From: https://youtube.com/watch?v=i37cB5yeYlk

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

[Music]

thus if i heard on one occasion the

blessed one was living at sawatee in

jettas grove and athen bendicas park

now on that occasion a pernicious view

had arisen in a monk named saty

son of a fisherman

as i understand the dhamma taught by the

blessed one

it is the same consciousness that runs

and wanders through the rounds of

rebirth not another

that view is very much a

brahmana view

and they

the brahmanas they like the

reincarnation idea and

this

kind of

goes into that

idea several monks having heard about

this went to the monk sati and asked him

friend sati is it true that such a

pernicious few

has arisen in you

and that's kind of an odd question

do you understand what pernicious means

more like stupid

yeah

exactly so friends

as i understand the dhamma taught by the

blessed one it is the same consciousness

that runs and wanders through the rounds

of rebirth

not another

then the 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

yet although pressed and questioned and

cross-questioned by these monks in this

way the monk sati

son of a fisherman

still obstinately adhered to that

pernicious view and continued to insist

upon it

the sati means mindfulness

and that was a kind of a common name for

monks so they always had them to be the

son of this or that

but calling him the son of a fisherman

is one of the

kind of monk jokes

because his father was a fisherman

but he hated the smell of fish

so every time they would say something

about

sati son of a fisherman it was kind of a

little dig at him

since the monks were unable to detach

him from that pernicious view they went

to the blessed one after paying homage

to him sat down at one side and told him

all that had occurred

adding

venerable sir

since we could not detach

the monk sati

son of a fisherman

from the pernicious view we have

reported this matter to the blessed one

then the blessed one addressed a certain

monk thus come monk tell the monk sati

son of a fisherman

in my name the teacher calls him

yes venerable sir

he replied and he went to the monk sati

and told him

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

rebirth not another

what is that consciousness sati

venerable sir it is that which speaks

and feels and experiences here and there

the results of good and bad actions

misguided man

that is a big slap

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

as the monk sati son of a fisherman

kindled even a spark of wisdom in this

dhamma and discipline

a spark of wisdom means his

understanding of dependent origination

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 with head down

glum and without response

then knowing this the blessed one told

him misguided men

you will be recognized by your own

pernicious

view i shall question the monks on this

matter

and 2600 late years later we still

recognize him for his own pernicious

views so that's pretty strong

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 he

misrepresents us by his wrong grasp and

injures himself and stores up much

demerit

no venerable sir for in many

discourses the blessed one has stated

consciousness to be dependently arisen

since without a condition there's a 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 his harm and

suffering of this misleaded man for a

long time

monks

consciousness is reckoned by the

particular condition dependent upon

which it arises

when 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 intangibles it is reckoned as

body consciousness

when consciousness arises dependent on

the mind and mind objects it is reckoned

as mind consciousness

just as fire is reckoned by the

particular condition

dependent upon which it arises

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 on when

on which it arises

when consciousness arises dependent on

the eye and forms it is reckoned as eye

consciousness

when consciousness arises dependent on

the ear and sounds it is reckoned as ear

consciousness

when consciousness arises dependent on

the nose and odors it is 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

now we have 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

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 thus

this has come to be

yes venerable sir

monks is doubt abandoned in one who sees

as it actually is with proper wisdom

thus

its origination occurs with that as

nutriment

yes venerable sir

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

has this come to be

yes venerable sir

monks are you thus free from doubt here

its origination occurs with that as

nutriment

yes venerable

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 has it been seen well by you as it

actually is with proper wisdom

this has come to be

yes venerable sir

monks has it been seen well by you as it

actually is with proper wisdom thus

its 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 so he's asking

if

not only do they know it intellectually

but have they seen

actually how this process does work

and they're agreeing with that

monks purified and bright as this view

is

if you adhere to it cherish it treasure

it and treat it as a possession

would you then understand the dhamma

taught by

has been taught

as similar to a raft

being for the purpose of cross crossing

over

not for the purpose of clinging and

grasping

yes 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 for the purpose of crossing over

not for the purpose of grasping

yes venerable sir

monks there are four kinds of nutriment

for the maintenance of beings that have

already come to be

and for the support of those

about to come to be

what for

they are physical food as nutriment

subtle or gross

contact as the second

formations as the third

and consciousness as the fourth

now i'm the the word nutriment means to

feed

and

when you have a distraction

and you keep your attention on that

distraction

you are feeding that distraction so it

gets bigger

when you practice right effort

um

some some people that are

practicing other forms of meditation

they're told to

watch something until it goes away by

itself and then come back to your object

of meditation

they are feeding that

for instance

when you're sitting in meditation and a

pain arises

what is the instruction for

some kinds of meditation

put your attention right in the middle

of that pain and watch its true nature

until it goes away

i practiced that kind of meditation for

20 years

i don't recommend doing that

what happens

the pain gets bigger and more intense

and it doesn't go away right away

so when you're practicing the six r's

right straight away you don't keep your

attention on that distraction you

release it you let it be by itself

you relax you bring up something

wholesome a smile

and come back to your object to

meditation

so you're not feeding the distraction

and as a result your mind gets much more

clear

much more bright

because you're learning how to let

to let go of

craving

now monks these four kinds of nutriment

have what as their source

what as their origin

from what are they born and produced

interesting question

these four kinds of nutriment have

craving as their source

craving as their origin

they are born and produced from craving

and this craving has what as its source

what has its origin

from what is it born

is it born and produced

craving has feeling as its source

so feeling has to arise right before

craving arises

feeling as its origin

it is born and produced from feeling

and feeling has what as its source

what as its origin

from what is it born and produced

feeling has contact as its source

contact as its origin it's born and

produced from contact

and contact has what as its source

what has its origin

from what is it born and produced

contact has the six-fold base as its

source

the six-fold base

as its origin

it is born and produced from the

six-fold base

and the six-fold base has what as its

source

what has its origin

from what is it born and produced

the six-fold base has mentality

materiality as its source

mentality materiality as its origin

it is born and produced from mentality

materiality

and this mentality materiality has what

has its source

what is its origin from what is it born

and produced

mentality materiality has consciousness

as its source

consciousness as its origin

it is born and produced from

consciousness

and this consciousness has what is its

source

what is its origin from what is it born

and produced

this consciousness

has formations as its source

formations as its origin it's born and

produced from formations

and these formations of what of their

source

what is their origin from what are they

born and produced

formations have ignorance as their

source

ignorance as their origin they are born

and produced from ignorance what is

ignorance

not knowing

precisely how the four noble

four noble truths

actually do work

okay now

you're gonna have to get out your

your what do you call a chart

thank you

because i'm gonna

i'm gonna ask questions and i want you

to give me the answers

um

that's a source of craving yes

is the source of craving

so monks

with ignorance as conditions

with formations as conditioned

with consciousness as condition

with mentality materiality as condition

with the six-fold base as condition

with contact as condition

with feeling as condition

with craving as condition

with clinging as condition

with habitual tendency or

habitual behavior as condition

[Music]

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 an asian way of learning the

links of dependent origination when you

start doing that you start hearing it

more and

it gets set a little bit easier when you

in burma when they teach the kids about

dependent origination they yell at the

top of their lungs

okay we have a reverse

order questionnaire

with birth as condition aging and death

comes to be so it was said now monks

do aging and death have birth as

condition or not or how do you take that

in this case

aging and death have birth as condition

venerable sir

thus we take it in this case

with birth as condition aging and death

comes to be

with habitual behavior as condition

birth comes to be

so it was said now monks

does birth have

habitual behavior as condition or not or

how do you take it in this case

birth has habitual behavior as

conditioned venerable sir

thus we take it in this case

with habitual behavior as

condition birth comes to be

with clinging as condition

habitual behavior comes to be so it was

said now monks

does

habitual behavior have clinging as

condition or not or how do you take it

in this case

habitual behavior has clinging as

conditioned venerable sir thus we take

it in this case

with clinging as condition

habitual behavior 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 you take it in this

case

craving as feeling as conditioned

venerable sir

thus we take it in this case

with feeling as conditioned

craving comes to be

with contact as condition feeling comes

to be so it was said

now monks

does feeling have contact as condition

or not or how do you take it in this

case

feeling has contact as 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

basis condition or not or how do you

take it in this case

contact has

old base as conditioned 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 mentality

materiality as conditioned venerable sir

thus we take it in this case

with mentality materiality as

conditioned the six-fold base comes to

be

with the 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 creation

thus we take it in this case

with consciousness as condition

mentality materiality comes to be

with formations as condition

consciousness comes to be so it was said

now monks

does consciousness have formations

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 conditioned formations

comes 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

with mentality materiality as condition

with the six-fold base as condition

with contact as condition

with feeling as condition

with craving as condition

with clinging as condition

with habitual behavior 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

okay by knowing

how

this works

then you can start seeing it

and six houring

each of these different ones

and that is the way that leads directly

to nibbana

a forward exposition on the cessation

but with the remainderless fading away

and 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

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 behavior

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

now i'm just going to go through one or

two of these reverse order questionnaire

on cessation because they got into dot

dot dot

and it's real hard to keep all of these

things straight so

with the cessation of birth cessation of

aging and death so it was said now monks

do aging and death cease with the

cessation of birth or not

or how do you take it in this case

aging and death cease with the cessation

of birth venerable sir

thus we take it in this case

with the cessation of birth

the cessation of aging and death comes

to be

so

good monks so you say thus and i also

say this

when this does not exist that does not

come to be

with the cessation of this that ceases

that is

with the cessation of ignorance comes

the cessation of

now think about this deeply

this is how all suffering stops

with the cessation of formations the

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

comes the 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 behavior

cessation of

with the cessation of birth cessation of

aging and death sorrow lamentation pain

grief and despair

such is the cessation of this whole mass

of suffering

so think about your practice

and i say

when a feeling arises

and you six are right then

what happens

your

craving does not come to be

and if craving doesn't come to be

clinging doesn't come to be and if

clinging doesn't come to be

and when habitual behavior doesn't come

to be

with the cessation of

that

all of the sorrow lamentation pain grief

and despair

at that time

cease

so

i when i when i teach this to you

and i've been doing it from the first

day

i've been telling you about feeling and

craving and clinging and your habitual

tendencies and your

your behaviors and that sort of thing

and how you can let those go

by the simple act of

recognizing

when

feeling arises

and when your mindfulness is better and

you start to calm down a little bit more

you can start to see the contact arise

and when you see the contact arise the

feeling won't arise

and when the feeling won't arise craving

won't arise

so

the craving that they're talking about

here in this

is the

capital c

craving

but in every link

of this dependent origination it has the

four noble truths in it

and that is why you you still need to

use the six r's even with the more

subtle thing because there's little tiny

craving that still arises

until

you let go of formations

when you let go of formations

there is no more condition

and if there's no more condition

that means

nibana

that you're

there's

unconditioned unfold your arms please

okay

now nibana can be described in a lot of

different ways

but you can't really talk about nibana

because the only kind of

words and ideas that we have to describe

it are conditioned

so i don't spend a lot of time trying to

describe whether oh this is a happy

state or not that

that

doesn't work

you will be happy after you experience

it i promise you

but i don't know how to use words to

describe what that experience is

so i don't really try

now we're going about personal knowledge

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

you haven't got time to think about

those kind of things because when you're

seeing the lengths of dependent

origination and you let them go

it has no meaning

there's no such a thing as a past

knowing and seeing in this way would you

run fortune

forward to the future thus

what shall we be in the future

what shall we not be in the future

what shall we be

oh excuse me i read the wrong sentence

first

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

would you think about those kind of

things

the same answer is no

it has no real meaning

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

when you're seeing the links of

dependent origination again this doesn't

have any real meaning

because you're seeing how the process

works

this is why

the definition of mindfulness is so

incredibly important

observe remembering to observe how

mind's attention moves from one thing to

another

how does that happen

what i'm really saying is

are you seeing how the links of

dependent origination are working

and that's why we're more interested in

how

this process works

we're a lot more interested than

why is that why did this come up

why does it matter

how do you see this process

and relax into it

monks knowing and the 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 who's your

teacher

yeah

you are

knowing and seeing in this way would you

speak this

the recluse says this and we speak this

at the bidding of the recluse

no you wouldn't say that

knowing and seeing in this way would you

acknowledge another teacher

no

why because you're your own teacher

you're teaching yourself how these links

work you're teaching yourself how to let

go

and by doing that you let go of

suffering

knowing and seeing in this way would you

return to the observances

tumultuous debates and auspicious signs

of ordinary recluses and brahmanas

fortune tellers things like that

taking them as the core of the holy life

i don't think so

do you speak only of what you have known

seen and understood

by yourselves

yes venerable sir

good monks

so you 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

again

that is talking about the dhamma

but it's also saying that you have to

see it for yourselves

and that's what i'm attempting to show

you

so you can look

and see for yourself how this process

works

for it is with reference to this that

has been said monks

this dharma is visible here and now

immediately effective every time you use

the 6rs it is immediately effective

which is a different thing than when i

was practicing straight vipassana and i

practiced it for about five years before

i found out what it wasn't

inviting inspection

onward leading to be experienced by the

wise for themselves

monks

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's the union of the mother and

father

and the mother is in season but the

coming being is not present

in this case too no descent of the

embryo takes place

but when there is the union of the

mother and father

and the mother is in season and the

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

the womb for nine or ten months with

much anxiety as a heavy burden

nine or ten months nine months is by the

sun calendar ten months is by the moon

calendar

then at the end of nine or ten months

the monk or the mother

gives birth with much anxiety as a heavy

burden

and then the try 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 somersaults

toy windmills toy measures toy carts

and toy bow and arrow

and

when he grows up and his faculties

mature still further the youth enjoys

himself provided and endowed with the

five courts

of sensual pleasure

with forms cognizable by the eye that

are wished for desired agreeable and

likable connected with sensual desire

and provocative of lust

excuse me

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

possessing that faith

he considers thus

household life is crowded and dusty

life gone forth is

wide open

it's not easy well living in a home to

lead a 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

on a later occasion abandoning a small

or large fortune

abandoning a smaller large circle of

relatives

he shaves off his hair and beard

puts on the yellow robe and goes forth

from the home life into homelessness

having thus gone forth and 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 and 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

practice of sexual intercourse

abandoning false speech he abstains from

false speech

he speaks truth adheres to truth is

trustworthy and reliable

one who is no deceiver of the world

abandoning malicious speech he abstained

from malicious speech

he does not repeat elsewhere what he has

learned 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 re

he is one who reunites those who are

divided

a prompter of friendship

who enjoys concord rejoices in concord

delights in concord a speaker of words

that promote concord

abandoning harsh speech this means

cursing

he abstains from harsh speech he speaks

such words as are gentle pleasing to the

ear and lovable

as go to the heart are courteous

desired by many and agreeable to many

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

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

he abstains from dancing singing music

and theatrical shows

he abstains from wearing garland

smartening himself with scent and

embellishing himself with um gwents

he abstains from high and large couches

he abstains from accepting gold and

silver

he abstains from accepting raw grain

he abstains from accepting raw food raw

meat

he abstains from accepting women and

girls

he abstains from accepting men and women

slaves

he abstains from accepting goats and

sheep

he abstains from accepting fowl 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 murdering

murdering

binding brigandage

plunder and violence

he becomes content

with robes to protect his body

with alms food to protect his stomach

and wherever he goes he sets out taking

only these with him

such as a bird wherever he goes flies

with its wings with its as its only

burden

so too the monk becomes content with

robes to protect the body

and with alms food to maintain the

stomach

wherever he goes he sets out taking only

these with him

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 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 undertakes the

restraint of the eye faculty

on hearing a sound with the ear on

smelling an odor with the nose

on tasting a flavor with the tongue on

touching a tangible with the body

uncognizing a mind object with mine

he does not grasp at its signs and

features

since if he left mine 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

forward and looking away who acts in

full awareness when flexing and

extending his limbs

who acts in full awareness when wearing

his robe 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 what

you don't answer

what

no this full awareness of what mind is

doing when you're doing these activities

that means being fully aware

possessing this aggregate of noble

virtue

this noble restraint of the faculties

and possessing this noble mindfulness

and full awareness

he resorts to a 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 establishes

mindfulness before him

abandoning covetousness for the world he

abides with the mind free from

covetousness

purifies his mind from covetousness

abandoning ill will and hatred he abides

with the mind free from ill will

compassionate for the welfare of all

living beings he purifies his mind from

ill will and hatred

abandoning sloth and torpor he abides

free from sloth and torpor

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 the whole

wholesome states

he purifies his mind from doubts

having 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 distilling 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

journal 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 6r

with an immeasurable mind

he understands as it actually is

the deliverance of mind and deliverance

by wisdom wherein those evil and

wholesome states cease without remainder

having thus abandoned favoring and

opposing

whatever feeling he feels whether

pleasant or painful or neither painful

nor pleasant

he does not delight in that feeling

welcome it or remain holding to it

as he does

not do so delight in feeling ceases in

him with the cessation of delight comes

the cessation of

craving

with the cessation of craving cessation

of clinging

with the cessation of clinging cessation

of

habitual behavior

with the cessation of habitual behavior

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 a sound with the ear on

smelling an odor with a 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 dislike it if it's

unpleasing

with the cessation of this light comes

the cessation of craving

with the cessation of craving cessation

of clinging

with the cessation of clinging cessation

of

habitual behavior

with the cessation of habitual behavior

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

as delivered in the destruction of

craving

this is a very short suta

okay when the buddha would give a talk

it could last all night

and

you didn't ho-hum your mind around you

paid attention to it and he would he

would go through all of these things

where the dot dot dots are

and repeat everything so you could go

over it and hear it

and really have it set in when you hear

something three times

it starts to have an effect in the way

you

can experience the meditation

so

but remember the monk satis

son of a fisherman

as

caught up in a vast net of craving

in a trammel of craving

that's what the blessed one said the

monks were satisfied and delighted in

the blessed one's words

and i made it through without having

another coughing fit not bad

the the whole thing with

learning dependent origination it is

very helpful

for you in your understanding of how

things work and when you start

understanding precisely how things work

it's easy to let them go

now you'll notice in every one of those

links there wasn't any mention of i

me or mine

why

they don't exist

tomorrow night i'm going to give you a

suta that's probably one of the most

powerful suit is

you'll ever hear

and when you listen attentively

and when when they listened attentively

in sri lanka there was two people that

attained nibana just by listening to

this

oh i've heard it a hundred times i don't

care

listen to it attentively

but it's boring i want some other stuff

i want excitement i don't want

the same thing over and over again well

that's the way the buddha taught

and he did it for a reason

so it's a real important thing for you

to be very attentive

okay

does anybody have any questions yes

and the fact that buddha was so

determined um

in to correct his

his

um misunderstanding about the

possibility that consciousness

survives from one

one life to another yes

and that's impossible because of the way

attempted to be listened to

but what concerns me what interests me

my question is

if consciousness

ceases

when all of the nutrients of

consciousness cease

what

is there for

what is what what i i admit i don't

understand about rebirth right the

consciousness does not carry over from

one life to another and then within one

life you can

achieve nirvana

why

why would they be read why is rebirth

unnecessarily because a lot of people

don't understand this

understand

i understand that consciousness does not

carry over from one life to another

so if it doesn't

why would there be such a thing

why would there be such a thing karma

the whole reason that you've been reborn

lifetime after lifetime is the karmic

effect and not understanding how it

works

you get off the wheel

[Applause]

no

consciousness it takes there has to be a

condition for consciousness to arise

now the whole thing is

you're seeing the arising and passing

away of consciousness

and when you get to a certain place in

your meditation you're seeing

individual consciousnesses arise and

pass away

and you see that there's

there's no

one consciousness that runs and wanders

through the realms of rebirth not

anything else

that's what the difference between

reincarnation

and rebirth is

rebirth is arising and passing away

continually very fast

okay okay so it's just a karmic

continuum yes

that's what is driving the whole that's

yes

so in that case

we're not even

one consciousness within one lifetime

right

you're rising and passing away you're

not the same person right now

that you were

at the start of the talk

or even at the start of that sentence

yeah right

thank you but that was very clear bobby

thank you but i also had a little bit of

a pernicious

view emerge when you spoke about

earlier on it was i think cleared up

thank you but when you mentioned that

there was a mother and father and a

coming me

karma

connected okay

that's not according to the buddhist

teaching

see when when buddhism started moving

into other countries

they had to adopt some of the traditions

and ideas

and then they started inserting the

buddha's teaching into that and it got

real confused in a lot of ways

i mean the tibetans the dalai lama

he's a reincarnation of the last dalai

lama

well the eighth dalai lama

uh he was about 24 25 years old he

decided he didn't want to be the dalai

lama anymore and he disappeared

and after 25 years they started looking

around saying well he must be dead

let's look for the new dalai lama

and they found one

and then the old dalai lama came back

oops

and there was a major book that was

written by uh aung suji's

husband

about that

that dalai lama in particular

it was it was a real interesting thing

aung suji she was the the lady that

caused

burma to start turning around

wow

are you first

then

um the

longer sayings uh

have you are there any

if you studied the longer sayings as far

as like independent origination yeah

and

how long

it's not very much longer

i actually i don't think it's as long as

this one

okay

but the interesting thing in in the

dignikaya is

that they don't

use all of the links of dependent

origination in their description they

don't use the six-fold base and they

don't use

formations i think

yeah he's

i've just never been clear about this in

the uh the 12 steps

is

uh birth of action the same thing as

physical birth as in uh can be

not necessarily not necessarily

there it there's a lot of

i didn't bring the book out with me but

there's uh

in the samut nikaya there's a definition

of each one of those terms and

there's a lot of different definitions

and this is one that is very very

practical

that's why we use it

but it is talking about the birth of

beings

and that sort of thing

of course it's easy

for me to see how how being born leads

to dying

very helpful in there

so that's just that always led to

confusion for me

um

how it's the same

there's different levels of

understanding of the the links of

dependent origination there's a general

and that that actually is a very general

description

and then you can get much more specific

in exactly how this process does work

the consciousness there

is the potential

for consciousness to arise when

conditions are right for it

when the sixth sense doors are there and

there's contact

things like that

can formations

lead to consciousness

well

formations are

body speech and mind

those are the three formations

that's the potential for all of this

stuff to occur

you can't have all any of the other

links if you don't have body speech in

mind right

but they might occur at different times

not necessarily in that order

i'll ponder that

okay

so yeah pondering that war

i've always thought of formations as

being an urge

just that

direction is that

that's a personal idea of it

but it's impersonal

it arises because of past

karma

so it's not an urge it's it's something

because of the karmic effect of past

actions

of course

and so does your habitual behavior and

so does craving and clinging and

they're different yeah

sankara is formations

karma

is

cause and effect

and each one of these links has karma in

it i mean that let's get

might as well get a little bit more

uh

confusing

you recognize

that means you're using your memory

to bring up

something so that your mind can cognize

it can see it

so when it says consciousness

well it cognizes it it knows

it understands

i haven't really run across a better one

but that doesn't mean there isn't

is to know yeah it's

when you cognize something you see it in

the present

when you recognize something you

remember it from a past action

so when we're

recognizing releasing and relaxing we're

recognizing

we're really

one step behind

the actual action of

knowing right so it's like knowing and

re-know

or

so to cognize and recognize

it in the sense chasing our tale

wasn't it

as

you became more sensitive it would be

more you cognized as you went along

you know you boot up slower it's a

slower boot and then as you get more

vassal it would be worth

knowing it as you went along but if you

take a baby and you teach them this is a

shoe and the next time they see it they

recognize it

so they cognize first this is a shoe you

know

it gets the tongue to tell them and now

they know it's an issue next time they

see it they recognize it

recognize

you know the name we know

that's what it is

see at

my cootie i have

five four six different dictionaries

i have a book of etymology

and i have five or six

thesauruses

and i spend a lot of time with that

looking for better words to describe

because the translation

bhikkhu bodhi's translation came from

gianamole a lot of it

and janomoli was trying to make one word

for pali with one word for english

and sometimes it works and sometimes it

doesn't

but i haven't

i haven't looked at cognize for a long

time so i'll have to go back and see

what i can find

patience patience

the other the other words around it yeah

yeah

that's really true

and that's why

we're having a poly scholar come for

part of the summer

and this this

monk is

he's got a truly amazing mind

he knows uh

dave agree

the

basic language of

india

sanskrit

pali

english

and sri lankan

and he's 25 years old

huh

crucial yeah

okay

cosmology

is that at the same time is that is that

a skillful

way to do it i don't know if you can do

it really at the same time

because they're they're pretty general

terms but when you're seeing it for

yourself and and recognizing it as what

it is

uh

you're

seeing it in in the

micro

very closely

the macro

it's it's like you just pick up

something and it says okay this is

dependent origination and it just talks

in general terms

it's not specific

like what i'm showing you

yes i understand that

people who study or

understand buddhism from some point of

view think that this applies

only to

the macro only to

that's because of the that's only

because of the visuti maga

and we don't really get along with the

visudi maga as well as a lot of other

people do

the surimaga is a commentary that was

written a thousand years after the

buddha died

and he was a pali scholar

but

he didn't know anything about meditation

and he wrote a book

describing meditation

because i was thinking about this in the

term in the past that go to nirvana

after years before ghana

it always sounded to me like if you

start recollecting past lives that you

look at a micro level versus like if you

start going through these jobs where you

it's not how it works like that

we'll discuss that privately

yeah how can you recollect past lives of

consciousness

do you remember what happened yesterday

yeah past life isn't it

so what it is is remembering

it's

just developing your memory

in a particular way

that's different than what

it's it's not the same consciousness

that arises in pass away

no

are you suggesting there's another

consciousness that

is um

immortal

no

i'm not suggesting that at all

because it's continually arising and

it's birth death birth death birth death

birth death there's nothing immortal

about it

but you do have a memory

you do have a memory

and you you do have memory

do you remember what you did five years

ago do you remember what you did 10

years ago that's how you start

developing your memories so that you can

is your memory karmic

why is it

well

it's memory that's all it is

it's remembering you had past

experiences

are you the same person that you were 35

years ago

no you're not the same person now but

you can remember

what difference does it make how many

years ago it is

[Laughter]

[Music]

i i'm wondering what it is this is

people looking for consciousness as a

stream or a carrier but it's really like

a series of dominoes

you know one hits the next next the next

and so you get the effect down there but

it's a whole different

i kind of get a feeling they're looking

for me

that's wow

where was i before i was here

we're all doing that

but it's impersonal so it goes back to

essence or no essence is that

if if each consciousness is

unique

and conditioned by itself it comes into

existence and it goes out of resistance

there is no essential quality

of mind

because that's the only way we can know

mind is through consciousness

so therefore there is no essence i mean

just analytically

is that the buddhist argument

i don't know

i don't

honest

i don't know

yeah that's what it's

it turns into philosophy and philosophy

is words without any action behind them

and that turns into opinion and you can

start wars on that kind of stuff

but does it really matter that's the one

or you can just say it's just definitely

not it doesn't matter right

there are ways that we can open our

minds that can transcend time and space

in that process you were choosing to

remember past lives

well now you're getting into things

that's going away from what the buddha

was teaching so i and i don't

i don't know

i know

i know that there are people that

it seems the

identification of taking things

personally

right you know that self is the problem

it is

absolutely the point of

seeing clearly would be so you don't

do that you don't do that

that's it

so with the memory of previous lives

one civilization they're completely

impersonal experiences

because they don't identify that as you

with the memory

no the

most people do identify it as them and

that's what the problem is

the advantages of remembering past

lifetimes is you get to see that karma

is a real thing

because of your past actions

okay

let's share some merit

may suffering once be suffering free and

the fear struck fearless me

may the grieving [ __ ] 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 naga's mighty power share this

merit of ours

may they long protect the buddhist

dispensation