From: https://youtube.com/watch?v=IfI7IdztldQ

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

so

in case you were wondering tonight is

on dependent origination

please listen closely

thus if i heard on one occasion the

blessed one was living at sawatee in

jettas grove anathen bendika's park

now on that occasion a pernicious view

had arisen in the monk

sat name sati son

of a fisherman

he said thus as i understand the dhamma

taught by the blessed one it is this

same

consciousness that runs and wanders

through the rounds of

rebirth not another

this is a brahmana

or hindu view of a permanent

self going from one lifetime to the next

that's why

reincarnation is so popular

because people think that their soul is

is permanent and you know

from your own practice

that there is no self

there is no soul so this is a real

wrong view that he's coming up with

several monks having heard about this

went to the monk

sati and asked him friend saty it is

is it true that such a pernicious view

has arisen in you

exactly so friend as i understand the

dhamma taught by the blessed one it is

this same

consciousness and run that runs and

wanders through the round of rebirths

not another

then those monks desiring to detach him

from that pernicious view

pressed and questioned and cross

questioned him

thus 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 ways the blessed one has stated

consciousness

to be dependently arisen

since without a condition there is no

origination of consciousness

this will become clear in a little while

yet although pressed and questioned and

cross-questioned by those monks

the the monksati son of a fisherman

still obstinately adhered to that

pernicious view and continued to insist

upon it

since the monks were unable to detach

him from that pernicious view

they went to the blessed one after

paying homage to him they sat down at

one side and told him

all that had occurred

adding venerable sir since we could not

detach the monk

sati son of a fisherman

from this pernicious view we have

reported this matter

to the blessed one

the idea of son of a fisherman is kind

of a monk

joke he was a son of a fisherman

but he hated the smell of fish and he

left home as soon as he could

so he didn't have to be around it

then the blessed one addressed a certain

monk thus

come monk tell the monk sati

son of a fisherman in my name that the

teacher calls him

yes venerable sir he replied and went to

the

monk sati and told him the blessed

the teacher calls you friend sati

yes friend he replied and he went to the

blessed one

after paying homage to him sat down at

one side

the blessed one then asked him sati

is it true that the following pernicious

view

has arisen in you as i understand the

dhamma taught by the blessed one

it is this same consciousness that runs

and wanders through the rounds of

rebirth not another

exactly so venerable sir as i understand

the dhamma taught by the blessed one

it is the same consciousness

that runs and wanders through the rounds

of reapers

not another what is that

consciousness sati

venerable sir it is that which speaks

and feels

and experiences here and they're the

result

of good and bad actions

misguided man to whom have you ever

known me

to teach the dhamma in that way

misguided men have i not stated

in many ways consciousness to be

dependently arisen

since without a condition there is no

origination of consciousness

but you misguided 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

then the blessed one addressed the monks

thus

monks what do you think has this monk

son of a fisherman kindled even a spark

of wisdom

in this dhamma and discipline

how could he venerable sir no venerable

sir

when this was said the monk sati son of

a fisherman

sat silent dismayed with shoulders

drooping and head down

glum and without response

then knowing this the blessed one told

him

misguided man you will be recognized by

your own pernicious

view i shall question the monks on this

matter

then 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 his he misrepresents us

by his wrong grasp and injures himself

and stores up much demerit

no venerable sir for many discourses the

blessed one has stated consciousness to

be dependently arisen

since without a condition there's no

origination of consciousness

good monks it is good that you

understand the dhamma

taught by me thus for in many ways i

have stated

consciousness to be dependently arisen

since without a condition there is

no origination of consciousness

but this monk sati

son of a fisherman misrepresents us by

his wrong

grasp and injures himself and stores up

much demerit

for this will lead to the harm and

suffering of this misguided man for a

long time

and we still talk about him

2600 years later so that's what he did

to himself

monk's consciousness is reckoned by the

particular condition dependent upon

which it

arises when conscious

consciousness arises dependent on the i

and forms it is reckoned as i

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 reckoned as nose

consciousness

when consciousness arises dependent on

the tongue

and flavors it is reckoned as tongue

consciousness

when consciousness arises dependent on

the body

and tangibles it is reckoned as body

consciousness

when consciousness arises dependent on

mind and mind objects it is reckoned as

mind consciousness

just as a fire is reckoned by the

particular condition dependent upon

which it burns

when fire burns dependent on logs 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 chafe it is

reckoned as a

chief fire when fire burns dependent on

rubbish

it is reckoned as a rubbish fire

so to consciousness is reckoned

by the particular condition dependent

upon which it rises

so consciousness arises dependent on the

i and forms it is reckoned as

i 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

reckoned as nose consciousness

when consciousness arises dependent on

the tongue

and flavors it is reckoned as tongue

consciousness

when consciousness arises dependent on

body

intangibles it is reckoned as body

consciousness

when consciousness arises dependent on

mind and mind objects it is reckoned as

mind consciousness

this is a general questionnaire

monks do you see this has come

to be yes venerable sir

monks do you see its origination occurs

with that as nutriment

yes venerable sir monks do you see

with the cessation of that nutriment

what has come to be is subject to

cessation

yes venerable sir

now this is something that you have to

truly understand that when you keep your

attention

on a distraction

you're feeding it so it will last

longer

so when you use the 6rs and you use that

relaxed step

that is a little tiny break

now the 6rs are

real remarkable in a couple of different

ways

when you recognize that your mind is

distracted

and you release that distraction

you let it be by itself

and then you relax

you've changed your attention from

recognizing

to releasing to relaxing

and then you bring up your wholesome

object of meditation

and then you bring your attention back

to your

object of meditation and stay with your

object

and meditation as long as you can

that way the hindrance

becomes less it becomes

weak and the weaker it becomes

the easier it is to use the six r's

to let it be by itself

so you don't want to like they

they do in straight vipassana keep your

attention

on a distraction thinking thinking

thinking thinking thinking

by doing that you're making it last

longer when it finally fades away your

instructions are to go back to your

objective meditation

immediately

without that relaxed step

you are taking craving back to that

object of

meditation and that changes

the entire meditation

and sends it off off of the path that

the buddha teaches

many people especially in asia

they've been around monks for their

whole lives

and the monks have been teaching the

importance of

impermanence everything changes

but there are

changes and then there are changes

if there's a change that you're coming

back to your object to meditation

without that relaxed step

that leads you to think that

the impermanent suffering and not self

idea

is the end result of the meditation

but when you add that one extra step

even if you're doing straight vipasana

if you add that one extra step of

relaxing

and not keeping your attention on the

distraction

you're on the path

so this is a very important aspect to

remember

the more you feed it the bigger it gets

see

monks does doubt arise

when one is uncertain thus has this come

to be

yes venerable sir monks

does doubt arise when one is uncertain

thus

does its origination occur with that as

nutriment yes venerable sir

monks does doubt arise when one is

uncertain thus

with the cessation of that nutriment

is what has come to be subject to

cessation

yes venerable sir

monks is doubt abandoned in one

who sees as it actually is with proper

wisdom ah there's that word again

wisdom what are we talking about

seeing and understanding the links of

dependent origination in other words

seeing how it arises

how the cause and effect

allows these the the links to arise

this has come to be yes venerable sir

monks is doubt abandoned and one who

sees

as it actually is with proper wisdom

thus

its origination occurs with that as

nutriment yes venerable sir

monks is doubt abandoned in one who sees

as it actually is with proper wisdom

thus

with the cessation of that nutriment

what has come

to be is subject to cessation

yes venerable sir monks

are you thus free from doubt here

this has come to be yes

venerable sir monks

are you thus free from doubt here

its origination occurs with that as

nutriment yes venerable sir

monks are you thus free from doubt here

with the cessation of that nutriment

what has come to be

is subject to cessation yes

venerable sir monks

hasn't been seen well by you

as it actually is with proper wisdom

thus so

the the paragraph before is asking

if you intellectually know

now we're asking do you actually

see this you see this for yourself

yes venerable sir monks has it been seen

well by you as it actually is with

proper wisdom thus

its origination occurs with that as

nutriment

yes venerable sir monks has it been seen

well by you as it actually is with

proper wisdom thus

with the cessation of that nutriment

what has come to be

is subject to cessation

yes venerable sir

monks purified and bright as this

view is is if you adhere to it

cherish it treasure it and treat it as a

possession

would you then understand that the

dhamma

has been taught as similar to a raft

being for the purpose of crossing over

not for the purpose of grasping

no venerable sir 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 that the

dhamma has been

taught as similar to a raft being for

the purpose of crossing over

not for the purpose of grasping yes

venerable sir so it's

just for observation not to hold it as

your own

nutriment and dependent origination

monks there are these four kinds of

nutriment

for the maintenance of beings that have

already come

to be and for the support of those

about to come to be what for

they are physical food as nutriment

gross or subtle contact

as the second

mental formations as the third

and consciousness as the fourth

now monks these four kinds of nutriment

have what as their source

what is their origin from what are they

born and produced

these four kinds of nutriment have

craving as their source

craving as their origin

they are born and produced from craving

and this craving has what is it source

craving has feeling as its source

and this feeling has what as it source

feeling has contact as its source

and this contact has what as it source

contact has the six-fold base as its

source

and this six-fold base has what is it

source

the six-fold base has mentality

materiality

as its source and this

mentality materiality has what as

its source mentality materiality

has consciousness as its source

and this consciousness has what as its

source

consciousness has formations as

its source and these formations has

have what as their source

what has 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

now we have the forward exposition

on arising

so monks with ignorance as

conditional

with consciousness as conditioned

with mentality materiality as condition

with a six-fold base as condition

with contact as condition

with feeling as conditioned

with craving as condition

with clinging as condition

with habitual tendency as condition

with birth as condition aging

and death sorrow lamentation

pain grief and despair comes to be

such is the origin of this whole mass of

suffering

this is how it all arises

the reverse order questionnaire on

arising

with birth as condition aging and death

so it was said

now monks do aging and death have birth

as condition or not or how do you take

it

in this case

aging and death have birth as

conditioned

venerable sir thus we take it in this

case

with birth as condition aging and death

come to be with habitual tendency as

condition

birth comes to be so it was said

now monks does birth

have habitual tendency as condition

or not or how do you take it in this

case

birth has habitual tendency as

conditioned

venerable sir thus we take it in this

case

with habitual tendency as condition

birth comes to be

with clinging as condition

habitual tendency comes to be so it was

said

now monks does habitual tendency

have clinging as condition or not or how

do you take it in this case

habitual tendency has clinging as

conditioned venerable sir

thus we take it in this case with

clinging

as condition habitual tendency comes to

be

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 conditioned

venerable sir

thus we take it in this case with

craving as condition clinging

comes to be with feeling

as conditioned craving comes to be

so it was said now monks does craving

have feeling as condition or not

or how do we take it in this case

craving has feeling as conditioned

venerable sir

thus we take it in this case with

feeling

as conditioned craving comes to be

with contact as conditioned 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 conditioned

venerable sir

thus 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 or how do you take it in this

case

contact has the six-fold base as

condition

venerable sir thus we take it in this

case

with the six-fold base as condition

contact comes to be

with mentality materiality as

conditioned the six-fold base

comes to be so it was said

now monks does the six-fold base have

mentality materiality as

condition or not or how do you take it

in this case

the six-fold base has meant mentality

materiality as conditioned

venerable sir thus we take it in this

case

with mentality materiality as condition

the six-fold base comes to be

with consciousness as conditioned

mentality

materiality comes to be so it was said

now monks does mentality materiality

have consciousness as

condition or not or how do you take it

in this case

mentality materiality has consciousness

as

its condition thus we take it in this

case

with consciousness as condition

mentality materiality comes to be

with formations as conditioned

consciousness comes to be

so it was said now monks

does consciousness have formations as

condition

or not or how do you take it in this

case

consciousness has formations as

conditioned

venerable sir thus we take it in this

case

with formations as condition

consciousness comes to be

with ignorance as condition formations

come to be

so it was said now monks do formations

have

ignorance as condition or not or how do

you take it in this case

formations have ignorance as conditioned

venerable sir

thus we take it in this case with

ignorance

as conditioned formations comes to be

good monks so you say thus and i

also say thus when this

exists that comes to be

with the arising of this that arises

that is with ignorance as condition

with formations as condition

with consciousness as condition

materiality with mentality materiality

is conditioned

with the six-fold base as condition

with contact as condition

with clinging as

to conditions with habitual tendency as

condition

with birth as condition aging and death

sorrow lamentation pain grief

and despair comes to be such

is the origin of this whole mass of

suffering

now if you were in burma

that just little sentence that we just

did

we would do it forty fifty

or a hundred times in a row

and by the time you got done with it you

would have it

memorized

so just be glad i'm not teaching like

the burmese

the forward exposition on cessation

with the remainderless fading away in

cessation of

ignorance comes cessation of

with the cessation of formation

cessation of

with the cessation of consciousness

cessation of

with the cessation of mentality

materiality

cessation of

with the cessation of the six-fold base

cessation of

with the cessation of contact cessation

of

healing with the cessation of feeling

cessation

of with the cessation of craving

cessation of

with the cessation of clinging cessation

of

with the cessation of habitual

tendencies

cessation of 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

so this gives you idea of

the forward exposition on cessation

is the way we teach

because

there's suffering sorrow lamentation

pain grief and despair what's the cause

of that

why does that arise first

right what's the cause of that

now you're going to be able to see all

of these things

when feeling arises craving arises

if you six are right then then the rest

of all of the links of dependent

origination will not arise

because they need that condition

in order to arise you take away the

condition

of craving and you relax

you're cutting off the suffering

you're cutting off the stories

the opinions the ideas

and the strong belief in a personal self

you're letting go of your emotional

reactions

they won't arise

birth won't arise

and all of that suffering will not arise

anymore

so seeing the feeling arise

or seeing the contact right before the

feeling

and six aring that means that big

craving

won't arise

all of these links

have a tiny bit of craving

in them still but you're letting go of

the big one

by relaxing and as you start to see

how things arise on a more

subtle and subtle levels

and you relax you you'll let go more and

more quickly

and that takes away the conditions

for the rest of the links to arise

so you keep on going down and your mind

keeps getting

finer and finer and you're just seeing

tiny little movements or vibrations of

mind

and you six are you're letting go of one

of the links of dependent origination

and right after you do that your mind is

going to get into this

exquisite beautiful

i can't tell you the relief that happens

from having a mind that doesn't have any

disturbance in it

it's just peaceful and calm

and it'll be peaceful and calm for a

long period of time

until one of those links starts to pop

up again

and then you see just as it's starting

to arise because your mind is so

used to being peaceful and calm

that you'll be able to recognize that

link

now when you were

some of you aren't there yet you will be

by the end of the retreat i'm sure

but you get to where you're seeing

the individual consciousnesses arise and

pass away

rise and pass away very quickly at the

sense doors

that was maybe a hundred thousand a

arising and passing away

of sound

now you're taking that one

consciousness and you're able to see

12 different parts of that consciousness

and when you let it go your mind becomes

exquisitely peaceful and calm

be able to sit for long periods of time

with nothing

disturbing your mind at all

and it's nice

i guarantee you'll like it

will you be able to get there yes

just be patient

keep on practicing the way you are

and you'll see these for yourself you

don't have to believe that i'm saying

this

anything you don't believe anything that

i say

you will see it through your direct

knowledge

and that is a real

real big oh wow when you

see these things

the reverse order questionnaire on

cessation

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 earth

venerable sir

thus we take it in this case with the

cessation of birth

cessation of aging and death

and this goes all the way through the

lengths of dependent origination but

they did

something here in the book and they put

dot

dot dot and it's hard to translate that

and keep afloat so i'm not going to go

through the whole thing

so we're going to recapitulate

on cessation

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

in other words all conditioned states

cease if it doesn't have a condition

it will not arise that's what the

unconditioned state is all about

nibana that

is with the cessation

of ignorance comes the cessation

of with the cessation of formations

comes cessation of

with the cessation of consciousness

cessation of

with the cessation of mentality

materiality

cessation of

with the cessation of the six-fold base

cessation of

with the cessation of contact cessation

of

with the cessation of feeling cessation

of

with the cessation of craving cessation

of

with the cessation of clinging cessation

of

with the cessation of habitual

tendencies cessation of

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

there was a monk in burma very famous

sayadaw

and all he did was teach

the links of independent resignation and

anytime you would go

by his monastery there would be 50 or

100 people

sitting outside reciting

dependent origination over and over and

over again

when they had it thoroughly memorized

they started applying it to what they

were doing with their daily activities

and there was quite a few people that

did become sodapanas

by doing this

so this is a real important thing to

understand

when you listen to a dhamma talk

and you see me reading what it says here

and you're very attentive you're not

fiddling around with this or that or

moving around and trying to get

comfortable

you just are glued to what is being said

you can attain nibana with any of these

sutas that i've been reading to you

you can become a sodapana through

your deep understanding of how these

things

actually do work you don't necessarily

have to do it through meditation

although i kind of prefer it through

monks knowing and seeing in this way

would you run back to the past thus

were we in the past were we not in the

past

what were we in the past how were we

in the past having been what

what did we become in the past

would you do that

no venerable sir why

because you see how the links of

dependent origination

work you don't have to wonder

you don't have to speculate

because you see exactly how this process

does work

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

knowing and seeing in this way would you

now be

inwardly perplexed

about the present thus am i

am i not what am i

how am i where has this being come from

where will it go do you think those kind

of thoughts

after you really understand

dependent origination no

that's a speculative view

monks knowing and seeing in this way

would you speak thus the teacher is

respected by

us we speak as we do out of respect for

the teacher

no you wouldn't say that why because you

are your teacher

and you have taught yourself how these

things

actually do work

so it's not out of respect that you

would tell someone else about this

you tell someone else about this because

of your direct experience

knowing and seeing in this way would you

speak

thus

the recluse says this and we speak thus

at the bidding of the recluse would you

do that

at the bidding of someone else no

knowing and seeing in this way would you

acknowledge

another teacher

no because you are your teacher

knowing and seeing in this way would you

return to the observances

tumultuous debates and auspicious

signs of ordinary recluses and brahmanas

taking them as the core of the holy life

i don't think so

do you speak only of what you have known

seen and understood for yourselves

yes good monks so you have been guided

by me

with this dhamma which is visible here

and now

immediately effective

inviting inspection onward leading to be

experienced by the wise for themselves

that's a mouthful right there

now ask anybody that's practicing

absorption concentration

or straight vipassana if that

is immediately effective

but every time u6r it is immediately

effective because

you're purifying your mind

inward leading you start looking

inside more more deeply more clearly

how this process actually does

work

inviting inspection

yeah come and take a look see if you can

see it for yourself

onward leading to be experienced by the

wise for themselves there's that word

again

wise what are we talking about

they have seen the lengths of dependent

origination for themselves

that's why they are wise

for it was with reference to this that

it has been said monks

this dhamma is visible here and now

not in a few years

but here and now every time you

6r you're seeing it here and now

immediately affecting effective inviting

inspection onward leading to be

experienced by the wise for themselves

amongst the descent of the embryo

takes place through the union of three

things

here there is the union of the mother

and father

but the mother is not in season and the

coming being is not present

in this case no descent of the embryo

takes place here there is the union of

the mother and father and the mother is

in season

but the coming being is not present

in this case to no descent of the embryo

takes place

but when there is the union of the

mother and father

and the mother is in season and the

coming being

is present through the union of these

three things the descent of the embryo

takes place

the mother then carries the embryo in

her womb for

nine or ten months with much anxiety as

a heavy burden

then at the end of nine or ten months

the mother gives birth with much anxiety

as a heavy burden

then when the child is born she

nourishes it with her own blood

for the mother's breast milk is called

blood

in the noble one's discipline

when he grows up and his faculties

mature the child plays at such games as

toy plows tip cat

summersault toy windmills toy measures

toy carts

and toy bow and arrow

when he grows up in his faculties mature

still further

the youth enjoys himself provided with

and endowed with the

five chords of sensual pleasure

with forms cognizable by the

eye that are wished for desired

agreeable and likable

connected with sensual desire and

inviting lust

sounds cognizable by the ear

that are wished for desired agreeable

and likable

connected with sensual desire and

inviting lust

odor is cognizable by the nose that are

wished for

desired agreeable and likable connected

with

sensual desire and inviting lust

flavors cognizable by the tongue that

are wished for

desired agreeable and likable connected

with sensual desire

and inviting lust tangibles cognizable

by the body that are

wished for desired agreeable and likable

connected with sensual desire and

inviting lust

on seeing a form with the eye he

lust after it if it's pleasing he

dislikes it if it's unpleasing

he abides with mindfulness of the body

unestablished with a limited mind and he

does not

understand as it actually is the

deliverance of mine

and deliverance by wisdom wherein those

evil and wholesome state

cease without remainder now when it says

body unestablished it means they're not

seeing

how that tension and tightness arises

their mindfulness isn't

good enough

and when i get to the suit

i'm going to change it from body to body

and mind

because that's an appropriate thing

engaged as he is in favor 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 in him

now delight in feelings is craving

and clinging with craving

as condition clinging comes

comes to be

with clinging as condition

habitual tendency comes to be with

habitual tendency as conditioned birth

comes to be

with birth as condition aging and death

sorrow lamentation pain grief and

despair

come to be such is the origin

of this whole mass of suffering

on hearing a sound with the ear and

smelling an odor with a nose

on tasting a flavor with the tongue and

touching a tangible with the body

on cognizing a mind object with mind

he lust after it if it's pleasing he

dislikes it if it's

unpleasing now delight

in feelings is raving

and clinging with craving as

condition clinging comes to be

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

the ending of the round the gradual

training

here amongst the tatagata appears in the

world

accomplished and fully awakened

perfect in true knowledge and conduct

sublime knower of worlds incomparable

leader of persons to be tamed

teacher of gods and humans awakened

and blessed he declares this world with

its gods

its maras and its brahmas this

generation with its recluses and

brahmanas

its princes and its people

which he has himself realized

with direct knowledge he teaches the

dhamma

good in the beginning good in the middle

and good in the end with the pro

the right meaning and phrasing

and he reveals a holy life that is

utterly perfect

and pure a household or a householder

son

or one born in some other clan

hears the dhamma

on hearing the dhamma he acquires faith

in the tatagata

possessing that face he that faith he

considers thus

household life is crowded and dusty

life gone forth is open and wide

it's not easy while living in a home to

lead the holy life

utterly perfect and pure as a polished

shell

suppose i shave off my hair and beard

and put on the yellow robe and go forth

from the home life into homelessness

now on that occasion abandoning a small

or

large fortune abandoning a smaller 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 thus gone forth possessing

amongst training

and way of life abandoning the killing

of living beings he abstains from

killing living beings

with rod and weapon laid aside

conscientious merciful

he abides compassionate to all living

beings

abandoning the taking of what is not

given he abstains from taking what is

not given

taking only what is given expecting only

what is given

by not stealing he abides in purity

abandoning in celibacy he observes

celibacy

living apart abstaining from the vulgar

practices

of sexual intercourse

abandoning false speech he abstains from

false speech

he speaks truth adheres to truth

is truth trustworthy and reliable

one who is no deceiver of the world

abandoning malicious speech he abstains

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 he is one

who reunites those who are divided

a promoter of friendship he enjoys

concord

rejoices in concord delights in concord

a speaker of words that promote concord

abandoning harsh speech he abstains from

harsh speech he speaks such words as

our gentle pleasing to the ear and

lovable

as go to the heart are courteous

desired by many and agreeable to many

harsh speech is something that an awful

lot of times you hear it on

television and radio and

people think that it's cute

but when you hear it it it has

a rough edge this means cursing

and if you if you practice

cursing that says something about your

personality

and the development of a mind that is

dissatisfied

a mind that has a version in it a

mindless

type

the if you go to slums

everybody is cursing

it's it says that you're a low-born

person not a highborn person

on the internet

some of the some of the things that

people say and some of the harsh speech

they use

they don't realize they're breaking the

precepts and causing themselves

upset as well as from themselves for

themselves

but for other people

so you try to use the kind of language

that doesn't have cursing in it

that's kind that's lovable

that's easy for you to hear

as well as say to other people

abandoning gossip he abstains from

gossip he speaks

at the right time speaks what is fact

speaks on what is good speaks on the

dhamma and discipline

at the right time he speaks such words

as are worth recording

reasonable moderate and beneficial

what is gossip gossip is making up

stories

that you know that you're just making it

up and you tell it to someone else

so you need to abstain from doing that

sort of thing

he abstains from injuring seeds and

plants

he practices eating only one meal a day

abstaining from eating at night and

outside the proper time

monks can eat from about 5 30 in the

morning this time of year

until high noon that's all

the only time that we can eat solid food

a lot of monks like to eat a breakfast

and then a lunch

but that's a lot of food

so it's better to just take it at one

time a day

he abstains from dancing and singing and

music and theatrical shows

he abstains from wearing garland

smartening himself with scent

and embellishing himself with unwince

he abstains from high and luxurious

couches

this means couches that

are over soft

and beds that are over soft

during the time of the buddha they were

very superstitious

and they would build beds that would be

up this high before they put

the pillows and cushions on it

underneath the bed

they would put carvings of different

kind of deities and animals

for their protection while they slept

monks don't do that

he abstains that even sleeping on a on a

mattress is

sometimes very difficult

i prefer sleeping on the floor to be

quite honest

he abstains from accepting gold and

silver

he abstains from accepting raw green

he abstains from accepting raw meat

he abstains from accepting women and

girls

he abstains from accepting men and women

slaves

he abstains from accepting goats and

sheep

now in a lot of countries

uh

they have a king everybody in the

kingdom

is considered as a slave

they do what the king wants done

in burma they

when they're talking about themselves

they use the word

debito debito literally

means this slave

that's why how they say i this is me

this slave interesting

it doesn't really mean much interesting

uh he abstains from accepting foul

and pigs he abstains from accepting

elephants

cattle horses and mares

he abstains from accepting fields and

land

he abstains from going on errands

and running messages he abstains from

buying and selling he abstains from

false weights

false medals and false measures

he abstains from accepting bribes

deceiving defrauding and trickery

he abstains from wounding murder

murdering binding brigandage

plunder and violence

he becomes content with robes to protect

his body

and alms food to maintain his stomach

and wherever he goes he sets out taking

only these with him just as a bird

wherever he goes flies

with his wings as his only burden

so too the monk becomes content with

robes to protect his body

with alms food to maintain his stomach

and a pickup truck for all of his

electronics

and wherever he goes he sets out only

taking these things

possessing the aggregate of noble virtue

he experiences within himself a bliss

that is blameless

on seeing a form with the eye he does

not grasp at

it if at its signs and features

since if he left the eye faculty

unguarded

evil and wholesome states of

covetousness and grief

might invade him he practices the way of

its restraint

he guards the eye faculty he undertakes

the restraint of the eye

faculty how do you do that how do you

restrain the eye faculty

six ours i didn't i didn't hear you say

it

i heard it over here

now why why would you do that if you

see a bird because you see the bird

and then you start thinking about the

bird

and then you start thinking about

something else and something else

and something else and you're not being

mindful of what mind is doing in the

present moment

you see a beautiful flower

and you six are that you let that flower

be by itself

but you can look at it and appreciate it

without having distracting thoughts pull

you away

so this is what it's talking about with

restraint of the scent stores

it's being able to six r

especially with taste

if you see the links of dependent

origination

and you see them clearly and you have

some kind of food or fruit that you like

very much like a mango

and you take that mango and you put it

on your tongue

and what does your mind do oh that's

good i like that i want some more of

that that's

great mango but

when you are being restrained

in the tongue what happens is

you start noticing more things about

that

taste

mango when it first touches your tongue

it's salty and then it's sweet

and it goes back to the back part of

your your

tongue and there there are other tastes

that are there

if you allow your mind to think about

that piece of mango oh i

like that mango all of a sudden you're a

thousand miles away

thinking of other things

but when you six are you're not trying

to push away the taste or make the taste

any different than it is

but you're allowing the taste to be

there without

craving in it

and then you actually taste the mango

the way it is because

when you start thinking about

you're not in the present moment anymore

you're not tasting the mango you're

thinking about the taste of the mango so

you don't see

how the taste touches your tongue how

you chew it

how you swallow it

almost everybody that i know that is

heavy

they're fat

are people that will take a piece of

food

put it in their mouth chew it twice and

swallow it

that's really hard on the body really

hard

the buddha when he ate

in in the sutas it says that

when he ate rice there wasn't one grain

of rice that wasn't

chewed before he's followed it

so when you're eating your food chew

your food until it becomes

liquid in your mouth and then

swallow and you'll start feeling a lot

more healthy when you do that

a lot of people i don't have time to eat

gobble gobble gobble swallow

and they wind up not feeling good for

the rest of the day because they've

treated their body so

so poorly

but when you chew your food

your body works much better

of course it depends on the foods you're

eating and all of that sort of thing

but chew your food thoroughly until it

becomes

liquid in your mouth then swallow

and then you'll be able to taste all

kinds of different things you never even

suspected

on hearing a sound with the ear and

smelling an odor with a nose on tasting

a flavor with the tongue

on touching a tangible with body

on cognizing a mind object with mind he

does not

grasp edit signs and features

he doesn't look at it and start thinking

about it

since if he left the mind faculty

unguarded evil unwholesome states of

covetousness and grief might invade him

he practices the way of its restraint

he guards the mind faculty he undertakes

the restraint of the mind faculty

possessing this noble restraint of the

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 wearing

his robes and carrying his outer robe

and bowl

who acts in full awareness when eating

drinking

consuming food and tasting

who acts in full awareness when

defecating and urinating who acts in

full awareness

when walking standing sitting falling

asleep

waking up talking and keeping silent

full awareness of

when you're doing these actions

possessing this aggregate of noble

virtue and this aggregate of

restraint of the faculties and

possessing this noble mindfulness and

full awareness

he resorts to the secluded resting place

the forest the root of a tree a mountain

a ravine

a hillside cave a charnel 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 establishing mindfulness in front of

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 torpory abides free

from sloth and torpor

mindful and fully aware he

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

unperplexed about wholesome states

he purifies his mind from doubt

having thus abandoned these five

hindrances

imperfections of mind that weaken wisdom

quite secluded from sensual pleasures

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 jonah

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 in the fourth jhana

which has neither pain nor pleasure and

purity of mindfulness

due to equanimity

on seeing a form with the eye he does

not

lust after it if it's pleasing

he does not dislike it if it's

unpleasing

he abides with mindfulness of the body

established

in other words seeing the tensions and

tightness in mind

and body

with an immeasurable mind

and he understands as it actually is the

deliverance

of mind and deliverance by wisdom

wherein those

evil unwholesome states cease without

remainder

having thus 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

or remain holding to it as he does

not do so delight in feeling ceases

in him with the cessation of delight

comes a cessation of craving

with the cessation of craving comes the

cessation of clinging with the cessation

of clinging comes 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

on hearing the sound with the ear on

smelling an odor with the nose

on tasting a flavor with the tongue on

touching a tangible with the body

on cognizing a mind object with mind

he does not lust after it if it's

pleasing

he does not delight it in it

if it's unpleasing

with the cessation of this delight comes

the cessation of craving

and clinging

with the cessation of clinging comes the

cessation of clinging

with the cessation of craving comes a

cessation of clinging

with the cessation of clinging cessation

of habitual tendency

with the cessation of habitual

tendencies 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

monks remember this discourse of mine

briefly

how when he would give

a dhamma talk quite often it would last

all night and you would be repeating

things over and over and over again

that's how he taught

at that time they weren't so familiar

with written language so

they've been trained since they were

little children

to memorize things so it was quite easy

for them to do that

remember this discourse of mine briefly

as

deliverance of the destruction of

craving

but remember the monk

sati son of a fisherman

as caught up in a vast net of craving

in a trammel of craving that

is what the blessed one said the monks

were satisfied and delighted in the

blessed one's words

that's faster than i thought it would be

not bad

become familiar with the links of

dependent origination

it's it's a real helpful thing

as you go deeper into your practice

and your awareness becomes much sharper

and your mindfulness becomes more keen

you'll be able to see feeling arise

and you'll be able to recognize when

that feeling

arises and six are right then

then craving one arrives clinging on a

ride

habitual tendency won't arise

birth sorrow

lamentation and all of that suffering

won't

arise

it's learning how to see

well feeling arose what's the cause of

healing

contact

so you can see contact and relax right

then

feeling won't arise after

so this is a this is a practice

that

as you go deeper you become more and

more

familiar with how this process

works and you become more and

more familiar that

this is impersonal

it's cause and effect that's how these

links

come to being and then when there's no

cause

then there's no effect and when there's

no

effect the big o wow

nibana arises

now i i travel all over the world

and i run across monks that have

an honest belief that nirvana is just

something made up

they don't believe that this is possible

to experience lifetime in for nibana

in this lifetime i'm here to tell you

that's wrong thinking

they don't understand the suttas

there's some there are some monks that

they would rather

sit around and write poetry about dhamma

than study at the actual dhamma

there's other monks that think that

it's much more important for you to

memorize

all of the books of abhi dhamma

than it is to study and find out what it

says

in the suit does

and that's one of the reasons why

buddhism is

on a downhill slide

i'm working hard to pull it back up

but

there's a big job ahead of us so we need

to have

many many more people successful with

the meditation

so you can go out and help me

okay let's share some merit then

may suffering ones be suffering free and

the fear struck fearless be

may the grieving shed all grief and may

all beings find relief

may all beings share this merit that

we've thus

acquired for the acquisition of all

kinds of happiness

may beings inhabiting space and earth

davis and nagas of mighty powers share

this merit of ours may they long protect

the buddha's dispensations

you

so

in case you were wondering tonight is

on dependent origination

please listen closely

thus if i heard on one occasion the

blessed one was living at sawatee in

jettas grove anathen bendika's park

now on that occasion a pernicious view

had arisen in the monk

sat name sati son

of a fisherman

he said thus as i understand the dhamma

taught by the blessed one it is this

same

consciousness that runs and wanders

through the rounds of

rebirth not another

this is a brahmana

or hindu view of a permanent

self going from one lifetime to the next

that's why

reincarnation is so popular

because people think that their soul is

is permanent and you know

from your own practice

that there is no self

there is no soul so this is a real

wrong view that he's coming up with

several monks having heard about this

went to the monk

sati and asked him friend saty it is

is it true that such a pernicious view

has arisen in you

exactly so friend as i understand the

dhamma taught by the blessed one it is

this same

consciousness and run that runs and

wanders through the round of rebirths

not another

then those monks desiring to detach him

from that pernicious view

pressed and questioned and cross

questioned him

thus 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 ways the blessed one has stated

consciousness

to be dependently arisen

since without a condition there is no

origination of consciousness

this will become clear in a little while

yet although pressed and questioned and

cross-questioned by those monks

the the monksati son of a fisherman

still obstinately adhered to that

pernicious view and continued to insist

upon it

since the monks were unable to detach

him from that pernicious view

they went to the blessed one after

paying homage to him they sat down at

one side and told him

all that had occurred

adding venerable sir since we could not

detach the monk

sati son of a fisherman

from this pernicious view we have

reported this matter

to the blessed one

the idea of son of a fisherman is kind

of a monk

joke he was a son of a fisherman

but he hated the smell of fish and he

left home as soon as he could

so he didn't have to be around it

then the blessed one addressed a certain

monk thus

come monk tell the monk sati

son of a fisherman in my name that the

teacher calls him

yes venerable sir he replied and went to

the

monk sati and told him the blessed

the teacher calls you friend sati

yes friend he replied and he went to the

blessed one

after paying homage to him sat down at

one side

the blessed one then asked him sati

is it true that the following pernicious

view

has arisen in you as i understand the

dhamma taught by the blessed one

it is this same consciousness that runs

and wanders through the rounds of

rebirth not another

exactly so venerable sir as i understand

the dhamma taught by the blessed one

it is the same consciousness

that runs and wanders through the rounds

of reapers

not another what is that

consciousness sati

venerable sir it is that which speaks

and feels

and experiences here and they're the

result

of good and bad actions

misguided man to whom have you ever

known me

to teach the dhamma in that way

misguided men have i not stated

in many ways consciousness to be

dependently arisen

since without a condition there is no

origination of consciousness

but you misguided 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

then the blessed one addressed the monks

thus

monks what do you think has this monk

son of a fisherman kindled even a spark

of wisdom

in this dhamma and discipline

how could he venerable sir no venerable

sir

when this was said the monk sati son of

a fisherman

sat silent dismayed with shoulders

drooping and head down

glum and without response

then knowing this the blessed one told

him

misguided man you will be recognized by

your own pernicious

view i shall question the monks on this

matter

then 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 his he misrepresents us

by his wrong grasp and injures himself

and stores up much demerit

no venerable sir for many discourses the

blessed one has stated consciousness to

be dependently arisen

since without a condition there's no

origination of consciousness

good monks it is good that you

understand the dhamma

taught by me thus for in many ways i

have stated

consciousness to be dependently arisen

since without a condition there is

no origination of consciousness

but this monk sati

son of a fisherman misrepresents us by

his wrong

grasp and injures himself and stores up

much demerit

for this will lead to the harm and

suffering of this misguided man for a

long time

and we still talk about him

2600 years later so that's what he did

to himself

monk's consciousness is reckoned by the

particular condition dependent upon

which it

arises when conscious

consciousness arises dependent on the i

and forms it is reckoned as i

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 reckoned as nose

consciousness

when consciousness arises dependent on

the tongue

and flavors it is reckoned as tongue

consciousness

when consciousness arises dependent on

the body

and tangibles it is reckoned as body

consciousness

when consciousness arises dependent on

mind and mind objects it is reckoned as

mind consciousness

just as a fire is reckoned by the

particular condition dependent upon

which it burns

when fire burns dependent on logs 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 chafe it is

reckoned as a

chief fire when fire burns dependent on

rubbish

it is reckoned as a rubbish fire

so to consciousness is reckoned

by the particular condition dependent

upon which it rises

so consciousness arises dependent on the

i and forms it is reckoned as

i 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

reckoned as nose consciousness

when consciousness arises dependent on

the tongue

and flavors it is reckoned as tongue

consciousness

when consciousness arises dependent on

body

intangibles it is reckoned as body

consciousness

when consciousness arises dependent on

mind and mind objects it is reckoned as

mind consciousness

this is a general questionnaire

monks do you see this has come

to be yes venerable sir

monks do you see its origination occurs

with that as nutriment

yes venerable sir monks do you see

with the cessation of that nutriment

what has come to be is subject to

cessation

yes venerable sir

now this is something that you have to

truly understand that when you keep your

attention

on a distraction

you're feeding it so it will last

longer

so when you use the 6rs and you use that

relaxed step

that is a little tiny break

now the 6rs are

real remarkable in a couple of different

ways

when you recognize that your mind is

distracted

and you release that distraction

you let it be by itself

and then you relax

you've changed your attention from

recognizing

to releasing to relaxing

and then you bring up your wholesome

object of meditation

and then you bring your attention back

to your

object of meditation and stay with your

object

and meditation as long as you can

that way the hindrance

becomes less it becomes

weak and the weaker it becomes

the easier it is to use the six r's

to let it be by itself

so you don't want to like they

they do in straight vipassana keep your

attention

on a distraction thinking thinking

thinking thinking thinking

by doing that you're making it last

longer when it finally fades away your

instructions are to go back to your

objective meditation

immediately

without that relaxed step

you are taking craving back to that

object of

meditation and that changes

the entire meditation

and sends it off off of the path that

the buddha teaches

many people especially in asia

they've been around monks for their

whole lives

and the monks have been teaching the

importance of

impermanence everything changes

but there are

changes and then there are changes

if there's a change that you're coming

back to your object to meditation

without that relaxed step

that leads you to think that

the impermanent suffering and not self

idea

is the end result of the meditation

but when you add that one extra step

even if you're doing straight vipasana

if you add that one extra step of

relaxing

and not keeping your attention on the

distraction

you're on the path

so this is a very important aspect to

remember

the more you feed it the bigger it gets

see

monks does doubt arise

when one is uncertain thus has this come

to be

yes venerable sir monks

does doubt arise when one is uncertain

thus

does its origination occur with that as

nutriment yes venerable sir

monks does doubt arise when one is

uncertain thus

with the cessation of that nutriment

is what has come to be subject to

cessation

yes venerable sir

monks is doubt abandoned in one

who sees as it actually is with proper

wisdom ah there's that word again

wisdom what are we talking about

seeing and understanding the links of

dependent origination in other words

seeing how it arises

how the cause and effect

allows these the the links to arise

this has come to be yes venerable sir

monks is doubt abandoned and one who

sees

as it actually is with proper wisdom

thus

its origination occurs with that as

nutriment yes venerable sir

monks is doubt abandoned in one who sees

as it actually is with proper wisdom

thus

with the cessation of that nutriment

what has come

to be is subject to cessation

yes venerable sir monks

are you thus free from doubt here

this has come to be yes

venerable sir monks

are you thus free from doubt here

its origination occurs with that as

nutriment yes venerable sir

monks are you thus free from doubt here

with the cessation of that nutriment

what has come to be

is subject to cessation yes

venerable sir monks

hasn't been seen well by you

as it actually is with proper wisdom

thus so

the the paragraph before is asking

if you intellectually know

now we're asking do you actually

see this you see this for yourself

yes venerable sir monks has it been seen

well by you as it actually is with

proper wisdom thus

its origination occurs with that as

nutriment

yes venerable sir monks has it been seen

well by you as it actually is with

proper wisdom thus

with the cessation of that nutriment

what has come to be

is subject to cessation

yes venerable sir

monks purified and bright as this

view is is if you adhere to it

cherish it treasure it and treat it as a

possession

would you then understand that the

dhamma

has been taught as similar to a raft

being for the purpose of crossing over

not for the purpose of grasping

no venerable sir 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 that the

dhamma has been

taught as similar to a raft being for

the purpose of crossing over

not for the purpose of grasping yes

venerable sir so it's

just for observation not to hold it as

your own

nutriment and dependent origination

monks there are these four kinds of

nutriment

for the maintenance of beings that have

already come

to be and for the support of those

about to come to be what for

they are physical food as nutriment

gross or subtle contact

as the second

mental formations as the third

and consciousness as the fourth

now monks these four kinds of nutriment

have what as their source

what is their origin from what are they

born and produced

these four kinds of nutriment have

craving as their source

craving as their origin

they are born and produced from craving

and this craving has what is it source

craving has feeling as its source

and this feeling has what as it source

feeling has contact as its source

and this contact has what as it source

contact has the six-fold base as its

source

and this six-fold base has what is it

source

the six-fold base has mentality

materiality

as its source and this

mentality materiality has what as

its source mentality materiality

has consciousness as its source

and this consciousness has what as its

source

consciousness has formations as

its source and these formations has

have what as their source

what has 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

now we have the forward exposition

on arising

so monks with ignorance as

conditional

with consciousness as conditioned

with mentality materiality as condition

with a six-fold base as condition

with contact as condition

with feeling as conditioned

with craving as condition

with clinging as condition

with habitual tendency as condition

with birth as condition aging

and death sorrow lamentation

pain grief and despair comes to be

such is the origin of this whole mass of

suffering

this is how it all arises

the reverse order questionnaire on

arising

with birth as condition aging and death

so it was said

now monks do aging and death have birth

as condition or not or how do you take

it

in this case

aging and death have birth as

conditioned

venerable sir thus we take it in this

case

with birth as condition aging and death

come to be with habitual tendency as

condition

birth comes to be so it was said

now monks does birth

have habitual tendency as condition

or not or how do you take it in this

case

birth has habitual tendency as

conditioned

venerable sir thus we take it in this

case

with habitual tendency as condition

birth comes to be

with clinging as condition

habitual tendency comes to be so it was

said

now monks does habitual tendency

have clinging as condition or not or how

do you take it in this case

habitual tendency has clinging as

conditioned venerable sir

thus we take it in this case with

clinging

as condition habitual tendency comes to

be

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 conditioned

venerable sir

thus we take it in this case with

craving as condition clinging

comes to be with feeling

as conditioned craving comes to be

so it was said now monks does craving

have feeling as condition or not

or how do we take it in this case

craving has feeling as conditioned

venerable sir

thus we take it in this case with

feeling

as conditioned craving comes to be

with contact as conditioned 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 conditioned

venerable sir

thus 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 or how do you take it in this

case

contact has the six-fold base as

condition

venerable sir thus we take it in this

case

with the six-fold base as condition

contact comes to be

with mentality materiality as

conditioned the six-fold base

comes to be so it was said

now monks does the six-fold base have

mentality materiality as

condition or not or how do you take it

in this case

the six-fold base has meant mentality

materiality as conditioned

venerable sir thus we take it in this

case

with mentality materiality as condition

the six-fold base comes to be

with consciousness as conditioned

mentality

materiality comes to be so it was said

now monks does mentality materiality

have consciousness as

condition or not or how do you take it

in this case

mentality materiality has consciousness

as

its condition thus we take it in this

case

with consciousness as condition

mentality materiality comes to be

with formations as conditioned

consciousness comes to be

so it was said now monks

does consciousness have formations as

condition

or not or how do you take it in this

case

consciousness has formations as

conditioned

venerable sir thus we take it in this

case

with formations as condition

consciousness comes to be

with ignorance as condition formations

come to be

so it was said now monks do formations

have

ignorance as condition or not or how do

you take it in this case

formations have ignorance as conditioned

venerable sir

thus we take it in this case with

ignorance

as conditioned formations comes to be

good monks so you say thus and i

also say thus when this

exists that comes to be

with the arising of this that arises

that is with ignorance as condition

with formations as condition

with consciousness as condition

materiality with mentality materiality

is conditioned

with the six-fold base as condition

with contact as condition

with clinging as

to conditions with habitual tendency as

condition

with birth as condition aging and death

sorrow lamentation pain grief

and despair comes to be such

is the origin of this whole mass of

suffering

now if you were in burma

that just little sentence that we just

did

we would do it forty fifty

or a hundred times in a row

and by the time you got done with it you

would have it

memorized

so just be glad i'm not teaching like

the burmese

the forward exposition on cessation

with the remainderless fading away in

cessation of

ignorance comes cessation of

with the cessation of formation

cessation of

with the cessation of consciousness

cessation of

with the cessation of mentality

materiality

cessation of

with the cessation of the six-fold base

cessation of

with the cessation of contact cessation

of

healing with the cessation of feeling

cessation

of with the cessation of craving

cessation of

with the cessation of clinging cessation

of

with the cessation of habitual

tendencies

cessation of 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

so this gives you idea of

the forward exposition on cessation

is the way we teach

because

there's suffering sorrow lamentation

pain grief and despair what's the cause

of that

why does that arise first

right what's the cause of that

now you're going to be able to see all

of these things

when feeling arises craving arises

if you six are right then then the rest

of all of the links of dependent

origination will not arise

because they need that condition

in order to arise you take away the

condition

of craving and you relax

you're cutting off the suffering

you're cutting off the stories

the opinions the ideas

and the strong belief in a personal self

you're letting go of your emotional

reactions

they won't arise

birth won't arise

and all of that suffering will not arise

anymore

so seeing the feeling arise

or seeing the contact right before the

feeling

and six aring that means that big

craving

won't arise

all of these links

have a tiny bit of craving

in them still but you're letting go of

the big one

by relaxing and as you start to see

how things arise on a more

subtle and subtle levels

and you relax you you'll let go more and

more quickly

and that takes away the conditions

for the rest of the links to arise

so you keep on going down and your mind

keeps getting

finer and finer and you're just seeing

tiny little movements or vibrations of

mind

and you six are you're letting go of one

of the links of dependent origination

and right after you do that your mind is

going to get into this

exquisite beautiful

i can't tell you the relief that happens

from having a mind that doesn't have any

disturbance in it

it's just peaceful and calm

and it'll be peaceful and calm for a

long period of time

until one of those links starts to pop

up again

and then you see just as it's starting

to arise because your mind is so

used to being peaceful and calm

that you'll be able to recognize that

link

now when you were

some of you aren't there yet you will be

by the end of the retreat i'm sure

but you get to where you're seeing

the individual consciousnesses arise and

pass away

rise and pass away very quickly at the

sense doors

that was maybe a hundred thousand a

arising and passing away

of sound

now you're taking that one

consciousness and you're able to see

12 different parts of that consciousness

and when you let it go your mind becomes

exquisitely peaceful and calm

be able to sit for long periods of time

with nothing

disturbing your mind at all

and it's nice

i guarantee you'll like it

will you be able to get there yes

just be patient

keep on practicing the way you are

and you'll see these for yourself you

don't have to believe that i'm saying

this

anything you don't believe anything that

i say

you will see it through your direct

knowledge

and that is a real

real big oh wow when you

see these things

the reverse order questionnaire on

cessation

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 earth

venerable sir

thus we take it in this case with the

cessation of birth

cessation of aging and death

and this goes all the way through the

lengths of dependent origination but

they did

something here in the book and they put

dot

dot dot and it's hard to translate that

and keep afloat so i'm not going to go

through the whole thing

so we're going to recapitulate

on cessation

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

in other words all conditioned states

cease if it doesn't have a condition

it will not arise that's what the

unconditioned state is all about

nibana that

is with the cessation

of ignorance comes the cessation

of with the cessation of formations

comes cessation of

with the cessation of consciousness

cessation of

with the cessation of mentality

materiality

cessation of

with the cessation of the six-fold base

cessation of

with the cessation of contact cessation

of

with the cessation of feeling cessation

of

with the cessation of craving cessation

of

with the cessation of clinging cessation

of

with the cessation of habitual

tendencies cessation of

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

there was a monk in burma very famous

sayadaw

and all he did was teach

the links of independent resignation and

anytime you would go

by his monastery there would be 50 or

100 people

sitting outside reciting

dependent origination over and over and

over again

when they had it thoroughly memorized

they started applying it to what they

were doing with their daily activities

and there was quite a few people that

did become sodapanas

by doing this

so this is a real important thing to

understand

when you listen to a dhamma talk

and you see me reading what it says here

and you're very attentive you're not

fiddling around with this or that or

moving around and trying to get

comfortable

you just are glued to what is being said

you can attain nibana with any of these

sutas that i've been reading to you

you can become a sodapana through

your deep understanding of how these

things

actually do work you don't necessarily

have to do it through meditation

although i kind of prefer it through

monks knowing and seeing in this way

would you run back to the past thus

were we in the past were we not in the

past

what were we in the past how were we

in the past having been what

what did we become in the past

would you do that

no venerable sir why

because you see how the links of

dependent origination

work you don't have to wonder

you don't have to speculate

because you see exactly how this process

does work

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

knowing and seeing in this way would you

now be

inwardly perplexed

about the present thus am i

am i not what am i

how am i where has this being come from

where will it go do you think those kind

of thoughts

after you really understand

dependent origination no

that's a speculative view

monks knowing and seeing in this way

would you speak thus the teacher is

respected by

us we speak as we do out of respect for

the teacher

no you wouldn't say that why because you

are your teacher

and you have taught yourself how these

things

actually do work

so it's not out of respect that you

would tell someone else about this

you tell someone else about this because

of your direct experience

knowing and seeing in this way would you

speak

thus

the recluse says this and we speak thus

at the bidding of the recluse would you

do that

at the bidding of someone else no

knowing and seeing in this way would you

acknowledge

another teacher

no because you are your teacher

knowing and seeing in this way would you

return to the observances

tumultuous debates and auspicious

signs of ordinary recluses and brahmanas

taking them as the core of the holy life

i don't think so

do you speak only of what you have known

seen and understood for yourselves

yes good monks so you have been guided

by me

with this dhamma which is visible here

and now

immediately effective

inviting inspection onward leading to be

experienced by the wise for themselves

that's a mouthful right there

now ask anybody that's practicing

absorption concentration

or straight vipassana if that

is immediately effective

but every time u6r it is immediately

effective because

you're purifying your mind

inward leading you start looking

inside more more deeply more clearly

how this process actually does

work

inviting inspection

yeah come and take a look see if you can

see it for yourself

onward leading to be experienced by the

wise for themselves there's that word

again

wise what are we talking about

they have seen the lengths of dependent

origination for themselves

that's why they are wise

for it was with reference to this that

it has been said monks

this dhamma is visible here and now

not in a few years

but here and now every time you

6r you're seeing it here and now

immediately affecting effective inviting

inspection onward leading to be

experienced by the wise for themselves

amongst the descent of the embryo

takes place through the union of three

things

here there is the union of the mother

and father

but the mother is not in season and the

coming being is not present

in this case no descent of the embryo

takes place here there is the union of

the mother and father and the mother is

in season

but the coming being is not present

in this case to no descent of the embryo

takes place

but when there is the union of the

mother and father

and the mother is in season and the

coming being

is present through the union of these

three things the descent of the embryo

takes place

the mother then carries the embryo in

her womb for

nine or ten months with much anxiety as

a heavy burden

then at the end of nine or ten months

the mother gives birth with much anxiety

as a heavy burden

then when the child is born she

nourishes it with her own blood

for the mother's breast milk is called

blood

in the noble one's discipline

when he grows up and his faculties

mature the child plays at such games as

toy plows tip cat

summersault toy windmills toy measures

toy carts

and toy bow and arrow

when he grows up in his faculties mature

still further

the youth enjoys himself provided with

and endowed with the

five chords of sensual pleasure

with forms cognizable by the

eye that are wished for desired

agreeable and likable

connected with sensual desire and

inviting lust

sounds cognizable by the ear

that are wished for desired agreeable

and likable

connected with sensual desire and

inviting lust

odor is cognizable by the nose that are

wished for

desired agreeable and likable connected

with

sensual desire and inviting lust

flavors cognizable by the tongue that

are wished for

desired agreeable and likable connected

with sensual desire

and inviting lust tangibles cognizable

by the body that are

wished for desired agreeable and likable

connected with sensual desire and

inviting lust

on seeing a form with the eye he

lust after it if it's pleasing he

dislikes it if it's unpleasing

he abides with mindfulness of the body

unestablished with a limited mind and he

does not

understand as it actually is the

deliverance of mine

and deliverance by wisdom wherein those

evil and wholesome state

cease without remainder now when it says

body unestablished it means they're not

seeing

how that tension and tightness arises

their mindfulness isn't

good enough

and when i get to the suit

i'm going to change it from body to body

and mind

because that's an appropriate thing

engaged as he is in favor 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 in him

now delight in feelings is craving

and clinging with craving

as condition clinging comes

comes to be

with clinging as condition

habitual tendency comes to be with

habitual tendency as conditioned birth

comes to be

with birth as condition aging and death

sorrow lamentation pain grief and

despair

come to be such is the origin

of this whole mass of suffering

on hearing a sound with the ear and

smelling an odor with a nose

on tasting a flavor with the tongue and

touching a tangible with the body

on cognizing a mind object with mind

he lust after it if it's pleasing he

dislikes it if it's

unpleasing now delight

in feelings is raving

and clinging with craving as

condition clinging comes to be

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

the ending of the round the gradual

training

here amongst the tatagata appears in the

world

accomplished and fully awakened

perfect in true knowledge and conduct

sublime knower of worlds incomparable

leader of persons to be tamed

teacher of gods and humans awakened

and blessed he declares this world with

its gods

its maras and its brahmas this

generation with its recluses and

brahmanas

its princes and its people

which he has himself realized

with direct knowledge he teaches the

dhamma

good in the beginning good in the middle

and good in the end with the pro

the right meaning and phrasing

and he reveals a holy life that is

utterly perfect

and pure a household or a householder

son

or one born in some other clan

hears the dhamma

on hearing the dhamma he acquires faith

in the tatagata

possessing that face he that faith he

considers thus

household life is crowded and dusty

life gone forth is open and wide

it's not easy while living in a home to

lead the holy life

utterly perfect and pure as a polished

shell

suppose i shave off my hair and beard

and put on the yellow robe and go forth

from the home life into homelessness

now on that occasion abandoning a small

or

large fortune abandoning a smaller 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 thus gone forth possessing

amongst training

and way of life abandoning the killing

of living beings he abstains from

killing living beings

with rod and weapon laid aside

conscientious merciful

he abides compassionate to all living

beings

abandoning the taking of what is not

given he abstains from taking what is

not given

taking only what is given expecting only

what is given

by not stealing he abides in purity

abandoning in celibacy he observes

celibacy

living apart abstaining from the vulgar

practices

of sexual intercourse

abandoning false speech he abstains from

false speech

he speaks truth adheres to truth

is truth trustworthy and reliable

one who is no deceiver of the world

abandoning malicious speech he abstains

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 he is one

who reunites those who are divided

a promoter of friendship he enjoys

concord

rejoices in concord delights in concord

a speaker of words that promote concord

abandoning harsh speech he abstains from

harsh speech he speaks such words as

our gentle pleasing to the ear and

lovable

as go to the heart are courteous

desired by many and agreeable to many

harsh speech is something that an awful

lot of times you hear it on

television and radio and

people think that it's cute

but when you hear it it it has

a rough edge this means cursing

and if you if you practice

cursing that says something about your

personality

and the development of a mind that is

dissatisfied

a mind that has a version in it a

mindless

type

the if you go to slums

everybody is cursing

it's it says that you're a low-born

person not a highborn person

on the internet

some of the some of the things that

people say and some of the harsh speech

they use

they don't realize they're breaking the

precepts and causing themselves

upset as well as from themselves for

themselves

but for other people

so you try to use the kind of language

that doesn't have cursing in it

that's kind that's lovable

that's easy for you to hear

as well as say to other people

abandoning gossip he abstains from

gossip he speaks

at the right time speaks what is fact

speaks on what is good speaks on the

dhamma and discipline

at the right time he speaks such words

as are worth recording

reasonable moderate and beneficial

what is gossip gossip is making up

stories

that you know that you're just making it

up and you tell it to someone else

so you need to abstain from doing that

sort of thing

he abstains from injuring seeds and

plants

he practices eating only one meal a day

abstaining from eating at night and

outside the proper time

monks can eat from about 5 30 in the

morning this time of year

until high noon that's all

the only time that we can eat solid food

a lot of monks like to eat a breakfast

and then a lunch

but that's a lot of food

so it's better to just take it at one

time a day

he abstains from dancing and singing and

music and theatrical shows

he abstains from wearing garland

smartening himself with scent

and embellishing himself with unwince

he abstains from high and luxurious

couches

this means couches that

are over soft

and beds that are over soft

during the time of the buddha they were

very superstitious

and they would build beds that would be

up this high before they put

the pillows and cushions on it

underneath the bed

they would put carvings of different

kind of deities and animals

for their protection while they slept

monks don't do that

he abstains that even sleeping on a on a

mattress is

sometimes very difficult

i prefer sleeping on the floor to be

quite honest

he abstains from accepting gold and

silver

he abstains from accepting raw green

he abstains from accepting raw meat

he abstains from accepting women and

girls

he abstains from accepting men and women

slaves

he abstains from accepting goats and

sheep

now in a lot of countries

uh

they have a king everybody in the

kingdom

is considered as a slave

they do what the king wants done

in burma they

when they're talking about themselves

they use the word

debito debito literally

means this slave

that's why how they say i this is me

this slave interesting

it doesn't really mean much interesting

uh he abstains from accepting foul

and pigs he abstains from accepting

elephants

cattle horses and mares

he abstains from accepting fields and

land

he abstains from going on errands

and running messages he abstains from

buying and selling he abstains from

false weights

false medals and false measures

he abstains from accepting bribes

deceiving defrauding and trickery

he abstains from wounding murder

murdering binding brigandage

plunder and violence

he becomes content with robes to protect

his body

and alms food to maintain his stomach

and wherever he goes he sets out taking

only these with him just as a bird

wherever he goes flies

with his wings as his only burden

so too the monk becomes content with

robes to protect his body

with alms food to maintain his stomach

and a pickup truck for all of his

electronics

and wherever he goes he sets out only

taking these things

possessing the aggregate of noble virtue

he experiences within himself a bliss

that is blameless

on seeing a form with the eye he does

not grasp at

it if at its signs and features

since if he left the eye faculty

unguarded

evil and wholesome states of

covetousness and grief

might invade him he practices the way of

its restraint

he guards the eye faculty he undertakes

the restraint of the eye

faculty how do you do that how do you

restrain the eye faculty

six ours i didn't i didn't hear you say

it

i heard it over here

now why why would you do that if you

see a bird because you see the bird

and then you start thinking about the

bird

and then you start thinking about

something else and something else

and something else and you're not being

mindful of what mind is doing in the

present moment

you see a beautiful flower

and you six are that you let that flower

be by itself

but you can look at it and appreciate it

without having distracting thoughts pull

you away

so this is what it's talking about with

restraint of the scent stores

it's being able to six r

especially with taste

if you see the links of dependent

origination

and you see them clearly and you have

some kind of food or fruit that you like

very much like a mango

and you take that mango and you put it

on your tongue

and what does your mind do oh that's

good i like that i want some more of

that that's

great mango but

when you are being restrained

in the tongue what happens is

you start noticing more things about

that

taste

mango when it first touches your tongue

it's salty and then it's sweet

and it goes back to the back part of

your your

tongue and there there are other tastes

that are there

if you allow your mind to think about

that piece of mango oh i

like that mango all of a sudden you're a

thousand miles away

thinking of other things

but when you six are you're not trying

to push away the taste or make the taste

any different than it is

but you're allowing the taste to be

there without

craving in it

and then you actually taste the mango

the way it is because

when you start thinking about

you're not in the present moment anymore

you're not tasting the mango you're

thinking about the taste of the mango so

you don't see

how the taste touches your tongue how

you chew it

how you swallow it

almost everybody that i know that is

heavy

they're fat

are people that will take a piece of

food

put it in their mouth chew it twice and

swallow it

that's really hard on the body really

hard

the buddha when he ate

in in the sutas it says that

when he ate rice there wasn't one grain

of rice that wasn't

chewed before he's followed it

so when you're eating your food chew

your food until it becomes

liquid in your mouth and then

swallow and you'll start feeling a lot

more healthy when you do that

a lot of people i don't have time to eat

gobble gobble gobble swallow

and they wind up not feeling good for

the rest of the day because they've

treated their body so

so poorly

but when you chew your food

your body works much better

of course it depends on the foods you're

eating and all of that sort of thing

but chew your food thoroughly until it

becomes

liquid in your mouth then swallow

and then you'll be able to taste all

kinds of different things you never even

suspected

on hearing a sound with the ear and

smelling an odor with a nose on tasting

a flavor with the tongue

on touching a tangible with body

on cognizing a mind object with mind he

does not

grasp edit signs and features

he doesn't look at it and start thinking

about it

since if he left the mind faculty

unguarded evil unwholesome states of

covetousness and grief might invade him

he practices the way of its restraint

he guards the mind faculty he undertakes

the restraint of the mind faculty

possessing this noble restraint of the

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 wearing

his robes and carrying his outer robe

and bowl

who acts in full awareness when eating

drinking

consuming food and tasting

who acts in full awareness when

defecating and urinating who acts in

full awareness

when walking standing sitting falling

asleep

waking up talking and keeping silent

full awareness of

when you're doing these actions

possessing this aggregate of noble

virtue and this aggregate of

restraint of the faculties and

possessing this noble mindfulness and

full awareness

he resorts to the secluded resting place

the forest the root of a tree a mountain

a ravine

a hillside cave a charnel 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 establishing mindfulness in front of

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 torpory abides free

from sloth and torpor

mindful and fully aware he

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

unperplexed about wholesome states

he purifies his mind from doubt

having thus abandoned these five

hindrances

imperfections of mind that weaken wisdom

quite secluded from sensual pleasures

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 jonah

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 in the fourth jhana

which has neither pain nor pleasure and

purity of mindfulness

due to equanimity

on seeing a form with the eye he does

not

lust after it if it's pleasing

he does not dislike it if it's

unpleasing

he abides with mindfulness of the body

established

in other words seeing the tensions and

tightness in mind

and body

with an immeasurable mind

and he understands as it actually is the

deliverance

of mind and deliverance by wisdom

wherein those

evil unwholesome states cease without

remainder

having thus 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

or remain holding to it as he does

not do so delight in feeling ceases

in him with the cessation of delight

comes a cessation of craving

with the cessation of craving comes the

cessation of clinging with the cessation

of clinging comes 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

on hearing the sound with the ear on

smelling an odor with the nose

on tasting a flavor with the tongue on

touching a tangible with the body

on cognizing a mind object with mind

he does not lust after it if it's

pleasing

he does not delight it in it

if it's unpleasing

with the cessation of this delight comes

the cessation of craving

and clinging

with the cessation of clinging comes the

cessation of clinging

with the cessation of craving comes a

cessation of clinging

with the cessation of clinging cessation

of habitual tendency

with the cessation of habitual

tendencies 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

monks remember this discourse of mine

briefly

how when he would give

a dhamma talk quite often it would last

all night and you would be repeating

things over and over and over again

that's how he taught

at that time they weren't so familiar

with written language so

they've been trained since they were

little children

to memorize things so it was quite easy

for them to do that

remember this discourse of mine briefly

as

deliverance of the destruction of

craving

but remember the monk

sati son of a fisherman

as caught up in a vast net of craving

in a trammel of craving that

is what the blessed one said the monks

were satisfied and delighted in the

blessed one's words

that's faster than i thought it would be

not bad

become familiar with the links of

dependent origination

it's it's a real helpful thing

as you go deeper into your practice

and your awareness becomes much sharper

and your mindfulness becomes more keen

you'll be able to see feeling arise

and you'll be able to recognize when

that feeling

arises and six are right then

then craving one arrives clinging on a

ride

habitual tendency won't arise

birth sorrow

lamentation and all of that suffering

won't

arise

it's learning how to see

well feeling arose what's the cause of

healing

contact

so you can see contact and relax right

then

feeling won't arise after

so this is a this is a practice

that

as you go deeper you become more and

more

familiar with how this process

works and you become more and

more familiar that

this is impersonal

it's cause and effect that's how these

links

come to being and then when there's no

cause

then there's no effect and when there's

no

effect the big o wow

nibana arises

now i i travel all over the world

and i run across monks that have

an honest belief that nirvana is just

something made up

they don't believe that this is possible

to experience lifetime in for nibana

in this lifetime i'm here to tell you

that's wrong thinking

they don't understand the suttas

there's some there are some monks that

they would rather

sit around and write poetry about dhamma

than study at the actual dhamma

there's other monks that think that

it's much more important for you to

memorize

all of the books of abhi dhamma

than it is to study and find out what it

says

in the suit does

and that's one of the reasons why

buddhism is

on a downhill slide

i'm working hard to pull it back up

but

there's a big job ahead of us so we need

to have

many many more people successful with

the meditation

so you can go out and help me

okay let's share some merit then

may suffering ones be suffering free and

the fear struck fearless be

may the grieving shed all grief and may

all beings find relief

may all beings share this merit that

we've thus

acquired for the acquisition of all

kinds of happiness

may beings inhabiting space and earth

davis and nagas of mighty powers share

this merit of ours may they long protect

the buddha's dispensations

you