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

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

[Music]

thank you

So today we're going to be reading from

samyuta nikaya

35.95 and this is called malunkia puta

all right

then the venerable malung ke puta

approached the blessed one and said to

him

venerable sir it would be good if the

blessed one would teach me the dhamma in

brief

so that having heard the dhamma

from the blessed one I might dwell alone

withdrawn diligent Ardent and resolute

here now

what should I say to the young bikus

when it be cool like you old aged

burdened with years advanced in life

come to the last stage asks me for an

exhortation in brief

so the commentary on this says that the

Buddha was both

praising

for the question as well as criticizing

him because he's saying here you are in

your old age and you are still very much

interested in the downtown

so what should I say to the young beakus

to try to inspire them but at the same

time he's also saying

what took you so long

so this is what he says

in response he says although venerable

sir I am old aged burdened with years

advanced in life come to the last stage

let the blessed one teach me the dhamma

in brief

let the fortunate one teach me the

dhamma in brief perhaps I may understand

the meaning of the blessed one statement

perhaps I may become an heir to the

blessed one statement

so now he begins he says what do you

think malum do you have any desire lust

or affection for those forms cognizable

by the eye that you have not seen and

never saw before

that you do not see and would not think

might be seen

that's an interesting question what do

you think

do you have any desire lust or affection

for those things cognizable by the eye

that you have not seen and never saw

before that you do not see and would not

think might be seen

would you have any craving for things

that you have not seen

or things that you think you might not

see

there's only one way really you could

have craving it's when there is some

contact with that experience contact and

feeling

in other words you've never seen it

before the idea of it

we've never seen it before

so you've never made contact with that

experience not even a memory of it

so no you would not have desire for it

because you don't even know what it is

now if somebody told you about it and

you created an idea about it

then you would have some kind of image

about it

but maybe it's not exactly what that

person is describing but they create

this craving for you

but in the same way so he says no

venerable sir so then he says do you

have any desire lust or affection in

those sounds cognizable by the year that

you have not seen and never saw before

that you do not or rather have not heard

and never heard before that you do not

hear and would not think might be heard

so likewise for things that you have

never seen never heard

never tasted

never touched never smelled

never thought of would there be any

craving that would arise

there was no contact with that object

therefore there is no feeling

to give rise to any kind of craving

dependent upon that feeling

you know somebody might tell you you

know there's this great restaurant out

there and it makes the best sushi or

makes the best steak or whatever it is

now hearing that creates an image in

your mind

and then you might have craving for it

oh I better go check that out

but having not actually tasted it having

actually not seen it having actually not

heard about it would craving arise about

it no

so there's always going to be some kind

of contact

in relation to that object there's

always got to be some contact which

gives rise to the experience which gives

rise to the craving

yeah could we understand this question

in terms of the tanks and whether he has

removed the taint of sensual desire

because those are the potential for

graping exists

even if contact has

it you could but that's a very uh very

deep way of looking at it because the

Buddha really here is talking in very

general terms

and actually there's an example given of

this which I'll talk about I'll go to

that suit though

uh let's see which one would be

this one 4211 which is bhadrakkah

so I'll just read through it that might

give you some more idea of what he's

talking about when he says it in these

very general terms he says on one

occasion the blessed one was dwelling at

a town of the Mullins named urugu Villa

Kappa then badrika the head man

approached the blessed one paid homage

to him sat down to one side and said to

him

it would be good venerable sir if the

Blessed wouldn't would teach me about

the origin and the passing away of

suffering

if had men I were to teach you about the

origin and the passing away of suffering

with reference to the Past saying so it

was in the past

perplexity and uncertainty about that

might arise in you and if I were to

teach you about the origin and passing

away of suffering with reference to the

Future saying so it will be in the

future

perplexity and uncertainty about that

might arise in you

instead head man while I'm sitting right

here and you are sitting right here I

will teach you about the origin and

passing away of suffering listen to that

and attend closely I will speak

yes venerable sir badrika the head man

replied the blessed one said this

what do you think head men are there any

people in this town on whose account

sorrow lamentation pain displeasure and

despair would arise in you if they were

to be executed imprisoned find or

censured

the question is very basic it's saying

you know some people here in this town

would there arise any kind of suffering

if they were hurt or harmed or

imprisoned

and he says there are such people

vulnerable soon

but there are but are there any people

in the town on whose account Saro

lamentation pain displeasure and despair

would not arise in you

in such an event

there are such people venerable sir so

in other words there are some people

that he would have suffering for or

suffering because of their of them being

harmed and then there are some instances

where he won't so let's explore why what

head man is the cause and reason why in

relation to some people in the town

sorrow lamentation pain displeasure and

despair would arise in you if they were

to be executed in prison fined or

censured while in regard to others no

such sorrow lamentation pain Despair and

despair displeasure and despair would

arise in you

now here's what he says he says those

people in this town venerable sir in

relation to whom

sorrow lamentation pain displeasure and

despair would arise in me if they were

to be executed imprisoned fined or

censured these are the ones for whom I

have desire and attachment

but those people in the town in relation

to whom no sorrow lamentation pain

displeasure and despair would arise in

me these are the ones for whom I have no

desire and attachment

head men by means of this principle that

is seen understood immediately attained

fathom apply the method to the past and

to the Future thus

whatever suffering arose in the past all

that arose rooted in Desire with desire

as its source craving

for desire is the root of suffering

whatever suffering will arise in the

future all that will arise rooted in

Desire with desire as its source for

desire is the root of suffering

foreign

sir it is amazing venerable sir how well

that has been stated by the blessed one

whatever suffering arises all that is

rooted in desire has desire as its sorts

for desire is the root of suffering

so then it repeats the same thing so in

other words you would have desire and

attachment for the things that you do

know of

but those things that you don't have

designer attachment for are things that

you could care less about you couldn't

care less about because you don't have

any desire for them you don't know about

them

now on a deep level if you want to think

about it from the taint of sensual

desire you could

but really on in Practical terms it's

just saying if you don't know about

something would you have desire for it

but because you know about it you know

of it you know that person there can a

rise desire in relation to that thing or

to that person and because of that there

can arise suffering

so now here is a statement

or a couple of statements that we'll

talk about which are identical

to the Bahia which is in the udana

in the Baha'i asuta is a very very short

short

set of instructions too by uh

was this so there are many different

stories about Baya but one story is that

bhaya was on a boat

which uh crashed and he was uh found on

this on this island or someplace and he

was given bark he took the bark and he

was called Bhai of the bark cloth

because he wore those tree that tree

bark as his clothes

the other understanding is that Bhai of

the BART clock bark cloth was somebody

who

read and studied and understood what are

known as the upanishads

the upanishads in ancient India

wore the teachings of vedanta

so the upanishads were basically the end

of The Vedas which talked about the soul

the Atma and Brahman the universe and

existence so the idea was Atma and this

or the soul and the universe in

existence are one in the same thing

I am Atman Brahman in Sanskrit which

means the the soul and existence are one

and the same

permanent and everlasting the source of

Happiness the first cause

so in one of the upanishads it says that

this soul that this Soul which is

identical with Brahman is the hearer

is the one who is behind the hearing

is the Seer is the one behind the seeing

is the taster the cognizer the sensor

the one who experiences it so he or that

soul is the experiencer

behind the experience

right so it's assuming that there is

some kind of an experience here now Bhai

I had this thought or had this

understanding and he had this thought

that now I have become fully awakened

now the story in some of the

commentaries talk about it is that via

was one of five monks of a previous

Buddha

and all I think three of those monks

became arahatz so they went up to this

hill right and they used a ladder to go

up to this place which was like a

plateau

and then they

they threw away the ladder and saying

that we're going to live here now until

we become our hunts three of them

succeeded two of them did not one of

those two was by

the other was his was adeva who came to

Baya and said to bhaiya

zabaya you think you're fully awakened

but that's not the case you need to go

to the Buddha to understand how to be

fully awakened what is the actual

meaning behind this

so bhaya goes to the Buddha and he says

the same thing that malunkey says to the

Buddha teach me the dhamma in brief

and the Buddha says come back later it's

lunch time

because he's going to go on his arms

round he says now is not the right time

to discuss Dharma sobaya says a second

time

I might die so please teach me the

dhamma again the Buddha says it's lunch

time come back later

so a third time by a pleads and finally

anytime you ask a Buddha three times he

has to answer you

in one way or the other so he finally

says okay

here is the statement so the statement

that he gives I will tell you what that

is now I'll just finish the rest of the

story so Maya listens to this listens to

this instruction

and he completely understands it

and then he

destroys the taints and becomes an araha

and then he goes on his he goes you know

thanks to Buddha and everything and then

goes and this is what I tell everybody

anytime we're on the street I say

if you become an arhat look both ways

when Crossing because the next next

thing that happened to Baya after he

became an arahan was he didn't look both

ways and he was gored by a bull

so if you become an arahat please always

make sure you look both ways

so what were the instructions that were

given to Baya that made him fully

awakened these are the instructions

regarding things seen heard sensed and

cognized by you

in the scene

there will be merely the scene

in the herd there will merely be the

herd in the sensed there will be merely

the sensed in the cognized there will be

merely the cognized when regarding

things seen heard sensed and cognized by

you

in the scene there will be merely the

scene

in the herd there will be merely The

Herd in the sensed there will be merely

the sensed in the cognized there will be

merely the cognized then you will not be

by that

when you are not by that then you will

not be therein when you are not therein

then you will be neither here nor Beyond

nor in between the two this itself is

the end of suffering

this is the most compact probably the

most compact teaching that I've come

across that the Buddha has provided that

has Pro that has allowed a mind to

become fully awakened

because there is so much in that in

those two statements and we'll break it

down

he says regarding things seen heard

sensed and cognized by you in the scene

there will be merely the scene in The

Herd there will be merely the herd in

the sense there will be merely the

sensed in the cognized there will be

merely the cognized

remember the teaching that Baya had

before from the upanishads was what that

there is a self

that is the Seer behind the scene

that is the hearer behind the herd that

is the cognizer behind the cognized that

is the sensor behind the sensed

what the Buddha is saying

there is only the experience

the other teaching he had was there's an

experiencer behind the experience but in

the in this case the Buddha is saying in

the experience there is merely that

experience

so in the vedana there is only the

vedana in the feeling there is only the

feeling

and then the Buddha says when regarding

things seen heard sensed and cognized by

you in the scene there will be merely

the scene

in the herd there will be merely the

herd in the sense there will be merely

the sensed in the cognized there will be

merely the cognized when you understand

it in this way then you will not be by

that what does that mean when you will

then you will not be by that

then that means there won't when there

is no you linked to that experience when

there is no self

that arises because of that experience

when you are not by that then you will

not be therein

when you are not therein then you will

be neither here nor Beyond nor in

between the two in other words in the

experience there is a tendency for the

mind to add an experiencer that says

that there's a tendency in the mind that

says there's an experiencer before this

experience

or there is an experiencer experiencing

it or there is an experience or that

arose from that experience

so if you if the Mind sees it in this

way these are the self-use that cause

craving

but if you understand the experience

there is only the experience and you

don't superimpose an experience sir

before the experience in the experience

or after the experience

then just that is the end of suffering

why

let's look at it from the context of

dependent origination

let's say you understand this fully so

there's no more ignorance

whatever formations arise are just pure

formations formations that are not

fettered by that conceit by that

Ignorance by that craving by wrong views

gives rise to a Consciousness that is

pure and untainted unfiltered unfettered

by any kind of corruption

so that gives rise to the experience of

namarupa mentality materiality and so

there's been The Sixth Sense spaces

something makes contact with one of The

Sixth Sense bases which gives rise to

feeling

vedana is anything that is experienced

anything that is to be experienced or to

be felt so in that experience in that

vedana

if the mind is fully awakened it will

not see that there is someone who is

originating that experience

it will not see that there is someone in

that experience and it will not see that

there is someone after the experience

a couple of days ago I said that the

experiencer arises dependent upon the

experience what did I mean by that I

meant that there is a superimposition of

an experiencer added to that experience

that is the tendency that people or

Minds have that are not fully awakened

which is

oh this happened to me

or this is happening to me

or I am causing this to happen

but if you fully understand dependent

origination then you only see the

experience as an experience

that is the wise mind that only sees

things as they actually are

because there is no superimposition of

the eye no superimposition of the self

to that experience

in one of these different ways before

during or after the experience

there cannot arise any underlying

Tendencies from that experience

the underlying tendency to craving won't

arise because you don't take it

personally the underlying tendency to

aversion won't arise for the same reason

underlying tendency to ignorance won't

arise the underlying tendency to views

to doubt to conceit to becoming none of

those will arise because you see the

experience for what it actually is

you understand this experience to be

conditionally or risen dependently

arisen

anything that is dependently Arisen

means that you take away its condition

and it will go away

right bring back that condition and it

will come with the arising of this there

is the arising of that with the

cessation of this there is the cessation

of that

so if it's conditionally Arisen if it's

dependently Arisen that means it is

unstable

it is bound to arise and pass away

dependent upon those conditions anything

that is bound to your eyes and pass away

is therefore liable to cause suffering

in one way or the other

and so the Buddha always talked about

the idea of the self

or not self

right he never talked about the idea

that there is a self or that there isn't

a self when people ask him that question

very directly is there a self or is

there not a self

is there self or is there no self and

the Buddha said

he only teaches one thing which is

dependent origination so the answer to

that is that it's not that there is a

self or there is not a self it's that

the self that you think is a self arises

dependent upon causes and conditions

and he took it a step further because in

the ancient Indian tradition there was

the idea of that self right the idea of

the self that experiences everything the

idea of the self that is behind all

experiences and that self is said to be

permanent that self is said to be a

source of happiness

that self is said to be all pervasive

so everything in your experience

including the idea of you arises

dependent upon causes and conditions

if all of those are conditioned

then they are impermanent

and if they are impermanent liable to

cause suffering therefore

they don't

match the idea of that self that is

permanent

or that is all pervasive or that is the

source of happiness

so all things are not that there is no

self all things

are not self

so the wise mind understands everything

as not self

everything that can be observed and

experienced

including the notion of the Observer

is not self

because it does not

it does not

Concord with that idea of being

permanent

it does not Concord with that idea of

being a source of happiness

because if you understand it in that way

then you will understand that all things

are not self

and the Buddha goes even one step

further and he says even nibana

is empty of self

even nibana is impersonal

even nibana is not self

so if you really truly understand

dependent origination then you will not

hold on to any experience

you will not hold on to any experience

in your day-to-day life in your

meditation or anything

because you understand all of that to be

dependently arisen

and therefore you you know that in

holding on to something it's delusion

that's the ignorance of holding on to

something with the idea that it is a

self

it's not seeing and being aware of the

Four Noble Truths

so

that everything is I mean from the

concept of the like the latest which I

could it not just be that everything is

the self the experience

all of this Nirvana everything is that

permeating energy of Love or Whatever

well the idea here is that the Buddha

always talked about the subjective never

the objective

so he never said anything in relation to

a

ontological

idea

he never really said anything about that

all he talked about was in terms of the

subjective if you want to see suffering

let go of any Notions of ideas of self

because the mind that attributes

anything with self will then identify

with that

so even the ontological idea of all

things ourself if it's rooted in the

mind

that can create an identity from which

then our suffering can arise

so the Buddha is really concerned about

two things as he always says suffering

and the cessation of suffering so from a

subjective understanding

we cannot attribute anything to be that

self that we're talking about

that's really the the core understanding

and so malumke puta says I understand in

detail venerable sir the meaning of what

was stated by the blessed one in brief

now this is please hear this very

carefully he says

having seen a form with mindfulness

muddled attending to the pleasing sign a

one experiences it with infatuated mind

and remains tightly holding to it

many feelings flourish within

originating from the visible form

covetousness and annoyance as well that

is craving and aversion by which one's

mind becomes Disturbed

for one who accumulates suffering thus

nibana

is said to be far away

having heard a sound with mindfulness

muddled

attending to the pleasing sign

one experiences it with infatuated mind

and remains tightly holding to it

many feelings flourish within

originating from

the sound

covetousness and annoyance as well by

which one's mind becomes Disturbed for

one who accumulates suffering thus

nibana is said to be far away

having smelled an order with mindfulness

muddled having tasted it enjoyed a taste

with mindfulness muddled having felt a

contact with mindfulness modeled having

known an object with mindfulness modeled

attending to the pleasing sign one

experiences it with infatuated mind and

remains tightly holding onto it

many feelings flourish within

originating from that object

covetousness and annoyance as well by

which one's mind becomes Disturbed for

one who accumulates suffering thus

nibana is said to be far away

so he talks about having experienced

something with mindfulness muddled

what is that muddled mindfulness

that is the mindfulness that is not

there at all right what are we talking

about when we talk about mindfulness

here we're talking about remembering to

observe how a mind's attention moves

from one thing to the other there the

intrinsic understanding is you're seeing

things as they actually are mind move

from here then mine move there but

nowhere in that are you saying myself

was here or myself was there or myself

came from here and went there you're

just saying this is what happened in the

experience you're observing things as

they actually are

with that kind of mindfulness there is

careful attention there is yoniso

manasekhara

this is what I translate as attention

rooted in reality

the reality what is that reality

the reality that all things are

conditionally dependent conditionally

Arisen or dependently Arisen and

therefore

impermanent therefore liable to cause

suffering and therefore not to be seen

as me mine or myself

if there is a lack of understanding of

this

a lack of intrinsic understanding

that is dependent upon clear mindfulness

of observing how your mind responds to

all situations

all experiences

then there will be a tendency for that

mind to take that object personally

superimpose the self

in relation to the experience in

relation to that object

and then have an infatuated mind now

there's the underlying tendency to

craving underlying tendency to aversion

and so on that arises and one remains

tightly holding onto it now there is the

craving and the clinging

and so many feelings flourish from this

originating from that object and so the

craving and the aversion as well by

which one one's mind becomes Disturbed

so this is the process through which

craving clinging and becoming arise when

the mind

takes any object personally

anything at all personally what does it

mean to take something personally

it means that you have this sense of a

self-image somewhere and you're saying

that this affects that self-image there

so with that self-image if somebody

criticizes you

that self-image there's a tendency for

the mind to defend that self-image

if somebody Praises that self-image

there's a tendency to boast in that

praise right be happy about that praise

likewise with anything in terms of a

sensual object a sensory experience if

there's a sense of self there if it is

an unpleasant experience that sends the

sense of self-image will say I don't

like it

and attributing the sense of self to

that there will be aversion then there

will be clinging the rationale or the

association of why it doesn't like

what it what it is experiencing and then

from there there will be a becoming

which is coming into a state of mind a

state of existence where I am this

person that does not like that and

therefore I will act from there and that

is the birth of action

which can lead to suffering

if it's a pleasant feeling as well

if the pleasant feeling arises

that mind with that sense of self-image

will say this is pleasing to me I like

it I want more of it and it clings to

that experience

and so once it clings to that experience

then there is the bhava The Becoming

which says I am this person that likes

this and then acts from there and that

is the birth of action

from there there is dukkha

if it's a neutral experience if there's

still a sense of self there

then from there the mind will say this

is mine

and will hold on to it we'll try to

defend it we'll do whatever it does

identify with it and then cling to it

cling to views about it

cling to a sense of self to it cling to

sensual Pleasures whether that's neutral

or whatever it is and then from there

have that bhava that becoming

that bhava or becoming will say I

am this and therefore from that I will

act and there is the birth of action

using the six R's you can 6r

the underlying tendencies in feeling

your reactions to that feeling

the craving or aversion that arises

dependent upon that feeling the clinging

there are these four types of clinging

and the becoming the bhava the

identification with that which

creates this concrete sense of self

you can use a six hours to all to do all

of that to let go of that

dependent origination here is like a

river

and then there is a waterfall

the bhava The Becoming is the bend of

that waterfall

the birth of action is going past that

and therefore you cannot recall it

once you release the arrow

releasing that arrow is the birth of

action

the tension before all of that is the

becoming before that it's the clinging

before that it's the craving all of that

you can stop and you can say I'm not

going to I mean you can really you can

you can relax

and the arrow will not be shot

but the birth of action mental verbal or

physical if you shoot the arrow that is

the birth of action you cannot call that

Arrow back

you cannot call a thought back he cannot

call an intention back you cannot call

the words that you say back you cannot

call the Deeds that you say back so you

cannot six our your actions

so there is this pause that you do and

relax before you do anything

that allows you to act in a way that is

rooted in the Eightfold Path which

doesn't which ceases the suffering

doesn't cause the suffering

which means that that action

is ineffective Karma

that Karma

will no longer produce new Karma to be

experienced at a future period of time

it is the cessation of old karma when

you look at dependent origination

there is old Karma and there is new

Karma

old karma is all of that that you have

inherited as a result of previous

choices

that could be the ignorance that is the

formations that is the Consciousness

that is the Nama Rupa the mentality

materiality that is the Sixth Sense

basis that is the contact and that is

the feeling that is the experience

if there is reactivity to that

experience by identifying with it and

saying this is me this is mine this is

myself and then there is further craving

then there will be new Karma the process

of identifying with that experience

which leads to craving

which can lead to clinging which can

lead to becoming

that is the renewal of karma

that is the process that adds new Karma

to that repository of old Karma and then

acting from there

you are now fully engrossed in that with

a sense of self which then adds to that

repository to be experienced at a future

period of time so how do you break that

cycle

at the level of feeling anything you are

experiencing see all that is being

experienced as karma that you have

inherited

that the mind has inherited as a result

of previous choices

adding to it by personalizing it adding

to it by craving for it or having

aversion towards it is going to create

further suffering for you

that is the new Karma to be experienced

as old Karma at a future period

when you are meditating for example

your experience a hindrance what is that

hindrance

it's an unpleasant feeling it's veden

it's an experience that hindrance arose

as a result of some choice you took in

the past

whether it was to break a precip now

with restlessness sometimes when you

have too much coffee it can cause

restlessness so that hindrance arises as

a result of you drinking some

caffeinated drink let's see

how do you choose to to respond to that

hindrance

if you have craving or aversion towards

that hindrance what are you going to do

you're going to further propagate that

hindrance

that hindrance is going to further

proliferate

and so you're causing that Karma to come

over and over and over

but if you use a six R's if you use

right effort

you recognize the hindrance you release

your attention from it you relax you

come back to the smile and you return

back to your object you're dealing with

that hindrance in a way that does not

identify with it that does not take it

personally

seeing things as they actually are

now that hindrance might arise again

just like old Karma but this time it

will arise much weaker

and u6r again

analy rise again but it'll be even

weaker and you six are again and

eventually it dissipates

understanding this you can apply it to

all experiences Pleasant

unpleasant or neutral your reactivity

your relationship with that with that

experience will either cause further

suffering or will let go of that

suffering

so if you are met with an unpleasant

experience and you immediately notice

the underlying tendency to have aversion

towards it

and you let go of it using the 6rs then

your response will be rooted in this

Eightfold Path you're responsibly rooted

in wisdom and compassion

and therefore you won't add to it with

craving clinging and becoming

and then that experience might happen

again but it will be weaker it will

appear weaker because the formations

that were that arose rooted in that

experience and in that craving won't

give rise

to further reactivity instead the new

formations that are rooted in the wisdom

will help you further identify that

experience as being impersonal

and eventually because there's no more

reactivity to that experience you won't

have to experience it again

this is the whole notion of rebirth

rebirth is doing the same thing over and

over again and expecting a different

result

that's the definition of insanity right

you find yourself in similar situations

you find yourself in relationship in

relationships with similar kinds of

people over and over and over again

because you identify with it because you

take them personally because you add

craving to it because you cling to it

because you become it

but the moment you let go

then you've learned your lesson

and you won't find yourself in those

similar situations again or even if you

do your wisdom will help you understand

it and eventually those situations won't

arise ever again

so rebirth can happen in one life too at

the very micro level with the arising

and passing away of Consciousness but

also

on a a whole life level which is similar

kinds of situations similar kinds of

patterns similar kinds of people similar

kinds of relationships

so this

this understanding of dependent

origination will Liberate the mind

because you will fully understand Karma

and you have you will have let go of the

factors that lead

to further suffering

completely

and so all experience for the fully

awakened mind is just seen as experience

there is only the experiencing

in the experience there is only the

experience

know you in that know you before that

know you after that

that is why the fully awakened mind

doesn't produce any new Karma

it only inherits whatever Karma was

produced in terms of choices made prior

to full Awakening which it continues to

experience but doesn't add to that

repository so that Karma diminishes

dissipates until it completely Fades

away there is the remainderless fading

away of that Karma

so then malungyaputa says

one fares mindfully in such a way that

even as one sees the form and while one

undergoes a feeling

suffering is exhausted not built up

karma is exhausted not built up for one

dismantling suffering thus nibana is set

to be close by

when firmly mindful one hears a sound

one smells an order one enjoys a taste

one feels a contact one knows an object

that even as

one fares mindfully in such a way that

even as one experiences that and while

one undergoes that experience

suffering is exhausted not built up for

one dismantling suffering thus nibana is

said to be close by

for this very reason because one sees

experience as it actually is

and so any Karma that arises is

exhausted

the suffering is exhausted not built up

through craving through clinging through

becoming through habitual tendencies

it is in such a way venerable sure that

I understand in detail the meaning of

what was stated by the blessed one in

brief

it is good that you understand in detail

the meaning of what was stated by me in

brief

then the venerable having delighted and

rejoiced in the Blessed one's words Rose

from his seat and after paying homage to

the blessed one keeping him on his right

he Departed

then dwelling alone with Ron diligent

Ardent and resolute

by realizing it for himself with direct

knowledge in this very life entered and

dwelled in the unsurpassed goal of the

Holy life for the sake of which klansmen

rightly go forth from the household life

into homelessness

he directly knew destroyed his birth the

holy life has been lived what had to be

done has been done there is no more for

this state of being

became one of the arhats

hopefully he was looking both ways after

that

oh clinging upadhana

there is the clinging to

sensual experiences

there's the clinging to views there's

the clinging to self you and there is

the clinging to rights and rituals

so the clinging to sensual Pleasures is

where the Mind makes associations with

that pleasure or with that painful

experience it will rationalize why it ex

why it likes it or doesn't like that

experience

it Associates favorites about why it

likes it or Associates certain kinds of

behaviors related to why it doesn't like

it

so you grew up eating certain kinds of

food you cling to those kinds of food

now

you might look forward to having those

kinds of food and if they're not there

if your mind has craving it is going to

look forward to it and if it's not there

your mind's going to get agitated by it

and so there's going to be clinging to

it in the form of having aversion

towards it but if there's no craving in

your mind but your mind says oh that's

great I got this food coming in and it's

not there your mind will say

all right no big deal

so the way to know if there is craving

present in the mind is take away the

object of craving and see how the mind

reacts

so this is the clinging to sensual

pleasures

the clinging to views

there's clinging to wrong kinds of you

there are

62 different types of wrong View

they have to do in relation to how you

experience the world in relation to the

self there's even a view that says that

there is a self that experiences not

self

or that there is no self which which is

experienced by itself and so on so all

kinds of different kinds of views like

that in the Buddha's time there were

these different six these different

types of you six in number

there was the view of materialism

right there was the view of fatalism

there was the view of amoralism there

was the view of asceticism there was the

view of eternalism and there was the

view of

oh I don't know

it's a skepticism you know doesn't

doesn't conclude on one thing or the

other they were called the eel wrigglers

people who sat on the fence about

anything

so these six views were in direct

violation of the understanding of the

dhamma for one reason or the other

so clinging to these kinds of views can

happen or clinging to the dhamma itself

clinging to Right View itself

that kind of clinging has to be let go

of by the Oregon in order for that

anagami to become an arahat let go of

the dhamma itself

doesn't mean you stop following the

dhamma doesn't mean you stop following

the Eightfold Path just means you stop

identification with that

let go of the conceit in relation to

saying I am a great meditator

or you know that self-righteousness is

one kind of thing but just being a

Dharma of Defender somebody criticizes

you for doing something you have this

urge to defend that that kind of

clinging

the clinging to self feel

right there are different types of

self-view there's 20 kinds of self-view

talked about in the suthas that is in

relation to the five Aggregates

multiplied by the four types of self

View

so it says that the Aggregates are self

the Aggregates are in itself

the self is in the Aggregates or the

self is apart from the aggregates

or possessed of the outfits is another

way of putting it

so this kind of view is both an

intellectual and experiential

understanding but it's specifically

Sakaya diti which goes away when you

become a stream enter and in the

clinging to writes and rituals the

clinging to the rights and rituals with

the idea that they will take you to

Nirvana

so you know clinging to any kind of

rights and rituals can also be

you know having this idea that you know

you have some kind of object that uh

that uh

that has some luck in it you know that

isn't direct violation of the

understanding of karma karma says

everything is done through effort

through some kind of action

but the idea that this will take me

there if I only did this or if I only

pray to this God or if I only burned

these many candles or these this much

incense or whatever it is then the gods

will hear me and they'll answer my

prayers and all of these kinds of things

or clinging to rights and rituals in

terms of clinging to a kind of routine

things have to be done a certain way

it has to be done a certain way

otherwise I will suffer that's another

kind of clinging to rights and rituals

so these are the four types of clinging

upadhana

all right let's share some Merit

my suffering ones be suffering free May

the fear struck Fearless be May The

Grieving shed all grief and may all

beings find relief they all being share

this Merit that we have thus acquired

for the acquisition of all kinds of

Happiness May beings inhabiting space

and Earth Devas and nagas and mighty

Power share this Merit of ours may they

long protect the Buddha's dispensation

[Music]

thank you

So today we're going to be reading from

samyuta nikaya

35.95 and this is called malunkia puta

all right

then the venerable malung ke puta

approached the blessed one and said to

him

venerable sir it would be good if the

blessed one would teach me the dhamma in

brief

so that having heard the dhamma

from the blessed one I might dwell alone

withdrawn diligent Ardent and resolute

here now

what should I say to the young bikus

when it be cool like you old aged

burdened with years advanced in life

come to the last stage asks me for an

exhortation in brief

so the commentary on this says that the

Buddha was both

praising

for the question as well as criticizing

him because he's saying here you are in

your old age and you are still very much

interested in the downtown

so what should I say to the young beakus

to try to inspire them but at the same

time he's also saying

what took you so long

so this is what he says

in response he says although venerable

sir I am old aged burdened with years

advanced in life come to the last stage

let the blessed one teach me the dhamma

in brief

let the fortunate one teach me the

dhamma in brief perhaps I may understand

the meaning of the blessed one statement

perhaps I may become an heir to the

blessed one statement

so now he begins he says what do you

think malum do you have any desire lust

or affection for those forms cognizable

by the eye that you have not seen and

never saw before

that you do not see and would not think

might be seen

that's an interesting question what do

you think

do you have any desire lust or affection

for those things cognizable by the eye

that you have not seen and never saw

before that you do not see and would not

think might be seen

would you have any craving for things

that you have not seen

or things that you think you might not

see

there's only one way really you could

have craving it's when there is some

contact with that experience contact and

feeling

in other words you've never seen it

before the idea of it

we've never seen it before

so you've never made contact with that

experience not even a memory of it

so no you would not have desire for it

because you don't even know what it is

now if somebody told you about it and

you created an idea about it

then you would have some kind of image

about it

but maybe it's not exactly what that

person is describing but they create

this craving for you

but in the same way so he says no

venerable sir so then he says do you

have any desire lust or affection in

those sounds cognizable by the year that

you have not seen and never saw before

that you do not or rather have not heard

and never heard before that you do not

hear and would not think might be heard

so likewise for things that you have

never seen never heard

never tasted

never touched never smelled

never thought of would there be any

craving that would arise

there was no contact with that object

therefore there is no feeling

to give rise to any kind of craving

dependent upon that feeling

you know somebody might tell you you

know there's this great restaurant out

there and it makes the best sushi or

makes the best steak or whatever it is

now hearing that creates an image in

your mind

and then you might have craving for it

oh I better go check that out

but having not actually tasted it having

actually not seen it having actually not

heard about it would craving arise about

it no

so there's always going to be some kind

of contact

in relation to that object there's

always got to be some contact which

gives rise to the experience which gives

rise to the craving

yeah could we understand this question

in terms of the tanks and whether he has

removed the taint of sensual desire

because those are the potential for

graping exists

even if contact has

it you could but that's a very uh very

deep way of looking at it because the

Buddha really here is talking in very

general terms

and actually there's an example given of

this which I'll talk about I'll go to

that suit though

uh let's see which one would be

this one 4211 which is bhadrakkah

so I'll just read through it that might

give you some more idea of what he's

talking about when he says it in these

very general terms he says on one

occasion the blessed one was dwelling at

a town of the Mullins named urugu Villa

Kappa then badrika the head man

approached the blessed one paid homage

to him sat down to one side and said to

him

it would be good venerable sir if the

Blessed wouldn't would teach me about

the origin and the passing away of

suffering

if had men I were to teach you about the

origin and the passing away of suffering

with reference to the Past saying so it

was in the past

perplexity and uncertainty about that

might arise in you and if I were to

teach you about the origin and passing

away of suffering with reference to the

Future saying so it will be in the

future

perplexity and uncertainty about that

might arise in you

instead head man while I'm sitting right

here and you are sitting right here I

will teach you about the origin and

passing away of suffering listen to that

and attend closely I will speak

yes venerable sir badrika the head man

replied the blessed one said this

what do you think head men are there any

people in this town on whose account

sorrow lamentation pain displeasure and

despair would arise in you if they were

to be executed imprisoned find or

censured

the question is very basic it's saying

you know some people here in this town

would there arise any kind of suffering

if they were hurt or harmed or

imprisoned

and he says there are such people

vulnerable soon

but there are but are there any people

in the town on whose account Saro

lamentation pain displeasure and despair

would not arise in you

in such an event

there are such people venerable sir so

in other words there are some people

that he would have suffering for or

suffering because of their of them being

harmed and then there are some instances

where he won't so let's explore why what

head man is the cause and reason why in

relation to some people in the town

sorrow lamentation pain displeasure and

despair would arise in you if they were

to be executed in prison fined or

censured while in regard to others no

such sorrow lamentation pain Despair and

despair displeasure and despair would

arise in you

now here's what he says he says those

people in this town venerable sir in

relation to whom

sorrow lamentation pain displeasure and

despair would arise in me if they were

to be executed imprisoned fined or

censured these are the ones for whom I

have desire and attachment

but those people in the town in relation

to whom no sorrow lamentation pain

displeasure and despair would arise in

me these are the ones for whom I have no

desire and attachment

head men by means of this principle that

is seen understood immediately attained

fathom apply the method to the past and

to the Future thus

whatever suffering arose in the past all

that arose rooted in Desire with desire

as its source craving

for desire is the root of suffering

whatever suffering will arise in the

future all that will arise rooted in

Desire with desire as its source for

desire is the root of suffering

foreign

sir it is amazing venerable sir how well

that has been stated by the blessed one

whatever suffering arises all that is

rooted in desire has desire as its sorts

for desire is the root of suffering

so then it repeats the same thing so in

other words you would have desire and

attachment for the things that you do

know of

but those things that you don't have

designer attachment for are things that

you could care less about you couldn't

care less about because you don't have

any desire for them you don't know about

them

now on a deep level if you want to think

about it from the taint of sensual

desire you could

but really on in Practical terms it's

just saying if you don't know about

something would you have desire for it

but because you know about it you know

of it you know that person there can a

rise desire in relation to that thing or

to that person and because of that there

can arise suffering

so now here is a statement

or a couple of statements that we'll

talk about which are identical

to the Bahia which is in the udana

in the Baha'i asuta is a very very short

short

set of instructions too by uh

was this so there are many different

stories about Baya but one story is that

bhaya was on a boat

which uh crashed and he was uh found on

this on this island or someplace and he

was given bark he took the bark and he

was called Bhai of the bark cloth

because he wore those tree that tree

bark as his clothes

the other understanding is that Bhai of

the BART clock bark cloth was somebody

who

read and studied and understood what are

known as the upanishads

the upanishads in ancient India

wore the teachings of vedanta

so the upanishads were basically the end

of The Vedas which talked about the soul

the Atma and Brahman the universe and

existence so the idea was Atma and this

or the soul and the universe in

existence are one in the same thing

I am Atman Brahman in Sanskrit which

means the the soul and existence are one

and the same

permanent and everlasting the source of

Happiness the first cause

so in one of the upanishads it says that

this soul that this Soul which is

identical with Brahman is the hearer

is the one who is behind the hearing

is the Seer is the one behind the seeing

is the taster the cognizer the sensor

the one who experiences it so he or that

soul is the experiencer

behind the experience

right so it's assuming that there is

some kind of an experience here now Bhai

I had this thought or had this

understanding and he had this thought

that now I have become fully awakened

now the story in some of the

commentaries talk about it is that via

was one of five monks of a previous

Buddha

and all I think three of those monks

became arahatz so they went up to this

hill right and they used a ladder to go

up to this place which was like a

plateau

and then they

they threw away the ladder and saying

that we're going to live here now until

we become our hunts three of them

succeeded two of them did not one of

those two was by

the other was his was adeva who came to

Baya and said to bhaiya

zabaya you think you're fully awakened

but that's not the case you need to go

to the Buddha to understand how to be

fully awakened what is the actual

meaning behind this

so bhaya goes to the Buddha and he says

the same thing that malunkey says to the

Buddha teach me the dhamma in brief

and the Buddha says come back later it's

lunch time

because he's going to go on his arms

round he says now is not the right time

to discuss Dharma sobaya says a second

time

I might die so please teach me the

dhamma again the Buddha says it's lunch

time come back later

so a third time by a pleads and finally

anytime you ask a Buddha three times he

has to answer you

in one way or the other so he finally

says okay

here is the statement so the statement

that he gives I will tell you what that

is now I'll just finish the rest of the

story so Maya listens to this listens to

this instruction

and he completely understands it

and then he

destroys the taints and becomes an araha

and then he goes on his he goes you know

thanks to Buddha and everything and then

goes and this is what I tell everybody

anytime we're on the street I say

if you become an arhat look both ways

when Crossing because the next next

thing that happened to Baya after he

became an arahan was he didn't look both

ways and he was gored by a bull

so if you become an arahat please always

make sure you look both ways

so what were the instructions that were

given to Baya that made him fully

awakened these are the instructions

regarding things seen heard sensed and

cognized by you

in the scene

there will be merely the scene

in the herd there will merely be the

herd in the sensed there will be merely

the sensed in the cognized there will be

merely the cognized when regarding

things seen heard sensed and cognized by

you

in the scene there will be merely the

scene

in the herd there will be merely The

Herd in the sensed there will be merely

the sensed in the cognized there will be

merely the cognized then you will not be

by that

when you are not by that then you will

not be therein when you are not therein

then you will be neither here nor Beyond

nor in between the two this itself is

the end of suffering

this is the most compact probably the

most compact teaching that I've come

across that the Buddha has provided that

has Pro that has allowed a mind to

become fully awakened

because there is so much in that in

those two statements and we'll break it

down

he says regarding things seen heard

sensed and cognized by you in the scene

there will be merely the scene in The

Herd there will be merely the herd in

the sense there will be merely the

sensed in the cognized there will be

merely the cognized

remember the teaching that Baya had

before from the upanishads was what that

there is a self

that is the Seer behind the scene

that is the hearer behind the herd that

is the cognizer behind the cognized that

is the sensor behind the sensed

what the Buddha is saying

there is only the experience

the other teaching he had was there's an

experiencer behind the experience but in

the in this case the Buddha is saying in

the experience there is merely that

experience

so in the vedana there is only the

vedana in the feeling there is only the

feeling

and then the Buddha says when regarding

things seen heard sensed and cognized by

you in the scene there will be merely

the scene

in the herd there will be merely the

herd in the sense there will be merely

the sensed in the cognized there will be

merely the cognized when you understand

it in this way then you will not be by

that what does that mean when you will

then you will not be by that

then that means there won't when there

is no you linked to that experience when

there is no self

that arises because of that experience

when you are not by that then you will

not be therein

when you are not therein then you will

be neither here nor Beyond nor in

between the two in other words in the

experience there is a tendency for the

mind to add an experiencer that says

that there's a tendency in the mind that

says there's an experiencer before this

experience

or there is an experiencer experiencing

it or there is an experience or that

arose from that experience

so if you if the Mind sees it in this

way these are the self-use that cause

craving

but if you understand the experience

there is only the experience and you

don't superimpose an experience sir

before the experience in the experience

or after the experience

then just that is the end of suffering

why

let's look at it from the context of

dependent origination

let's say you understand this fully so

there's no more ignorance

whatever formations arise are just pure

formations formations that are not

fettered by that conceit by that

Ignorance by that craving by wrong views

gives rise to a Consciousness that is

pure and untainted unfiltered unfettered

by any kind of corruption

so that gives rise to the experience of

namarupa mentality materiality and so

there's been The Sixth Sense spaces

something makes contact with one of The

Sixth Sense bases which gives rise to

feeling

vedana is anything that is experienced

anything that is to be experienced or to

be felt so in that experience in that

vedana

if the mind is fully awakened it will

not see that there is someone who is

originating that experience

it will not see that there is someone in

that experience and it will not see that

there is someone after the experience

a couple of days ago I said that the

experiencer arises dependent upon the

experience what did I mean by that I

meant that there is a superimposition of

an experiencer added to that experience

that is the tendency that people or

Minds have that are not fully awakened

which is

oh this happened to me

or this is happening to me

or I am causing this to happen

but if you fully understand dependent

origination then you only see the

experience as an experience

that is the wise mind that only sees

things as they actually are

because there is no superimposition of

the eye no superimposition of the self

to that experience

in one of these different ways before

during or after the experience

there cannot arise any underlying

Tendencies from that experience

the underlying tendency to craving won't

arise because you don't take it

personally the underlying tendency to

aversion won't arise for the same reason

underlying tendency to ignorance won't

arise the underlying tendency to views

to doubt to conceit to becoming none of

those will arise because you see the

experience for what it actually is

you understand this experience to be

conditionally or risen dependently

arisen

anything that is dependently Arisen

means that you take away its condition

and it will go away

right bring back that condition and it

will come with the arising of this there

is the arising of that with the

cessation of this there is the cessation

of that

so if it's conditionally Arisen if it's

dependently Arisen that means it is

unstable

it is bound to arise and pass away

dependent upon those conditions anything

that is bound to your eyes and pass away

is therefore liable to cause suffering

in one way or the other

and so the Buddha always talked about

the idea of the self

or not self

right he never talked about the idea

that there is a self or that there isn't

a self when people ask him that question

very directly is there a self or is

there not a self

is there self or is there no self and

the Buddha said

he only teaches one thing which is

dependent origination so the answer to

that is that it's not that there is a

self or there is not a self it's that

the self that you think is a self arises

dependent upon causes and conditions

and he took it a step further because in

the ancient Indian tradition there was

the idea of that self right the idea of

the self that experiences everything the

idea of the self that is behind all

experiences and that self is said to be

permanent that self is said to be a

source of happiness

that self is said to be all pervasive

so everything in your experience

including the idea of you arises

dependent upon causes and conditions

if all of those are conditioned

then they are impermanent

and if they are impermanent liable to

cause suffering therefore

they don't

match the idea of that self that is

permanent

or that is all pervasive or that is the

source of happiness

so all things are not that there is no

self all things

are not self

so the wise mind understands everything

as not self

everything that can be observed and

experienced

including the notion of the Observer

is not self

because it does not

it does not

Concord with that idea of being

permanent

it does not Concord with that idea of

being a source of happiness

because if you understand it in that way

then you will understand that all things

are not self

and the Buddha goes even one step

further and he says even nibana

is empty of self

even nibana is impersonal

even nibana is not self

so if you really truly understand

dependent origination then you will not

hold on to any experience

you will not hold on to any experience

in your day-to-day life in your

meditation or anything

because you understand all of that to be

dependently arisen

and therefore you you know that in

holding on to something it's delusion

that's the ignorance of holding on to

something with the idea that it is a

self

it's not seeing and being aware of the

Four Noble Truths

so

that everything is I mean from the

concept of the like the latest which I

could it not just be that everything is

the self the experience

all of this Nirvana everything is that

permeating energy of Love or Whatever

well the idea here is that the Buddha

always talked about the subjective never

the objective

so he never said anything in relation to

a

ontological

idea

he never really said anything about that

all he talked about was in terms of the

subjective if you want to see suffering

let go of any Notions of ideas of self

because the mind that attributes

anything with self will then identify

with that

so even the ontological idea of all

things ourself if it's rooted in the

mind

that can create an identity from which

then our suffering can arise

so the Buddha is really concerned about

two things as he always says suffering

and the cessation of suffering so from a

subjective understanding

we cannot attribute anything to be that

self that we're talking about

that's really the the core understanding

and so malumke puta says I understand in

detail venerable sir the meaning of what

was stated by the blessed one in brief

now this is please hear this very

carefully he says

having seen a form with mindfulness

muddled attending to the pleasing sign a

one experiences it with infatuated mind

and remains tightly holding to it

many feelings flourish within

originating from the visible form

covetousness and annoyance as well that

is craving and aversion by which one's

mind becomes Disturbed

for one who accumulates suffering thus

nibana

is said to be far away

having heard a sound with mindfulness

muddled

attending to the pleasing sign

one experiences it with infatuated mind

and remains tightly holding to it

many feelings flourish within

originating from

the sound

covetousness and annoyance as well by

which one's mind becomes Disturbed for

one who accumulates suffering thus

nibana is said to be far away

having smelled an order with mindfulness

muddled having tasted it enjoyed a taste

with mindfulness muddled having felt a

contact with mindfulness modeled having

known an object with mindfulness modeled

attending to the pleasing sign one

experiences it with infatuated mind and

remains tightly holding onto it

many feelings flourish within

originating from that object

covetousness and annoyance as well by

which one's mind becomes Disturbed for

one who accumulates suffering thus

nibana is said to be far away

so he talks about having experienced

something with mindfulness muddled

what is that muddled mindfulness

that is the mindfulness that is not

there at all right what are we talking

about when we talk about mindfulness

here we're talking about remembering to

observe how a mind's attention moves

from one thing to the other there the

intrinsic understanding is you're seeing

things as they actually are mind move

from here then mine move there but

nowhere in that are you saying myself

was here or myself was there or myself

came from here and went there you're

just saying this is what happened in the

experience you're observing things as

they actually are

with that kind of mindfulness there is

careful attention there is yoniso

manasekhara

this is what I translate as attention

rooted in reality

the reality what is that reality

the reality that all things are

conditionally dependent conditionally

Arisen or dependently Arisen and

therefore

impermanent therefore liable to cause

suffering and therefore not to be seen

as me mine or myself

if there is a lack of understanding of

this

a lack of intrinsic understanding

that is dependent upon clear mindfulness

of observing how your mind responds to

all situations

all experiences

then there will be a tendency for that

mind to take that object personally

superimpose the self

in relation to the experience in

relation to that object

and then have an infatuated mind now

there's the underlying tendency to

craving underlying tendency to aversion

and so on that arises and one remains

tightly holding onto it now there is the

craving and the clinging

and so many feelings flourish from this

originating from that object and so the

craving and the aversion as well by

which one one's mind becomes Disturbed

so this is the process through which

craving clinging and becoming arise when

the mind

takes any object personally

anything at all personally what does it

mean to take something personally

it means that you have this sense of a

self-image somewhere and you're saying

that this affects that self-image there

so with that self-image if somebody

criticizes you

that self-image there's a tendency for

the mind to defend that self-image

if somebody Praises that self-image

there's a tendency to boast in that

praise right be happy about that praise

likewise with anything in terms of a

sensual object a sensory experience if

there's a sense of self there if it is

an unpleasant experience that sends the

sense of self-image will say I don't

like it

and attributing the sense of self to

that there will be aversion then there

will be clinging the rationale or the

association of why it doesn't like

what it what it is experiencing and then

from there there will be a becoming

which is coming into a state of mind a

state of existence where I am this

person that does not like that and

therefore I will act from there and that

is the birth of action

which can lead to suffering

if it's a pleasant feeling as well

if the pleasant feeling arises

that mind with that sense of self-image

will say this is pleasing to me I like

it I want more of it and it clings to

that experience

and so once it clings to that experience

then there is the bhava The Becoming

which says I am this person that likes

this and then acts from there and that

is the birth of action

from there there is dukkha

if it's a neutral experience if there's

still a sense of self there

then from there the mind will say this

is mine

and will hold on to it we'll try to

defend it we'll do whatever it does

identify with it and then cling to it

cling to views about it

cling to a sense of self to it cling to

sensual Pleasures whether that's neutral

or whatever it is and then from there

have that bhava that becoming

that bhava or becoming will say I

am this and therefore from that I will

act and there is the birth of action

using the six R's you can 6r

the underlying tendencies in feeling

your reactions to that feeling

the craving or aversion that arises

dependent upon that feeling the clinging

there are these four types of clinging

and the becoming the bhava the

identification with that which

creates this concrete sense of self

you can use a six hours to all to do all

of that to let go of that

dependent origination here is like a

river

and then there is a waterfall

the bhava The Becoming is the bend of

that waterfall

the birth of action is going past that

and therefore you cannot recall it

once you release the arrow

releasing that arrow is the birth of

action

the tension before all of that is the

becoming before that it's the clinging

before that it's the craving all of that

you can stop and you can say I'm not

going to I mean you can really you can

you can relax

and the arrow will not be shot

but the birth of action mental verbal or

physical if you shoot the arrow that is

the birth of action you cannot call that

Arrow back

you cannot call a thought back he cannot

call an intention back you cannot call

the words that you say back you cannot

call the Deeds that you say back so you

cannot six our your actions

so there is this pause that you do and

relax before you do anything

that allows you to act in a way that is

rooted in the Eightfold Path which

doesn't which ceases the suffering

doesn't cause the suffering

which means that that action

is ineffective Karma

that Karma

will no longer produce new Karma to be

experienced at a future period of time

it is the cessation of old karma when

you look at dependent origination

there is old Karma and there is new

Karma

old karma is all of that that you have

inherited as a result of previous

choices

that could be the ignorance that is the

formations that is the Consciousness

that is the Nama Rupa the mentality

materiality that is the Sixth Sense

basis that is the contact and that is

the feeling that is the experience

if there is reactivity to that

experience by identifying with it and

saying this is me this is mine this is

myself and then there is further craving

then there will be new Karma the process

of identifying with that experience

which leads to craving

which can lead to clinging which can

lead to becoming

that is the renewal of karma

that is the process that adds new Karma

to that repository of old Karma and then

acting from there

you are now fully engrossed in that with

a sense of self which then adds to that

repository to be experienced at a future

period of time so how do you break that

cycle

at the level of feeling anything you are

experiencing see all that is being

experienced as karma that you have

inherited

that the mind has inherited as a result

of previous choices

adding to it by personalizing it adding

to it by craving for it or having

aversion towards it is going to create

further suffering for you

that is the new Karma to be experienced

as old Karma at a future period

when you are meditating for example

your experience a hindrance what is that

hindrance

it's an unpleasant feeling it's veden

it's an experience that hindrance arose

as a result of some choice you took in

the past

whether it was to break a precip now

with restlessness sometimes when you

have too much coffee it can cause

restlessness so that hindrance arises as

a result of you drinking some

caffeinated drink let's see

how do you choose to to respond to that

hindrance

if you have craving or aversion towards

that hindrance what are you going to do

you're going to further propagate that

hindrance

that hindrance is going to further

proliferate

and so you're causing that Karma to come

over and over and over

but if you use a six R's if you use

right effort

you recognize the hindrance you release

your attention from it you relax you

come back to the smile and you return

back to your object you're dealing with

that hindrance in a way that does not

identify with it that does not take it

personally

seeing things as they actually are

now that hindrance might arise again

just like old Karma but this time it

will arise much weaker

and u6r again

analy rise again but it'll be even

weaker and you six are again and

eventually it dissipates

understanding this you can apply it to

all experiences Pleasant

unpleasant or neutral your reactivity

your relationship with that with that

experience will either cause further

suffering or will let go of that

suffering

so if you are met with an unpleasant

experience and you immediately notice

the underlying tendency to have aversion

towards it

and you let go of it using the 6rs then

your response will be rooted in this

Eightfold Path you're responsibly rooted

in wisdom and compassion

and therefore you won't add to it with

craving clinging and becoming

and then that experience might happen

again but it will be weaker it will

appear weaker because the formations

that were that arose rooted in that

experience and in that craving won't

give rise

to further reactivity instead the new

formations that are rooted in the wisdom

will help you further identify that

experience as being impersonal

and eventually because there's no more

reactivity to that experience you won't

have to experience it again

this is the whole notion of rebirth

rebirth is doing the same thing over and

over again and expecting a different

result

that's the definition of insanity right

you find yourself in similar situations

you find yourself in relationship in

relationships with similar kinds of

people over and over and over again

because you identify with it because you

take them personally because you add

craving to it because you cling to it

because you become it

but the moment you let go

then you've learned your lesson

and you won't find yourself in those

similar situations again or even if you

do your wisdom will help you understand

it and eventually those situations won't

arise ever again

so rebirth can happen in one life too at

the very micro level with the arising

and passing away of Consciousness but

also

on a a whole life level which is similar

kinds of situations similar kinds of

patterns similar kinds of people similar

kinds of relationships

so this

this understanding of dependent

origination will Liberate the mind

because you will fully understand Karma

and you have you will have let go of the

factors that lead

to further suffering

completely

and so all experience for the fully

awakened mind is just seen as experience

there is only the experiencing

in the experience there is only the

experience

know you in that know you before that

know you after that

that is why the fully awakened mind

doesn't produce any new Karma

it only inherits whatever Karma was

produced in terms of choices made prior

to full Awakening which it continues to

experience but doesn't add to that

repository so that Karma diminishes

dissipates until it completely Fades

away there is the remainderless fading

away of that Karma

so then malungyaputa says

one fares mindfully in such a way that

even as one sees the form and while one

undergoes a feeling

suffering is exhausted not built up

karma is exhausted not built up for one

dismantling suffering thus nibana is set

to be close by

when firmly mindful one hears a sound

one smells an order one enjoys a taste

one feels a contact one knows an object

that even as

one fares mindfully in such a way that

even as one experiences that and while

one undergoes that experience

suffering is exhausted not built up for

one dismantling suffering thus nibana is

said to be close by

for this very reason because one sees

experience as it actually is

and so any Karma that arises is

exhausted

the suffering is exhausted not built up

through craving through clinging through

becoming through habitual tendencies

it is in such a way venerable sure that

I understand in detail the meaning of

what was stated by the blessed one in

brief

it is good that you understand in detail

the meaning of what was stated by me in

brief

then the venerable having delighted and

rejoiced in the Blessed one's words Rose

from his seat and after paying homage to

the blessed one keeping him on his right

he Departed

then dwelling alone with Ron diligent

Ardent and resolute

by realizing it for himself with direct

knowledge in this very life entered and

dwelled in the unsurpassed goal of the

Holy life for the sake of which klansmen

rightly go forth from the household life

into homelessness

he directly knew destroyed his birth the

holy life has been lived what had to be

done has been done there is no more for

this state of being

became one of the arhats

hopefully he was looking both ways after

that

oh clinging upadhana

there is the clinging to

sensual experiences

there's the clinging to views there's

the clinging to self you and there is

the clinging to rights and rituals

so the clinging to sensual Pleasures is

where the Mind makes associations with

that pleasure or with that painful

experience it will rationalize why it ex

why it likes it or doesn't like that

experience

it Associates favorites about why it

likes it or Associates certain kinds of

behaviors related to why it doesn't like

it

so you grew up eating certain kinds of

food you cling to those kinds of food

now

you might look forward to having those

kinds of food and if they're not there

if your mind has craving it is going to

look forward to it and if it's not there

your mind's going to get agitated by it

and so there's going to be clinging to

it in the form of having aversion

towards it but if there's no craving in

your mind but your mind says oh that's

great I got this food coming in and it's

not there your mind will say

all right no big deal

so the way to know if there is craving

present in the mind is take away the

object of craving and see how the mind

reacts

so this is the clinging to sensual

pleasures

the clinging to views

there's clinging to wrong kinds of you

there are

62 different types of wrong View

they have to do in relation to how you

experience the world in relation to the

self there's even a view that says that

there is a self that experiences not

self

or that there is no self which which is

experienced by itself and so on so all

kinds of different kinds of views like

that in the Buddha's time there were

these different six these different

types of you six in number

there was the view of materialism

right there was the view of fatalism

there was the view of amoralism there

was the view of asceticism there was the

view of eternalism and there was the

view of

oh I don't know

it's a skepticism you know doesn't

doesn't conclude on one thing or the

other they were called the eel wrigglers

people who sat on the fence about

anything

so these six views were in direct

violation of the understanding of the

dhamma for one reason or the other

so clinging to these kinds of views can

happen or clinging to the dhamma itself

clinging to Right View itself

that kind of clinging has to be let go

of by the Oregon in order for that

anagami to become an arahat let go of

the dhamma itself

doesn't mean you stop following the

dhamma doesn't mean you stop following

the Eightfold Path just means you stop

identification with that

let go of the conceit in relation to

saying I am a great meditator

or you know that self-righteousness is

one kind of thing but just being a

Dharma of Defender somebody criticizes

you for doing something you have this

urge to defend that that kind of

clinging

the clinging to self feel

right there are different types of

self-view there's 20 kinds of self-view

talked about in the suthas that is in

relation to the five Aggregates

multiplied by the four types of self

View

so it says that the Aggregates are self

the Aggregates are in itself

the self is in the Aggregates or the

self is apart from the aggregates

or possessed of the outfits is another

way of putting it

so this kind of view is both an

intellectual and experiential

understanding but it's specifically

Sakaya diti which goes away when you

become a stream enter and in the

clinging to writes and rituals the

clinging to the rights and rituals with

the idea that they will take you to

Nirvana

so you know clinging to any kind of

rights and rituals can also be

you know having this idea that you know

you have some kind of object that uh

that uh

that has some luck in it you know that

isn't direct violation of the

understanding of karma karma says

everything is done through effort

through some kind of action

but the idea that this will take me

there if I only did this or if I only

pray to this God or if I only burned

these many candles or these this much

incense or whatever it is then the gods

will hear me and they'll answer my

prayers and all of these kinds of things

or clinging to rights and rituals in

terms of clinging to a kind of routine

things have to be done a certain way

it has to be done a certain way

otherwise I will suffer that's another

kind of clinging to rights and rituals

so these are the four types of clinging

upadhana

all right let's share some Merit

my suffering ones be suffering free May

the fear struck Fearless be May The

Grieving shed all grief and may all

beings find relief they all being share

this Merit that we have thus acquired

for the acquisition of all kinds of

Happiness May beings inhabiting space

and Earth Devas and nagas and mighty

Power share this Merit of ours may they

long protect the Buddha's dispensation