From: https://youtube.com/watch?v=OVk7fq9Drtg

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

so this is Joshua Tree for dommatina

Luke asana Center March the 5th 2009 the

venerable vimana Ramsay giving the talk

on the majima nakiya number 38 the Baha

Tom hasta kaya suta the greater

discourse on the destruction of craving

that's what I heard on one occasion the

blessed one is living in selectee in

jeta's grove in addendum dicas park now

on that occasion of pernicious view had

arisen in a monk named saeki son of a

fisherman as I understand that Dhamma

taught by the Blessed One

it was the same consciousness that runs

and wanders through the rounds of

rebirths not another several months

haven't heard about this went to the the

monk sati and asked him friends I've T

is it true the such a pernicious view as

arisen in you pernicious means

definitely wrong

so you're you go to a monk and you say

are you so stupid

to believe this that's basically what

they were saying

so exactly so friends as I understand

the Dhamma taught by the Blessed one it

is the same consciousness that runs and

wanders through the rounds of rebirth

not another now this is a Brahman belief

they believe in a permanent soul a

permanent self that goes it's the same

self that goes from one body to the next

to the next to the next

then those monks desire desiring to

detach him from that pernicious view

pressed and question and cross question

and us friend 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 discourses the Blessed one has

stated consciousness to be dependently

arisen since without a consciousness

there is no origination of consciousness

but without a condition there's no

origination of consciousness yet

although pressed and questioned in

cross-question by those months in this

way the monks sought the son of a

fisherman this is kind of a monk joke

calling him son of a fisherman he was

the son of the fishermen but he hated

the smell of fish so the monks gave him

this name

still obstinately adhering to that

pernicious view and continued to insist

upon since the months were unable to

detach him from the detriment of you

they went to the Blessed One and after

paying homage to him sat down at one

side and told him all that had occurred

adding venerable sir since we could not

detach the months out the son of a

fisherman from this pernicious view we

have reported this matter to the Blessed

one then the blessed one addressed a

certain month thus come monk tell the

monks of the son of the fishery and my

name that the teacher calls him yes

venerable sir he replied and he went to

the mock sati and told him the teacher

calls you friend sati

yes friend he replied and went to the

Blessed One after paying homage to him

he 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 talk by

the Blessed One it is the same

consciousness that runs and wanders

through the realms of rebirth

not another exactly so reverence earth

as I understand the Dhamma talk by the

Blessed One it is the same consciousness

that runs and wanders through the rounds

of rebirth 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 misguided men this

is this is a heavy slap to be called a

misguided man by the Buddha to whom have

you ever known

to teach the Dhamma in that way

misguided men so many in so many

discourses have I not stated

consciousness to be dependently arisen

since without a condition there is no

origination of consciousness but you

misguided men 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 we still remember him after

2500 years then the blessed one

addressed the monks this monks what do

you think has this monks opti son of a

fisherman who can't even a spark of

wisdom in this dhamma and discipline how

could even rebel sir no venerable sir

when this was said the monk sought the

son of a fisherman sad simon dismayed

with shoulders drooping and had lung

without response what happened with him

was in after soon after this discourse

was given sati disrobe and he started

becoming a very strong opponent of the

the buddha spreading a lot of gossip and

all kinds of problems then knowing this

the blessed one told him misguided man

you will be recognized by your own

pernicious view

I shall question the monks on this

matter when the blessed one addressed

the monks thus monks do you understand

the Dhamma taught by me as this monk

sati

son of a fisherman does when he

misrepresents us by his wrong grasp and

injures himself and stores up much

demerit no venerable sir I think that's

an obvious answer for in many discourses

the Blessed one has stated consciousness

to be dependently arisen since without a

condition there is no origination of

consciousness good months it is good

that you understand the Dhamma

taught by me thus for in many discourses

I have stated consciousness to be

dependently arisen since without a

condition there is no origination of

consciousness but this monk sawteeth son

of a fisherman misrepresents us by his

rom grasp and injures himself and stores

up much to merit for this will lead to

the harm and suffering of this misguided

man for a long time

monks consciousness is reckoned by the

particular condition dependent on which

it arises you'll get to understand this

in a moment when consciousness arises

dependent on the eye and forms it is

reckoned as eye consciousness when

consciousness arises dependent on the

ear and sounds it is reckoned as ear

consciousness when consciousness arises

dependent on the nose and odors it is

nose-consciousness when consciousness

arises dependent on the tongue and

flavors it is reckoned as tongue

consciousness when consciousness arises

dependent on body and body tangibles it

is reckoned as body consciousness when

consciousness arises dependent on mind

and mind objects debris it is reckoned

as mind consciousness just as fire is

reckoned by the particular condition

dependent on which it burns when fire

burns dependent on loves it is reckoned

as a log fire when fire burns 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 chief it is reckoned

as a jet fire when fire burns dependent

on rubbish it is reckoned as a rubbish

fire so to consciousness is reckoned by

the particular condition dependent on

which it arises when consciousness

arises dependent on ion forms it is

reckoned as AI consciousness and that

goes through the whole list again

now we have a general questionnaire on

being monks do you see this has come to

be yes venerable sir monks do you see

its origin occurs with that as nutriment

yes venerable sir monks do you see with

the cessation of that nutriment what has

come to be as subject to cessation yes

venerable sir

monks does doubt arise when one is

uncertain thus has this come to be

or not yes venerable sir monks does

doubt arises when one is uncertain death

thus does its origin occur with that as

nutriment or not and yes an herbal sir

monks does doubt arise when one is

uncertain thus with the cessation of

that nutriment it is what has come to be

subject to cessation or not yes

venerable sir monks is doubt abandonment

one who sees as it actually is with

proper wisdom this has come to be of

course yes venerable sir

monks is doubt abandoning one who sees

as it actually is with proper wisdom its

origination occurs with that as new

government yes venerable sir monks is

doubt abandon an one who sees as it

actually

is with proper wisdom thus with the

cessation of that measurement what has

come to be is subject to cessation yes

venerable sir monks are you free from

doubt here this has come to be yes we

are venerable sir

monks are you free from doubt here its

origination occurs with that as

nutriment yes venerable sir monks are

you free from doubt here with the

cessation of that nutriment what has

come to be is subject to the cessation

yes venerable sir monks has it been seen

well by you as it actually is with

proper wisdom thus this has come to be

yes venerable sir monks has it been seen

well by you as it actually is with

proper wisdom thus its origin occurs

with that as nutriment yes venerable sir

bumps hasn't been seen well by you as it

actually is with proper wisdom deaths

with the cessation of that nutriment

what has come to be is subject to

cessation yes venerable sir

monks purified and bright as this view

is if you adhere to it cherish it

treasure it and treat it as a possession

would you then understand the Dhamma

that has been taught as similar to a

raft being for the purpose of crossing

over not for the purpose of grasping No

venerable sir you can't adhere to this

can't hold on to this you'll see in a

moment you'll get to hear what nutriment

is and dependent origination monks

purified and bright as this view is if

you do not adhere to it cherish it

treasure it and treat it as a possession

would you then understand the Dhamma

that has been taught as similar to a

raft being for the purpose of crossing

over not for the purpose of grasping yes

venerable sir monks there are four kinds

of nutriment

for the maintenance of beings that

already have come to be and for the

support of those about to come to be

what for they are physical food as

nutriment gross or subtle contact as the

second mental volition as the third and

consciousness as the fourth now monks

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 has

their origin they are born and produced

from craving and this craving has what

has 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 6-fold bait had base as

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 what is it not knowing

the Four Noble Truths

now the word ignorant is kind of

interesting because it comes from the

verb to ignore a lot of people when they

think of the word ignorance they also

substitute it with stupid and this is

not it

it's ignoring the the four noble truths

and how they act is there oh okay the

forward exposition on a rising so monks

with ignorance as condition formations

come to be with formations as condition

consciousness comes to be with

consciousness as condition mentality

materiality comes to be with mentality

materiality as condition the six fold

base comes to be the 6 fold base as

condition contact comes to be with

contact as condition feeling comes to be

with healing as condition craving comes

to be with craving as condition clinging

comes to be with clinging as condition

habitual tendency comes to be with

habitual tendency as can

birth comes to be with birth as

condition aging and death sorrow

lamentation pain grief and despair comes

to be such as the origin of this whole

mass of suffering now this sounds like

it's really confusing

such as the origin of this whole mass of

suffering this is how it arises it

arises as an impersonal process and now

we're going to go to the reverse order

questionnaire on arising with birth as

condition aging and depth so it was said

now monks do an aging and death at birth

as condition or not or how do you take

it in this case the monk said aging and

that have birth as condition venerable

sir

thus we take it in this case with birth

as condition aging and death comes to be

so if you don't have birth there is no

ageing in death okay I'm gonna stop with

this for right now and go into another

book for just a moment to show you

something that is very interesting

okay this is from this a mutiny kya

chapter number 12 the book of causation

page 537 monks before my enlightenment

while I was still a bodis that not yet

fully enlightened it occurred to me alas

this world has fallen into trouble and

that it is born ages and dives it passes

away and is reborn

yet it does not understand this escape

from this suffering headed by ageing and

death now that when now will an escape

be discerned from the suffering headed

by ageing and death then bumps it

occurred to me when what exists does

aging and death come to be by what is

ageing and death conditioned then monks

through careful attention there took

place at me a breakthrough by wisdom

when there is birth aging and death

comes to be aging and death has birth as

its condition now this is while he was a

bodhisattva a lot of people have the

idea when the the buddha of the bodis at

first started out he practiced

meditation and then he starved himself

and then he did some different kinds of

meditations but he was working trying to

figure out this whole thing of why the

suffering doesn't have to have an end to

it so

then monks it occurred to me when what

exists does birth come to be by what is

birth conditioned that moms through

careful attention their kid their took

place and me a breakthrough my wisdom

when there is habitual tendency birth

comes to be habitual tendency has birth

as birth has habitual tendency as going

to different then monks it occurred to

me when what exists does habitual

tendency come to be by what is the

virtual tendency condition then monks

through control attention there took

place in me of breakthrough by a wisdom

when there is clinging habitual tendency

comes to be now in the Pali they use the

word Baba and it is always translated as

being or existence and you heard me say

habitual tendency I had a discussion

with my teacher

venerable Lucilla not when I told him

that it made more sense for

practitioners instead of hearing being

or existence to hear about the habitual

tendency and I asked him if that was

correct or none

he said it's correct as far as it goes

I was made please to leave that instead

of being oh I noticed that oh good yeah

good because it gives a bit that calm

and picture that's what I created in

prison is it when you do the same move

I'm going wrong hooked yeah it's a

different word for it you know drink

again and again for addiction the thing

with the complete definition of what is

it includes the group and dramas and the

other the drums that's what what it

includes along with the central

pleasures and sensual pleasures is what

I'm calling the habitual tendency now it

seems to make sense that when you have a

feeling arise and then craving arises

after that and then clinging your

opinions thoughts ideas and

identification that the habitual

tendency what you always do when this

kind of feeling arises that's what the

habitual tendency is and that's part of

the sense plane and that's why I used

that and it was heal Ananda after

thinking about it for quite a while

started being with me and then I went to

bhikkhu bodhi and I told him that that's

what I was

and he thought for about Oh three

seconds and said I don't agree with that

but he was looking at it strictly from a

translators viewpoint and he is a great

translator but I was looking more at the

practical aspect of being able to

understand this so that's why I call it

and then pajamas and the pajamas - yes

in that word becoming is another one but

what does that mean

habitual tendency is very precise if we

want to understand what you mean when

you say habitual tendency if you work

with a psychologist he calls this year

recordings in other words when your wife

says something to you you always respond

this way and those are automatic

reactive recordings so he wants to cheat

you to change your recorded behavior

that's the same thing so when we say

habitual tendency that's what work

tapping into and everybody has a

different memory bank of those reactions

that we live we don't live we is

learning how to let go of reaction and

respond with equanimity and balance and

the impersonal aspect

yes so this would be like conditioned

consciousness it is yeah

so that you get you you have the trigger

and then whatever way you're conditioned

to respond to that trigger is how it's

the button what I've been talking about

it's like if you and that's the nature

of ah be dumb but when you get down to

the practical aspect of it when you call

it habitual tendency everybody knows

what that so it's easy to recognize

I'm doing this again and then you're

able to recognize more clearly how

you're causing your own suffering by

always acting that way when this happens

every time a painful feeling arises I

get depressed well that's I have my

visual tendency is there can be Klingon

thoughts but as those patterns repeat

that we tend to identify with a more

more and more and more yes but the

identification in clinging is where you

really big time start believing that

that's yours

and then that habitual tendency

reinforces it that's yours personally

yeah

subjectively if I'm a more like you when

this you know clinging or thought or

opinion about something this is I can

have opinions about lots of things I

don't take it any my pin is very serious

way anymore but when I have little

repeats over and over again it really

does occur in

okay monks when it occurred to me when

what exists does habitual tendency come

to be by what is habitual tendency

condition then box through careful

attention there took place in me a

breakthrough in wisdom when there is

clinging a virtual tendency comes to be

that the true tendency is clinging as

its condition then monks it occurred to

me when what exists does clinging come

to be by what is clinging condition that

monks with careful attention there took

place in me a breakthrough by wisdom

when there is craving clinging comes to

be thinking as craving as condition now

you start to get an idea of what I was

talking about when I was reading from

the end there going about this very

clear that every condition has something

else causing it so when you have a

feeling arise which is part of the

impersonal process that craving arises

right then and craving is so incredibly

important because we can recognize that

and then tightness if your mindfulness

is sharp enough when a feeling arises

and you relax right then no clinging

arises no habitual tendency arises no

birth of action arises no sorrow

lamentation pain grief or despair arises

there's this clarity that comes into

your mind now you're starting to see

more and more of the importance of that

relax step keep it going accepting

things as they are is it's a an

important statement and it can be very

confusing because there's not as it's

not as precise as when a feeling or eyes

you see the craving and let go of the

craving yet you are accepting things as

they are when you do that yeah but it

has to be intentional relaxing okay what

you're describing is this mental skill

as opposed to just simply kind of

instead of simply observing what is and

allowing it to be yeah you're taking an

active part in purifying your mind by

the relax

yes that's an otter perspective I

identified thought that's focusing on

budget meditation and I get that I have

a thought and when missing steps are can

the thought be the feeling as long as I

don't

that's my god it's okay I'm missing what

happens it goes from being just a little

blip that you can barely see when you're

really really calm but when your mind is

not your mindfulness is not as sharp

you're gonna see it as it starts to get

bigger and bigger and bigger until it's

there so it's already formed attaching

it right and when you recognize that and

smile and come back to your meditation

you're bringing your pure mine back to

your object of meditation and that

starts to build that starts to get

bigger and bigger and you start staying

on your object to let it meditation

longer and then your skillet and then

here the right comes gets sharper and

sharper

somebody equated this to like boiling

water at first there's little tiny

bubbles that they bury they're very

slowly come up to the top and they pop

and you don't see it but when the

bubbles start getting bigger you go oh

look at that

so what you're doing with your awareness

and that relaxed step is learning how to

see the tiny bubbles as they're just

starting to come up and then they will

okay

since I'm here there is another suit

that I'm not going to go through every

one of the links this way just let it be

understood that the Buddha did use his

deductive reasoning to see exactly how

this process works

and another part of this whole

collection of suitors is kind of

interesting and the reason I say it's

interesting I'll tell you in a minute

at Sawatdee monks I will teach you the

wrong way and the right way listen

listen to that and attend closely I will

speak yes venerable sir those monks

replied Blessed One said this and what

pumps is the wrong way with ignorance as

conditioned formations come to be with

formations as conditioned consciousness

comes to be with consciousness as

conditioned mentality materiality comes

to be so he's going from ignorance all

the way up to birth and death and he

says this is the wrong way to teach and

what monks is the right way with the

remainder is fading away and cessation

of ignorance comes the cessation of

formations now what's being taught

around the world life is suffering and

their teaching ignorance formations

consciousness mentality materiality

they're teaching it as as conditional

arising they're not teaching the

remainder

even away and cessation they're not

teaching how to let go they're stressing

everything is suffering

everything is dukkha have you heard that

a little bit every / music I've ever met

tells me that life is suffering in there

eating this sumptuous meal in there

going it's the cessation that we want to

really show people how to attain not

focusing on the negative life is

suffering

Bocek focusing on the positive positive

there's a way to get rid of it I've been

with people and give these Dhamma talks

and the first thing they'll say is to

brand new students they don't know

anything about Buddhism everything in

life is suffering and that's all they'll

say and I got to a point where I went

and there is a way to let go of it and

then they all brightened up but he was

teaching the absolute worst scenario you

might as well get Bruce used to it guys

everything is suffering

yes Britain Richard Heath and Barrett so

with habitual tendency as condition

birth comes to be so it was said now

monks does birth have additional

tendency as condition or not or how do

you take it in this case the monk said

birth has habitual tendency as condition

thus we take it in this case with

habitual tendency as condition birth

comes to be with clinging as condition

at the cruel tendency comes to be so it

was said now does habitual tendency have

clinging as condition or not or how do

you take it in this case that virtual

tendency has clinging as condition

venerable serves us we take it in this

case with clinging as condition habitual

tendency comes to beat with craving as

condition clinging comes to be so it was

said now monks does clinging have

craving as condition or not or how do

you take it in this case clinging has

craving as condition that are wool sir

thus we take it in this case with

craving as condition clinging comes to

be with feeling as condition craving

comes to be so it was said now monks

does craving have feeling as condition

or not or how do you take it in this

case craving has feeling as condition

venerable

served us we take it in this case with

feeling as condition craving comes to be

with contact as condition feeling comes

to be so it was said now monks does

feeling have contact as condition or not

or how do you take it in this case

feeling has contact as condition

venerable serves us we take it in this

case with contact as condition feeling

comes to be with the six fold base as

condition contact comes to be so it was

said now monks does contact have the six

fold base as condition or not we're how

do you take it in this case contact has

the six fold base as condition than

arbol sir

thus we take it in this case with the

six fold base as condition contact comes

to be with mentality materiality as

condition the six full base comes to be

so it was said now a monk's does the six

fold base have mentality materiality for

those of you like the poly nama Rupa as

condition or not or how do you take it

in this case the six ball base has nama

Rupa as condition venerable sir thus we

take it in this case with mentality

materiality as condition the six fold

base with consciousness as

in addition Ben Jana nama rupa comes to

be so it was that now monks does

mentality materiality have consciousness

as condition or not for how do you take

it in this case mentality materiality

has consciousness as condition venerable

sir yes we take it in this case with

consciousness as condition mentality the

reality comes to be this particular step

of mentality materiality or nama Rupa

was a major breakthrough for the

awareness of mind and body always before

that the austerities that a lot of

people did they did them so they would

suppress the body and just develop their

mind and what the Buddha said was hey

these two things are connected and you

have to be able to see them both and you

don't try to just develop one aspect you

have to develop both of them the relaxed

step that you have is you feel that

opening in your head and you feel your

mind become very peaceful and calm clear

bright and alert and you bring that mind

back to your object of meditation so it

takes both the relaxation of mind and

body and that's a major breakthrough

that the Buddha taught

it actually changed the entire

meditation from what was being practiced

to developing mind only in heck with the

body to seeing the interconnection with

formations as conditioned consciousness

comes to be so it was said now amongst

those consciousness have formations as

condition or not or how do you take it

in this case consciousness has

formations as condition than ER will

serve thus we take it in this case with

formations as condition consciousness

comes to be with ignorant as condition

formations come to be so it was said now

monks do formations have ignorant as

condition or not or how do you take it

in this case formations have ignorant as

condition venerable sort of us we take

it in this case with ignorance as

condition formations come to be good

monks so you say thus and I also say

that's when this exists that comes to be

with the arising of this that arises

that is with ignorance as condition

information to be with formations as

condition with consciousness as

condition

with the sensation of birth now we have

a reverse order questionnaire on

sensation this this particular suit

although it said that he is talking

about dependent origination in brief

this is a good thing because it sticks

in your mind and start recognizing these

things

with the cessation of birth cessation of

aging and death so it was said now monks

do aging and death cease with the

cessation of birth or not or how do you

take it in this case aging and death

cease with the cessation of birth

venerable served us we take it in this

case with the cessation of birth

cessation of aging and death with the

cessation of habitual tendency the

cessation of birth with the cessation of

clinging cessation of habitual tendency

with the cessation of craving cessation

of clinging with the cessation of

feeling cessation of craving with the

cessation of contact cessation of

feeling with the cessation of the six

follow based cessation of contact with

the cessation of mentality materiality

cessation of this explore base with the

cessation of consciousness cessation of

mental mentality materiality with the

cessation of formations the cessation of

consciousness with the cessation of

ignorance cessation of formation so it

was said now the formation ceased with

the cessation of ignorance or how do you

take it in this case formation cease

with the cessation of ignorance the

cessation of the ignorance means seeing

clearly and completely realizing that

the Four Noble Truths are Farmville and

all of the links of

origination every link

that's part of the deductive deductive

reasoning that you will start to see for

yourself you'll see that there's a cause

okay we got that and what's the cause of

the death

what's the cessation of death right and

what's the way to the cessation and it's

with every link you can't really talk

about one without the other

when you're talking about dependent

origination there what that means that

they come together okay thus we take it

in this case with the cessation of

ignorance cessation of formations good

monks so you say this and I also say

this when this does not exist that does

not come to be with the cessation of

this that ceases how many times have you

heard me tell you to relax and then the

clinging won't arise the craving means

the clinging and everything after that

that's why your

becomes pure that is with the cessation

and ignorance comes the cessation of

with the cessation of formation of

consciousness a materiality with the

cessation of the sixth sense based

cessation of the cessation of contact

cessation of with the cessation of

feeling cessation of craving with the

cessation of craving cessation of

remaining with the cessation of clinging

cessation of tendency cessation of with

the cessation of birth aging and

lamentation disparities such is the

cessation of this whole mass of

suffering monks knowing and seeing in

this way would you run back to the past

thus we read in the past were we not in

the past what were we in the past how

were we in the past haven't been what

what did we become in the past

in the past and we're seeing this in

this way

no venerable sir knowing and seeing in

this way would you run 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

how shall we be in the future

having been what what shall we become in

the future when you see in this way it's

so liberating but those kind of thoughts

knowing and seeing in this way would you

now be inwardly about the present what

am i how am i where has this being come

from where will it go have these kind of

questions even coming up in your mind no

venerable sir monks knowing and seeing

in this way would you speak thus the

teacher is respected by us we speak as

we do a lot of respect for the teacher

knowing and seeing in this way would you

speak this the Greek who says this and

so do other reduces but we do know the

PFS no venerable sir knowing and seeing

in this way would you acknowledge

another teacher

itself knowing and seeing in this way

would you return to the observances

tumultuous debates and auspicious signs

of ordinary recluses and brahmins taking

them as the core of the holy life I

don't think so

do you speak only of what you have known

seen and understood by yourselves

yes venerable sir good monks so you've

been guided by me with the Dhamma which

is visible here and now immediately

affected every time you relax you see

that it's immediately effective you

don't have to wait now a lot of you are

starting to realize that you're

progressing very nicely in your

meditation and you didn't really expect

it to be this fast

this is immediately effective it happens

fast

I wouldn't know what to do if somebody

came to the meditation center and wanted

to stay for three months and probably be

putting them to work after a few weeks

as if they understand what the

meditation is and how to use it and how

to carry with you in their daily life

yeah this is the important aspect of

learning the six R's and using them not

only while you're sitting in meditation

losing it every time you see your mind

start playing it's number it's habitual

tendency it's dislike of this or that

it's opinions and concepts whether

they're correct or not being attached to

them sticks are that and you start

seeing everything as part of the

meditation and that leads to liberation

you become content you become uplifted

you become happy and you have this

balanced mind no matter whether you're

in a stressful situation or not that's

what I'm trying to show you that's what

the Buddha did he showed us what a great

inviting inspection onward leaving me

onward leading to be experienced by the

wise for themselves now what does that

mean to be experienced by the wise when

you start seeing that dependent

origination you're experiencing it for

yourself and you're becoming wise for it

was with reference to this that it was

monks this Dhamma is visible here and

now I immediately that effective

inviting inspection onward leading to be

experienced by the wise for themselves

months the conception of the embryo in

the womb takes place through the union

of three things here there is the union

of the mother and the father but it is

not the mother season and the bee to be

reborn is not present in this case there

is no conception of an embryo in the

womb here there is the union of the

mother and father and it is a mother

season but the being to be reborn is not

present in that case - there is no

conception of an embryo in the womb but

when there is the union of mother and

father and it is the mother season and

the being - reborn is present then the

union of these three things that with

the union of these three things the

conception of an embryo and a womb takes

place the mother carries the embryo in a

womb for nine or ten months

with much anxiety is a heavy burden then

at the end of nine or ten months the

mother gives birth which much anxiety is

a heavy burden then when the child is

born she nourishes it with her own blood

for the mother's breast milk is called

the blood in the noble ones discipline

when he grows up and his faculties went

or the child plays such games as toy

ploughs tip cat somersaults toy

windmills toilet measures toy carts a

toy bow and arrow when he grows up and

his faculties mature further the youth

enjoys himself provided and endowed with

the five cords of sensual pleasure with

forms cognizable by the eye with sounds

cognizable by the year over is

cognizable by the nose flavors

cognizable by the tongue tangibles

cognizable by the body they're wished

for desired agreeable and likeable

connected with sensual desire and

provocative of less on seeing a form

with the eye he lusts after it if it's

breezy he dislikes it if it is

displeasing he abides with mindfulness

of the body unestablished with a limited

mind he does not understand

as it actually is the deliverance of

mind and deliverance by wisdom we're in

the evil and wholesome state seats

without remainder and engaged it as he

is in favoring and opposing whatever

feeling he feels whether pleasant or

painful or neither painful nor Pleasant

he delights in that feeling welcomes it

and remains holding to it as he does so

delight arises and have mount delight in

feelings is clinging with his clinging

as condition habitual tendency comes to

be with habitual tendency as condition

birth comes to be with birth as

condition aging and death sorrow

lamentation pain grief and despair come

to be such as the origin of this whole

mass of suffering on hearing us out with

the ear on smelling an odor with the

nose on tasting a flavour with the

tongue on touching that tangible with

the body on cognizing a mind object with

mind a lust after it if it is pleasing

he dislikes it if it son pleasing lust

and dislike part of the same point

different sights one is trying to reach

out and grab and the other side is

trying to push away

now delight in things as cleaning with

clinging as condition habitual tendency

comes to be with habitual tendency as

condition birth comes to be with birth

as condition aging and death sorrow

lamentation pain grief and despair come

to be such as the origin of this whole

mass of suffering

okay air box at the target this is what

the Buddha called himself that the

target appears in a world accomplished

fully enjoy

perfect and true knowledge and conduct

sublime nor of worlds incomparable

leader of persons to be tamed teacher of

gods and humans enlightened and blessed

he declares this world with its God's

its Mara's and its Brahmas this

generation with its Rekluse and Brahmans

it's princes and its people which he has

himself realized with direct knowledge

he teaches the Dhamma good in the

beginning but good in the middle good in

the end with the right meaning and

phrasing and he reveals a holy life that

is utterly perfect and pure a

householder householders son or one born

in some other plan here's the Dhamma

on hearing the Dhamma he acquires faith

in the target of possessing that faith

he considers thus household life is

crowded and dusty life gone forth is

wide open

it is not easy while living in a home to

lead a holy life utterly perfect and

pure but that doesn't mean you can't

okay

suppose I shave off my hair and beard

and put on a yellow robe and go forth

from the home life into homelessness on

a later occasion abandoning a small or

large fortune abandoning a small or

large circle of relatives he shaves off

his hair and beard and puts on the

yellow robe and goes forth from the home

life into homelessness having gone forth

and possessing a monk's training and way

of life abandoning the killing of living

beings he abstains from killing living

beings with rod and weapon laid aside

gentle and kinda he abides compassionate

to all living beings abandoning the

taking of what is not given he abstained

from taking what is not given taking

only what is given expecting only what

is given by not stealing he abides in

purity abandoning and celibacy he

observes celibacy living a part of

staining from sexual intercourse

abandoning false speech he abstains from

false speech he speaks truth he adheres

to truth is trustworthy and reliable one

who is no deceiver of the world

abandoning malicious speech he abstained

from malicious speech he does not repeat

elsewhere what he has heard here in

order to divide those people from these

nor does he repeat to these people what

he has heard elsewhere in order to

divide these people from those thus his

one who reunites those who are divided a

promoter of friendship who enables

Concord enjoys Concord rejoices in

Concord the lights and Concord a speaker

of words that promote Concord abandoning

her speech if stains from her speech

he speaks such words as are gentle

pleasing to the ear and lovable so as go

to the heart are courteous and desired

by many and agreeable to many abandoning

gossip he abstains from gossip he speaks

at the right time speaks what his fact

speaks what his good speaks on the

Dhamma and

at the right time he speaks such words

as are worth recording reasonable

moderate and beneficial he abstained

from injuring seeds and plants

he practices eating only in one part of

the day that's staining from eating at

night and outside the proper time he

abstained from dancing singing music and

shows he abstains from wearing garland

smartening himself with scent and

embellishing himself with language he

abstains from high and large couches he

abstains from accepting gold and silver

he have stained from accepting raw grain

he have stains from accepting raw meat

he abstained from accepting women and

girls during the time of the Buddha when

a family couldn't afford to feed women

in the family or girls they would try to

give them to monk's give them away

so monks and can't accept that they

abstained from accepting men and women

slaves he abstained from accepting goats

and sheep he abstains from accepting

fouls and pigs you have stayed from

accepting elephants cattle horses and

mares he abstained from accepting fields

and land he have stains from going on

errands and running messages he

abstained from buying and selling stains

from false weights false measures and

false medals it stains from cheating

deceiving and defrauding he abstained

from wounding murdering brick binding

brigandage plunder and violence

he becomes content with ropes to protect

his body with alms food to

maintain and stomach and wherever he

goes he sets out taking only these

things with him and a pickup truck with

all the other stuff one of the hardest

things for me in Asia was in traveling

was I always had about fifty kilos of

books with me I couldn't I couldn't

travel anywhere without books I

developed pretty good muscles art travel

just as a bird where every flies flies

with his wings as his only burden so to

the month becomes content with ropes to

protect his body with alms food to

maintain his stomach wherever he goes he

sets out taking only these with him

possessing the aggregate of noble virtue

he experiences within himself the bliss

that is blameless on seeing a form with

the eye he does not grasp at its signs

and features what is that does not grasp

at his signs in the future

he does not grasp edit signs and

features even the six hours he practices

in six hours

that's if he left the I tackle be

unguarded evil on awesome states of the

Cottagers he practices the way of its

restraint he guards the I faculty

undertakes restraint of the I faculty on

hearing a sound with a year 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 mind he does not grasp

added signs and features this is

especially true for mind and mind object

you don't pay attention to the content

of thoughts now there is a difference

between a distracting thought and an

observation a distracting thought is

something that's going to happen

tomorrow or something that happened

yesterday an observation thought is

what's happening right now behind is

very peaceful right now my back is nice

and straight my body feels very

comfortable my mind feels very

comfortable those kind of thoughts do

not have grading in them but when you

start thinking about the future and

thinking about the past that's when we

run into problems because you start

taking it personally it's not observing

anything that's getting into the

since if he left the mine faculty

unguarded evil unwholesome states of

covetousness and grief might invade him

he practices the way of its restraint he

guards the mine faculty undertakes the

restraint of the mine faculty possessing

this noble restraint of the faculty

faculties he experiences within himself

a bliss that is unsullied he becomes one

who acts in full awareness when going

forward and returning who acts in full

awareness when looking ahead and looking

away who acts in full awareness when

flexing and extending his limbs who acts

in full awareness when becoming when

wearing his robe and carrying his outer

robe in bold who acts in full awareness

when eating drinking consuming food and

tasty who acts in full awareness when

defecating in urinating who acts in full

awareness when walking standing sitting

falling asleep waking up talking and

keeping silent full awareness of what

what mind is doing well they're just

watching so that your mind doesn't take

off and possessing this aggregate of

noble virtue this noble restraint of the

faculties possessing this noble

mindfulness and full awareness he

resorts to the secluded resting place

the forest the root of a tree a mountain

every being a hillside cave eternal

ground a jungle thicket an open space a

heap of straw on returning from his alms

round after his meal he sits down

folding his legs crosswise setting his

body erect and establishes mindfulness

before him abandoning covetousness for

the world he abides with a mind free

from covetousness he purifies his mind

from covetousness abandoning ill-will

and hatred he abides with a mind free

from ill will compassionate for the

welfare of all living beings he purifies

his mind from ill will and hatred

abandoning sloth and torpor he abides

free from sloth and torpor one of the

things that I forgot to tell you about

sloth and torpor is you want to sit

where it's very bright light one of the

things that you notice in the morning

they leave this light on

brain I prefer that you leave all the

lights on very bright because this helps

you overcome sleepiness and I know some

people have the idea that it's not

supposed to be dim but that's good for

sleeping it doesn't wake you that very

much but another thing that helps with

sloth and torpor is not being inside

sitting outside especially if you can be

up a little bit and get a feeling of

expansion around you I had a student in

Malaysia that she did retreats with me

every time I behaved a retreat which was

often and she always had sloth and

torpor I tried everything I could think

to get her so that the sloth and torpor

didn't come and one day I said and we're

able to sit in these big huge halls you

know on a high ceiling so you don't

really feel claustrophobic and one day I

said I want you to go outside and sit

just outside the door and it was on the

second floor and I was overlooking a

valley and it was real nice and then I

went to her after the sitting and I said

how was that she said I wasn't sleepy at

all

so for then up from that on I had her

sitting outside and she didn't suffer

from this life and torpor anymore it was

kind of an amazing thing

it purifies his mind from sloth and

torpor abandoning restlessness and

anxiety he abides unagitated with a mind

inwardly peaceful he purifies his mind

from restlessness and anxiety abandoning

doubt he abides having gone beyond doubt

unperfect about wholesome states he

purifies his mind from doubt having thus

abandoned these five hindrances

imperfections of mind that weak and

wisdom quite secluded from sensual

pleasures that secluded from unwholesome

states he enters upon and abides in the

first jhana with the stilling of

thinking and examining thought he enters

upon and abides in the second drama with

the fading away of joy he enters upon

and abides in the third jhana with the

abandoning of pleasure and pain he

enters upon and abides and the fourth

drama on seeing a form with the eye he

does not lust after it if it is pleasing

he does not dislike it if it's in

pleasing he abides the mindfulness of

his body established with an

immeasurable mind what is an

immeasurable mind

it is loving kindness compassion

boundless there's no so right here is

talking about the problem of the artisan

loving kindness he understands as it

actually is the deliverance of mind and

deliverance by wisdom whereby those evil

unwholesome state cease without

remainder having thus abandoned and

abandoned 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 and remain holding to it as

he does not do so delight in the feeling

ceases in him with the cessation of this

delight comes the cessation of Timmy

with the cessation of clinging the

cessation of habitual tendency with the

cessation of habitual tendency cessation

of birth with the cessation of birth

aging and death sorrow lamentation pain

grief and despair cease such is the

cessation of this whole mass of

suffering the on hearing the sound with

the ear on smelling an odor

than those on tasting a flavor with the

tongue on touching a tangible with the

body on cognizing a mind object with

mind he does not lust after it if it is

pleasing he does not delight in it if it

son pleasing with the cessation of his

delight comes the cessation of clinging

with the cessation of planing cessation

of habitual tendency with the cessation

of habitual tendency cessation of birth

with the cessation of birth cessation of

death sorrow ageing lamentation pain

grief and despair such as the cessation

of this whole mass of suffering monks

remember this deliverance through the

destruction of craving as taught in

brief by me but mom shakti sign of the

fishery is caught up in a vast LED of

web of craving in a temple of craving

that is what the Blessed One said monks

were satisfied and delighted in the

Blessed words there's one more thing

this is a quickie

5:43 this is 14 for the ascetics and

brahmins this is going to show you a

couple of things how the Four Noble

Truths work in dependent origination and

that if you don't see dependent

origination you will not be able to

attain nirvana

so at swathi monks as to those ascetics

and brahmins who do not understand these

things the origin of these things the

cessation of these things and the way

leading to the cessation of these things

what are those things that they do not

understand whose origin they don't

understand whose cessation they don't

understand and the way leading to the

cessation they don't understand they do

not understand ageing and death its

origin cessation and way leading to the

cessation they do not understand for

habitual tendency clinging craving

feeling contact success Dores mentality

materiality consciousness formations

their origin the cessation and the way

leading to the cessation these are the

things they do not understand whose

origin they do not understand whose

cessation they do not understand and the

way leading to whose cessation they do

not understand these I do not consider

ascetics among ascetics or Brahman among

and these venerable ones do not buy

realizing it for themselves with direct

knowledge in this very lifetime enter

and dwell in the goal of asceticism and

the goal of Robin Hood that means the

bottom so it says right there that if

you're focusing on a Nietzsche do go to

not impermanent suffering and not self

as being the end goal

you're not going to attain any bun on

that way you have to see the deeper

aspect and that is dependent origination

it says you can see one or all of the

three characteristics of existence and

never see the origination but when you

see dependent origination you will see

these three characteristics so that's

another thing to consider the importance

the importance of what we were studying

tonight we were reciting when you come

to visit me in Missouri or if you look

forward to being able to recognize and

say all of those links of dependent

origination

there was brahmins during the time of

the Buddha and the brahmaloka is what

you experience when you get into the

brown monkey heart brahmaloka is the

material

there's the navel oka that you don't

have to do any mental development to get

into that you just have to be a good

person cactus your generosity

help other people be happy and you'll be

reborn in a devaloka a brahmaloka it

only can be attained through the

development of mental cultivation they

have their own practice but they didn't

know how deep it was supposed to go and

part of the commentary from the masu

team Agha tells you that it only goes to

loving-kindness we'll take you to the

third jhana and compassion will take you

to the third jhana and joy will take you

to the third drama and equanimity will

take you to the fourth jhana it says

that in one place in the Vasudha raga

and then in the other another place it

follows what the soup does actually say

that the loving-kindness will take you

to the fourth drum and compassion will

take you to the first of rupa drama and

joy will take you to the second group

agenda and equanimity will take you to

the third of a pajama that's as far as

the problem of ehars will take you you

still have more to go anybody that

experiences a drama doesn't matter if

you only experienced it once in your

life you have the potential to attain

nirvana in this

- is very very strong any German not not

just ugly but all guns and when you get

into the group pyjamas you start getting

into realms where you last person long

okay there's there's a thing a period of

time that's called an awesome kiyah

okay now the universe is continually

expanding and contracting and ah same

kya is one expansion before it stops for

now same kya and then it starts

contracting for announced and kya and

then it stops for an Austen kite those

for Armada are called a Maha Maha Sabha

in years and years that we understand is

a 10 with 540 zeroes behind it

that's a fairly long period of time when

you get into the fourth job and you

don't go any higher and you die you will

be reborn in a brahmaloka that lasts for

500 copies when you get into the roof of

Gemma's and you don't go any further and

you would die you would last for the

first month for the first route that

jhana it lasts for 16

so this is Joshua Tree for dommatina

Luke asana Center March the 5th 2009 the

venerable vimana Ramsay giving the talk

on the majima nakiya number 38 the Baha

Tom hasta kaya suta the greater

discourse on the destruction of craving

that's what I heard on one occasion the

blessed one is living in selectee in

jeta's grove in addendum dicas park now

on that occasion of pernicious view had

arisen in a monk named saeki son of a

fisherman as I understand that Dhamma

taught by the Blessed One

it was the same consciousness that runs

and wanders through the rounds of

rebirths not another several months

haven't heard about this went to the the

monk sati and asked him friends I've T

is it true the such a pernicious view as

arisen in you pernicious means

definitely wrong

so you're you go to a monk and you say

are you so stupid

to believe this that's basically what

they were saying

so exactly so friends as I understand

the Dhamma taught by the Blessed one it

is the same consciousness that runs and

wanders through the rounds of rebirth

not another now this is a Brahman belief

they believe in a permanent soul a

permanent self that goes it's the same

self that goes from one body to the next

to the next to the next

then those monks desire desiring to

detach him from that pernicious view

pressed and question and cross question

and us friend 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 discourses the Blessed one has

stated consciousness to be dependently

arisen since without a consciousness

there is no origination of consciousness

but without a condition there's no

origination of consciousness yet

although pressed and questioned in

cross-question by those months in this

way the monks sought the son of a

fisherman this is kind of a monk joke

calling him son of a fisherman he was

the son of the fishermen but he hated

the smell of fish so the monks gave him

this name

still obstinately adhering to that

pernicious view and continued to insist

upon since the months were unable to

detach him from the detriment of you

they went to the Blessed One and after

paying homage to him sat down at one

side and told him all that had occurred

adding venerable sir since we could not

detach the months out the son of a

fisherman from this pernicious view we

have reported this matter to the Blessed

one then the blessed one addressed a

certain month thus come monk tell the

monks of the son of the fishery and my

name that the teacher calls him yes

venerable sir he replied and he went to

the mock sati and told him the teacher

calls you friend sati

yes friend he replied and went to the

Blessed One after paying homage to him

he 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 talk by

the Blessed One it is the same

consciousness that runs and wanders

through the realms of rebirth

not another exactly so reverence earth

as I understand the Dhamma talk by the

Blessed One it is the same consciousness

that runs and wanders through the rounds

of rebirth 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 misguided men this

is this is a heavy slap to be called a

misguided man by the Buddha to whom have

you ever known

to teach the Dhamma in that way

misguided men so many in so many

discourses have I not stated

consciousness to be dependently arisen

since without a condition there is no

origination of consciousness but you

misguided men 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 we still remember him after

2500 years then the blessed one

addressed the monks this monks what do

you think has this monks opti son of a

fisherman who can't even a spark of

wisdom in this dhamma and discipline how

could even rebel sir no venerable sir

when this was said the monk sought the

son of a fisherman sad simon dismayed

with shoulders drooping and had lung

without response what happened with him

was in after soon after this discourse

was given sati disrobe and he started

becoming a very strong opponent of the

the buddha spreading a lot of gossip and

all kinds of problems then knowing this

the blessed one told him misguided man

you will be recognized by your own

pernicious view

I shall question the monks on this

matter when the blessed one addressed

the monks thus monks do you understand

the Dhamma taught by me as this monk

sati

son of a fisherman does when he

misrepresents us by his wrong grasp and

injures himself and stores up much

demerit no venerable sir I think that's

an obvious answer for in many discourses

the Blessed one has stated consciousness

to be dependently arisen since without a

condition there is no origination of

consciousness good months it is good

that you understand the Dhamma

taught by me thus for in many discourses

I have stated consciousness to be

dependently arisen since without a

condition there is no origination of

consciousness but this monk sawteeth son

of a fisherman misrepresents us by his

rom grasp and injures himself and stores

up much to merit for this will lead to

the harm and suffering of this misguided

man for a long time

monks consciousness is reckoned by the

particular condition dependent on which

it arises you'll get to understand this

in a moment when consciousness arises

dependent on the eye and forms it is

reckoned as eye consciousness when

consciousness arises dependent on the

ear and sounds it is reckoned as ear

consciousness when consciousness arises

dependent on the nose and odors it is

nose-consciousness when consciousness

arises dependent on the tongue and

flavors it is reckoned as tongue

consciousness when consciousness arises

dependent on body and body tangibles it

is reckoned as body consciousness when

consciousness arises dependent on mind

and mind objects debris it is reckoned

as mind consciousness just as fire is

reckoned by the particular condition

dependent on which it burns when fire

burns dependent on loves it is reckoned

as a log fire when fire burns 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 chief it is reckoned

as a jet fire when fire burns dependent

on rubbish it is reckoned as a rubbish

fire so to consciousness is reckoned by

the particular condition dependent on

which it arises when consciousness

arises dependent on ion forms it is

reckoned as AI consciousness and that

goes through the whole list again

now we have a general questionnaire on

being monks do you see this has come to

be yes venerable sir monks do you see

its origin occurs with that as nutriment

yes venerable sir monks do you see with

the cessation of that nutriment what has

come to be as subject to cessation yes

venerable sir

monks does doubt arise when one is

uncertain thus has this come to be

or not yes venerable sir monks does

doubt arises when one is uncertain death

thus does its origin occur with that as

nutriment or not and yes an herbal sir

monks does doubt arise when one is

uncertain thus with the cessation of

that nutriment it is what has come to be

subject to cessation or not yes

venerable sir monks is doubt abandonment

one who sees as it actually is with

proper wisdom this has come to be of

course yes venerable sir

monks is doubt abandoning one who sees

as it actually is with proper wisdom its

origination occurs with that as new

government yes venerable sir monks is

doubt abandon an one who sees as it

actually

is with proper wisdom thus with the

cessation of that measurement what has

come to be is subject to cessation yes

venerable sir monks are you free from

doubt here this has come to be yes we

are venerable sir

monks are you free from doubt here its

origination occurs with that as

nutriment yes venerable sir monks are

you free from doubt here with the

cessation of that nutriment what has

come to be is subject to the cessation

yes venerable sir monks has it been seen

well by you as it actually is with

proper wisdom thus this has come to be

yes venerable sir monks has it been seen

well by you as it actually is with

proper wisdom thus its origin occurs

with that as nutriment yes venerable sir

bumps hasn't been seen well by you as it

actually is with proper wisdom deaths

with the cessation of that nutriment

what has come to be is subject to

cessation yes venerable sir

monks purified and bright as this view

is if you adhere to it cherish it

treasure it and treat it as a possession

would you then understand the Dhamma

that has been taught as similar to a

raft being for the purpose of crossing

over not for the purpose of grasping No

venerable sir you can't adhere to this

can't hold on to this you'll see in a

moment you'll get to hear what nutriment

is and dependent origination monks

purified and bright as this view is if

you do not adhere to it cherish it

treasure it and treat it as a possession

would you then understand the Dhamma

that has been taught as similar to a

raft being for the purpose of crossing

over not for the purpose of grasping yes

venerable sir monks there are four kinds

of nutriment

for the maintenance of beings that

already have come to be and for the

support of those about to come to be

what for they are physical food as

nutriment gross or subtle contact as the

second mental volition as the third and

consciousness as the fourth now monks

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 has

their origin they are born and produced

from craving and this craving has what

has 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 6-fold bait had base as

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 what is it not knowing

the Four Noble Truths

now the word ignorant is kind of

interesting because it comes from the

verb to ignore a lot of people when they

think of the word ignorance they also

substitute it with stupid and this is

not it

it's ignoring the the four noble truths

and how they act is there oh okay the

forward exposition on a rising so monks

with ignorance as condition formations

come to be with formations as condition

consciousness comes to be with

consciousness as condition mentality

materiality comes to be with mentality

materiality as condition the six fold

base comes to be the 6 fold base as

condition contact comes to be with

contact as condition feeling comes to be

with healing as condition craving comes

to be with craving as condition clinging

comes to be with clinging as condition

habitual tendency comes to be with

habitual tendency as can

birth comes to be with birth as

condition aging and death sorrow

lamentation pain grief and despair comes

to be such as the origin of this whole

mass of suffering now this sounds like

it's really confusing

such as the origin of this whole mass of

suffering this is how it arises it

arises as an impersonal process and now

we're going to go to the reverse order

questionnaire on arising with birth as

condition aging and depth so it was said

now monks do an aging and death at birth

as condition or not or how do you take

it in this case the monk said aging and

that have birth as condition venerable

sir

thus we take it in this case with birth

as condition aging and death comes to be

so if you don't have birth there is no

ageing in death okay I'm gonna stop with

this for right now and go into another

book for just a moment to show you

something that is very interesting

okay this is from this a mutiny kya

chapter number 12 the book of causation

page 537 monks before my enlightenment

while I was still a bodis that not yet

fully enlightened it occurred to me alas

this world has fallen into trouble and

that it is born ages and dives it passes

away and is reborn

yet it does not understand this escape

from this suffering headed by ageing and

death now that when now will an escape

be discerned from the suffering headed

by ageing and death then bumps it

occurred to me when what exists does

aging and death come to be by what is

ageing and death conditioned then monks

through careful attention there took

place at me a breakthrough by wisdom

when there is birth aging and death

comes to be aging and death has birth as

its condition now this is while he was a

bodhisattva a lot of people have the

idea when the the buddha of the bodis at

first started out he practiced

meditation and then he starved himself

and then he did some different kinds of

meditations but he was working trying to

figure out this whole thing of why the

suffering doesn't have to have an end to

it so

then monks it occurred to me when what

exists does birth come to be by what is

birth conditioned that moms through

careful attention their kid their took

place and me a breakthrough my wisdom

when there is habitual tendency birth

comes to be habitual tendency has birth

as birth has habitual tendency as going

to different then monks it occurred to

me when what exists does habitual

tendency come to be by what is the

virtual tendency condition then monks

through control attention there took

place in me of breakthrough by a wisdom

when there is clinging habitual tendency

comes to be now in the Pali they use the

word Baba and it is always translated as

being or existence and you heard me say

habitual tendency I had a discussion

with my teacher

venerable Lucilla not when I told him

that it made more sense for

practitioners instead of hearing being

or existence to hear about the habitual

tendency and I asked him if that was

correct or none

he said it's correct as far as it goes

I was made please to leave that instead

of being oh I noticed that oh good yeah

good because it gives a bit that calm

and picture that's what I created in

prison is it when you do the same move

I'm going wrong hooked yeah it's a

different word for it you know drink

again and again for addiction the thing

with the complete definition of what is

it includes the group and dramas and the

other the drums that's what what it

includes along with the central

pleasures and sensual pleasures is what

I'm calling the habitual tendency now it

seems to make sense that when you have a

feeling arise and then craving arises

after that and then clinging your

opinions thoughts ideas and

identification that the habitual

tendency what you always do when this

kind of feeling arises that's what the

habitual tendency is and that's part of

the sense plane and that's why I used

that and it was heal Ananda after

thinking about it for quite a while

started being with me and then I went to

bhikkhu bodhi and I told him that that's

what I was

and he thought for about Oh three

seconds and said I don't agree with that

but he was looking at it strictly from a

translators viewpoint and he is a great

translator but I was looking more at the

practical aspect of being able to

understand this so that's why I call it

and then pajamas and the pajamas - yes

in that word becoming is another one but

what does that mean

habitual tendency is very precise if we

want to understand what you mean when

you say habitual tendency if you work

with a psychologist he calls this year

recordings in other words when your wife

says something to you you always respond

this way and those are automatic

reactive recordings so he wants to cheat

you to change your recorded behavior

that's the same thing so when we say

habitual tendency that's what work

tapping into and everybody has a

different memory bank of those reactions

that we live we don't live we is

learning how to let go of reaction and

respond with equanimity and balance and

the impersonal aspect

yes so this would be like conditioned

consciousness it is yeah

so that you get you you have the trigger

and then whatever way you're conditioned

to respond to that trigger is how it's

the button what I've been talking about

it's like if you and that's the nature

of ah be dumb but when you get down to

the practical aspect of it when you call

it habitual tendency everybody knows

what that so it's easy to recognize

I'm doing this again and then you're

able to recognize more clearly how

you're causing your own suffering by

always acting that way when this happens

every time a painful feeling arises I

get depressed well that's I have my

visual tendency is there can be Klingon

thoughts but as those patterns repeat

that we tend to identify with a more

more and more and more yes but the

identification in clinging is where you

really big time start believing that

that's yours

and then that habitual tendency

reinforces it that's yours personally

yeah

subjectively if I'm a more like you when

this you know clinging or thought or

opinion about something this is I can

have opinions about lots of things I

don't take it any my pin is very serious

way anymore but when I have little

repeats over and over again it really

does occur in

okay monks when it occurred to me when

what exists does habitual tendency come

to be by what is habitual tendency

condition then box through careful

attention there took place in me a

breakthrough in wisdom when there is

clinging a virtual tendency comes to be

that the true tendency is clinging as

its condition then monks it occurred to

me when what exists does clinging come

to be by what is clinging condition that

monks with careful attention there took

place in me a breakthrough by wisdom

when there is craving clinging comes to

be thinking as craving as condition now

you start to get an idea of what I was

talking about when I was reading from

the end there going about this very

clear that every condition has something

else causing it so when you have a

feeling arise which is part of the

impersonal process that craving arises

right then and craving is so incredibly

important because we can recognize that

and then tightness if your mindfulness

is sharp enough when a feeling arises

and you relax right then no clinging

arises no habitual tendency arises no

birth of action arises no sorrow

lamentation pain grief or despair arises

there's this clarity that comes into

your mind now you're starting to see

more and more of the importance of that

relax step keep it going accepting

things as they are is it's a an

important statement and it can be very

confusing because there's not as it's

not as precise as when a feeling or eyes

you see the craving and let go of the

craving yet you are accepting things as

they are when you do that yeah but it

has to be intentional relaxing okay what

you're describing is this mental skill

as opposed to just simply kind of

instead of simply observing what is and

allowing it to be yeah you're taking an

active part in purifying your mind by

the relax

yes that's an otter perspective I

identified thought that's focusing on

budget meditation and I get that I have

a thought and when missing steps are can

the thought be the feeling as long as I

don't

that's my god it's okay I'm missing what

happens it goes from being just a little

blip that you can barely see when you're

really really calm but when your mind is

not your mindfulness is not as sharp

you're gonna see it as it starts to get

bigger and bigger and bigger until it's

there so it's already formed attaching

it right and when you recognize that and

smile and come back to your meditation

you're bringing your pure mine back to

your object of meditation and that

starts to build that starts to get

bigger and bigger and you start staying

on your object to let it meditation

longer and then your skillet and then

here the right comes gets sharper and

sharper

somebody equated this to like boiling

water at first there's little tiny

bubbles that they bury they're very

slowly come up to the top and they pop

and you don't see it but when the

bubbles start getting bigger you go oh

look at that

so what you're doing with your awareness

and that relaxed step is learning how to

see the tiny bubbles as they're just

starting to come up and then they will

okay

since I'm here there is another suit

that I'm not going to go through every

one of the links this way just let it be

understood that the Buddha did use his

deductive reasoning to see exactly how

this process works

and another part of this whole

collection of suitors is kind of

interesting and the reason I say it's

interesting I'll tell you in a minute

at Sawatdee monks I will teach you the

wrong way and the right way listen

listen to that and attend closely I will

speak yes venerable sir those monks

replied Blessed One said this and what

pumps is the wrong way with ignorance as

conditioned formations come to be with

formations as conditioned consciousness

comes to be with consciousness as

conditioned mentality materiality comes

to be so he's going from ignorance all

the way up to birth and death and he

says this is the wrong way to teach and

what monks is the right way with the

remainder is fading away and cessation

of ignorance comes the cessation of

formations now what's being taught

around the world life is suffering and

their teaching ignorance formations

consciousness mentality materiality

they're teaching it as as conditional

arising they're not teaching the

remainder

even away and cessation they're not

teaching how to let go they're stressing

everything is suffering

everything is dukkha have you heard that

a little bit every / music I've ever met

tells me that life is suffering in there

eating this sumptuous meal in there

going it's the cessation that we want to

really show people how to attain not

focusing on the negative life is

suffering

Bocek focusing on the positive positive

there's a way to get rid of it I've been

with people and give these Dhamma talks

and the first thing they'll say is to

brand new students they don't know

anything about Buddhism everything in

life is suffering and that's all they'll

say and I got to a point where I went

and there is a way to let go of it and

then they all brightened up but he was

teaching the absolute worst scenario you

might as well get Bruce used to it guys

everything is suffering

yes Britain Richard Heath and Barrett so

with habitual tendency as condition

birth comes to be so it was said now

monks does birth have additional

tendency as condition or not or how do

you take it in this case the monk said

birth has habitual tendency as condition

thus we take it in this case with

habitual tendency as condition birth

comes to be with clinging as condition

at the cruel tendency comes to be so it

was said now does habitual tendency have

clinging as condition or not or how do

you take it in this case that virtual

tendency has clinging as condition

venerable serves us we take it in this

case with clinging as condition habitual

tendency comes to beat with craving as

condition clinging comes to be so it was

said now monks does clinging have

craving as condition or not or how do

you take it in this case clinging has

craving as condition that are wool sir

thus we take it in this case with

craving as condition clinging comes to

be with feeling as condition craving

comes to be so it was said now monks

does craving have feeling as condition

or not or how do you take it in this

case craving has feeling as condition

venerable

served us we take it in this case with

feeling as condition craving comes to be

with contact as condition feeling comes

to be so it was said now monks does

feeling have contact as condition or not

or how do you take it in this case

feeling has contact as condition

venerable serves us we take it in this

case with contact as condition feeling

comes to be with the six fold base as

condition contact comes to be so it was

said now monks does contact have the six

fold base as condition or not we're how

do you take it in this case contact has

the six fold base as condition than

arbol sir

thus we take it in this case with the

six fold base as condition contact comes

to be with mentality materiality as

condition the six full base comes to be

so it was said now a monk's does the six

fold base have mentality materiality for

those of you like the poly nama Rupa as

condition or not or how do you take it

in this case the six ball base has nama

Rupa as condition venerable sir thus we

take it in this case with mentality

materiality as condition the six fold

base with consciousness as

in addition Ben Jana nama rupa comes to

be so it was that now monks does

mentality materiality have consciousness

as condition or not for how do you take

it in this case mentality materiality

has consciousness as condition venerable

sir yes we take it in this case with

consciousness as condition mentality the

reality comes to be this particular step

of mentality materiality or nama Rupa

was a major breakthrough for the

awareness of mind and body always before

that the austerities that a lot of

people did they did them so they would

suppress the body and just develop their

mind and what the Buddha said was hey

these two things are connected and you

have to be able to see them both and you

don't try to just develop one aspect you

have to develop both of them the relaxed

step that you have is you feel that

opening in your head and you feel your

mind become very peaceful and calm clear

bright and alert and you bring that mind

back to your object of meditation so it

takes both the relaxation of mind and

body and that's a major breakthrough

that the Buddha taught

it actually changed the entire

meditation from what was being practiced

to developing mind only in heck with the

body to seeing the interconnection with

formations as conditioned consciousness

comes to be so it was said now amongst

those consciousness have formations as

condition or not or how do you take it

in this case consciousness has

formations as condition than ER will

serve thus we take it in this case with

formations as condition consciousness

comes to be with ignorant as condition

formations come to be so it was said now

monks do formations have ignorant as

condition or not or how do you take it

in this case formations have ignorant as

condition venerable sort of us we take

it in this case with ignorance as

condition formations come to be good

monks so you say thus and I also say

that's when this exists that comes to be

with the arising of this that arises

that is with ignorance as condition

information to be with formations as

condition with consciousness as

condition

with the sensation of birth now we have

a reverse order questionnaire on

sensation this this particular suit

although it said that he is talking

about dependent origination in brief

this is a good thing because it sticks

in your mind and start recognizing these

things

with the cessation of birth cessation of

aging and death so it was said now monks

do aging and death cease with the

cessation of birth or not or how do you

take it in this case aging and death

cease with the cessation of birth

venerable served us we take it in this

case with the cessation of birth

cessation of aging and death with the

cessation of habitual tendency the

cessation of birth with the cessation of

clinging cessation of habitual tendency

with the cessation of craving cessation

of clinging with the cessation of

feeling cessation of craving with the

cessation of contact cessation of

feeling with the cessation of the six

follow based cessation of contact with

the cessation of mentality materiality

cessation of this explore base with the

cessation of consciousness cessation of

mental mentality materiality with the

cessation of formations the cessation of

consciousness with the cessation of

ignorance cessation of formation so it

was said now the formation ceased with

the cessation of ignorance or how do you

take it in this case formation cease

with the cessation of ignorance the

cessation of the ignorance means seeing

clearly and completely realizing that

the Four Noble Truths are Farmville and

all of the links of

origination every link

that's part of the deductive deductive

reasoning that you will start to see for

yourself you'll see that there's a cause

okay we got that and what's the cause of

the death

what's the cessation of death right and

what's the way to the cessation and it's

with every link you can't really talk

about one without the other

when you're talking about dependent

origination there what that means that

they come together okay thus we take it

in this case with the cessation of

ignorance cessation of formations good

monks so you say this and I also say

this when this does not exist that does

not come to be with the cessation of

this that ceases how many times have you

heard me tell you to relax and then the

clinging won't arise the craving means

the clinging and everything after that

that's why your

becomes pure that is with the cessation

and ignorance comes the cessation of

with the cessation of formation of

consciousness a materiality with the

cessation of the sixth sense based

cessation of the cessation of contact

cessation of with the cessation of

feeling cessation of craving with the

cessation of craving cessation of

remaining with the cessation of clinging

cessation of tendency cessation of with

the cessation of birth aging and

lamentation disparities such is the

cessation of this whole mass of

suffering monks knowing and seeing in

this way would you run back to the past

thus we read in the past were we not in

the past what were we in the past how

were we in the past haven't been what

what did we become in the past

in the past and we're seeing this in

this way

no venerable sir knowing and seeing in

this way would you run 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

how shall we be in the future

having been what what shall we become in

the future when you see in this way it's

so liberating but those kind of thoughts

knowing and seeing in this way would you

now be inwardly about the present what

am i how am i where has this being come

from where will it go have these kind of

questions even coming up in your mind no

venerable sir monks knowing and seeing

in this way would you speak thus the

teacher is respected by us we speak as

we do a lot of respect for the teacher

knowing and seeing in this way would you

speak this the Greek who says this and

so do other reduces but we do know the

PFS no venerable sir knowing and seeing

in this way would you acknowledge

another teacher

itself knowing and seeing in this way

would you return to the observances

tumultuous debates and auspicious signs

of ordinary recluses and brahmins taking

them as the core of the holy life I

don't think so

do you speak only of what you have known

seen and understood by yourselves

yes venerable sir good monks so you've

been guided by me with the Dhamma which

is visible here and now immediately

affected every time you relax you see

that it's immediately effective you

don't have to wait now a lot of you are

starting to realize that you're

progressing very nicely in your

meditation and you didn't really expect

it to be this fast

this is immediately effective it happens

fast

I wouldn't know what to do if somebody

came to the meditation center and wanted

to stay for three months and probably be

putting them to work after a few weeks

as if they understand what the

meditation is and how to use it and how

to carry with you in their daily life

yeah this is the important aspect of

learning the six R's and using them not

only while you're sitting in meditation

losing it every time you see your mind

start playing it's number it's habitual

tendency it's dislike of this or that

it's opinions and concepts whether

they're correct or not being attached to

them sticks are that and you start

seeing everything as part of the

meditation and that leads to liberation

you become content you become uplifted

you become happy and you have this

balanced mind no matter whether you're

in a stressful situation or not that's

what I'm trying to show you that's what

the Buddha did he showed us what a great

inviting inspection onward leaving me

onward leading to be experienced by the

wise for themselves now what does that

mean to be experienced by the wise when

you start seeing that dependent

origination you're experiencing it for

yourself and you're becoming wise for it

was with reference to this that it was

monks this Dhamma is visible here and

now I immediately that effective

inviting inspection onward leading to be

experienced by the wise for themselves

months the conception of the embryo in

the womb takes place through the union

of three things here there is the union

of the mother and the father but it is

not the mother season and the bee to be

reborn is not present in this case there

is no conception of an embryo in the

womb here there is the union of the

mother and father and it is a mother

season but the being to be reborn is not

present in that case - there is no

conception of an embryo in the womb but

when there is the union of mother and

father and it is the mother season and

the being - reborn is present then the

union of these three things that with

the union of these three things the

conception of an embryo and a womb takes

place the mother carries the embryo in a

womb for nine or ten months

with much anxiety is a heavy burden then

at the end of nine or ten months the

mother gives birth which much anxiety is

a heavy burden then when the child is

born she nourishes it with her own blood

for the mother's breast milk is called

the blood in the noble ones discipline

when he grows up and his faculties went

or the child plays such games as toy

ploughs tip cat somersaults toy

windmills toilet measures toy carts a

toy bow and arrow when he grows up and

his faculties mature further the youth

enjoys himself provided and endowed with

the five cords of sensual pleasure with

forms cognizable by the eye with sounds

cognizable by the year over is

cognizable by the nose flavors

cognizable by the tongue tangibles

cognizable by the body they're wished

for desired agreeable and likeable

connected with sensual desire and

provocative of less on seeing a form

with the eye he lusts after it if it's

breezy he dislikes it if it is

displeasing he abides with mindfulness

of the body unestablished with a limited

mind he does not understand

as it actually is the deliverance of

mind and deliverance by wisdom we're in

the evil and wholesome state seats

without remainder and engaged it as he

is in favoring and opposing whatever

feeling he feels whether pleasant or

painful or neither painful nor Pleasant

he delights in that feeling welcomes it

and remains holding to it as he does so

delight arises and have mount delight in

feelings is clinging with his clinging

as condition habitual tendency comes to

be with habitual tendency as condition

birth comes to be with birth as

condition aging and death sorrow

lamentation pain grief and despair come

to be such as the origin of this whole

mass of suffering on hearing us out with

the ear on smelling an odor with the

nose on tasting a flavour with the

tongue on touching that tangible with

the body on cognizing a mind object with

mind a lust after it if it is pleasing

he dislikes it if it son pleasing lust

and dislike part of the same point

different sights one is trying to reach

out and grab and the other side is

trying to push away

now delight in things as cleaning with

clinging as condition habitual tendency

comes to be with habitual tendency as

condition birth comes to be with birth

as condition aging and death sorrow

lamentation pain grief and despair come

to be such as the origin of this whole

mass of suffering

okay air box at the target this is what

the Buddha called himself that the

target appears in a world accomplished

fully enjoy

perfect and true knowledge and conduct

sublime nor of worlds incomparable

leader of persons to be tamed teacher of

gods and humans enlightened and blessed

he declares this world with its God's

its Mara's and its Brahmas this

generation with its Rekluse and Brahmans

it's princes and its people which he has

himself realized with direct knowledge

he teaches the Dhamma good in the

beginning but good in the middle good in

the end with the right meaning and

phrasing and he reveals a holy life that

is utterly perfect and pure a

householder householders son or one born

in some other plan here's the Dhamma

on hearing the Dhamma he acquires faith

in the target of possessing that faith

he considers thus household life is

crowded and dusty life gone forth is

wide open

it is not easy while living in a home to

lead a holy life utterly perfect and

pure but that doesn't mean you can't

okay

suppose I shave off my hair and beard

and put on a yellow robe and go forth

from the home life into homelessness on

a later occasion abandoning a small or

large fortune abandoning a small or

large circle of relatives he shaves off

his hair and beard and puts on the

yellow robe and goes forth from the home

life into homelessness having gone forth

and possessing a monk's training and way

of life abandoning the killing of living

beings he abstains from killing living

beings with rod and weapon laid aside

gentle and kinda he abides compassionate

to all living beings abandoning the

taking of what is not given he abstained

from taking what is not given taking

only what is given expecting only what

is given by not stealing he abides in

purity abandoning and celibacy he

observes celibacy living a part of

staining from sexual intercourse

abandoning false speech he abstains from

false speech he speaks truth he adheres

to truth is trustworthy and reliable one

who is no deceiver of the world

abandoning malicious speech he abstained

from malicious speech he does not repeat

elsewhere what he has heard here in

order to divide those people from these

nor does he repeat to these people what

he has heard elsewhere in order to

divide these people from those thus his

one who reunites those who are divided a

promoter of friendship who enables

Concord enjoys Concord rejoices in

Concord the lights and Concord a speaker

of words that promote Concord abandoning

her speech if stains from her speech

he speaks such words as are gentle

pleasing to the ear and lovable so as go

to the heart are courteous and desired

by many and agreeable to many abandoning

gossip he abstains from gossip he speaks

at the right time speaks what his fact

speaks what his good speaks on the

Dhamma and

at the right time he speaks such words

as are worth recording reasonable

moderate and beneficial he abstained

from injuring seeds and plants

he practices eating only in one part of

the day that's staining from eating at

night and outside the proper time he

abstained from dancing singing music and

shows he abstains from wearing garland

smartening himself with scent and

embellishing himself with language he

abstains from high and large couches he

abstains from accepting gold and silver

he have stained from accepting raw grain

he have stains from accepting raw meat

he abstained from accepting women and

girls during the time of the Buddha when

a family couldn't afford to feed women

in the family or girls they would try to

give them to monk's give them away

so monks and can't accept that they

abstained from accepting men and women

slaves he abstained from accepting goats

and sheep he abstains from accepting

fouls and pigs you have stayed from

accepting elephants cattle horses and

mares he abstained from accepting fields

and land he have stains from going on

errands and running messages he

abstained from buying and selling stains

from false weights false measures and

false medals it stains from cheating

deceiving and defrauding he abstained

from wounding murdering brick binding

brigandage plunder and violence

he becomes content with ropes to protect

his body with alms food to

maintain and stomach and wherever he

goes he sets out taking only these

things with him and a pickup truck with

all the other stuff one of the hardest

things for me in Asia was in traveling

was I always had about fifty kilos of

books with me I couldn't I couldn't

travel anywhere without books I

developed pretty good muscles art travel

just as a bird where every flies flies

with his wings as his only burden so to

the month becomes content with ropes to

protect his body with alms food to

maintain his stomach wherever he goes he

sets out taking only these with him

possessing the aggregate of noble virtue

he experiences within himself the bliss

that is blameless on seeing a form with

the eye he does not grasp at its signs

and features what is that does not grasp

at his signs in the future

he does not grasp edit signs and

features even the six hours he practices

in six hours

that's if he left the I tackle be

unguarded evil on awesome states of the

Cottagers he practices the way of its

restraint he guards the I faculty

undertakes restraint of the I faculty on

hearing a sound with a year 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 mind he does not grasp

added signs and features this is

especially true for mind and mind object

you don't pay attention to the content

of thoughts now there is a difference

between a distracting thought and an

observation a distracting thought is

something that's going to happen

tomorrow or something that happened

yesterday an observation thought is

what's happening right now behind is

very peaceful right now my back is nice

and straight my body feels very

comfortable my mind feels very

comfortable those kind of thoughts do

not have grading in them but when you

start thinking about the future and

thinking about the past that's when we

run into problems because you start

taking it personally it's not observing

anything that's getting into the

since if he left the mine faculty

unguarded evil unwholesome states of

covetousness and grief might invade him

he practices the way of its restraint he

guards the mine faculty undertakes the

restraint of the mine faculty possessing

this noble restraint of the faculty

faculties he experiences within himself

a bliss that is unsullied he becomes one

who acts in full awareness when going

forward and returning who acts in full

awareness when looking ahead and looking

away who acts in full awareness when

flexing and extending his limbs who acts

in full awareness when becoming when

wearing his robe and carrying his outer

robe in bold who acts in full awareness

when eating drinking consuming food and

tasty who acts in full awareness when

defecating in urinating who acts in full

awareness when walking standing sitting

falling asleep waking up talking and

keeping silent full awareness of what

what mind is doing well they're just

watching so that your mind doesn't take

off and possessing this aggregate of

noble virtue this noble restraint of the

faculties possessing this noble

mindfulness and full awareness he

resorts to the secluded resting place

the forest the root of a tree a mountain

every being a hillside cave eternal

ground a jungle thicket an open space a

heap of straw on returning from his alms

round after his meal he sits down

folding his legs crosswise setting his

body erect and establishes mindfulness

before him abandoning covetousness for

the world he abides with a mind free

from covetousness he purifies his mind

from covetousness abandoning ill-will

and hatred he abides with a mind free

from ill will compassionate for the

welfare of all living beings he purifies

his mind from ill will and hatred

abandoning sloth and torpor he abides

free from sloth and torpor one of the

things that I forgot to tell you about

sloth and torpor is you want to sit

where it's very bright light one of the

things that you notice in the morning

they leave this light on

brain I prefer that you leave all the

lights on very bright because this helps

you overcome sleepiness and I know some

people have the idea that it's not

supposed to be dim but that's good for

sleeping it doesn't wake you that very

much but another thing that helps with

sloth and torpor is not being inside

sitting outside especially if you can be

up a little bit and get a feeling of

expansion around you I had a student in

Malaysia that she did retreats with me

every time I behaved a retreat which was

often and she always had sloth and

torpor I tried everything I could think

to get her so that the sloth and torpor

didn't come and one day I said and we're

able to sit in these big huge halls you

know on a high ceiling so you don't

really feel claustrophobic and one day I

said I want you to go outside and sit

just outside the door and it was on the

second floor and I was overlooking a

valley and it was real nice and then I

went to her after the sitting and I said

how was that she said I wasn't sleepy at

all

so for then up from that on I had her

sitting outside and she didn't suffer

from this life and torpor anymore it was

kind of an amazing thing

it purifies his mind from sloth and

torpor abandoning restlessness and

anxiety he abides unagitated with a mind

inwardly peaceful he purifies his mind

from restlessness and anxiety abandoning

doubt he abides having gone beyond doubt

unperfect about wholesome states he

purifies his mind from doubt having thus

abandoned these five hindrances

imperfections of mind that weak and

wisdom quite secluded from sensual

pleasures that secluded from unwholesome

states he enters upon and abides in the

first jhana with the stilling of

thinking and examining thought he enters

upon and abides in the second drama with

the fading away of joy he enters upon

and abides in the third jhana with the

abandoning of pleasure and pain he

enters upon and abides and the fourth

drama on seeing a form with the eye he

does not lust after it if it is pleasing

he does not dislike it if it's in

pleasing he abides the mindfulness of

his body established with an

immeasurable mind what is an

immeasurable mind

it is loving kindness compassion

boundless there's no so right here is

talking about the problem of the artisan

loving kindness he understands as it

actually is the deliverance of mind and

deliverance by wisdom whereby those evil

unwholesome state cease without

remainder having thus abandoned and

abandoned 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 and remain holding to it as

he does not do so delight in the feeling

ceases in him with the cessation of this

delight comes the cessation of Timmy

with the cessation of clinging the

cessation of habitual tendency with the

cessation of habitual tendency cessation

of birth with the cessation of birth

aging and death sorrow lamentation pain

grief and despair cease such is the

cessation of this whole mass of

suffering the on hearing the sound with

the ear on smelling an odor

than those on tasting a flavor with the

tongue on touching a tangible with the

body on cognizing a mind object with

mind he does not lust after it if it is

pleasing he does not delight in it if it

son pleasing with the cessation of his

delight comes the cessation of clinging

with the cessation of planing cessation

of habitual tendency with the cessation

of habitual tendency cessation of birth

with the cessation of birth cessation of

death sorrow ageing lamentation pain

grief and despair such as the cessation

of this whole mass of suffering monks

remember this deliverance through the

destruction of craving as taught in

brief by me but mom shakti sign of the

fishery is caught up in a vast LED of

web of craving in a temple of craving

that is what the Blessed One said monks

were satisfied and delighted in the

Blessed words there's one more thing

this is a quickie

5:43 this is 14 for the ascetics and

brahmins this is going to show you a

couple of things how the Four Noble

Truths work in dependent origination and

that if you don't see dependent

origination you will not be able to

attain nirvana

so at swathi monks as to those ascetics

and brahmins who do not understand these

things the origin of these things the

cessation of these things and the way

leading to the cessation of these things

what are those things that they do not

understand whose origin they don't

understand whose cessation they don't

understand and the way leading to the

cessation they don't understand they do

not understand ageing and death its

origin cessation and way leading to the

cessation they do not understand for

habitual tendency clinging craving

feeling contact success Dores mentality

materiality consciousness formations

their origin the cessation and the way

leading to the cessation these are the

things they do not understand whose

origin they do not understand whose

cessation they do not understand and the

way leading to whose cessation they do

not understand these I do not consider

ascetics among ascetics or Brahman among

and these venerable ones do not buy

realizing it for themselves with direct

knowledge in this very lifetime enter

and dwell in the goal of asceticism and

the goal of Robin Hood that means the

bottom so it says right there that if

you're focusing on a Nietzsche do go to

not impermanent suffering and not self

as being the end goal

you're not going to attain any bun on

that way you have to see the deeper

aspect and that is dependent origination

it says you can see one or all of the

three characteristics of existence and

never see the origination but when you

see dependent origination you will see

these three characteristics so that's

another thing to consider the importance

the importance of what we were studying

tonight we were reciting when you come

to visit me in Missouri or if you look

forward to being able to recognize and

say all of those links of dependent

origination

there was brahmins during the time of

the Buddha and the brahmaloka is what

you experience when you get into the

brown monkey heart brahmaloka is the

material

there's the navel oka that you don't

have to do any mental development to get

into that you just have to be a good

person cactus your generosity

help other people be happy and you'll be

reborn in a devaloka a brahmaloka it

only can be attained through the

development of mental cultivation they

have their own practice but they didn't

know how deep it was supposed to go and

part of the commentary from the masu

team Agha tells you that it only goes to

loving-kindness we'll take you to the

third jhana and compassion will take you

to the third jhana and joy will take you

to the third drama and equanimity will

take you to the fourth jhana it says

that in one place in the Vasudha raga

and then in the other another place it

follows what the soup does actually say

that the loving-kindness will take you

to the fourth drum and compassion will

take you to the first of rupa drama and

joy will take you to the second group

agenda and equanimity will take you to

the third of a pajama that's as far as

the problem of ehars will take you you

still have more to go anybody that

experiences a drama doesn't matter if

you only experienced it once in your

life you have the potential to attain

nirvana in this

- is very very strong any German not not

just ugly but all guns and when you get

into the group pyjamas you start getting

into realms where you last person long

okay there's there's a thing a period of

time that's called an awesome kiyah

okay now the universe is continually

expanding and contracting and ah same

kya is one expansion before it stops for

now same kya and then it starts

contracting for announced and kya and

then it stops for an Austen kite those

for Armada are called a Maha Maha Sabha

in years and years that we understand is

a 10 with 540 zeroes behind it

that's a fairly long period of time when

you get into the fourth job and you

don't go any higher and you die you will

be reborn in a brahmaloka that lasts for

500 copies when you get into the roof of

Gemma's and you don't go any further and

you would die you would last for the

first month for the first route that

jhana it lasts for 16