From: https://youtube.com/watch?v=IrK9gYNQJ6I

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

okay the suit tonight is suit to number

nine

samadhi suta

right view

today is the

25th 25th

january

2011

i haven't written it down very much

thus if i heard him on occasion the

blessed one was living in sowati and

jethes grove and bendiga's bark

there

the venerable sorry puta addressed the

monks thus

friend

monks

friendly replied

the venerables hurry puta said this

one of right view is one of right view

is said

in what way is a noble disciple one of

right view

whose views are straight

who has unwavering confidence in the

dhamma

and has arrived at this true dharma

before we get going too far

upstairs when you

talk

does is there is a good quality

there's no echo oh no it's

totally dead you've got carpet oh it's a

great room

indeed friend

we would come from far away to learn

from the venerable sorry puta the

meaning of this statement

it would be good if venerable saripu to

explain the meaning of this statement

having heard it from him the monks will

remember it

then friends listen and attend closely

what i shall say

yes friend the monks replied the

venerable sorry buddha said this

when friends a noble disciple

understands and unholy the unwholesome

the root of the unwholesome

the wholesome and the root of the

wholesome

and that way he is one bright view whose

view is straight

who has unwavering confidence in the

damma and has arrived at this true

dominant

and what friends is the unwholesome what

is the root of the unwholesome what is

the wholesome

what is the root of the wholesome

killing living beings is unwholesome

taking what is not given is unwholesome

misconduct and sensual pleasures is

unwholesome

false speech is unwholesome

malicious speech is unwholesome

harsh speech is unwholesome

gossip is unwholesome

covetousness is unwholesome

ill will is unwholesome

wrong view is unwholesome this is called

the unwholesome

what is wrong with you

wrong view is um

let me think there's a

personal

um

taking things personally

and what is the root of the unwholesome

greed is a root of the unwholesome hate

as a root of the unwholesome delusion is

the root of the and wholesome

so

craving is the root of the unwholesome

this is called the root of the

unwholesome

and what is the wholesome

abstention from killing living beings is

wholesome

abstention from taking what is not given

is wholesome

abstention from

misconduct and sensual pleasures is

wholesome

abstention from false speech is

wholesome

abstention from malicious speech is

wholesome

abstention from harsh speech is

wholesome

abstention from gossip is wholesome

uncovetousness is wholesome

non-ill will is wholesome

right view is wholesome so what's right

view

seeing the impersonal nature of

everything

this is called the wholesome

and what is the root of the wholesome

non-greed is the root of the wholesome

non-hate is the root of the wholesome

non-delusion is the root of the

wholesome

non-craving is the root of the wholesome

this is called the root of the wholesome

when a noble disciple has thus

understood the

unwholesome and the root of the

unwholesome

the wholesome and the root of the

wholesome

he

entirely abandons the underlying

tendency to lust

he abolishes the underlying tendency to

aversion

he extricates the underlying tendency to

view and conceit i am

you should hear the way bhikkhu bodhi

says extrapates

because he doesn't say it the way it's

spelled

and by abandoning ignorance and arousing

true knowledge he here and now makes an

end of suffering

in that way to a noble disciple is one

of right view whose view is straight

who is

has unwavering confidence in the dhamma

and has arrived at this true dhamma

saying good friend

the monks delighted and rejoiced in the

venerable sorry puta's words

then

they ask him for a further question

but friend might there be another way in

which a noble disciple is one of right

view and has arrived at this true dharma

there might be friends

when friends a noble disciple

understands nutriment the origin of

nutriment the cessation of nutriment and

the way leading to the cessation of

nutriment in that way

he is one a right view and has arrived

at this true dhamma

now do you understand that the nutriment

keeping yeah attention on the

distraction

the origin of the nutriment

being interested in what that says

craving

the cessation of it

not paying attention to it

that happens with every distraction

so you're practicing the four noble

truths when you don't keep your

attention on it when you don't feed it

and what is nutriment what is the origin

what is the cessation what is a way

leading to the cessation of nutriment

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 formation as the

third

and consciousness as the fourth

with the arising of craving there is the

arising of nutriment with the cessation

of craving there is the cessation of

nutriment

the way leading to the cessation of

nutrient is just this noble eightfold

path

that is

harmonious perspective

harmonious imaging

harmonious communication

harmonious

movement

harmonious lifestyle

harmonious effort

and harmonious mindfulness and

harmonious collectedness

now the the way they they generally

teach it is right you write thought all

of that sort of thing vikku bodhi has

in

his later

translations is change right thought to

right intention

and that's really not

not so good it's imaging

what kind of an image do you hold

you want to be sad

that's the kind of image you hold

the image of being broke all the time

the image of not having what you want

when you want it

when a noble disciple is has thus

understood nutriment the origin of

nutriment the cessation of nutriment in

a way leading to the cessation of

nutriment he

entirely abandons the underlying

tendency to breathe tendency to greed

he abolishes the underlying tendency to

aversion

he extributes the underlying tendency

to the view and conceit i am

and by abandoning ignorance and arousing

true knowledge he here and now makes an

end of suffering

in that way to a noble disciple is one

of bright view

whose view is straight

who has unwavering confidence in the

dominant has arrived at this true dharma

saying good friend the monks delighted

and rejoiced in the venerable sorry

puta's words

then they asked him a further question

but friend might there be another way in

which a noble disciple is one of right

view and has arrived at this true dharma

there might be friends

when friends the noble disciple

understand suffering

the origin of suffering the cessation of

suffering in a way leading to the

cessation of suffering

in that way he is one of right view and

has arrived at this true gamma

and what is suffering what is the origin

what is the cessation what is the way

leading to the cessation of suffering

birth is suffering aging is suffering

sickness is suffering death is suffering

sorrow lamentation pain grief and

despair are suffering

not to obtain what one wants is

suffering

what to attain to obtain what one

doesn't want

is suffering

in short the five aggregates affected by

craving and clinging are suffering

this is called suffering

and what is the origin of suffering

it

is

which brings renewal of being is a comp

accompanied by

delight and lust and delights in this

and that

that is craving for sensual pleasures

craving for habitual tendency craving

for

non-being

this is called the origin of

suffering and what is the cessation of

suffering

it is the remainderless fading away and

ceasing the giving up relinquishing

letting go relaxing and rejecting

of that same craving

this is called the cessation of

suffering

what is the way leading to the cessation

of suffering it is just this noble

eightfold path

i'm not gonna go through it again

this is called the way leading to the

cessation of suffering

when a noble disciple has thus

understood suffering the origin the

cessation and the way leading to the

cessation of suffering

he here and now makes an end of

suffering

in that way to a noble disciple is one

of right view and has arrived at this

true doma

saying good friend

the monks delighted and rejoiced in the

venerable sorry buddha's words then they

asked him a further question

but friend

might there be another way in which an

oval disciple is one of right view and

has arrived at this true dharma

there might be friends

when friends a noble disciple

understands aging and death now isn't it

interesting that he's starting at aging

and death and then he will be going

backwards

why is he doing that

because that's the way the buddha said

to teach it

when friends a noble disciple

understands aging and death the origin

this cessation in the way leading to the

cessation of aging and death

in that way he is one of right view and

has arrived at this true dhamma

and what is aging and death what is the

origin what is the cessation what is the

way leading to the cessation of aging

and death

this

aging of beings is the various or in the

various orders of being

their old age brokenness of teeth

grayness of hair i guess i am getting

old

wrinkling of skin decline of life

weakness of the faculties this is called

aging

the passing of beings out of

the various orders of beings they're

passing away dissolution disappearance

dying completion of time dissolution of

the aggregates

laying down of the body this is called

death

so this aging and this death are what is

called aging and death

with the arising of birth there is the

arising of aging and death

and with the cessation of verse their

birth there is the cessation of aging

and death

the way leading to the cessation of

aging and death is just this noble

eightfold path

what

or when a noble disciple has thus

understood aging and death the origin

the cessation and the way leading to the

cessation of aging and death

he here and now makes an end of

suffering

in that way to a noble disciple is one

of right view and has arrived at this

true dharma

saying good friend the monks delighted

and rejoiced in the venerable sorry

buddha's words

then they ask a further question but

friend might there be another way in

which a noble disciple is one of right

view and has arrived at this true dharma

there might be friends

i don't know why i put that statement in

there

you know it's not might be there yes

there is

yeah it's kind of yeah

it's kind of cute for a little while but

it gets tiresome after a while

when friends a noble disciple

understands birth the origin of birth

the cessation of birth the way leading

to the cessation of birth

in that way he is one of right view and

has arrived at this true dhamma

and what is birth what is the origin

what is the cessation what is the way

leading to the cessation of birth

birth of beings in the various orders of

being they're coming to birth

precipitation in a womb

generation manifestation

the manifestation of aggregates

obtaining the basis for contact

this is called birth

with the arising of birth there is a

wreck with the arising of habitual

tendency there is a rising of birth

with the cessation of habitual tendency

there is a cessation of birth

the way leading to the cessation of

birth is just this noble eightfold path

when the noble disciple is thus

understood birth the origin cessation

and way leading to the cessation of

birth

he here and now makes an end of

suffering

in that way to a noble disciple is one

of right view and has arrived at this

true dharma

okay now

when i talk about

habitual tendency or habitual emotional

tendency

i'm just talking about one aspect

of

being or experience

okay and that that is the sensual

pleasures

because that re that is

the

the thing that you'll notice most with

your meditation

there is more to it than this

okay

and now we'll get into that

saying good friend amongst delighted and

rejoiced in the venerable sorry putin's

words

then they ask him a further question

what friend but friend might there be

another i bet they get quite tired of

answering the same asking the same

question too

but friend might there be another way in

which a noble disciple is one of ray b

and has arrived at this true dharma

there might be friends

when friends a noble disciple

understands habitual tendency or

experience

okay that's that's another

uh definition for baba

b-h-a-v-a is

polyworth

the origin association in the way

leading to the cessation of experience

in that way he is one of right view and

has arrived at this true la dhamma

and what is habitual tendency

this is the first part

what is the origin what is a cessation

what is a way leading to the cessation

there are these three kinds of

experience sense spirit

being

that's the one i'm i'm mainly concerned

with

when i'm showing you

the

meditation

that's the one that makes most sense but

that's only a part of it

there is the fine material

experience and

the immaterial

experience

with the arising of

clinging there is the arising of

experience with the cessation of

clinging there is a cessation of

experience

the way leading to the cessation of

experience is just this nobly full path

when a noble disciple has thus

understood

the

experience the origin the cessation and

the way leading to the cessation he here

and now makes an end of suffering

in that way to a noble disciple is one

of right view and has arrived at this

true dhamma

saying good friend

the monks delighted and rejoiced in the

venerable sariputta's words

then they ask him a further question

but friend might there be another way in

which a noble disciple is one of right

view and has arrived at this true dharma

there might be friends

when friends the noble disciple

understands clinging

the origin the cessation and the way

leading to the cessation of clinging

in that way he is one of right view and

has arrived at this true dharma and what

is clinging

what is the origin what is the cessation

what is a way leading to the cessation

there are these four kinds of clinging

clinging to sensual pleasures clinging

to views clinging to rules

rights and rituals

and clinging to a doctrine

of

self

that means

the

personality of belief

with the arising of craving there is the

arising of clinging with the cessation

of craving there is the cessation of

clinging the way leading to the

cessation of clinging

is just as noble eightfold

when a noble disciple has thus

understood clinging the origin cessation

in the way leading to the cessation of

clinging he here and now makes an end of

suffering

in that way to a noble disciple is one

of right view and has arrived at this

true dhamma

saying good friend the monks delighted

and rejoiced in a venerable sorry

pluto's words

then

they asked him a further question

but friend might there be another way in

which a noble disciple is one of right

view and has arrived at this true dharma

there might be friends

when friends a noble disciple

understands craving

the origin of craving the cessation of

craving in a way leading to the

cessation of craving

in that way he is one of right view and

has arrived at this true dharma

what is craving

what is the origin what is the cessation

what is the way leading to the cessation

of craving

there are these six classes of craving

craving for forms craving for sounds

craving for odors craving for flavors

craving for tangibles

craving for mind objects

with the arising of feeling there is the

arising of grieving

with the cessation of feeling there is

the cessation of craving

the way leading to the cessation of

craving is just this noble eightfold

path

when a noble disciple has thus

understood craving the origin the

cessation and the way leading to the

cessation of craving

he here and now makes an end of

suffering

in that way to a noble disciple is one

of run right view and has arrived at

this true dharma

saying good friend

the monks delighted and rejoiced

in the venerable sariputta's words

then i ask him a further question

but friend might there be another way in

which a noble disciple is one of right

view and has arrived at this true dharma

there might be friends

when friends and noble disciple

understands feeling

the origin of feeling the cessation of

feeling in the way to the cessation of

healing in that way he is one of right

view and has arrived at this true dharma

and what is feeling what is the origin

what is the cessation of feeling

these are the six classes of feeling

feeling born of eye contact feeling born

of ear contact feeling born of nose

contact

feeling born of tongue contact feeling

born of body contact feeling born of

mind contact

with the arising of contact there is the

arising of feeling

with the cessation of contact there is a

cessation of feeling

the way leading to the cessation of

feeling is this noble eightfold path

that is

you know

when a noble disciple has thus

understood feeling

the origin of feeling the cessation of

feeling the way leading to the cessation

of feeling

he here and now

makes an end of suffering

in that way to a noble disciple as one

of right view

and has arrived at this true dharma

saying good friend amongst delighted and

rejoiced in the venerable sorry buddha's

words then they ask him a further

question but friend

might there be another way in which a

noble disciple is one of right view and

has arrived at this true dharma

there might be friends

when friends a noble disciple

understands contact the origin the

cessation and the way leading to the

cessation of contact

in that way he is one of the right view

and has arrived at this true dhamma

what is contact what is the origin what

is a cessation what is the way leading

to the cessation of contact

there are the six classes of contact

guess

what those uh you gotta start at the

doing the right order oh

um

sorry i eye contact ear contact nose

contact tongue contact body contact my

with the arising of the six-fold base

there is the arising of contact

with the cessation of the six-fold base

there is a cessation of contact

the way leading to the cessation of

contact is just this noble eightfold

path

when a noble disciple has thus

understood contact the origin of contact

the cessation of contact in a way

leading to the cessation of contact

he here and now makes an end of

suffering

in that way to a noble disciple

is one of right view and has arrived at

this true dawn

saying good friend

the monks delighted and rejoiced in the

venerable sorry buddha's

words then they ask him a further

question

but friend might there be another way in

which a noble disciple is one of right

view

and has arrived at this true domino

friends

when friends a noble disciple

understands a six-fold base the origin

of the six-fold base the cessation of

the six-fold base and the way leading to

the cessation of the six-fold base

in that way is one of right view and has

arrived at this true dharma

and what is the six-fold base what is

the origin what is a cessation what is a

way leading to the cessation

there are these six bases

eye consciousness eye base

ear base

nose base tongue base

body base line base ah

good

with the arising of mentality

materiality there is the arising of the

six-fold base

with the cessation of mentality

materiality there is a cessation of the

six-fold base

the way leading to the cessation of the

six-fold base is

just this noble eightfold path

when a noble disciple

has understood the six-fold base the

origin cessation and way leading to the

cessation

he hearing now makes an end of suffering

and that way to a noble disciple is one

of right view and has arrived at this

true dhamma

saying good friend

the monks delighted and rejoiced in the

venerable sorry buddha's words

then they asked for further question

but friend

might there be another way in which a

noble disciple is one of right view and

has arrived at this true dhamma

fairway

when friends a noble disciple

understands mentality materiality the

origin cessation and the way leading to

the cessation of mentality materiality

in that way he is one of right view

and has arrived at this true dhamma

and what is mentality materiality what

is the origin what is a cessation what

is a way

leading to the cessation

listen

closely

feeling perception

volition

i wish you'd get away from that word

contact and attention

so instead of volition i think

formations is better

these are called

mentality

the four grade elements and the material

derived from the four grade element

these are called materiality

aggregates

mental

the actual

physical being

okay

it's the body it's it's

what you see and feel

those this is made up of the four

elements

feeling perception formations contact

and attention

these

are mental

can't have one without the other

that was a

pretty major insight that the buddha had

because

when you practice one pointed

concentration you get into a strictly

mental realm

you don't feel your body at all you

don't hear anything outside of your body

all the sense doors are pretty much shut

down

so when the buddha came along and said

you got both you got mentality

materiality and they are conjoined not

disjoint

that is another way of looking at what

he was actually teaching

when you practice in six hours

and

let go of that craving

and come back to your wholesome and

wholesome object

the kind of genre you get into is an

aware jhana

in other words instead of doing this

with your mind

what you're doing is this

so you become you're you're still fully

aware of everything around you

even when you're in the realm of

nothingness

your equanimity

gets so strong when you're in the realm

of nothingness

that you can hear things and it just

doesn't

i mean you you can hear or feel things

but they just don't really register that

much

it's just subtle like

long ways away sounds and that sort of

thing

that's why we need to get a ticking

clock in here

it shouldn't matter

at all

the only reason it matters is when you

start getting into one point of

concentration young man

and then sound is is a

thorn in the side of the meditator

you know why

because your mindfulness is out of

balance with your concentration

when your mindfulness is in balance it

doesn't matter

when i first came to

missouri i was staying with a man

and he

every time he sat

he took the batteries out of the clock

we can't tell one time

so i'd let him go in and sit down i'd

come in a couple of minutes later put

the batteries back in put the clock up

where it was supposed to be

and he he used to get very annoyed at

that and i said it's only because you're

practicing one point of concentration

that you have that kind of problem

and he said well i'd rather go outside

and sit that it's quiet out there it's

not quiet outside you got birds all over

the place you got bugs all over the

place you got all kinds of sounds

are we being attached to something

so this mentality materiality or what is

called mentality

this mentality and this materiality or

what is called mentality materiality

with the arising of consciousness there

is the arising of mentality materiality

with the cessation of consciousness

there is the cessation

of mentality materiality

the way leading to the cessation of

mentality materiality is just this noble

lead forward path

when a noble disciple has thus

understood mentality materiality the

origin the cessation and the way leading

to the cessation the here and now makes

an end of suffering

and that way to a noble disciple is one

of right view and has arrived at this

true damage

now this consciousness that we're

talking about is the potential for

consciousness to arise when the

conditions are right

but you when you start going into real

subtle states you see each one of these

different lengths

saying good friend amongst delighted and

rejoiced in the venerable sorry buddha's

words

then they ask him a further question but

friend might there be another way in

which a noble disciple is one of right

view and has arrived at this true dharma

there might be friends

when friends a noble disciple

understands consciousness the origin of

consciousness the cessation of

consciousness

and the way leading to the cessation of

consciousness

in that way he is one of right view and

has arrived at this true dhamma

what is consciousness what is the origin

what is the cessation what's the way

leading to the cessation of

consciousness

there are these six classes of

consciousness

eye consciousness ear consciousness

knows consciousness

tongue consciousness body consciousness

and mind that's it

with the arising of formations there is

the arising of consciousness with the

cessation of formations there is a

cessation of

consciousness the way leading to the

cessation of consciousness is just this

noble eightfold path

every time you six are you're practicing

the full path

when a noble disciple has thus

understood consciousness the origin the

cessation in the way leading to the

cessation of consciousness

he here and now makes an end of

suffering

in that way to a noble disciple is one

of right view and has arrived at this

troop dharma

saying good friends the monks delighted

and rejoiced they really delight and

rejoice a lot don't you

in the venerable sorry buddha's words

then they ask him a further question

but friend

might there be another way in which a

noble disciple is one of right view and

has arrived at this true dharma

yeah sure

when friends a noble disciple

understands formations the origin of

formation cessation of formations

and way leading to the cessation of

formations

in that way he is one of right view and

has arrived at this true dhamma

and what are formations what is the

origin what is the cessation what is the

way leading to the cessation of

formations

there are these three kinds of formation

bodily formation verbal formation and

mental formation

with the cessation of ignorance there is

the cessation of formations

the way leading to the cessation of

formations is just this noble eightfold

path

when a noble disciple that has thus

understood formations the origin

cessation and the way leading to the

cessation of formations

he here and now makes an end of

suffering in that way to a noble

disciple is one of right view and has

arrived at this true dharma

saying good friend amongst delighted and

rejoiced in the venerable sorry put his

words

then they ask him a further question but

friend might there be

another way in which a noble disciple is

one of right view and has

arrived at this true dharma

yeah there might be friends

when friends a noble disciple

understands ignorance the origin a

cessation and the way leading to the

cessation of ignorance

that way he is one of right view and has

arrived at this true dhamma what is

ignorance

what is the origin what is his cessation

what is the way leading to the

cessation not knowing about suffering

not knowing about the origin of

suffering

not knowing about the cessation of

suffering

not knowing about the way leading to the

cessation of suffering this is called

ignorance

with the arising of the taints there is

the arising of ignorance with the

cessation of the taints there is a

cessation of ignorance

the way leading to the cessation of

ignorance is just this noble eightfold

path

when a noble disciple has thus

understood ignorance

the origin of ignorance the cessation of

ignorance the way leading to the

cessation of ignorance

he here and now makes an end of

suffering

in that way to a noble disciple is one

of right view and has arrived at this

true dhamma

saying good friends the monks delighted

and rejoiced in the venerable sorry put

his words then they asked him a further

question

but friend

might there be another way in which a

noble disciple is one of right view

whose view is straight

who has unwavering confidence in the

dhamma and has arrived at this true

dharma

no

no more links

there are there might be friends

when friends a noble disciple

understands the taints

the origin of the taints the cessation

of the taints the way leading to the

cessation of the taints

in that way he is one of right view and

whose view is straight

who has unwavering confidence in the

dhamma and has arrived at this true

dhamma

what are the taints what is the origin

what is the cessation what is the way

leading to the cessation of the taints

there are these three taints

the taint of sensual desire

the taint of

experience

and the taint of ignorance

with the arising of ignorance there is

the arising of the taints with the

cessation of ignorance there is the

cessation of the taints

the way leading to the cessation of

chains is just this noble eightfold path

when a noble disciple is thus understood

that taints the origin cessation and way

to the cessation of taints

he entirely abandons the underlying

tendency to lust

he abolishes the underlying tendency to

aversion

he extribates the underlying tendency to

a view

and conceit i am

by abandoning ignorance and arousing

true knowledge he here and now makes an

end of suffering

in that way to a noble disciple is one

of right view whose view is straight

who has unwavering confidence in the

dhamma

and has arrived at this true dhamma

that is what the venerable sorry buddha

said the monks were satisfied and

delighted in the venerable sorry

buddha's words

so you got to hear

dependent origination and what each one

of the links

are

that help clear things up a bit yes

so the whole thing is

some of these links you're going to see

and some of them you're not

not until you go deeper into your

practice at least

but

you

you will be able to see

feeling arise

and craving

and then your story

your your concepts and beliefs and all

of that stuff

now i don't include that definition of

clinging

very often because

it's

clinging to a view that rights and

rituals will lead you to an ibana that

doesn't have anything to do with the

meditation so i don't talk about it

all i talk about is what

is important for

you to understand what you're going

through

i don't think you have any belief that

rights and rituals are going to lead you

anywhere so

make the 6rs your rights and rituals

and that will make you do that

you also will be able to see

your habitual tendency when this kind of

feeling arises i always do that

when this painful feeling arises i

always try to think it away

make it stop

but when you use the six ours

you see a feeling arise and your six are

right then then the craving won't come

up and if the craving doesn't come up

the clinging doesn't come up if the

clinging doesn't come up your habitual

emotional tendency doesn't come up

so that helps keep your mind in more

balance all the time

and the birth and

sorrow and lamentation and pain grief

and despair all of those kind of things

you can see

and you see how you get involved with

them you see how you try to control them

you cause yourself a lot of suffering

because of

trying to control

and what you're really trying to do

is you're trying to control the feeling

with your thoughts

thoughts are one thing feelings or

something else two never come together

sometimes i'll try to

see the thought or

find thought to release it

oh no need you don't have yeah

if you see the feeling then and six are

then

the thought won't come up

don't manufacture the thought yeah then

i just have to laugh at myself because

i'm

just i'm trying really hard right

and it doesn't work

that's the main thing it doesn't work

so

what you need to do is just realize

it's time to let that one be

don't do that anymore

things will be a lot easier that way

i still walk up sometimes

just i can't feel like i can't do

anything i can't release i can't

i can force a laugh to laugh yeah it's

crazy

it is crazy yeah i mean nothing's

happening to me and i'm in so much pain

it's all for me

yeah

it's really the truth yeah

so

just

keep letting it go

don't get too much involved with it

it's just old habits

and there might be habits from 100

lifetimes ago who knows

every lifetime you wind up being the

same doing some of the same things over

and over again until you learn it

doesn't work

so

keep it light

use the acronym drops

don't

resist

or

push

soften

and smile

the hardest thing i have to do with it

with everybody is get them to lighten up

and stop trying so hard

that is the hardest part of the practice

because you want to get there you want

you want these things to happen you know

and you always put in too much energy

you put in too much effort

and

as a result

a lot of dukkha rises

so don't do that to yourself anymore

can't get any simpler than that yeah

you might tend to get caught with the

hindrances and you you

you roll between restlessness sleepiness

doubt hatred you know whatever yeah and

and you're just kind of rolling around

and then finally you say okay that's it

i'm going to do something about this

you know

and then

you get more restless

and

one of the things that's that's been a

roadblock is every good set i have

because then the sit after that is then

awful again

why i don't know

you don't know okay i'm just trying to

make it the same

do you know what's going to happen in 10

minutes

then why are you trying to project

what's going to happen

because i think if i can just figure out

no no no no no you stop trying to

analyze it stop trying to figure it out

just

just tell yourself relax have some fun

don't know what's going to happen next

this building can fall on top of you who

knows

hopefully it won't that would be not a

good thing

that's the worst thing to happen to a

structural engineer

yeah i think it's that fear

you know that's okay that was a really

good city

and

i may not ever have this good city again

i don't know

work harder yeah there's there's fear i

can't do this there's no doubt about the

practice it's doubt about rather than oh

the next city is going to be even better

i don't even care about that little city

that

can't

why

because that's what it's gonna be

but that's that's my habitual tendency

though yeah all of us

well

work alone

but

you'll do it enough until

you become dispassionate

yeah i mean that's what happens when i

have a good set just like whatever yeah

i'm just gonna sit

and stay with my friend

before every sitting tell yourself

it's gonna be interesting to see what

happens this time

who knows what's gonna happen

not i want it to

this snoring is going to be on the whole

video

oh

but actually it doesn't pick up that

much

it's a bare white noise

well you haven't been around silky's

panting

yeah and then summertime she's really

fierce oh my god he is on all the dogs

and she drools all over everything

mighty

society

you

okay the suit tonight is suit to number

nine

samadhi suta

right view

today is the

25th 25th

january

2011

i haven't written it down very much

thus if i heard him on occasion the

blessed one was living in sowati and

jethes grove and bendiga's bark

there

the venerable sorry puta addressed the

monks thus

friend

monks

friendly replied

the venerables hurry puta said this

one of right view is one of right view

is said

in what way is a noble disciple one of

right view

whose views are straight

who has unwavering confidence in the

dhamma

and has arrived at this true dharma

before we get going too far

upstairs when you

talk

does is there is a good quality

there's no echo oh no it's

totally dead you've got carpet oh it's a

great room

indeed friend

we would come from far away to learn

from the venerable sorry puta the

meaning of this statement

it would be good if venerable saripu to

explain the meaning of this statement

having heard it from him the monks will

remember it

then friends listen and attend closely

what i shall say

yes friend the monks replied the

venerable sorry buddha said this

when friends a noble disciple

understands and unholy the unwholesome

the root of the unwholesome

the wholesome and the root of the

wholesome

and that way he is one bright view whose

view is straight

who has unwavering confidence in the

damma and has arrived at this true

dominant

and what friends is the unwholesome what

is the root of the unwholesome what is

the wholesome

what is the root of the wholesome

killing living beings is unwholesome

taking what is not given is unwholesome

misconduct and sensual pleasures is

unwholesome

false speech is unwholesome

malicious speech is unwholesome

harsh speech is unwholesome

gossip is unwholesome

covetousness is unwholesome

ill will is unwholesome

wrong view is unwholesome this is called

the unwholesome

what is wrong with you

wrong view is um

let me think there's a

personal

um

taking things personally

and what is the root of the unwholesome

greed is a root of the unwholesome hate

as a root of the unwholesome delusion is

the root of the and wholesome

so

craving is the root of the unwholesome

this is called the root of the

unwholesome

and what is the wholesome

abstention from killing living beings is

wholesome

abstention from taking what is not given

is wholesome

abstention from

misconduct and sensual pleasures is

wholesome

abstention from false speech is

wholesome

abstention from malicious speech is

wholesome

abstention from harsh speech is

wholesome

abstention from gossip is wholesome

uncovetousness is wholesome

non-ill will is wholesome

right view is wholesome so what's right

view

seeing the impersonal nature of

everything

this is called the wholesome

and what is the root of the wholesome

non-greed is the root of the wholesome

non-hate is the root of the wholesome

non-delusion is the root of the

wholesome

non-craving is the root of the wholesome

this is called the root of the wholesome

when a noble disciple has thus

understood the

unwholesome and the root of the

unwholesome

the wholesome and the root of the

wholesome

he

entirely abandons the underlying

tendency to lust

he abolishes the underlying tendency to

aversion

he extricates the underlying tendency to

view and conceit i am

you should hear the way bhikkhu bodhi

says extrapates

because he doesn't say it the way it's

spelled

and by abandoning ignorance and arousing

true knowledge he here and now makes an

end of suffering

in that way to a noble disciple is one

of right view whose view is straight

who is

has unwavering confidence in the dhamma

and has arrived at this true dhamma

saying good friend

the monks delighted and rejoiced in the

venerable sorry puta's words

then

they ask him for a further question

but friend might there be another way in

which a noble disciple is one of right

view and has arrived at this true dharma

there might be friends

when friends a noble disciple

understands nutriment the origin of

nutriment the cessation of nutriment and

the way leading to the cessation of

nutriment in that way

he is one a right view and has arrived

at this true dhamma

now do you understand that the nutriment

keeping yeah attention on the

distraction

the origin of the nutriment

being interested in what that says

craving

the cessation of it

not paying attention to it

that happens with every distraction

so you're practicing the four noble

truths when you don't keep your

attention on it when you don't feed it

and what is nutriment what is the origin

what is the cessation what is a way

leading to the cessation of nutriment

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 formation as the

third

and consciousness as the fourth

with the arising of craving there is the

arising of nutriment with the cessation

of craving there is the cessation of

nutriment

the way leading to the cessation of

nutrient is just this noble eightfold

path

that is

harmonious perspective

harmonious imaging

harmonious communication

harmonious

movement

harmonious lifestyle

harmonious effort

and harmonious mindfulness and

harmonious collectedness

now the the way they they generally

teach it is right you write thought all

of that sort of thing vikku bodhi has

in

his later

translations is change right thought to

right intention

and that's really not

not so good it's imaging

what kind of an image do you hold

you want to be sad

that's the kind of image you hold

the image of being broke all the time

the image of not having what you want

when you want it

when a noble disciple is has thus

understood nutriment the origin of

nutriment the cessation of nutriment in

a way leading to the cessation of

nutriment he

entirely abandons the underlying

tendency to breathe tendency to greed

he abolishes the underlying tendency to

aversion

he extributes the underlying tendency

to the view and conceit i am

and by abandoning ignorance and arousing

true knowledge he here and now makes an

end of suffering

in that way to a noble disciple is one

of bright view

whose view is straight

who has unwavering confidence in the

dominant has arrived at this true dharma

saying good friend the monks delighted

and rejoiced in the venerable sorry

puta's words

then they asked him a further question

but friend might there be another way in

which a noble disciple is one of right

view and has arrived at this true dharma

there might be friends

when friends the noble disciple

understand suffering

the origin of suffering the cessation of

suffering in a way leading to the

cessation of suffering

in that way he is one of right view and

has arrived at this true gamma

and what is suffering what is the origin

what is the cessation what is the way

leading to the cessation of suffering

birth is suffering aging is suffering

sickness is suffering death is suffering

sorrow lamentation pain grief and

despair are suffering

not to obtain what one wants is

suffering

what to attain to obtain what one

doesn't want

is suffering

in short the five aggregates affected by

craving and clinging are suffering

this is called suffering

and what is the origin of suffering

it

is

which brings renewal of being is a comp

accompanied by

delight and lust and delights in this

and that

that is craving for sensual pleasures

craving for habitual tendency craving

for

non-being

this is called the origin of

suffering and what is the cessation of

suffering

it is the remainderless fading away and

ceasing the giving up relinquishing

letting go relaxing and rejecting

of that same craving

this is called the cessation of

suffering

what is the way leading to the cessation

of suffering it is just this noble

eightfold path

i'm not gonna go through it again

this is called the way leading to the

cessation of suffering

when a noble disciple has thus

understood suffering the origin the

cessation and the way leading to the

cessation of suffering

he here and now makes an end of

suffering

in that way to a noble disciple is one

of right view and has arrived at this

true doma

saying good friend

the monks delighted and rejoiced in the

venerable sorry buddha's words then they

asked him a further question

but friend

might there be another way in which an

oval disciple is one of right view and

has arrived at this true dharma

there might be friends

when friends a noble disciple

understands aging and death now isn't it

interesting that he's starting at aging

and death and then he will be going

backwards

why is he doing that

because that's the way the buddha said

to teach it

when friends a noble disciple

understands aging and death the origin

this cessation in the way leading to the

cessation of aging and death

in that way he is one of right view and

has arrived at this true dhamma

and what is aging and death what is the

origin what is the cessation what is the

way leading to the cessation of aging

and death

this

aging of beings is the various or in the

various orders of being

their old age brokenness of teeth

grayness of hair i guess i am getting

old

wrinkling of skin decline of life

weakness of the faculties this is called

aging

the passing of beings out of

the various orders of beings they're

passing away dissolution disappearance

dying completion of time dissolution of

the aggregates

laying down of the body this is called

death

so this aging and this death are what is

called aging and death

with the arising of birth there is the

arising of aging and death

and with the cessation of verse their

birth there is the cessation of aging

and death

the way leading to the cessation of

aging and death is just this noble

eightfold path

what

or when a noble disciple has thus

understood aging and death the origin

the cessation and the way leading to the

cessation of aging and death

he here and now makes an end of

suffering

in that way to a noble disciple is one

of right view and has arrived at this

true dharma

saying good friend the monks delighted

and rejoiced in the venerable sorry

buddha's words

then they ask a further question but

friend might there be another way in

which a noble disciple is one of right

view and has arrived at this true dharma

there might be friends

i don't know why i put that statement in

there

you know it's not might be there yes

there is

yeah it's kind of yeah

it's kind of cute for a little while but

it gets tiresome after a while

when friends a noble disciple

understands birth the origin of birth

the cessation of birth the way leading

to the cessation of birth

in that way he is one of right view and

has arrived at this true dhamma

and what is birth what is the origin

what is the cessation what is the way

leading to the cessation of birth

birth of beings in the various orders of

being they're coming to birth

precipitation in a womb

generation manifestation

the manifestation of aggregates

obtaining the basis for contact

this is called birth

with the arising of birth there is a

wreck with the arising of habitual

tendency there is a rising of birth

with the cessation of habitual tendency

there is a cessation of birth

the way leading to the cessation of

birth is just this noble eightfold path

when the noble disciple is thus

understood birth the origin cessation

and way leading to the cessation of

birth

he here and now makes an end of

suffering

in that way to a noble disciple is one

of right view and has arrived at this

true dharma

okay now

when i talk about

habitual tendency or habitual emotional

tendency

i'm just talking about one aspect

of

being or experience

okay and that that is the sensual

pleasures

because that re that is

the

the thing that you'll notice most with

your meditation

there is more to it than this

okay

and now we'll get into that

saying good friend amongst delighted and

rejoiced in the venerable sorry putin's

words

then they ask him a further question

what friend but friend might there be

another i bet they get quite tired of

answering the same asking the same

question too

but friend might there be another way in

which a noble disciple is one of ray b

and has arrived at this true dharma

there might be friends

when friends a noble disciple

understands habitual tendency or

experience

okay that's that's another

uh definition for baba

b-h-a-v-a is

polyworth

the origin association in the way

leading to the cessation of experience

in that way he is one of right view and

has arrived at this true la dhamma

and what is habitual tendency

this is the first part

what is the origin what is a cessation

what is a way leading to the cessation

there are these three kinds of

experience sense spirit

being

that's the one i'm i'm mainly concerned

with

when i'm showing you

the

meditation

that's the one that makes most sense but

that's only a part of it

there is the fine material

experience and

the immaterial

experience

with the arising of

clinging there is the arising of

experience with the cessation of

clinging there is a cessation of

experience

the way leading to the cessation of

experience is just this nobly full path

when a noble disciple has thus

understood

the

experience the origin the cessation and

the way leading to the cessation he here

and now makes an end of suffering

in that way to a noble disciple is one

of right view and has arrived at this

true dhamma

saying good friend

the monks delighted and rejoiced in the

venerable sariputta's words

then they ask him a further question

but friend might there be another way in

which a noble disciple is one of right

view and has arrived at this true dharma

there might be friends

when friends the noble disciple

understands clinging

the origin the cessation and the way

leading to the cessation of clinging

in that way he is one of right view and

has arrived at this true dharma and what

is clinging

what is the origin what is the cessation

what is a way leading to the cessation

there are these four kinds of clinging

clinging to sensual pleasures clinging

to views clinging to rules

rights and rituals

and clinging to a doctrine

of

self

that means

the

personality of belief

with the arising of craving there is the

arising of clinging with the cessation

of craving there is the cessation of

clinging the way leading to the

cessation of clinging

is just as noble eightfold

when a noble disciple has thus

understood clinging the origin cessation

in the way leading to the cessation of

clinging he here and now makes an end of

suffering

in that way to a noble disciple is one

of right view and has arrived at this

true dhamma

saying good friend the monks delighted

and rejoiced in a venerable sorry

pluto's words

then

they asked him a further question

but friend might there be another way in

which a noble disciple is one of right

view and has arrived at this true dharma

there might be friends

when friends a noble disciple

understands craving

the origin of craving the cessation of

craving in a way leading to the

cessation of craving

in that way he is one of right view and

has arrived at this true dharma

what is craving

what is the origin what is the cessation

what is the way leading to the cessation

of craving

there are these six classes of craving

craving for forms craving for sounds

craving for odors craving for flavors

craving for tangibles

craving for mind objects

with the arising of feeling there is the

arising of grieving

with the cessation of feeling there is

the cessation of craving

the way leading to the cessation of

craving is just this noble eightfold

path

when a noble disciple has thus

understood craving the origin the

cessation and the way leading to the

cessation of craving

he here and now makes an end of

suffering

in that way to a noble disciple is one

of run right view and has arrived at

this true dharma

saying good friend

the monks delighted and rejoiced

in the venerable sariputta's words

then i ask him a further question

but friend might there be another way in

which a noble disciple is one of right

view and has arrived at this true dharma

there might be friends

when friends and noble disciple

understands feeling

the origin of feeling the cessation of

feeling in the way to the cessation of

healing in that way he is one of right

view and has arrived at this true dharma

and what is feeling what is the origin

what is the cessation of feeling

these are the six classes of feeling

feeling born of eye contact feeling born

of ear contact feeling born of nose

contact

feeling born of tongue contact feeling

born of body contact feeling born of

mind contact

with the arising of contact there is the

arising of feeling

with the cessation of contact there is a

cessation of feeling

the way leading to the cessation of

feeling is this noble eightfold path

that is

you know

when a noble disciple has thus

understood feeling

the origin of feeling the cessation of

feeling the way leading to the cessation

of feeling

he here and now

makes an end of suffering

in that way to a noble disciple as one

of right view

and has arrived at this true dharma

saying good friend amongst delighted and

rejoiced in the venerable sorry buddha's

words then they ask him a further

question but friend

might there be another way in which a

noble disciple is one of right view and

has arrived at this true dharma

there might be friends

when friends a noble disciple

understands contact the origin the

cessation and the way leading to the

cessation of contact

in that way he is one of the right view

and has arrived at this true dhamma

what is contact what is the origin what

is a cessation what is the way leading

to the cessation of contact

there are the six classes of contact

guess

what those uh you gotta start at the

doing the right order oh

um

sorry i eye contact ear contact nose

contact tongue contact body contact my

with the arising of the six-fold base

there is the arising of contact

with the cessation of the six-fold base

there is a cessation of contact

the way leading to the cessation of

contact is just this noble eightfold

path

when a noble disciple has thus

understood contact the origin of contact

the cessation of contact in a way

leading to the cessation of contact

he here and now makes an end of

suffering

in that way to a noble disciple

is one of right view and has arrived at

this true dawn

saying good friend

the monks delighted and rejoiced in the

venerable sorry buddha's

words then they ask him a further

question

but friend might there be another way in

which a noble disciple is one of right

view

and has arrived at this true domino

friends

when friends a noble disciple

understands a six-fold base the origin

of the six-fold base the cessation of

the six-fold base and the way leading to

the cessation of the six-fold base

in that way is one of right view and has

arrived at this true dharma

and what is the six-fold base what is

the origin what is a cessation what is a

way leading to the cessation

there are these six bases

eye consciousness eye base

ear base

nose base tongue base

body base line base ah

good

with the arising of mentality

materiality there is the arising of the

six-fold base

with the cessation of mentality

materiality there is a cessation of the

six-fold base

the way leading to the cessation of the

six-fold base is

just this noble eightfold path

when a noble disciple

has understood the six-fold base the

origin cessation and way leading to the

cessation

he hearing now makes an end of suffering

and that way to a noble disciple is one

of right view and has arrived at this

true dhamma

saying good friend

the monks delighted and rejoiced in the

venerable sorry buddha's words

then they asked for further question

but friend

might there be another way in which a

noble disciple is one of right view and

has arrived at this true dhamma

fairway

when friends a noble disciple

understands mentality materiality the

origin cessation and the way leading to

the cessation of mentality materiality

in that way he is one of right view

and has arrived at this true dhamma

and what is mentality materiality what

is the origin what is a cessation what

is a way

leading to the cessation

listen

closely

feeling perception

volition

i wish you'd get away from that word

contact and attention

so instead of volition i think

formations is better

these are called

mentality

the four grade elements and the material

derived from the four grade element

these are called materiality

aggregates

mental

the actual

physical being

okay

it's the body it's it's

what you see and feel

those this is made up of the four

elements

feeling perception formations contact

and attention

these

are mental

can't have one without the other

that was a

pretty major insight that the buddha had

because

when you practice one pointed

concentration you get into a strictly

mental realm

you don't feel your body at all you

don't hear anything outside of your body

all the sense doors are pretty much shut

down

so when the buddha came along and said

you got both you got mentality

materiality and they are conjoined not

disjoint

that is another way of looking at what

he was actually teaching

when you practice in six hours

and

let go of that craving

and come back to your wholesome and

wholesome object

the kind of genre you get into is an

aware jhana

in other words instead of doing this

with your mind

what you're doing is this

so you become you're you're still fully

aware of everything around you

even when you're in the realm of

nothingness

your equanimity

gets so strong when you're in the realm

of nothingness

that you can hear things and it just

doesn't

i mean you you can hear or feel things

but they just don't really register that

much

it's just subtle like

long ways away sounds and that sort of

thing

that's why we need to get a ticking

clock in here

it shouldn't matter

at all

the only reason it matters is when you

start getting into one point of

concentration young man

and then sound is is a

thorn in the side of the meditator

you know why

because your mindfulness is out of

balance with your concentration

when your mindfulness is in balance it

doesn't matter

when i first came to

missouri i was staying with a man

and he

every time he sat

he took the batteries out of the clock

we can't tell one time

so i'd let him go in and sit down i'd

come in a couple of minutes later put

the batteries back in put the clock up

where it was supposed to be

and he he used to get very annoyed at

that and i said it's only because you're

practicing one point of concentration

that you have that kind of problem

and he said well i'd rather go outside

and sit that it's quiet out there it's

not quiet outside you got birds all over

the place you got bugs all over the

place you got all kinds of sounds

are we being attached to something

so this mentality materiality or what is

called mentality

this mentality and this materiality or

what is called mentality materiality

with the arising of consciousness there

is the arising of mentality materiality

with the cessation of consciousness

there is the cessation

of mentality materiality

the way leading to the cessation of

mentality materiality is just this noble

lead forward path

when a noble disciple has thus

understood mentality materiality the

origin the cessation and the way leading

to the cessation the here and now makes

an end of suffering

and that way to a noble disciple is one

of right view and has arrived at this

true damage

now this consciousness that we're

talking about is the potential for

consciousness to arise when the

conditions are right

but you when you start going into real

subtle states you see each one of these

different lengths

saying good friend amongst delighted and

rejoiced in the venerable sorry buddha's

words

then they ask him a further question but

friend might there be another way in

which a noble disciple is one of right

view and has arrived at this true dharma

there might be friends

when friends a noble disciple

understands consciousness the origin of

consciousness the cessation of

consciousness

and the way leading to the cessation of

consciousness

in that way he is one of right view and

has arrived at this true dhamma

what is consciousness what is the origin

what is the cessation what's the way

leading to the cessation of

consciousness

there are these six classes of

consciousness

eye consciousness ear consciousness

knows consciousness

tongue consciousness body consciousness

and mind that's it

with the arising of formations there is

the arising of consciousness with the

cessation of formations there is a

cessation of

consciousness the way leading to the

cessation of consciousness is just this

noble eightfold path

every time you six are you're practicing

the full path

when a noble disciple has thus

understood consciousness the origin the

cessation in the way leading to the

cessation of consciousness

he here and now makes an end of

suffering

in that way to a noble disciple is one

of right view and has arrived at this

troop dharma

saying good friends the monks delighted

and rejoiced they really delight and

rejoice a lot don't you

in the venerable sorry buddha's words

then they ask him a further question

but friend

might there be another way in which a

noble disciple is one of right view and

has arrived at this true dharma

yeah sure

when friends a noble disciple

understands formations the origin of

formation cessation of formations

and way leading to the cessation of

formations

in that way he is one of right view and

has arrived at this true dhamma

and what are formations what is the

origin what is the cessation what is the

way leading to the cessation of

formations

there are these three kinds of formation

bodily formation verbal formation and

mental formation

with the cessation of ignorance there is

the cessation of formations

the way leading to the cessation of

formations is just this noble eightfold

path

when a noble disciple that has thus

understood formations the origin

cessation and the way leading to the

cessation of formations

he here and now makes an end of

suffering in that way to a noble

disciple is one of right view and has

arrived at this true dharma

saying good friend amongst delighted and

rejoiced in the venerable sorry put his

words

then they ask him a further question but

friend might there be

another way in which a noble disciple is

one of right view and has

arrived at this true dharma

yeah there might be friends

when friends a noble disciple

understands ignorance the origin a

cessation and the way leading to the

cessation of ignorance

that way he is one of right view and has

arrived at this true dhamma what is

ignorance

what is the origin what is his cessation

what is the way leading to the

cessation not knowing about suffering

not knowing about the origin of

suffering

not knowing about the cessation of

suffering

not knowing about the way leading to the

cessation of suffering this is called

ignorance

with the arising of the taints there is

the arising of ignorance with the

cessation of the taints there is a

cessation of ignorance

the way leading to the cessation of

ignorance is just this noble eightfold

path

when a noble disciple has thus

understood ignorance

the origin of ignorance the cessation of

ignorance the way leading to the

cessation of ignorance

he here and now makes an end of

suffering

in that way to a noble disciple is one

of right view and has arrived at this

true dhamma

saying good friends the monks delighted

and rejoiced in the venerable sorry put

his words then they asked him a further

question

but friend

might there be another way in which a

noble disciple is one of right view

whose view is straight

who has unwavering confidence in the

dhamma and has arrived at this true

dharma

no

no more links

there are there might be friends

when friends a noble disciple

understands the taints

the origin of the taints the cessation

of the taints the way leading to the

cessation of the taints

in that way he is one of right view and

whose view is straight

who has unwavering confidence in the

dhamma and has arrived at this true

dhamma

what are the taints what is the origin

what is the cessation what is the way

leading to the cessation of the taints

there are these three taints

the taint of sensual desire

the taint of

experience

and the taint of ignorance

with the arising of ignorance there is

the arising of the taints with the

cessation of ignorance there is the

cessation of the taints

the way leading to the cessation of

chains is just this noble eightfold path

when a noble disciple is thus understood

that taints the origin cessation and way

to the cessation of taints

he entirely abandons the underlying

tendency to lust

he abolishes the underlying tendency to

aversion

he extribates the underlying tendency to

a view

and conceit i am

by abandoning ignorance and arousing

true knowledge he here and now makes an

end of suffering

in that way to a noble disciple is one

of right view whose view is straight

who has unwavering confidence in the

dhamma

and has arrived at this true dhamma

that is what the venerable sorry buddha

said the monks were satisfied and

delighted in the venerable sorry

buddha's words

so you got to hear

dependent origination and what each one

of the links

are

that help clear things up a bit yes

so the whole thing is

some of these links you're going to see

and some of them you're not

not until you go deeper into your

practice at least

but

you

you will be able to see

feeling arise

and craving

and then your story

your your concepts and beliefs and all

of that stuff

now i don't include that definition of

clinging

very often because

it's

clinging to a view that rights and

rituals will lead you to an ibana that

doesn't have anything to do with the

meditation so i don't talk about it

all i talk about is what

is important for

you to understand what you're going

through

i don't think you have any belief that

rights and rituals are going to lead you

anywhere so

make the 6rs your rights and rituals

and that will make you do that

you also will be able to see

your habitual tendency when this kind of

feeling arises i always do that

when this painful feeling arises i

always try to think it away

make it stop

but when you use the six ours

you see a feeling arise and your six are

right then then the craving won't come

up and if the craving doesn't come up

the clinging doesn't come up if the

clinging doesn't come up your habitual

emotional tendency doesn't come up

so that helps keep your mind in more

balance all the time

and the birth and

sorrow and lamentation and pain grief

and despair all of those kind of things

you can see

and you see how you get involved with

them you see how you try to control them

you cause yourself a lot of suffering

because of

trying to control

and what you're really trying to do

is you're trying to control the feeling

with your thoughts

thoughts are one thing feelings or

something else two never come together

sometimes i'll try to

see the thought or

find thought to release it

oh no need you don't have yeah

if you see the feeling then and six are

then

the thought won't come up

don't manufacture the thought yeah then

i just have to laugh at myself because

i'm

just i'm trying really hard right

and it doesn't work

that's the main thing it doesn't work

so

what you need to do is just realize

it's time to let that one be

don't do that anymore

things will be a lot easier that way

i still walk up sometimes

just i can't feel like i can't do

anything i can't release i can't

i can force a laugh to laugh yeah it's

crazy

it is crazy yeah i mean nothing's

happening to me and i'm in so much pain

it's all for me

yeah

it's really the truth yeah

so

just

keep letting it go

don't get too much involved with it

it's just old habits

and there might be habits from 100

lifetimes ago who knows

every lifetime you wind up being the

same doing some of the same things over

and over again until you learn it

doesn't work

so

keep it light

use the acronym drops

don't

resist

or

push

soften

and smile

the hardest thing i have to do with it

with everybody is get them to lighten up

and stop trying so hard

that is the hardest part of the practice

because you want to get there you want

you want these things to happen you know

and you always put in too much energy

you put in too much effort

and

as a result

a lot of dukkha rises

so don't do that to yourself anymore

can't get any simpler than that yeah

you might tend to get caught with the

hindrances and you you

you roll between restlessness sleepiness

doubt hatred you know whatever yeah and

and you're just kind of rolling around

and then finally you say okay that's it

i'm going to do something about this

you know

and then

you get more restless

and

one of the things that's that's been a

roadblock is every good set i have

because then the sit after that is then

awful again

why i don't know

you don't know okay i'm just trying to

make it the same

do you know what's going to happen in 10

minutes

then why are you trying to project

what's going to happen

because i think if i can just figure out

no no no no no you stop trying to

analyze it stop trying to figure it out

just

just tell yourself relax have some fun

don't know what's going to happen next

this building can fall on top of you who

knows

hopefully it won't that would be not a

good thing

that's the worst thing to happen to a

structural engineer

yeah i think it's that fear

you know that's okay that was a really

good city

and

i may not ever have this good city again

i don't know

work harder yeah there's there's fear i

can't do this there's no doubt about the

practice it's doubt about rather than oh

the next city is going to be even better

i don't even care about that little city

that

can't

why

because that's what it's gonna be

but that's that's my habitual tendency

though yeah all of us

well

work alone

but

you'll do it enough until

you become dispassionate

yeah i mean that's what happens when i

have a good set just like whatever yeah

i'm just gonna sit

and stay with my friend

before every sitting tell yourself

it's gonna be interesting to see what

happens this time

who knows what's gonna happen

not i want it to

this snoring is going to be on the whole

video

oh

but actually it doesn't pick up that

much

it's a bare white noise

well you haven't been around silky's

panting

yeah and then summertime she's really

fierce oh my god he is on all the dogs

and she drools all over everything

mighty

society

you

okay the suit tonight is suit to number

nine

samadhi suta

right view

today is the

25th 25th

january

2011

i haven't written it down very much

thus if i heard him on occasion the

blessed one was living in sowati and

jethes grove and bendiga's bark

there

the venerable sorry puta addressed the

monks thus

friend

monks

friendly replied

the venerables hurry puta said this

one of right view is one of right view

is said

in what way is a noble disciple one of

right view

whose views are straight

who has unwavering confidence in the

dhamma

and has arrived at this true dharma

before we get going too far

upstairs when you

talk

does is there is a good quality

there's no echo oh no it's

totally dead you've got carpet oh it's a

great room

indeed friend

we would come from far away to learn

from the venerable sorry puta the

meaning of this statement

it would be good if venerable saripu to

explain the meaning of this statement

having heard it from him the monks will

remember it

then friends listen and attend closely

what i shall say

yes friend the monks replied the

venerable sorry buddha said this

when friends a noble disciple

understands and unholy the unwholesome

the root of the unwholesome

the wholesome and the root of the

wholesome

and that way he is one bright view whose

view is straight

who has unwavering confidence in the

damma and has arrived at this true

dominant

and what friends is the unwholesome what

is the root of the unwholesome what is

the wholesome

what is the root of the wholesome

killing living beings is unwholesome

taking what is not given is unwholesome

misconduct and sensual pleasures is

unwholesome

false speech is unwholesome

malicious speech is unwholesome

harsh speech is unwholesome

gossip is unwholesome

covetousness is unwholesome

ill will is unwholesome

wrong view is unwholesome this is called

the unwholesome

what is wrong with you

wrong view is um

let me think there's a

personal

um

taking things personally

and what is the root of the unwholesome

greed is a root of the unwholesome hate

as a root of the unwholesome delusion is

the root of the and wholesome

so

craving is the root of the unwholesome

this is called the root of the

unwholesome

and what is the wholesome

abstention from killing living beings is

wholesome

abstention from taking what is not given

is wholesome

abstention from

misconduct and sensual pleasures is

wholesome

abstention from false speech is

wholesome

abstention from malicious speech is

wholesome

abstention from harsh speech is

wholesome

abstention from gossip is wholesome

uncovetousness is wholesome

non-ill will is wholesome

right view is wholesome so what's right

view

seeing the impersonal nature of

everything

this is called the wholesome

and what is the root of the wholesome

non-greed is the root of the wholesome

non-hate is the root of the wholesome

non-delusion is the root of the

wholesome

non-craving is the root of the wholesome

this is called the root of the wholesome

when a noble disciple has thus

understood the

unwholesome and the root of the

unwholesome

the wholesome and the root of the

wholesome

he

entirely abandons the underlying

tendency to lust

he abolishes the underlying tendency to

aversion

he extricates the underlying tendency to

view and conceit i am

you should hear the way bhikkhu bodhi

says extrapates

because he doesn't say it the way it's

spelled

and by abandoning ignorance and arousing

true knowledge he here and now makes an

end of suffering

in that way to a noble disciple is one

of right view whose view is straight

who is

has unwavering confidence in the dhamma

and has arrived at this true dhamma

saying good friend

the monks delighted and rejoiced in the

venerable sorry puta's words

then

they ask him for a further question

but friend might there be another way in

which a noble disciple is one of right

view and has arrived at this true dharma

there might be friends

when friends a noble disciple

understands nutriment the origin of

nutriment the cessation of nutriment and

the way leading to the cessation of

nutriment in that way

he is one a right view and has arrived

at this true dhamma

now do you understand that the nutriment

keeping yeah attention on the

distraction

the origin of the nutriment

being interested in what that says

craving

the cessation of it

not paying attention to it

that happens with every distraction

so you're practicing the four noble

truths when you don't keep your

attention on it when you don't feed it

and what is nutriment what is the origin

what is the cessation what is a way

leading to the cessation of nutriment

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 formation as the

third

and consciousness as the fourth

with the arising of craving there is the

arising of nutriment with the cessation

of craving there is the cessation of

nutriment

the way leading to the cessation of

nutrient is just this noble eightfold

path

that is

harmonious perspective

harmonious imaging

harmonious communication

harmonious

movement

harmonious lifestyle

harmonious effort

and harmonious mindfulness and

harmonious collectedness

now the the way they they generally

teach it is right you write thought all

of that sort of thing vikku bodhi has

in

his later

translations is change right thought to

right intention

and that's really not

not so good it's imaging

what kind of an image do you hold

you want to be sad

that's the kind of image you hold

the image of being broke all the time

the image of not having what you want

when you want it

when a noble disciple is has thus

understood nutriment the origin of

nutriment the cessation of nutriment in

a way leading to the cessation of

nutriment he

entirely abandons the underlying

tendency to breathe tendency to greed

he abolishes the underlying tendency to

aversion

he extributes the underlying tendency

to the view and conceit i am

and by abandoning ignorance and arousing

true knowledge he here and now makes an

end of suffering

in that way to a noble disciple is one

of bright view

whose view is straight

who has unwavering confidence in the

dominant has arrived at this true dharma

saying good friend the monks delighted

and rejoiced in the venerable sorry

puta's words

then they asked him a further question

but friend might there be another way in

which a noble disciple is one of right

view and has arrived at this true dharma

there might be friends

when friends the noble disciple

understand suffering

the origin of suffering the cessation of

suffering in a way leading to the

cessation of suffering

in that way he is one of right view and

has arrived at this true gamma

and what is suffering what is the origin

what is the cessation what is the way

leading to the cessation of suffering

birth is suffering aging is suffering

sickness is suffering death is suffering

sorrow lamentation pain grief and

despair are suffering

not to obtain what one wants is

suffering

what to attain to obtain what one

doesn't want

is suffering

in short the five aggregates affected by

craving and clinging are suffering

this is called suffering

and what is the origin of suffering

it

is

which brings renewal of being is a comp

accompanied by

delight and lust and delights in this

and that

that is craving for sensual pleasures

craving for habitual tendency craving

for

non-being

this is called the origin of

suffering and what is the cessation of

suffering

it is the remainderless fading away and

ceasing the giving up relinquishing

letting go relaxing and rejecting

of that same craving

this is called the cessation of

suffering

what is the way leading to the cessation

of suffering it is just this noble

eightfold path

i'm not gonna go through it again

this is called the way leading to the

cessation of suffering

when a noble disciple has thus

understood suffering the origin the

cessation and the way leading to the

cessation of suffering

he here and now makes an end of

suffering

in that way to a noble disciple is one

of right view and has arrived at this

true doma

saying good friend

the monks delighted and rejoiced in the

venerable sorry buddha's words then they

asked him a further question

but friend

might there be another way in which an

oval disciple is one of right view and

has arrived at this true dharma

there might be friends

when friends a noble disciple

understands aging and death now isn't it

interesting that he's starting at aging

and death and then he will be going

backwards

why is he doing that

because that's the way the buddha said

to teach it

when friends a noble disciple

understands aging and death the origin

this cessation in the way leading to the

cessation of aging and death

in that way he is one of right view and

has arrived at this true dhamma

and what is aging and death what is the

origin what is the cessation what is the

way leading to the cessation of aging

and death

this

aging of beings is the various or in the

various orders of being

their old age brokenness of teeth

grayness of hair i guess i am getting

old

wrinkling of skin decline of life

weakness of the faculties this is called

aging

the passing of beings out of

the various orders of beings they're

passing away dissolution disappearance

dying completion of time dissolution of

the aggregates

laying down of the body this is called

death

so this aging and this death are what is

called aging and death

with the arising of birth there is the

arising of aging and death

and with the cessation of verse their

birth there is the cessation of aging

and death

the way leading to the cessation of

aging and death is just this noble

eightfold path

what

or when a noble disciple has thus

understood aging and death the origin

the cessation and the way leading to the

cessation of aging and death

he here and now makes an end of

suffering

in that way to a noble disciple is one

of right view and has arrived at this

true dharma

saying good friend the monks delighted

and rejoiced in the venerable sorry

buddha's words

then they ask a further question but

friend might there be another way in

which a noble disciple is one of right

view and has arrived at this true dharma

there might be friends

i don't know why i put that statement in

there

you know it's not might be there yes

there is

yeah it's kind of yeah

it's kind of cute for a little while but

it gets tiresome after a while

when friends a noble disciple

understands birth the origin of birth

the cessation of birth the way leading

to the cessation of birth

in that way he is one of right view and

has arrived at this true dhamma

and what is birth what is the origin

what is the cessation what is the way

leading to the cessation of birth

birth of beings in the various orders of

being they're coming to birth

precipitation in a womb

generation manifestation

the manifestation of aggregates

obtaining the basis for contact

this is called birth

with the arising of birth there is a

wreck with the arising of habitual

tendency there is a rising of birth

with the cessation of habitual tendency

there is a cessation of birth

the way leading to the cessation of

birth is just this noble eightfold path

when the noble disciple is thus

understood birth the origin cessation

and way leading to the cessation of

birth

he here and now makes an end of

suffering

in that way to a noble disciple is one

of right view and has arrived at this

true dharma

okay now

when i talk about

habitual tendency or habitual emotional

tendency

i'm just talking about one aspect

of

being or experience

okay and that that is the sensual

pleasures

because that re that is

the

the thing that you'll notice most with

your meditation

there is more to it than this

okay

and now we'll get into that

saying good friend amongst delighted and

rejoiced in the venerable sorry putin's

words

then they ask him a further question

what friend but friend might there be

another i bet they get quite tired of

answering the same asking the same

question too

but friend might there be another way in

which a noble disciple is one of ray b

and has arrived at this true dharma

there might be friends

when friends a noble disciple

understands habitual tendency or

experience

okay that's that's another

uh definition for baba

b-h-a-v-a is

polyworth

the origin association in the way

leading to the cessation of experience

in that way he is one of right view and

has arrived at this true la dhamma

and what is habitual tendency

this is the first part

what is the origin what is a cessation

what is a way leading to the cessation

there are these three kinds of

experience sense spirit

being

that's the one i'm i'm mainly concerned

with

when i'm showing you

the

meditation

that's the one that makes most sense but

that's only a part of it

there is the fine material

experience and

the immaterial

experience

with the arising of

clinging there is the arising of

experience with the cessation of

clinging there is a cessation of

experience

the way leading to the cessation of

experience is just this nobly full path

when a noble disciple has thus

understood

the

experience the origin the cessation and

the way leading to the cessation he here

and now makes an end of suffering

in that way to a noble disciple is one

of right view and has arrived at this

true dhamma

saying good friend

the monks delighted and rejoiced in the

venerable sariputta's words

then they ask him a further question

but friend might there be another way in

which a noble disciple is one of right

view and has arrived at this true dharma

there might be friends

when friends the noble disciple

understands clinging

the origin the cessation and the way

leading to the cessation of clinging

in that way he is one of right view and

has arrived at this true dharma and what

is clinging

what is the origin what is the cessation

what is a way leading to the cessation

there are these four kinds of clinging

clinging to sensual pleasures clinging

to views clinging to rules

rights and rituals

and clinging to a doctrine

of

self

that means

the

personality of belief

with the arising of craving there is the

arising of clinging with the cessation

of craving there is the cessation of

clinging the way leading to the

cessation of clinging

is just as noble eightfold

when a noble disciple has thus

understood clinging the origin cessation

in the way leading to the cessation of

clinging he here and now makes an end of

suffering

in that way to a noble disciple is one

of right view and has arrived at this

true dhamma

saying good friend the monks delighted

and rejoiced in a venerable sorry

pluto's words

then

they asked him a further question

but friend might there be another way in

which a noble disciple is one of right

view and has arrived at this true dharma

there might be friends

when friends a noble disciple

understands craving

the origin of craving the cessation of

craving in a way leading to the

cessation of craving

in that way he is one of right view and

has arrived at this true dharma

what is craving

what is the origin what is the cessation

what is the way leading to the cessation

of craving

there are these six classes of craving

craving for forms craving for sounds

craving for odors craving for flavors

craving for tangibles

craving for mind objects

with the arising of feeling there is the

arising of grieving

with the cessation of feeling there is

the cessation of craving

the way leading to the cessation of

craving is just this noble eightfold

path

when a noble disciple has thus

understood craving the origin the

cessation and the way leading to the

cessation of craving

he here and now makes an end of

suffering

in that way to a noble disciple is one

of run right view and has arrived at

this true dharma

saying good friend

the monks delighted and rejoiced

in the venerable sariputta's words

then i ask him a further question

but friend might there be another way in

which a noble disciple is one of right

view and has arrived at this true dharma

there might be friends

when friends and noble disciple

understands feeling

the origin of feeling the cessation of

feeling in the way to the cessation of

healing in that way he is one of right

view and has arrived at this true dharma

and what is feeling what is the origin

what is the cessation of feeling

these are the six classes of feeling

feeling born of eye contact feeling born

of ear contact feeling born of nose

contact

feeling born of tongue contact feeling

born of body contact feeling born of

mind contact

with the arising of contact there is the

arising of feeling

with the cessation of contact there is a

cessation of feeling

the way leading to the cessation of

feeling is this noble eightfold path

that is

you know

when a noble disciple has thus

understood feeling

the origin of feeling the cessation of

feeling the way leading to the cessation

of feeling

he here and now

makes an end of suffering

in that way to a noble disciple as one

of right view

and has arrived at this true dharma

saying good friend amongst delighted and

rejoiced in the venerable sorry buddha's

words then they ask him a further

question but friend

might there be another way in which a

noble disciple is one of right view and

has arrived at this true dharma

there might be friends

when friends a noble disciple

understands contact the origin the

cessation and the way leading to the

cessation of contact

in that way he is one of the right view

and has arrived at this true dhamma

what is contact what is the origin what

is a cessation what is the way leading

to the cessation of contact

there are the six classes of contact

guess

what those uh you gotta start at the

doing the right order oh

um

sorry i eye contact ear contact nose

contact tongue contact body contact my

with the arising of the six-fold base

there is the arising of contact

with the cessation of the six-fold base

there is a cessation of contact

the way leading to the cessation of

contact is just this noble eightfold

path

when a noble disciple has thus

understood contact the origin of contact

the cessation of contact in a way

leading to the cessation of contact

he here and now makes an end of

suffering

in that way to a noble disciple

is one of right view and has arrived at

this true dawn

saying good friend

the monks delighted and rejoiced in the

venerable sorry buddha's

words then they ask him a further

question

but friend might there be another way in

which a noble disciple is one of right

view

and has arrived at this true domino

friends

when friends a noble disciple

understands a six-fold base the origin

of the six-fold base the cessation of

the six-fold base and the way leading to

the cessation of the six-fold base

in that way is one of right view and has

arrived at this true dharma

and what is the six-fold base what is

the origin what is a cessation what is a

way leading to the cessation

there are these six bases

eye consciousness eye base

ear base

nose base tongue base

body base line base ah

good

with the arising of mentality

materiality there is the arising of the

six-fold base

with the cessation of mentality

materiality there is a cessation of the

six-fold base

the way leading to the cessation of the

six-fold base is

just this noble eightfold path

when a noble disciple

has understood the six-fold base the

origin cessation and way leading to the

cessation

he hearing now makes an end of suffering

and that way to a noble disciple is one

of right view and has arrived at this

true dhamma

saying good friend

the monks delighted and rejoiced in the

venerable sorry buddha's words

then they asked for further question

but friend

might there be another way in which a

noble disciple is one of right view and

has arrived at this true dhamma

fairway

when friends a noble disciple

understands mentality materiality the

origin cessation and the way leading to

the cessation of mentality materiality

in that way he is one of right view

and has arrived at this true dhamma

and what is mentality materiality what

is the origin what is a cessation what

is a way

leading to the cessation

listen

closely

feeling perception

volition

i wish you'd get away from that word

contact and attention

so instead of volition i think

formations is better

these are called

mentality

the four grade elements and the material

derived from the four grade element

these are called materiality

aggregates

mental

the actual

physical being

okay

it's the body it's it's

what you see and feel

those this is made up of the four

elements

feeling perception formations contact

and attention

these

are mental

can't have one without the other

that was a

pretty major insight that the buddha had

because

when you practice one pointed

concentration you get into a strictly

mental realm

you don't feel your body at all you

don't hear anything outside of your body

all the sense doors are pretty much shut

down

so when the buddha came along and said

you got both you got mentality

materiality and they are conjoined not

disjoint

that is another way of looking at what

he was actually teaching

when you practice in six hours

and

let go of that craving

and come back to your wholesome and

wholesome object

the kind of genre you get into is an

aware jhana

in other words instead of doing this

with your mind

what you're doing is this

so you become you're you're still fully

aware of everything around you

even when you're in the realm of

nothingness

your equanimity

gets so strong when you're in the realm

of nothingness

that you can hear things and it just

doesn't

i mean you you can hear or feel things

but they just don't really register that

much

it's just subtle like

long ways away sounds and that sort of

thing

that's why we need to get a ticking

clock in here

it shouldn't matter

at all

the only reason it matters is when you

start getting into one point of

concentration young man

and then sound is is a

thorn in the side of the meditator

you know why

because your mindfulness is out of

balance with your concentration

when your mindfulness is in balance it

doesn't matter

when i first came to

missouri i was staying with a man

and he

every time he sat

he took the batteries out of the clock

we can't tell one time

so i'd let him go in and sit down i'd

come in a couple of minutes later put

the batteries back in put the clock up

where it was supposed to be

and he he used to get very annoyed at

that and i said it's only because you're

practicing one point of concentration

that you have that kind of problem

and he said well i'd rather go outside

and sit that it's quiet out there it's

not quiet outside you got birds all over

the place you got bugs all over the

place you got all kinds of sounds

are we being attached to something

so this mentality materiality or what is

called mentality

this mentality and this materiality or

what is called mentality materiality

with the arising of consciousness there

is the arising of mentality materiality

with the cessation of consciousness

there is the cessation

of mentality materiality

the way leading to the cessation of

mentality materiality is just this noble

lead forward path

when a noble disciple has thus

understood mentality materiality the

origin the cessation and the way leading

to the cessation the here and now makes

an end of suffering

and that way to a noble disciple is one

of right view and has arrived at this

true damage

now this consciousness that we're

talking about is the potential for

consciousness to arise when the

conditions are right

but you when you start going into real

subtle states you see each one of these

different lengths

saying good friend amongst delighted and

rejoiced in the venerable sorry buddha's

words

then they ask him a further question but

friend might there be another way in

which a noble disciple is one of right

view and has arrived at this true dharma

there might be friends

when friends a noble disciple

understands consciousness the origin of

consciousness the cessation of

consciousness

and the way leading to the cessation of

consciousness

in that way he is one of right view and

has arrived at this true dhamma

what is consciousness what is the origin

what is the cessation what's the way

leading to the cessation of

consciousness

there are these six classes of

consciousness

eye consciousness ear consciousness

knows consciousness

tongue consciousness body consciousness

and mind that's it

with the arising of formations there is

the arising of consciousness with the

cessation of formations there is a

cessation of

consciousness the way leading to the

cessation of consciousness is just this

noble eightfold path

every time you six are you're practicing

the full path

when a noble disciple has thus

understood consciousness the origin the

cessation in the way leading to the

cessation of consciousness

he here and now makes an end of

suffering

in that way to a noble disciple is one

of right view and has arrived at this

troop dharma

saying good friends the monks delighted

and rejoiced they really delight and

rejoice a lot don't you

in the venerable sorry buddha's words

then they ask him a further question

but friend

might there be another way in which a

noble disciple is one of right view and

has arrived at this true dharma

yeah sure

when friends a noble disciple

understands formations the origin of

formation cessation of formations

and way leading to the cessation of

formations

in that way he is one of right view and

has arrived at this true dhamma

and what are formations what is the

origin what is the cessation what is the

way leading to the cessation of

formations

there are these three kinds of formation

bodily formation verbal formation and

mental formation

with the cessation of ignorance there is

the cessation of formations

the way leading to the cessation of

formations is just this noble eightfold

path

when a noble disciple that has thus

understood formations the origin

cessation and the way leading to the

cessation of formations

he here and now makes an end of

suffering in that way to a noble

disciple is one of right view and has

arrived at this true dharma

saying good friend amongst delighted and

rejoiced in the venerable sorry put his

words

then they ask him a further question but

friend might there be

another way in which a noble disciple is

one of right view and has

arrived at this true dharma

yeah there might be friends

when friends a noble disciple

understands ignorance the origin a

cessation and the way leading to the

cessation of ignorance

that way he is one of right view and has

arrived at this true dhamma what is

ignorance

what is the origin what is his cessation

what is the way leading to the

cessation not knowing about suffering

not knowing about the origin of

suffering

not knowing about the cessation of

suffering

not knowing about the way leading to the

cessation of suffering this is called

ignorance

with the arising of the taints there is

the arising of ignorance with the

cessation of the taints there is a

cessation of ignorance

the way leading to the cessation of

ignorance is just this noble eightfold

path

when a noble disciple has thus

understood ignorance

the origin of ignorance the cessation of

ignorance the way leading to the

cessation of ignorance

he here and now makes an end of

suffering

in that way to a noble disciple is one

of right view and has arrived at this

true dhamma

saying good friends the monks delighted

and rejoiced in the venerable sorry put

his words then they asked him a further

question

but friend

might there be another way in which a

noble disciple is one of right view

whose view is straight

who has unwavering confidence in the

dhamma and has arrived at this true

dharma

no

no more links

there are there might be friends

when friends a noble disciple

understands the taints

the origin of the taints the cessation

of the taints the way leading to the

cessation of the taints

in that way he is one of right view and

whose view is straight

who has unwavering confidence in the

dhamma and has arrived at this true

dhamma

what are the taints what is the origin

what is the cessation what is the way

leading to the cessation of the taints

there are these three taints

the taint of sensual desire

the taint of

experience

and the taint of ignorance

with the arising of ignorance there is

the arising of the taints with the

cessation of ignorance there is the

cessation of the taints

the way leading to the cessation of

chains is just this noble eightfold path

when a noble disciple is thus understood

that taints the origin cessation and way

to the cessation of taints

he entirely abandons the underlying

tendency to lust

he abolishes the underlying tendency to

aversion

he extribates the underlying tendency to

a view

and conceit i am

by abandoning ignorance and arousing

true knowledge he here and now makes an

end of suffering

in that way to a noble disciple is one

of right view whose view is straight

who has unwavering confidence in the

dhamma

and has arrived at this true dhamma

that is what the venerable sorry buddha

said the monks were satisfied and

delighted in the venerable sorry

buddha's words

so you got to hear

dependent origination and what each one

of the links

are

that help clear things up a bit yes

so the whole thing is

some of these links you're going to see

and some of them you're not

not until you go deeper into your

practice at least

but

you

you will be able to see

feeling arise

and craving

and then your story

your your concepts and beliefs and all

of that stuff

now i don't include that definition of

clinging

very often because

it's

clinging to a view that rights and

rituals will lead you to an ibana that

doesn't have anything to do with the

meditation so i don't talk about it

all i talk about is what

is important for

you to understand what you're going

through

i don't think you have any belief that

rights and rituals are going to lead you

anywhere so

make the 6rs your rights and rituals

and that will make you do that

you also will be able to see

your habitual tendency when this kind of

feeling arises i always do that

when this painful feeling arises i

always try to think it away

make it stop

but when you use the six ours

you see a feeling arise and your six are

right then then the craving won't come

up and if the craving doesn't come up

the clinging doesn't come up if the

clinging doesn't come up your habitual

emotional tendency doesn't come up

so that helps keep your mind in more

balance all the time

and the birth and

sorrow and lamentation and pain grief

and despair all of those kind of things

you can see

and you see how you get involved with

them you see how you try to control them

you cause yourself a lot of suffering

because of

trying to control

and what you're really trying to do

is you're trying to control the feeling

with your thoughts

thoughts are one thing feelings or

something else two never come together

sometimes i'll try to

see the thought or

find thought to release it

oh no need you don't have yeah

if you see the feeling then and six are

then

the thought won't come up

don't manufacture the thought yeah then

i just have to laugh at myself because

i'm

just i'm trying really hard right

and it doesn't work

that's the main thing it doesn't work

so

what you need to do is just realize

it's time to let that one be

don't do that anymore

things will be a lot easier that way

i still walk up sometimes

just i can't feel like i can't do

anything i can't release i can't

i can force a laugh to laugh yeah it's

crazy

it is crazy yeah i mean nothing's

happening to me and i'm in so much pain

it's all for me

yeah

it's really the truth yeah

so

just

keep letting it go

don't get too much involved with it

it's just old habits

and there might be habits from 100

lifetimes ago who knows

every lifetime you wind up being the

same doing some of the same things over

and over again until you learn it

doesn't work

so

keep it light

use the acronym drops

don't

resist

or

push

soften

and smile

the hardest thing i have to do with it

with everybody is get them to lighten up

and stop trying so hard

that is the hardest part of the practice

because you want to get there you want

you want these things to happen you know

and you always put in too much energy

you put in too much effort

and

as a result

a lot of dukkha rises

so don't do that to yourself anymore

can't get any simpler than that yeah

you might tend to get caught with the

hindrances and you you

you roll between restlessness sleepiness

doubt hatred you know whatever yeah and

and you're just kind of rolling around

and then finally you say okay that's it

i'm going to do something about this

you know

and then

you get more restless

and

one of the things that's that's been a

roadblock is every good set i have

because then the sit after that is then

awful again

why i don't know

you don't know okay i'm just trying to

make it the same

do you know what's going to happen in 10

minutes

then why are you trying to project

what's going to happen

because i think if i can just figure out

no no no no no you stop trying to

analyze it stop trying to figure it out

just

just tell yourself relax have some fun

don't know what's going to happen next

this building can fall on top of you who

knows

hopefully it won't that would be not a

good thing

that's the worst thing to happen to a

structural engineer

yeah i think it's that fear

you know that's okay that was a really

good city

and

i may not ever have this good city again

i don't know

work harder yeah there's there's fear i

can't do this there's no doubt about the

practice it's doubt about rather than oh

the next city is going to be even better

i don't even care about that little city

that

can't

why

because that's what it's gonna be

but that's that's my habitual tendency

though yeah all of us

well

work alone

but

you'll do it enough until

you become dispassionate

yeah i mean that's what happens when i

have a good set just like whatever yeah

i'm just gonna sit

and stay with my friend

before every sitting tell yourself

it's gonna be interesting to see what

happens this time

who knows what's gonna happen

not i want it to

this snoring is going to be on the whole

video

oh

but actually it doesn't pick up that

much

it's a bare white noise

well you haven't been around silky's

panting

yeah and then summertime she's really

fierce oh my god he is on all the dogs

and she drools all over everything

mighty

society

you