and so forth as there is the

conception of this new being in the womb

the mother then carries the embryo in

her womb for nine or ten months with

much anxiety as a heavy burden

then at the end of nine or ten months

the mother gives birth with much anxiety

as a heavy burden

then when the child is born she

nourishes it with her own blood

for the mother's breast milk is called

blood in the noble one's discipline

when he grows up and his faculties

mature

what does that mean his faculties mature

when you are an infant

and you get when you when you are born

there are certain senses

of uh

well senses that are active like the

sense of smell

and the sense of taste

so you identify things through smell

you've identified

things through the smell of here is my

caretaker this is somebody who takes

care of me my mother or my father

and then you have the taste of breast

milk or whatever it is and now you

identify with that so now your faculties

are starting to mature

when infants look at things when they're

experiencing things

they're not fully able to

see color they're not fully able to see

patterns and shapes and things like that

but as perception arises as they are

able to make connections

as their perception of death depth

arises and so on

and as they start walking and doing all

these other things the faculties mature

in other words the sixth sense basis

while they are there

they aren't fully being experienced in

the way that we as adults would

experience it

so they continue to develop until they

become mature as an adult

or really as as a toddler

the child plays at such games as

toy plows tip cats somersaults toy

windmills toy measures toy cars and a

toy bow and arrow

when he grows up and his faculties

mature still further

the youth enjoys himself provided

endowed with the five chords of sensual

pleasure

with forms cognizable by the eye sounds

cognizable by the ear

odors cognizable by the nose flavors

cognizable by the tongue tangibles

cognizable by the body that are wished

for desired agreeable and likable

connected with sensual desire and

provocative of

lust

so as you gra become older as you get

older you start to identify with certain

things in terms of the five physical

sense experiences

now you start to make up favorites about

what you like and what you don't like

right you have your favorite tv shows

you have your favorite painting you have

your favorite musical artist

you have your favorite foods you have

your favorite

fragrances

you have your favorite blanket that you

use so your favorite chair that you sit

in and so on

all of these are starting to create some

kind of identity some kind of character

so the craving for these things the

identifying with these things is the

craving

the associating with them the clinging

to them that is the clinging that is to

say now you're making up

an identity around them by creating

favorites about them

creating choices about them creating

decisions around them

creating ideas about what they should be

and what they shouldn't be around them

right

when people grow up they start to create

a certain idea that i am a person

who likes this kind of music i am a

person who likes these kinds of tastes

and this is the being this is the

habitual tendencies that a person starts

to

collect so to speak or collects around

the idea of a person

these habitual tendencies then give rise

to reactivity birth of action

and then that gives rise to that whole

mass of suffering

on seeing a form with the eye he lusts

after it if it is pl if it is pleasing

he dislikes it if it is unpleasing he

abides with mindfulness of the body

unestablished with a limited mind and he

does not understand as it actually is

the deliverance of mind and deliverance

by wisdom wherein those evil unwholesome

states

cease without remainder

in other words he abides

with mindfulness of the body

unestablished he abides without any

mindfulness

when somebody gets caught up

and engages in sensual pleasures by

identifying with them

by craving for them there is lack of

mindfulness there

now the mind is unable to observe how

attention moves

it gets caught up in the experience

when it gets caught up in the experience

the mind is limited limited by what

it is degraded it is limited

it is affected it is obstructed by

hindrances

when such a mind is there he does not

understand as it actually is

with the deliverance of mind and the

deliverance by wisdom

in other words his mind is not rid of

the hindrances it gets caught up by the

hindrances

and his mind is not ripe for the rupa

janas or the arupa janas

engaged as he is in favoring and

opposing whatever feeling he feels

favoring and opposing

craving and aversion

clinging to this or that

he delights

whether pleasant or painful or neither

painful nor pleasant he delights in that

feeling

welcomes it and remains holding to it

and as he does so delight arises in him

that is the craving

now delight in feelings is clinging

so when he has

favoring of certain kinds of sensory

experiences or opposing certain kinds of

sensory experiences

that is the delight and delighting in

this or that leads to clinging

now the clinging says this is my

favorite

the klingon says i don't like this

because

so whenever you catch the mind saying i

like this because

that because that rationalizing

the idea that i like it because of so

and so

that is the clinging

that is the clinging that associates

that with an identity

with clinging

with clinging as condition

habitual tendencies come to be with

habitual tendencies as conditioned birth

comes to be

with birth as condition

aging and death sorrow lamentation pain

grief and despair come to be such is the

origin of this whole mass of suffering

now on hearing a sound with the ear on

smelling an odor with the nose on

tasting a flavor with the tongue on

touching a tangible with the body on

cognizing a mind object with the mind he

lusts after it if it is pleasing he

dislikes it if it is unpleasing

now delight in feelings is clinging

with clinging as conditioned habitual

tendencies come to be with habitual

tendencies as condition birth

with birth as condition aging and death

sorrow lamentation

pain grief and despair come to be

such as this whole mass of suffering

such as the origin of this whole mass of

suffering

here because a tadagat appears in the

world accomplished

fully enlightened and he purifies his

mind from doubt

having dust abandoned these five

hindrances

imperfections of the mind that weaken

wisdom

so now what we're talking about is

you know there is a tata there is a

buddha that arises and he finds the

unders he understands the vulnerable

truths he rediscovers the path

to enlightenment

to awakening

and after that somebody hears about this

and upon hearing about this they decide

to go into the holy life

and going into the holy life

they basically abandon any kind of doubt

about the buddha the dhamma and the

sangha so what they're talking about now

is having been purified

of the five hindrances being purified of

any kind of

craving sensual craving purified of any

kind of aversion

purified of any kind of restlessness

purified of any kind of slot interpreter

purified of any kind of doubt

having thus abandoned these five

hindrances

imperfections of the mind that weakened

wisdom quite secluded from sensual

pleasures secluded from unwholesome

states

he enters upon and abides in the first

journal

with distilling and applied with

distilling of applied and sustained

thought he enters and up he enters upon

and abides in the second jhana

with the fading away as well of rapture

he enters upon and abides in the third

jhana

with the abandoning of pleasure and pain

he enters upon and abides in the fourth

jhana which has neither pain nor

pleasure and purity of mindfulness due

to equanimity

this is the deliverance of mind

and deliverance by wisdom

getting into jana's the

rupa janas and the arupa-janas this is

the deliverance of my caito vimmutti and

deliverance by wisdom panya vimuti

and therefore on seeing

a form with the i he does not lust after

it if it is pleasing

he does not dislike it if it is

unpleasing he abides with mindfulness of

the body established with an

immeasurable mind and he understands as

it actually is with the deliverance of

mind and deliverance by wisdom wherein

those evil

unwholesome states cease without

remainder

so what does that mean he abides mindful

now he's aware of how his mind's

attention moves

right he's aware of that

he remembers to observe how mind's

attention moves from one thing to the

other

and then his mind is immeasurable

there are different ways of

understanding an immeasurable mind

an immeasurable mind is that which is

liberated because there is no more

measuring going on there is no more

conceit going on there's no more

comparing going on it's immeasurable in

the sense that it is emancipated by the

brahmaviharas

the immeasurable

radiating of loving kindness

the immeasurable radiating of compassion

of joy or equanimity

and so he understands as it actually is

the deliverance of mind and the

deliverance by wisdom wherein those evil

unwholesome states

the hindrances

cease without remainder having thus

abandoned favoring and opposing

whatever feeling he feels

whether pleasant or painful or neither

painful nor pleasant he does not delight

in that feeling welcome it or remain

holding on to it

as he does not do so delight in feelings

cease in him with the cessation of his

delight comes the cessation of clinging

with the cessation of clinging the

cessation of being or habitual

tendencies with the cessation of

habitual tendencies the cessation of

birth with the cessation of birth aging

and death

sorrow lamentation pain

grief and disparities

such as the cessation of this whole mass

of suffering

so this is talking about somebody who

has let go of all craving

let go of all craving deliverance by

wisdom

deliverance of mind

here

there is two ways of understanding it

there is somebody who becomes

or there's the mind that is fully

awakened let's say or there is a mind

that is fully attentive to what's going

on in an experience

because what does he say here

having thus abandoned the favoring and

opposing

whatever feeling he feels whether

pleasant or painful or neither pleasant

nor painful

he does not delight in that feeling

welcome it or remain holding on to it

so whatever experience you're having on

right now don't cling to it

don't identify with it

the only way that happens automatically

is through continual practice

when you recognize there's craving for

an experience or there's a version in

that experience or there is

identification with that experience what

do you do

you seek art

you recognize the craving you recognize

the aversion you recognize the

identification

you release your attention from that

you relax the tightness and tension come

back to the smile come back to something

wholesome

and return to a mind

that is wholesome and stay there

repeat whenever it arises again when you

do this

when you six are the craving right there

and then when you six are the version

right there and then that craving ceases

because that craving is ceased there's

no possibility of clinging to your eyes

there's no possibility of habitual

tendencies to arise

there's no possibility of birth of

action to your eyes and there's no

possibility of this whole mass of

suffering to arise

so that's what it means to be mindful

in the sense of

paying attention

paying attention to how mind is

responding to every situation

in every circumstance in every

experience

being attentive in that way

the mind can recognize if there is

craving when it recognizes craving it

lets go of it

and then eventually when the fully

awakened mind is there it is all the

time attentive

because it is all the time attentive

there's no way for craving to arise from

it

that mind is fully destroyed craving

completely absolutely

so it always sees what is what i call

attention rooted in reality yoni so many

sakara

what is it

attending to

what is it rooted in in reality what is

that reality that this experience is

conditioned and therefore impermanent

therefore not worth holding on to and

therefore impersonal not me not mine not

myself

when it doesn't hold on to anything any

standpoints any ideas any craving any

identification

then there is no ignorance there because

there is no ignorance there there are no

formations rooted in craving that arise

because there are formations that are

pure purified of any kind of craving any

kind of conceit any kind of ignorance

the consciousness the cognizing of

things that arise are not tainted by

stained by tinged by any kind of craving

conceit or ignorance and therefore all

the experiences through this nama rupa

through the sixth sense basis the

contact that arises is pure

there is no craving in that contact

therefore there is no inclination for

seeing any feeling as me mine or myself

no identification there no craving and

aversion there

because the mind is fully aware

because it has ceased ignorance

completely

because it's fully aware

how can there be craving

because it sees things as they are

seeing things as they are is seeing

reality as it is which is that all

reality is conditioned

or all conditioned reality rather is

impermanent and therefore not worth

holding on to and therefore not me mine

or myself this is a intrinsic

understanding the right view the wisdom

that arises in a fully awakened mind

this is the intrinsic understanding

that

allows the mind to experience freedom in

every moment

relief in every moment

no holding on to anything

no clinging to anything

therefore on hearing a sound with the

ear on smelling an odor with the nose on

tasting a flavor with the tongue on

touching a tangible with the body

uncognizing a mind object with the mind

he does not lust after it if it is

pleasing he does not dislike it if it is

unpleasing with the cessation of this

delight comes the cessation of clinging

with the cessation of clinging the

cessation of being with the cessation of

being the cessation of birth with the

cessation of birth aging and death

sorrow lamentation pain grief and

despair siege cease

such is the cessation of this whole mass

of suffering

because remember this discourse of mind

briefly as deliverance in the

destruction of craving

but remember the riku sati son of a

fisherman as caught up in a vast net of

craving

in the tremble of craving

that is what the blessed one said the

bikus except probably for sati

were satisfied and delighted in the

blessed one's words

[Music]

you

[Music]

um

[Music]

right so we are doing uh machu manika 38

maha tanha

sankhya suta

the greater discourse on the destruction

of craving

thus have i heard on one occasion the

blessed one was living at savathi in

jetta's grove anathepindakis park

now on that occasion a pernicious view

had arisen in ebiku named sati son of a

fisherman thus

as i understand the dhana caught by the

blessed one

it is this same consciousness that runs

and wanders

through the round of rebirths not

another

so what sati thinks

that the buddha is talking about is that

this consciousness

is a soul that trans migrates from one

existence to the other this is known as

reincarnation

you the same soul reincarnates

in different bodies

but what the buddha taught is what's

known as re-birth there is a difference

rebirth is not about the reincarnation

of an individual self that continues on

from one lifetime to the other rebirth

is the arising and passing away of

individual consciousnesses

in every moment

when you experience infinite

consciousness when you go into john 6

and experience the realm of infinite

consciousness

this is what you are seeing the arising

and passing away

of individual consciousnesses

now

that

consciousness

ceases

right after it arises it's not like it

continues on through that same life

which means even

from one life to the next what's arising

is a new consciousness

comes to be and then it

descends into the namarupa and a new

consciousness arises after that it's not

the same consciousness

so we'll explain we'll understand this

more with a further explanation in the

suta

several bikus having heard about this

went to the bikusati and asked him

friend sati is it true

that such a pernicious view has arisen

in you

exactly so friends that's a really

interesting way of

responding

is it true you have this pernicious view

yeah yeah i do have that pernicious view

as i understand the dhamma taught by the

blessed one it is this same

consciousness that runs and wonders

through the round of rebirths not

another

then those bikus desiring to detach him

from that pernicious view pressed and

questioned

and cross questioned him thus

friends sati do not say so do not

misrepresent the blessed one it is not

good to misrepresent the blessed one

the blessed one would not speak thus

for in many ways the blessed one has

stated consciousness to be dependently

arisen

since without a condition

there is no origination of consciousness

yet although pressed and questioned and

cross-questioned

by those bekus in this way

the beku sati son of a fisherman still

absolutely adhered to that pernicious

view

and continue to insist upon it

since the bikus were unable to detach

him from that pernicious view

they went to the blessed one and after

paying homage to him they sat down at

one side and told him all

that had occurred adding venerable sir

since we could not detach the be kusati

son of a fisherman from his pernicious

view

we have reported this matter to the

blessed one

then the blessed one addressed a certain

beekhu thus come biku tell the bikusati

son of a fisherman in my name that the

teacher calls him yes venerable sir

he replied and he went to the be kusati

and told him

the teacher calls you friend sati yes

friend he replied and he went to the

blessed one and after paying amish to

him sat down at one side

the blessed one then asked him sati is

it true that the following pernicious

view has arisen in you as i understand

the dhamma taught by the blessed one it

is this same ra the same consciousness

that runs and wanders through the round

of rebirths not a non not another

exactly so venerable sir as i understand

the dharma taught by the blessed one

it is this same consciousness that runs

and wanders through the round of

rebirths not another

what is that consciousness sati

venerable sir it is that which speaks

and feels and experiences here and there

the result of good and bad actions

this is a view

from

certain traditions in ancient india

he says

that consciousness is that which speaks

and feels and experiences here and there

the result of good and bad actions

in the upanishads

it talks about the atma

and what it says there is that

the atman

is the

hearer behind the hearer

the speaker behind the speaker

the taster behind the taster

basically it is that atman that

experiences

the the feeling the vedana

it is that atman that speaks

none other

and so there's a lot of very intricate

ideas about this which it is this core

essence atman that is the the doer

the eternal doer

and it is this atman that experiences

the effects of past karma the good and

bad actions

and so over time in the upanishads the

atman has been known as so many

different things and it's been equated

with consciousness

it's called satchitananda

sachitananda means that which is

existent sat chit which is conscious or

aware

and ananda which is blissful

so it is this eternal

awareness that is

always pervasive

imperishable

and not subject to change

and it is the source of happiness

so sati has this view that consciousness

as he unders he understands it awareness

as he understands it is this atman that

which speaks and feels and experiences

the karma of past actions

not a good term when the buddha says it

to you

misguided man means you foolish [ __ ]

to whom have you ever known me to teach

the dhamma in that way

misguided man have i not stated in many

ways

consciousness to be dependently arisen

since without a condition there is no

origination of consciousness

but you misguided man have

misrepresented us by your wrong grasp

and injured yourself and stored up much

demerit

for this will lead to your harm and

suffering for a long time

why is that because he has wrong view

when you have wrong view it can lead to

wrong intentions it can lead you to

identifying with the mind and body

causing you to

have wrong speech and wrong action wrong

livelihood even

so in other words having the wrong view

can lead to the rest of the wrong path

the rest of the wrong path that is to

say all of those things that do not lead

to nibana

all of those things that do not lead to

freedom of the mind to the unconditioned

then the blessed one addressed the

beku's dust because what do you think

has this be kusati son of a fisherman

kindle even a spark of wisdom in this

dharma and discipline

how could he venerable sir no venerable

sir

when this was said the be kusati son of

a fisherman

sat silent dismayed with shoulders

drooping and head down

glum and without response

then knowing this the blessed one told

him misguided man you will be recognized

by your own pernicious view

and he is 2600 years later here we are

talking about him

shall question the bikus on this matter

then the blessed one addressed the bikus

thus because do you understand the

dhamma taught by me

as this

bikusati son of a fisherman does when he

misrepresents us

by his wrong grasp and injures himself

and stores up much demerit

with a question like that what would you

answer

no venerable sir for in many discourses

the blessed one has stated consciousness

to be dependently arisen

since without condition there is no

origination of consciousness

good because

it is good that you understand the

dhamma taught by me thus for in many

ways i have stated consciousness to be

dependently arisen

since without a condition there is no

origination of consciousness

but this be kusati son of a fisherman

misrepresents us by his wrong grasp and

injures himself and stores up much

demerit for this will lead to the harm

and suffering of him of this misguided

man for a long time

because consciousness is reckoned by the

particular condition dependent upon

which it arises

listen carefully

um

when consciousness

when consciousness arises dependent

when consciousness arises dependent on

the eye and forms

i don't know what's up with that

i think i'll be fine just

yeah

of course

okay now listen carefully

when consciousness arises dependent on

the i and forms

it is reckoned as i consciousness

when consciousness arises dependent on

the year and sounds it is reckoned as

ear consciousness

when consciousness arises dependent on

the nose and odors it is reckoned as

nose consciousness

when consciousness arises dependent on

the tongue and flavors it is reckoned as

tongue consciousness

when consciousness arises dependent on

the body and tangibles it is reckoned as

body consciousness

when consciousness arises dependent on

the mind and mind objects it is reckoned

as mind consciousness

so this consciousness that we're talking

about

is the eye consciousness the your

consciousness

the nose consciousness the tongue

consciousness

the body consciousness and mind

consciousness

consciousness arises dependent upon

the joining of certain things that is to

say

when the eye

meets with form

when the light hits the form and meets

with the eye

there is

eye consciousness that arises

and when that eye consciousness arises

the the three constitute what's known as

eye contact

same with the ear

with the nose with the tongue with the

body and with the mind

whatever it is you're doing right now

when you're listening to me

there is

sound waves coming in

right through my voice

they're hitting the ear

now with that there is contact

between the year and

the sound waves

dependent upon that there is an

awareness of that experience an

awareness of the year and an awareness

of that sound

this awareness is what he's talking

about

that is dependently arisen

these three the year

the sound

and the your consciousness

constitute your contact

so consciousness here is reckoned as he

says

by

what it

by whatever it is that arises it's

dependent upon a condition

that arises

that's the only way you are aware of

something you're aware of something when

there is the joining of the sixth sense

spaces with their objects

if that was not the case there would not

be any contact there would not be any

feeling

and tied to that feeling there won't be

any perception

remember yesterday we're talking about

feeling and perception feeling

being the experience that is felt

any experience that's there and

perception being that which recognizes

that experience that labels that

experience

tied to it is also the awareness of that

experience

so if there was no contact

then there would not be any

consciousness

if a person was

blind

they their eyes don't work

there could still be

light hitting their eyes

but if the eye is dysfunctional if it's

non-functional

then there is no eye consciousness there

somebody was

so if somebody was blind that would

happen if somebody was deaf

if the sound hits their ears

but they are deaf even if there is the

sound the ear does not make contact with

that sound it doesn't receive it

and so because these two don't join

together there is no your consciousness

dependent upon it

so we'll go further

just as fire is reckoned by this

particular condition

on which it burns

when fire burns dependent on logs it is

reckoned as a log fire

when fire burns are dependent on [ __ ]

it is reckoned as a [ __ ] fire

when fire

burns dependent on grass

it is reckoned as a grass fire

when fire burns dependent on cow dung it

is reckoned as a cow dung fire

when fire burns dependent on shafe

it is reckoned as a

safe fire

when fire burns dependent on rubbish it

is reckoned as a

rubbish fire

so too consciousness is reckoned by the

particular condition dependent on which

it arises

when consciousness arises dependent on

the i and forms

it is reckoned as i consciousness

so eye consciousness because it arises

dependent upon the forms making contact

with the eye

it is your consciousness when the sound

makes contact with the ear and these two

and then they give rise to the ear

consciousness or to the eye

consciousness

if neither of them were there

or one of them were not there there

would not be any of that sensory

consciousness

so the idea even of this consciousness

that is eternal

this idea of a consciousness

that

speaks and feels and is an atman who

goes from one place to the other from

one existence to the other

that's still rooted in an experience of

the mind so when people say

there was an experience of

non-duality where i became one with

everything

an experience where

i realized that i am athman a real

realization that it is brahman all

things are

you know one and the same

how is that experienced where is that

experience

coming from

it's a mental object

it makes contact with the mind and there

is this experience there is mind

consciousness

so for you to even

reckon that for you to even see that

it's dependent upon the mind

if it's dependent on something when you

take away the causes and conditions

which give rise to it then that

experience is no longer there so how can

that be considered to be the self how

can that be considered to be permanent

how can that be considered to be

imperishable

that experience

only when you make contact do you have

that experience

but if that's the case then anything

that's dependently arisen we understand

to be impermanent

subject to change

which is liable to create suffering

and so how could you consider that to be

self

it's impersonal

it's not me not mine not myself

and likewise

when consciousness arises dependent upon

the year and sounds it is recogni

reckoned as your consciousness

when consciousness arises dependent on

the nose and odors it is reckoned as

nose consciousness

when consciousness arises dependent on

the tongue and flavors it is reckoned as

tongue consciousness when consciousness

arises dependent on the body and

tangibles it is reckoned as body

consciousness

when consciousness arises dependent on

the mind and mind objects it is reckoned

as mind consciousness

is this when we do the questionnaire

no

okay

because do you see this has come to be

yes venerable sir

because do you see its origination

occurs with that as nutriment

yes venerable sir

because do you see with the cessation of

that nutriment what has come to be

is subject to cessation

yes venerable sir

because does doubt arise when one is

uncertain thus

has this come to be

yes venerable sir because does doubt

arise when one is uncertain thus

does its origination occur with that as

nutriment

yes venerable sir

because when

does doubt arise when one is uncertain

thus with the cessation of that nutrient

is what has come to be subject to

cessation yes venerable sir

so we're looking at the general

questionnaire on being what he's saying

is

because do you see that this has come to

be in other words do you understand

dependent arising with this as nutriment

that comes to be

and they say yes

what about this

do you see with the cessation of that

nutrient what has come to be is subject

to cessation

yes

then he says

would there be doubt if someone is

uncertain about this if someone has

uncertainty about the idea that from

this cause arises this condition

or this experience

yes if they have uncertainty about this

there will be doubt

if they have uncertainty about the

cessation of an experience

there will be doubt

so how was doubt abandoned

because is doubt abandoned in one who

sees it as as as

it actually is with proper wisdom thus

this has come to be

yes venerable sir bikus is doubt

abandoned in one who sees as it actually

is with proper wisdom thus

its origination occurs with that as

nutriment

yes venerable sir

because is doubt abandoned in one who

sees as it actually is

with proper wisdom thus

with the cessation of that nutriment

what has come to be is subject

to cessation

yes venerable sir

so what he's talking about is there has

something there something has come to be

there's an experience that's come to be

if you know the nutriment of that

experience and understand it arose

dependent upon that nutriment

then would you have any doubt about that

you won't have any uncertainty about

that you understand what proper wisdom

does when he says

in one who sees as who sees as it

actually is with proper wisdom thus

to see things as they actually are means

to see things as dependently arisen

every experience that you have is

conditioned by another component

every experience you're having right now

is all

conditioned

conditioned by contact

conditioned by some kind of nutrient

when you understand it as it actually is

then you understand when there is the

cessation of that

nutrient of that source

then there is the cessation of that

experience

because are you thus free from doubt

here

this has come to be

yes venerable sir

because are you thus free from doubt

here its origination occurs with that as

nutriment yes venerable sir

because are you thus free from doubt

here

with the cessation of that nutriment

what has come to be is subject to

cessation

yes venerable sir

because has it been well has it been

seen well by you as it actually is

with proper wisdom thus

this has come to be

yes venerable sir because has it been

seen well by you as it actually is with

proper wisdom thus

its origination occurs with that as

nutriment

yes venerable sir

because has it been well seen by you as

it actually is

with proper wisdom thus with the

cessation of that nutriment what comes

to be is subject to cessation

yes venerable sir

because purified and bright as this view

is

if you adhere to it

if you cherish it treasure it and treat

it as a possession

would you then understand that the

dhamma has been taught as similar to a

raft

being for the purpose of crossing over

not for the purpose of grasping

no venerable sir

what does he mean by this

what is the dharma the dhamma is the

understanding of dependent origination

what is the clinging to the dharma

clinging to the understanding of

dependent origination

once you understand dependent

origination don't make that in a view

make that a view

that becomes

a source of attachment that you become

attached to

the the understanding of dependent

origination frees your mind

it liberates you

from all

craving it liberates you from all

identification

it liberates you from ignorance

so when you see things with proper

wisdom thus

fine you're seeing them but don't hold

on to the idea of dependent origination

as you see it

see that it's arising as it arises it

passes as it passes

but if you hold on to it and if you

identify with that view there's still

some work to be done

because the clinging to that still gives

rise to some kind of a

desire to be something a desire to be

someone

the desire for existence the craving for

existence

when you let go of that view then there

are no standpoints there are no

adherences there aren't there's nothing

that the mind clings to

when the mind lets go completely with no

clinging at all then it is fully

liberated

so the simile of the raft here is the

understanding that you use the raft

to get from one side to the other

that raft is the eightfold path that

raft is the view the right view that

arises and is established by your

understanding

experiential understanding of dependent

origination

that happens when you have cessation of

perception of feeling unconsciousness

you come out and you start to see

everything has dependently arisen

because of certain experiences you have

once you start to see that then you

completely let go of any attachment to

something

that gets you to the experience

of freedom of mind

once you have that are you going to

continue to hold on to that view are you

going to just stay in that freedom of

mind

right now that view is there

now that view is established

it is irreversible

insofar as your experience is concerned

your experience will

confirm for you what is going on your

experience will verify for you

the understanding of right view

but once you have that you don't

just like the raft you don't carry the

raft once you get to the far shore you

leave it behind and continue being on

the far shore

now that doesn't mean that you abandon

the eightfold path

for example it means that you understand

the eightfold path as being conditioned

that leads you to an experience of the

unconditioned as it were

so you don't get

uh you don't get hung up on the

eightfold path it becomes

a part of your experience

so you have right intention all the time

you have right speech all the time

you have right action all the time you

have right livelihood all the time you

have right effort all the time you have

right mindfulness all the time and you

have right collectedness all the time

but you're not attached to it

you don't try to overthink it you don't

try to become conceited about it

because purified and bright as this view

is that is the understanding of

dependent origination

if you do not adhere to it

cherish it treasure it and treat it as a

possession

would you would you then understand that

the dhamma has been taught as similar to

a raft

being for the purpose of crossing over

not for the purpose of grasping

yes venerable sir

because there are these four kinds of

nutriment

for the maintenance of beings that have

already come to be

and for the support of those about to

come to be

what for

they are physical

food as nutriment gross or satu

contact as the second

mental volition as the third

and consciousness as the fourth

now because these four kinds of

nutriment have what as their source

what as their origin from what are they

born and produced

these four kinds of nutriment

have craving as their source

craving as their origin

they are born and produced from craving

and this craving has what as its source

craving has feeling as its source

and this feeling has what as its source

feeling has contact as its source

and this contact has what as its source

contact has the six-fold base as its

source

and this six-fold base

has what as its source the six-fold base

has mentality materiality as its source

and this mentality materiality has what

as its source

mentality materiality has consciousness

as its source

and this consciousness has what as its

source

consciousness has formations as its

source

and these formations have what as their

source from what are for what is their

origin from what are they born and

produced

formations have ignorance as their

source

ignorance as their origin they're born

and produced from ignorance

so before we continue let's talk about

these four kinds of nutriment he says

there are these four kinds of nutriment

four kinds of nourishment

four kinds of fuel

for the maintenance of beings that have

already come to be that is beings who

are here right now

and for the support of those about to be

about to come to be

now that can mean two things that is to

say beings that have passed on and are

about to be born into the next existence

or beings

that is to say beings in this in the

form of

those about to be physically born they

have these four nutriments

food physical food gross or subtle

so food as we understand it is the

nourishment that we need for our bodies

to continue

right so that can be gross or subtle

gross food is

food that we eat in terms of here on

this earth plane

subtle is

the subtle food of the devas

so even the devas have certain kinds of

food that they eat

so then that's one kind of nutriment the

second kind of nutriment is contact

so we know contact to be that which is

the eye meeting with form

the year meeting with

sound the nose meeting with fragrance

the tongue meeting with taste

the body meeting with some kind of touch

a tangible

it can be air pressure the wind or

whatever it might be the heat

right or the cold

and then we see the

mind

meets with a mental object when you're

meditating your mind meets with the

mental object of loving kindness

and there is

mind consciousness there

so

through contact you have feeling

you have perception through contact also

there can arise consciousness because

the consciousness that is the initial

contact between the eye and form gives

rise to eye consciousness how does eye

consciousness arise

it or rather consciousness in general

arise

dependent upon formations

so formations we'll talk about

in more detail

later

but formations are the carriers for

karma

so contact gives rise to formations

which gives rise to a consciousness

which then gives rise to mentality

materiality which then gives rise to

the sixth sense spaces which gives rise

to contact

so it actually loops over and then

experiences

is experienced through

feeling and perception this is the

second nutriment

the third nutrient is mental volition

so with mental volition that is an

intention

to do something an inclination towards

something

that gives rise to consciousness

because it's through intentions that

formations flow

and that give rise to some kind of a

consciousness

it is through intention karma arises

it is through contact intention arises

mental volition arises and then it is

through intention that karma comes to be

and that karma is whatever experience

you're having whatever action it is you

take in mind body and speech

and then the fourth nutriment is

consciousness itself

awareness

now this consciousness is understood in

two ways

but there's they mean the same thing

that is the micro level of the arising

and passing away of sensory

consciousnesses

that is to say the arising and passing

away of eye consciousnesses your

consciousnesses nose consciousnesses

tongue consciousnesses body

consciousnesses and mind consciousnesses

and then there is the consciousness that

descends into the namarupa that is the

mentality materiality so dependent upon

consciousness

nama rupa arises

and for the maintenance of that namarupa

you need food that is the physical food

so these are the four kinds of nutriment

but then he says

they have a source as well and that is

craving

what is craving craving is either the

identification with an experience

the wanting of more of it so the

grasping towards it or the resisting of

it the aversion towards it against it

that is one kind of craving there is the

craving for existence or the craving for

non-existence

it's the craving that causes the mind to

look at something and say i want to

possess that

it's the craving that causes the mind

to see something and say i am that

it's the craving that causes the mind to

experience something and say i don't

want that

behind all of that is this sense of i

the sense of me mine or myself

when you identify with something craving

arises

when the craving arises it can give rise

to further contact that contact remember

is dependent upon the sixth sense bases

which are in the mentality materiality

which is dependent upon consciousness

which is dependent upon formations which

are driven through by intention so if

your intention is rooted in craving it

will give rise to formations rooted in

craving

consciousness rooted in craving nama

rupa rooted in craving

sixfold bases rooted in craving and

contact rooted in craving and so the

feeling that arises that you experience

already is tainted

stained by this craving

likewise for mental volition likewise

for consciousness

so now we start right

oh yeah we did

yeah

so i'll just repeat this part here so

now with that craving

now because these four kinds of

nutriment have what as their source

what as their origin from what are they

born and produced

these four kinds of nutriment have

craving as their source

craving as their origin they are born

and produced from craving and this

craving has what as its source

craving has feeling as its source and

this feeling has what as its source

feeling has contact as its source and

this contact has what as its source

contact has the six-fold base as its

source

and this six-fold base has what as its

source the six-fold base has mentality

materiality as its source and this

mentality materiality has what as its

source

mentality materiality has consciousness

as its source

and this consciousness has what as its

source

consciousness has formations as its

source

and these formations have

what as their source

what as their origin from what are they

born and produced

formations have ignorance as their

source

ignorance as their origin they are born

and produced from ignorance

so because with ignorance as condition

with formations as conditions

with consciousness as condition

mentality materiality as condition

with the six-fold basis condition

with contact as condition

with feeling as conditioned

with craving as conditions

with clinging as condition

with habitual tendencies as condition

[Music]

with birth as condition

and death sorrow lamentation

pain grief and despair come to be

such is the origin

of this whole mass of suffering

with birth as condition

aging and death come to be so it was

said

now because

do aging and death have birth as

condition or not

or how do you take it in this case

with habitual tendencies as condition

birth comes to be so it was said

now because

does birth have a

have habitual tendencies as condition or

not

or how do you take it in this case

with clinging as condition habitual

tendencies come to be

so it was said

now because

does this clinging ha does this

habitual tendency have clinging

has condition or not or how do you take

it in this case

with craving as condition clinging comes

to be so it was said

now because does clinging have craving

as a condition or not or how do you take

it in this case

with feeling as conditioned craving

comes to be so it was said

now because does craving have feeling as

condition or not

or how do you take it in this case

with contact as condition feeling comes

to be so it was said

now because does feeling have condition

have contact as condition or not

or how do you take it in this case

with the six-fold base as condition

contact comes to be so it was said

now because does contact have the

six-volt base as condition or not

or how do you take it in this case

with mentality material

with mentality materiality as

conditioned the six-fold base comes to

be so it was set

now because does the six-fold base have

mentality materiality as condition or

how do you take it in this case

with consciousness as conditioned

mentality materiality comes to be so it

was said

now because does mentality materiality

have consciousness as condition or not

or how do you take it in this case

with formations as conditioned

consciousness comes to be

so it was said

now because does consciousness have

formations as conditioned or not or how

do you take it in this case

with ignorance as condition formations

comes to be come to be so it was said

now do formations have ignorance as

condition or not or how do you take it

in this case

good because so you say thus and i also

say thus

when this exists that comes

to be

with the arising of this that arises

that is with ignorance as conditions

with formations as conditioned

with consciousness as condition

with mentality materiality as

conditioned

with a six-fold basis condition

with contact as condition

with feeling as conditioned

with craving as condition

with clinging as condition

with habitual tendencies as condition

with birth as condition

and death sorrow lamentation

pain grief and despair come to be

such is the origin of this whole mass of

suffering

but with the remainderless fading away

and cessation of ignorance comes the

cessation of

with the cessation of formations the

cessation of

with the cessation of consciousness the

cessation of

with the cessation of mentality

materiality the cessation of

with the cessation of the six-fold based

comes the cessation of

with the cessation of contact

the cessation of

with the cessation of feeling is the

cessation of

with the cessation of craving is the

cessation of

with the cessation of clinging is a

cessation of

with the cessation of habitual

tendencies is the cessation of

with the cessation of birth

death

cease

such is the cessation of this whole mass

of suffering

with the cessation of birth the

cessation of aging and death so it was

said now because do aging and death

cease with the cessation of birth or not

or how do you take it in this case

with the cessation

of habitual tendencies comes the

cessation of birth so it was said

now monks does birth cease with a

cessation of habitual tendencies or not

or how do you take it in this case

with the cessation of clinging comes the

cessation of habitual tendencies so it

was said

now monks do habitual tendencies cease

with the cessation of clinging or not or

how do you take it in this case

with the cessation of craving comes the

cessation of clinging so it was said

now amongst does clinging cease with the

cessation of craving or not or how do

you take it in this case

with the cessation of feeling comes the

cessation of cravings so it was said

now amongst this craving ceased with the

cessation of feeling or not or how do

you take it in this case

with the cessation of contact comes the

cessation of feelings so it was said

now monks does feelings cease with the

cessation of contact or not or how do

you take it in this case

with the cessation of the six-fold base

comes the cessation of contact so it was

said

now amongst this contact cease with the

cessation of the six-volt base or not or

how do you take it in this case

with the cessation of mentality

materiality

comes the cessation of the six-fold base

so it was said

now monks

does the six-fold base cease with the

cessation of mentality materiality or

not

or how do you take it in this case

with the cessation of consciousness

comes the cessation of mentality

materiality so it was said

now amongst does mentality materiality

cease with the cessation of

consciousness or not or how do you take

it in this case

[Music]

with the cessation of formations comes

the cessation of consciousness

so it was said

now amongst does consciousness cease

with the cessation of formations or not

or how do you take it in this case

with

with the cessation of ignorance comes

the cessation of formations so it was

said

now monks do formation cease with the

cessation of ignorance or not or how do

you take it in this case

good monks so you say thus and i also

say thus

when this does not exist

that does not come to be

with the cessation of this

that ceases

that is with the cessation of ignorance

comes the cessation of

with the cessation of formations comes

the cessation of

with the cessation of consciousness

comes the cessation of

with the cessation of mentality

materiality comes the cessation of

with the cessation of the sixth full

base comes the cessation of

with the cessation of contact comes the

cessation of

with the cessation of feeling comes the

cessation of

with the cessation of craving comes the

cessation of

with the cessation of clinging comes the

cessation of

with the cessation of habitual

tendencies comes the cessation of

with the cessation of birth

such as the cessation of this whole mass

of suffering

what we just went through

is basically

the second and third noble truths

the second noble truth says that craving

is the condition for suffering

so dependent origination the arising

the origin of this whole mass of

suffering

is the second noble truth

it is craving is the short form

of this entire understanding of the

arising of dependent origination

the arising of dependent origination is

an elaboration of the second noble truth

when you saw or you read through the

cessation

of the conditions independent

origination

you're talking about the third noble

truth

with the cessation of craving is the

cessation of suffering me rodham

so that is the short form of what you

just read and what you just read is an

elaboration of the third noble truth

of the cessation of suffering

that is why in the first case it says

such is the origin of this whole mass of

suffering the second noble truth

and in the second case it says

such is the cessation of this whole mass

of suffering that is the third noble

truth

because knowing and seeing in this way

when you say knowing and seeing the

knowledge and vision of something it's

not just the

intellectual understanding

it's the experiential understanding

understanding for yourself as it arises

you actually see it

would you run back to the past thus

what

were we in the past

were we not in the past

what were we in the past

how were we in the past

having been what what did we become in

the past

no venerable sir

why

because you understand that the past

arose because of

a sequence and series of causes and

conditions

so were you in the past

were you not in the past

what were you in the past how did you

arise in the past

and all of these things

they don't

arise in the mind that understands fully

dependent origination

because that mind understands everything

as being impersonal

that past is no longer taken as

me mine or myself

knowing and seeing in this way would you

run forward in the future or forward to

the future thus

shall we be in the future shall we not

be in the future

what shall we be in the future

shall we not uh how shall we be in the

future

having been what what shall we become in

the future

no venerable sir

why is that

because

once you understand dependent

origination why are you worried about

this sense of self and what it's going

to experience in the future

yes you'll still have thoughts about

planning ahead

doing certain things you know all of

these other things related to the future

but these are all seen as activities

these are all seen as things to be done

for whatever has to be done

but you don't take it personally

and if you don't take it personally

you won't have any anxiety that arises

from it

you won't have any expectations

you won't have any kind of

waiting for something to happen you just

understand it will happen if there's a

series of causes and conditions but you

don't

dwell on that

knowing and seeing in this way

would you now be inwardly perplexed

about the present thus

am i

am i not

what am i

how am i

where has this being come from

where will it go

no venerable sir

once you fully understand dependent

origination you don't even have a mental

standpoint about the present moment

and take it personally

you don't think about oh i wonder how i

came to be i wonder how this arose you

don't think about

who am i

right because now you realize that this

sense of self

is just arising and passing away

it's arising and passing away dependent

upon causes and

conditions

arising and passing away

there is no sense of self

independent

of this experience of dependent

origination

now you can choose to take that whole

process of dependent origination

personally

and when you do so you're going to

identify with it and you're going to

cause yourself suffering yourself

suffering but if you understand it fully

with proper wisdom thus

that this is not me this is not mine

this is not myself

because you understand everything that

is dependently arisen is impermanent and

therefore liable to cause one's

suffering cause the mind suffering

when you see it with proper wisdom thus

as it actually is

then

there's no taking of any experience as

personal

there's no sense of identity in anything

that's happening

when you fully and truly understand this

all experiences

are seen

as what they actually are experienced as

they arise

but they're not clung to there is no

clinging there is no grasping

because knowing and seeing dependent

origination in this day in this way

would you speak thus

the teacher is respected by us

we speak as we do

out of respect for the teacher

no venerable sir

knowing and seeing in this way would you

speak thus

the recluse says this and we speak thus

at the bidding of the recluse

no venerable sir

knowing and seeing in this way would you

acknowledge another teacher no venerable

sir

knowing and seeing in this way would you

return to the observances tumultuous

debates and auspicious signs of ordinary

recluses and brahmanas taking them as

the core of the holy life

no venerable sir

do you speak only

of what you have known seen and

understood for yourselves

yes venerable sir in other words

don't take my word for it

see for yourself

understand for yourself

and don't take it just on an

intellectual understanding

see it and understand it as it actually

is when it arises

recognize when the feeling arises

understand what this feeling is

and it will happen to you naturally

it will happen to you organically as you

start to let go of things

as you start to let go of attachments

and you experience the cessation of

perception feeling and consciousness

and then when you come out of it and you

experience and see the links of

dependent origination

when you see the links independent

origination and understand this

consciousness arose

dependent upon contact dependent upon

prior causes and conditions

dependent upon formations

and so on

when you see it for

as it actually is with proper wisdom

thus

then you once you won't say yes

when somebody asks you do you know

dependent origination just because you

understand it intellectually

you will understand it and you will say

yes because you have experienced it

so you won't be respecting a teacher

just out of blind faith

you won't be taking anyone's word

as granted

for granted

right you won't just blindly trust what

the suttas say

you will actually see for yourself when

you go through this whole process

and then when you go back to read the

sutras and then when you go back to

listening to the dhamma talks a whole

new perspective is unlocked

now you actually understand now the code

is seen now the code is decoded

and the way to decode that code

is through actual experiential wisdom

so then when you see it

there's no doubt about it there's no

perplexity about it

you won't have any kinds of attachments

as the buddha says to any observances

meaning you won't have rights you won't

have clinging to rights and rituals

with the idea that they will lead you to

nibana because now you have seen it for

yourself that this is how this process

works

that karma works dependent upon prior

causes and conditions

including

you know your prior actions

your intentional

mental verbal and bodily actions

once you understand this then you

understand what's the point of doing

these rights and rituals with the idea

that they're going to achieve something

that they're going to lead you somewhere

you won't get into tumultuous debates

or have to you know look at the

auspicious signs of other people's

reckoning in other words

why would you get yourself into debates

you know for a fact that this is what it

is you know for your own self

so to speak you know in your own

understanding that this is how this

process works why debate it

why would you get into debates about

that people will have their own

understanding and that's fine why would

you get into debates about it

you just have

your knowledge and your vision and your

understanding and that is enough

so you won't get caught up in all of

these other things you will have your

experience that guides you your

experience that is your teacher your

experience that is your moral compass

that is the right view that is your

conscience

it is your experience that will be the

bedrock upon which you

continue with this existence

so

don't make dependent origination all

about an intellectual understanding see

for yourself actually experience the

dhamma

and that is dependent upon

having right samadhi right meditation

right collectedness

and that happens through sila

keeping the precepts

so this whole process

happens through these series of

understandings

keeping the precepts keeps the mind pure

keeps the mind collected makes it ripe

for samadhi

when the mind is deep in that samadhi it

eventually experiences cessation

and then wisdom arises panya arises

good because so you have been guided by

me with this dharma which is visible

here and now

immediately effective inviting

inspection

onward leading to be experienced by the

wise for themselves

for it was with reference to hear that

it has been said

because

this dharma is visible here and now

immediately effective

inviting inspection onward leading to be

experienced by the wise for themselves

now we're going to get into something

that is related to the macro level of

rebirth because dependent origination

is not about just your experiential

understanding

here and now

dependent origination runs its course

from lifetime to lifetime from one

existence to another

so here is what he says

because the descent of the embryo takes

place through the union of three things

here there is the union of the mother

and father

but the mother is not in season and the

gandhaba is not present

in this case

no descent of an embryo takes place

here there is the union of the mother

and father and the mother is in season

but the gandaba is not present in this

case too

no descent of the embryo takes place

but when there is the union of the

mother and father and the mother is in

season and the gandhaba is present

through the union of these three things

the descent of the embryo

takes place

we're talking about conception

what happens the conception of in this

case to simplify the conception of human

life

how does this occur from the context of

dependent origination

so you need obviously the sperm and the

ovum

in order for there to be some kind of

genetic material

but you also need the gandhaba

what is the gandhava

so there is different ways of

understanding gandha gandaba is like the

gandharvas

which are these celestial beings in the

heaven heavenly plains

but there's also the gandhaba which is

understood as the

evolving consciousness the rebirth

linking consciousness

when

there is death when there is the

dissolution of the body this is what

happens

the body dies and now there is no

consciousness tied to it but

before that consciousness dissipates it

won't dissipate because

if there is craving

that consciousness dissipates and the

craving will then give rise or certain

kind of formation which gives rise to a

certain kind of consciousness

in other words

when someone is dying they have this

experience in their mental realm they

have an experience of seeing their life

before their eyes

seeing all the wonderful things that

might have happened or having regrets

for the things that they might have done

in that life

something that either uplifts them or

something that causes them to go

downward

so that can either cause him to

have craving for that saying i want more

of that

i wish i could experience that again

or i don't want more of that and there

arises fear there arises remorse that

arises regret and arises anxiety in

either case this reaction

gives rise to certain formations that

are rooted in that reaction of craving

or aversion

or identification in either case

those formations

then give rise to a consciousness

that consciousness

departs from that old mentality

materiality from that old mind and body

and descends into a new embryo descends

into a new

namarupa into a new mentality

materiality once that gandaba that is

the consciousness

going from one life to the next life

descends into the new mind and body it

dissipates and a new consciousness

arises and then and passes away and so

on and so forth as there is the

conception of this new being in the womb

the mother then carries the embryo in

her womb for nine or ten months with

much anxiety as a heavy burden

then at the end of nine or ten months

the mother gives birth with much anxiety

as a heavy burden

then when the child is born she

nourishes it with her own blood

for the mother's breast milk is called

blood in the noble one's discipline

when he grows up and his faculties

mature

what does that mean his faculties mature

when you are an infant

and you get when you when you are born

there are certain senses

of uh

well senses that are active like the

sense of smell

and the sense of taste

so you identify things through smell

you've identified

things through the smell of here is my

caretaker this is somebody who takes

care of me my mother or my father

and then you have the taste of breast

milk or whatever it is and now you

identify with that so now your faculties

are starting to mature

when infants look at things when they're

experiencing things

they're not fully able to

see color they're not fully able to see

patterns and shapes and things like that

but as perception arises as they are

able to make connections

as their perception of death depth

arises and so on

and as they start walking and doing all

these other things the faculties mature

in other words the sixth sense basis

while they are there

they aren't fully being experienced in

the way that we as adults would

experience it

so they continue to develop until they

become mature as an adult

or really as as a toddler

the child plays at such games as

toy plows tip cats somersaults toy

windmills toy measures toy cars and a

toy bow and arrow

when he grows up and his faculties

mature still further

the youth enjoys himself provided

endowed with the five chords of sensual

pleasure

with forms cognizable by the eye sounds

cognizable by the ear

odors cognizable by the nose flavors

cognizable by the tongue tangibles

cognizable by the body that are wished

for desired agreeable and likable

connected with sensual desire and

provocative of

lust

so as you gra become older as you get

older you start to identify with certain

things in terms of the five physical

sense experiences

now you start to make up favorites about

what you like and what you don't like

right you have your favorite tv shows

you have your favorite painting you have

your favorite musical artist

you have your favorite foods you have

your favorite

fragrances

you have your favorite blanket that you

use so your favorite chair that you sit

in and so on

all of these are starting to create some

kind of identity some kind of character

so the craving for these things the

identifying with these things is the

craving

the associating with them the clinging

to them that is the clinging that is to

say now you're making up

an identity around them by creating

favorites about them

creating choices about them creating

decisions around them

creating ideas about what they should be

and what they shouldn't be around them

right

when people grow up they start to create

a certain idea that i am a person

who likes this kind of music i am a

person who likes these kinds of tastes

and this is the being this is the

habitual tendencies that a person starts

to

collect so to speak or collects around

the idea of a person

these habitual tendencies then give rise

to reactivity birth of action

and then that gives rise to that whole

mass of suffering

on seeing a form with the eye he lusts

after it if it is pl if it is pleasing

he dislikes it if it is unpleasing he

abides with mindfulness of the body

unestablished with a limited mind and he

does not understand as it actually is

the deliverance of mind and deliverance

by wisdom wherein those evil unwholesome

states

cease without remainder

in other words he abides

with mindfulness of the body

unestablished he abides without any

mindfulness

when somebody gets caught up

and engages in sensual pleasures by

identifying with them

by craving for them there is lack of

mindfulness there

now the mind is unable to observe how

attention moves

it gets caught up in the experience

when it gets caught up in the experience

the mind is limited limited by what

it is degraded it is limited

it is affected it is obstructed by

hindrances

when such a mind is there he does not

understand as it actually is

with the deliverance of mind and the

deliverance by wisdom

in other words his mind is not rid of

the hindrances it gets caught up by the

hindrances

and his mind is not ripe for the rupa

janas or the arupa janas

engaged as he is in favoring and

opposing whatever feeling he feels

favoring and opposing

craving and aversion

clinging to this or that

he delights

whether pleasant or painful or neither

painful nor pleasant he delights in that

feeling

welcomes it and remains holding to it

and as he does so delight arises in him

that is the craving

now delight in feelings is clinging

so when he has

favoring of certain kinds of sensory

experiences or opposing certain kinds of

sensory experiences

that is the delight and delighting in

this or that leads to clinging

now the clinging says this is my

favorite

the klingon says i don't like this

because

so whenever you catch the mind saying i

like this because

that because that rationalizing

the idea that i like it because of so

and so

that is the clinging

that is the clinging that associates

that with an identity

with clinging

with clinging as condition

habitual tendencies come to be with

habitual tendencies as conditioned birth

comes to be

with birth as condition

aging and death sorrow lamentation pain

grief and despair come to be such is the

origin of this whole mass of suffering

now on hearing a sound with the ear on

smelling an odor with the nose on

tasting a flavor with the tongue on

touching a tangible with the body on

cognizing a mind object with the mind he

lusts after it if it is pleasing he

dislikes it if it is unpleasing

now delight in feelings is clinging

with clinging as conditioned habitual

tendencies come to be with habitual

tendencies as condition birth

with birth as condition aging and death

sorrow lamentation

pain grief and despair come to be

such as this whole mass of suffering

such as the origin of this whole mass of

suffering

here because a tadagat appears in the

world accomplished

fully enlightened and he purifies his

mind from doubt

having dust abandoned these five

hindrances

imperfections of the mind that weaken

wisdom

so now what we're talking about is

you know there is a tata there is a

buddha that arises and he finds the

unders he understands the vulnerable

truths he rediscovers the path

to enlightenment

to awakening

and after that somebody hears about this

and upon hearing about this they decide

to go into the holy life

and going into the holy life

they basically abandon any kind of doubt

about the buddha the dhamma and the

sangha so what they're talking about now

is having been purified

of the five hindrances being purified of

any kind of

craving sensual craving purified of any

kind of aversion

purified of any kind of restlessness

purified of any kind of slot interpreter

purified of any kind of doubt

having thus abandoned these five

hindrances

imperfections of the mind that weakened

wisdom quite secluded from sensual

pleasures secluded from unwholesome

states

he enters upon and abides in the first

journal

with distilling and applied with

distilling of applied and sustained

thought he enters and up he enters upon

and abides in the second jhana

with the fading away as well of rapture

he enters upon and abides in the third

jhana

with the abandoning of pleasure and pain

he enters upon and abides in the fourth

jhana which has neither pain nor

pleasure and purity of mindfulness due

to equanimity

this is the deliverance of mind

and deliverance by wisdom

getting into jana's the

rupa janas and the arupa-janas this is

the deliverance of my caito vimmutti and

deliverance by wisdom panya vimuti

and therefore on seeing

a form with the i he does not lust after

it if it is pleasing

he does not dislike it if it is

unpleasing he abides with mindfulness of

the body established with an

immeasurable mind and he understands as

it actually is with the deliverance of

mind and deliverance by wisdom wherein

those evil

unwholesome states cease without

remainder

so what does that mean he abides mindful

now he's aware of how his mind's

attention moves

right he's aware of that

he remembers to observe how mind's

attention moves from one thing to the

other

and then his mind is immeasurable

there are different ways of

understanding an immeasurable mind

an immeasurable mind is that which is

liberated because there is no more

measuring going on there is no more

conceit going on there's no more

comparing going on it's immeasurable in

the sense that it is emancipated by the

brahmaviharas

the immeasurable

radiating of loving kindness

the immeasurable radiating of compassion

of joy or equanimity

and so he understands as it actually is

the deliverance of mind and the

deliverance by wisdom wherein those evil

unwholesome states

the hindrances

cease without remainder having thus

abandoned favoring and opposing

whatever feeling he feels

whether pleasant or painful or neither

painful nor pleasant he does not delight

in that feeling welcome it or remain

holding on to it

as he does not do so delight in feelings

cease in him with the cessation of his

delight comes the cessation of clinging

with the cessation of clinging the

cessation of being or habitual

tendencies with the cessation of

habitual tendencies the cessation of

birth with the cessation of birth aging

and death

sorrow lamentation pain

grief and disparities

such as the cessation of this whole mass

of suffering

so this is talking about somebody who

has let go of all craving

let go of all craving deliverance by

wisdom

deliverance of mind

here

there is two ways of understanding it

there is somebody who becomes

or there's the mind that is fully

awakened let's say or there is a mind

that is fully attentive to what's going

on in an experience

because what does he say here

having thus abandoned the favoring and

opposing

whatever feeling he feels whether

pleasant or painful or neither pleasant

nor painful

he does not delight in that feeling

welcome it or remain holding on to it

so whatever experience you're having on

right now don't cling to it

don't identify with it

the only way that happens automatically

is through continual practice

when you recognize there's craving for

an experience or there's a version in

that experience or there is

identification with that experience what

do you do

you seek art

you recognize the craving you recognize

the aversion you recognize the

identification

you release your attention from that

you relax the tightness and tension come

back to the smile come back to something

wholesome

and return to a mind

that is wholesome and stay there

repeat whenever it arises again when you

do this

when you six are the craving right there

and then when you six are the version

right there and then that craving ceases

because that craving is ceased there's

no possibility of clinging to your eyes

there's no possibility of habitual

tendencies to arise

there's no possibility of birth of

action to your eyes and there's no

possibility of this whole mass of

suffering to arise

so that's what it means to be mindful

in the sense of

paying attention

paying attention to how mind is

responding to every situation

in every circumstance in every

experience

being attentive in that way

the mind can recognize if there is

craving when it recognizes craving it

lets go of it

and then eventually when the fully

awakened mind is there it is all the

time attentive

because it is all the time attentive

there's no way for craving to arise from

it

that mind is fully destroyed craving

completely absolutely

so it always sees what is what i call

attention rooted in reality yoni so many

sakara

what is it

attending to

what is it rooted in in reality what is

that reality that this experience is

conditioned and therefore impermanent

therefore not worth holding on to and

therefore impersonal not me not mine not

myself

when it doesn't hold on to anything any

standpoints any ideas any craving any

identification

then there is no ignorance there because

there is no ignorance there there are no

formations rooted in craving that arise

because there are formations that are

pure purified of any kind of craving any

kind of conceit any kind of ignorance

the consciousness the cognizing of

things that arise are not tainted by

stained by tinged by any kind of craving

conceit or ignorance and therefore all

the experiences through this nama rupa

through the sixth sense basis the

contact that arises is pure

there is no craving in that contact

therefore there is no inclination for

seeing any feeling as me mine or myself

no identification there no craving and

aversion there

because the mind is fully aware

because it has ceased ignorance

completely

because it's fully aware

how can there be craving

because it sees things as they are

seeing things as they are is seeing

reality as it is which is that all

reality is conditioned

or all conditioned reality rather is

impermanent and therefore not worth

holding on to and therefore not me mine

or myself this is a intrinsic

understanding the right view the wisdom

that arises in a fully awakened mind

this is the intrinsic understanding

that

allows the mind to experience freedom in

every moment

relief in every moment

no holding on to anything

no clinging to anything

therefore on hearing a sound with the

ear on smelling an odor with the nose on

tasting a flavor with the tongue on

touching a tangible with the body

uncognizing a mind object with the mind

he does not lust after it if it is

pleasing he does not dislike it if it is

unpleasing with the cessation of this

delight comes the cessation of clinging

with the cessation of clinging the

cessation of being with the cessation of

being the cessation of birth with the

cessation of birth aging and death

sorrow lamentation pain grief and

despair siege cease

such is the cessation of this whole mass

of suffering

because remember this discourse of mind

briefly as deliverance in the

destruction of craving

but remember the riku sati son of a

fisherman as caught up in a vast net of

craving

in the tremble of craving

that is what the blessed one said the

bikus except probably for sati

were satisfied and delighted in the

blessed one's words

[Music]

you