MN 148 Chachakka Sutta - The Six Sets Of Six

In this talk, Ektaji explains the 'MN 148 Chachakka Sutta - The Six Sets of Six' sutta (discourse) from Majjhima Nikaya (The Middle Length Discourses of the Buddha by Bhikkhu Bodhi). These suttas are at the heart of Buddha's teachings which were originally in Pali language. Ektaji uses some Pali words to make sure the meaning and importance of the sutta are not lost in translation and interpretation.

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Transcript

Salaam.

Salaam.

Salaam.

The six sets of six.

Taz,

Have I heard.

On one occasion,

The Blessed One was living at Savathri in Jettas Grove,

Anartha Pindika's park.

There he addressed the Vikus Taz.

Vikus,

Venerable sir,

They replied.

The Blessed One said this,

Vikus,

I shall teach you the Dhamma that is good in the beginning,

Good in the middle and good in the end.

With the right meaning and phrasing,

I shall reveal a holy life that is utterly perfect and pure.

That is the six sets of six.

Listen and attend closely to what I shall say.

Yes,

Venerable sir,

The Vikus replied.

Understand there is a reason why he's given you this thing.

There's a lot of repetition in the suttas and the mind tends to go away.

And there is repetition.

You keep making your flow chart so you are 100% with the sutta.

Your mind is not running away.

Okay.

100% here how much ever repetition is there.

Okay.

The Blessed One said this,

The six internal basis should be understood.

The six external basis should be understood.

The six classes of consciousness should be understood.

The six classes of contact should be understood.

The six classes of feeling should be understood.

The six classes of grieving should be understood.

These are the six sets of six.

But now we'll go into detail of each.

The six internal basis should be understood.

So it was said and with reference to what was this said.

There are the eye base,

Ear base,

Nose base,

Tongue base,

Body base and mind base.

So it was with reference to this that it was said the six internal basis should be understood.

This is the first set of six.

The six external basis should be understood.

So it was said and with reference to what was this said.

There are the form base,

The sound base,

Odor base,

Flavor base,

Tangible base and the mind object base.

What is the mind object?

Why didn't he say just thought?

Is it just thought you tell me?

So many things attached to thought concepts,

Ideas,

Imaginations,

Images.

So you think in many ways.

Some people are visual.

They think in pictures.

So they will think if you put thought that only the words in the mind is mind base.

That's why he is very clear here.

Mind object base.

Whatever is the object of your mind.

So it was with reference to this that it was said the six external basis should be understood.

This is the second set of six.

The six classes of consciousness should be understood.

So it was said and with reference to what was this said.

Dependent on the eye and forms,

Eye consciousness arises.

So you can write it as an equation.

Eye plus form arrow,

Eye consciousness.

Dependent on the ear and sounds,

Ear consciousness arises.

Dependent on the nose and odors,

Nose consciousness arises.

Dependent on the tongue and flavors,

Tongue consciousness arises.

Dependent on the body and tangibles,

Body consciousness arises.

Dependent on the mind and mind objects,

Mind consciousness arises.

So it was with reference to this that it was said the six classes of consciousness should be understood.

This is the third set of six.

Very very simple so far.

The six classes of contact should be understood.

So it was said and with reference to what was this said.

Dependent on the eye,

Forms and eye consciousness arises and the meeting of the three is contact.

So you can say eye plus form plus eye consciousness leads to contact.

Which contact?

It's eye contact.

Dependent on the ear and sounds,

Ear consciousness arises.

The meeting of the three is ear contact.

Depending on the nose and odors,

Nose consciousness arises.

The meeting of the three is nose contact.

Dependent on the tongue and flavors,

Tongue consciousness arises.

The meeting of the three is tongue contact.

Dependent on the body and tangibles,

Body consciousness arises.

The meeting of the three is body contact.

Dependent on the mind and mind objects,

Mind consciousness arises.

The meeting of the three is mind contact.

So it was with reference to this that it was said the six classes of contact should be understood.

This is the fourth set of six.

The six classes of feeling should be understood.

So it was said and with reference to what was this set.

Dependent on the eye and forms,

Eye consciousness arises.

The meeting of the three is contact which is eye contact.

And with eye contact as condition,

There is eye feeling.

Understood eye feeling,

No?

EYE not capital I.

Why am I adding that?

Because we read it on the first day.

Some suttas have discrepancy like this.

So we have to do that.

Dependent on the ear and sounds,

Ear consciousness arises.

The meeting of the three is ear contact.

With ear contact as condition,

There is ear feeling.

Dependent on the nose and odors,

Nose consciousness arises.

The meeting of the three is nose contact and with nose contact as condition,

There is nose feeling.

Dependent on the tongue and flavours,

Tongue consciousness arises.

The meeting of the three is contact,

No?

Tongue contact.

With tongue contact as condition,

There is tongue feeling.

Dependent on the body and tangibles,

Body consciousness arises.

The meeting of the three is body contact.

With body contact as condition,

There is body feeling.

Dependent on the mind and mind objects,

Mind consciousness arises.

The meeting of the three is mind contact.

With mind contact as condition,

There is mind feeling.

So it was with reference to this that it was said the six classes of feeling should be understood.

This is the fifth set of six.

The six classes of craving should be understood.

So it was said and with reference to what was this set.

Dependent on eye and forms,

Eye consciousness arises.

The meeting of the three is eye contact.

With eye contact as condition,

There is eye feeling and with eye feeling as condition,

There is eye craving.

Dependent on the ear and sounds,

Ear consciousness arises.

The meeting of the three is ear contact.

With ear contact as condition,

There is ear feeling and with ear feeling as condition,

There is ear craving.

Dependent on the nose and odors,

Nose consciousness arises.

The meeting of the three is nose contact.

With nose contact as condition,

There is nose feeling.

With nose feeling as condition,

There is nose craving.

Dependent on the tongue and flavours,

Tongue consciousness arises.

The meeting of the three is tongue contact.

With tongue contact as condition,

There is tongue feeling.

With tongue feeling as condition,

There is tongue craving.

Dependent on the body and tangibles,

Body consciousness arises.

The meeting of the three is body contact.

With body contact as condition,

There is body feeling and with body feeling as condition,

There is body craving.

Dependent on the mind and mind objects,

Mind consciousness arises.

The meeting of the three is mind contact.

With mind contact as condition,

There is mind feeling.

With mind feeling as condition,

There is mind craving.

So it was with reference to this that it was said,

The six classes of craving should be understood.

This is the sixth set of six.

Is this very clear?

Without looking at your notes,

Say.

Six internal,

Six external,

Six classes of contact,

Six classes of consciousness,

Contact,

Feeling,

Craving.

Everybody got it?

Yeah?

Is thought the problem?

What have you understood till now about your own disturbing thoughts?

What is the problem?

Is the thought the problem?

Your disturbing thought arises because of a craving.

In secret,

Craving is associated with each link in this dependent origination.

There's a tiny bit of craving at every link.

Some of you have already started seeing the links,

No?

I have this little thought come up and it came because I just before sitting,

Closing my eyes,

I had contact with something.

Either eye contact or nose contact or touch contact.

Now it has just come up again in my meditation.

So it came because of some previous contact.

Now it has come just as a mind object.

So it came because of contact.

Yes.

And would a thought come because of clean contact if there was no craving in it?

How many times in your day did you pick up your cup,

Drink your water and put it down?

Did that thought disturb you in your meditation?

Then why this particular thought of person ABC is disturbing you?

So craving attached to a particular contact.

There's craving attached to a particular eye consciousness,

Ear consciousness.

There is a craving attached somewhere.

You can actually see how a particular mind consciousness arises and then that mind consciousness itself gives rise to a little feeling and then that feeling only gives a rise to a little craving and then there is something else that's clinging,

Clinging,

Clinging.

And if this becomes your wisdom,

Then you truly will not have attachment to thinking.

Sania will drop only after there is proper wisdom of this kind.

But this happens as a realisation,

Not an intellectual understanding.

Even if you're not getting it,

No there is this possibility without which manjhana experience will not be complete.

So the longer you sit,

The stiller the mind becomes,

The quieter it becomes.

It becomes so slow,

The thought arising you can see first as a little vibration under the surface and then it comes up.

And before it becomes a full-blown thought,

You've seen it.

It comes as mind consciousness because your eyes are closed.

You're understanding the difference.

You must have seen something during my break when I went to the restroom,

When I went to drink water,

When I spoke to Eita.

That was my eye contact or ear contact.

I sit down in meditation.

That same thing can come up as a mind object.

So you're understanding mind consciousness.

Yeah.

So most of the times what you're going to see is the mind consciousness arising.

You're not seeing seen.

You get this,

Right?

You know what I'm saying when I'm saying seen.

Yeah.

So that's how that mind consciousness arises and falls.

Before you get to this stage,

You will start seeing lots of consciousness.

Beautiful descriptions somebody gave today.

A conveyor belt of consciousness.

All lights flickering.

It might just happen for a few seconds but it's a revelation.

And then you slow down,

Slow down,

Slow down.

Then it comes to that.

It cannot happen in my life.

Yes,

You have to sit longer.

No option.

Yeah and without this wisdom,

You will find it very difficult to get established in it.

Because you're not understood only the futility.

So Sania will keep coming up.

Keep coming up.

This is not an intellectual understanding.

Intellectually you cannot see thoughts slow down.

Can you?

You will have to sit down and experience it.

And when you see that slowing down.

A lot more insight happens which you will discuss in one on one.

So this is that higher wisdom that is required to close the full understanding of jhanas.

You get it?

That's why he said wisdom arises naturally in the immaterial jhanas.

So there's no point rushing through them.

You can rush through them and get to the eighth.

But you've not really experienced the slowness of thought.

The almost stillness of thought.

And actually seeing the difference between your vinyana and then sanya and then vedana and then sankhara.

Actually at this speed.

You see what I'm saying?

There is more.

Just tasting each jhana is not sufficient.

There's a little extra.

So go deeper.

Only in the immaterial jhanas to get this wisdom out of you.

Demonstration of not self.

What was the Pali word?

Who remembers?

And if anyone sees the I is self that is not tenable.

The rise and fall of the I are discerned.

And since its rise and fall are discerned it would follow.

Myself rises and falls.

That is why it is not tenable for anyone to see the I is self.

Thus the I is not self.

Very clear?

I is not self.

Very simple?

The I is temporary basically.

It has a birth,

An arising and a passing away.

So that which arises and passes away I can't call as the self.

Therefore my I is not self.

His method of elimination.

We are going to get to the truth at the end.

Not this,

Not this,

Not this,

Not this.

What remains at the end will be the answer.

Understood?

So what are you saying?

Myself rises and falls is not correct.

Yeah.

Not tenable but not appropriate.

It's like those theorems that we have.

Yes.

Absurd or whatever we used to call them.

Maybe in Pustan he was a mathematician.

Because the angle is greater than 180 degrees therefore this is not.

A is not equal to B.

B is not equal to C.

So A is not equal to C.

He is a mathematician in the head.

Gyanis like this kind of language don't you?

Myself rises and falls.

That is why it is not tenable for anyone to say forms are self.

Thus the I is not self.

Forms are not self.

Super clear?

Okay now it gets repetitive you have to just keep making your notes.

What is not self?

Keep doing that.

If anyone says I consciousness is self that is not tenable.

The rise and fall of the I consciousness is discerned.

And since its rise and fall is discerned it would follow.

Myself rises and falls.

That is why it is not tenable for anyone to say that the I consciousness is self.

Thus the I is not self.

Forms are not self.

I consciousness is not self.

How do you see the rise and fall of the I?

Rise and fall of the I are discerned.

But look it has been proved.

The I is born,

It stays for a while and it dies.

So the I is like is this an I moment or is this?

Just an I.

No no no don't get complicated.

It is exactly what it says.

I and the form.

So the I itself.

The I itself.

The form that the I sees.

The contact between these two.

The form and the I consciousness.

So the I is just the organ itself.

The organ I.

My body is not the self.

I am not the body.

We are coming to that point.

It is the same thing.

Gyanis need not this,

Not this,

Not this,

Not this.

Gyaniko directly please.

Acceptable me.

If anyone says I contact is self,

That is not tenable.

The rise and fall of I contact is discerned.

And since its rise and fall is discerned,

It would follow.

My self rises and falls.

That is why it is not tenable for anyone to say I contact is self.

Thus the I is not self.

Forms are not self.

I consciousness is not self.

And I contact is not self.

If anyone says feeling is self.

That is not tenable.

The rise and fall of the feelings are discerned.

And since the rise and fall are discerned,

It would follow.

My self rises and falls.

That is why it is not tenable for anyone to say that feeling is self.

Thus the I is not self.

Forms are not self.

I consciousness is not self.

I contact is not self.

Feeling is not self.

If anyone says craving is self.

That is not tenable.

The rise and fall of the cravings are discerned.

And since its rise and fall is discerned,

It would follow.

My self rises and falls.

That is why it is not tenable for anyone to say craving is self.

Thus the I is not self.

Forms are not self.

I consciousness is not self.

I contact is not self.

Feeling is not self.

Grieving is not self.

If anyone says the ear is self.

That is not tenable.

The rise and fall of the ear are discerned.

And since its rise and fall are discerned,

It would follow.

My self rises and falls.

That is why it is not tenable for anyone to say the ear is self.

Thus the ear is not self.

If anyone says sounds are self.

Again same thing.

It is not tenable.

The rise and fall of sounds is discerned.

And it would follow that my self rises and falls.

That is why it is not tenable for anyone to say sounds are self.

Your consciousness is.

.

.

Okay,

I'll just read the whole thing together instead of breaking it up now.

You got it,

No?

If anyone says sounds are self,

Your consciousness is self,

Your contact is self,

Feeling,

Your feeling is self,

Your craving is self.

It is not tenable.

The rise and fall of all these are discerned.

And since its rise and fall are discerned,

It would follow.

My self rises and falls.

That is why it is not tenable for anyone to say craving is self or feeling or ear contact or ear consciousness or sound is self.

Thus the ear is not self.

Sounds are not self.

Your consciousness is not self.

Your contact is not self.

Feeling is not self.

Craving is not self.

Super clear?

Okay.

If anyone says the nose is self,

That is not tenable.

The rise and fall of the nose are discerned.

And since its rise and fall are discerned,

It would follow.

My self rises and falls.

That is why it is not tenable for anyone to say the nose is self.

Thus the nose is not self.

If anyone says odours are smell,

Nose consciousness is self.

Nose contact is self.

Feeling is self.

Craving is self.

That is not tenable.

The rise and fall of these are discerned.

And since the rise and fall are discerned,

It would follow.

My self rises and falls.

That is why it is not tenable for anyone to say these are self.

Thus the nose is not self.

Odours are not self.

Nose consciousness is not self.

Nose contact is not self.

Feeling,

Nose feeling is not self and most craving is not self.

If the self does not fall and rise.

You can hear consciousness,

Eye consciousness,

It is mind consciousness.

But if it can rise and fall,

Then it is not self.

But it never rises and falls.

So there is.

.

.

What never rises and falls?

No,

I am saying that the self cannot rise and cannot fall.

Correct.

This is very clear?

Yeah,

This is very clear.

Mind consciousness.

.

.

They all can rise and fall.

Correct.

This does not exist.

And then.

.

.

That which arises and falls is running the whole show,

Is running the whole drama.

So?

There is no show,

There is no drama,

No self.

There is no sense.

There is nothing personal happening here.

Self madlab kya.

What is the meaning of self?

Me.

Me,

I.

Me,

Mine.

That is the meaning of self.

What is this realisation?

There is no self only.

There is nothing personal happening here.

Sub drama.

It is all happening of its own accord.

Bhat.

Ki bhat.

Kuch vinu.

Anshrat katum lokan neem me aane wale.

She is not that just me.

Unless you get it,

You don't really get it.

Yeah?

It's because he's had some glimpses.

You have to have those glimpses to get this.

You have to have those glimpses.

Don't get into spiritual competition here.

Yeah,

We are all sharing with each other.

If you didn't have two people sharing this in the room,

You wouldn't understand it that it can be a realisation in jhanas.

There is nothing like a personal self.

It does not exist.

No analysis.

No amount of intellectual analysis can help you understand this.

Once in Yugas comes somebody,

A genius like Buddha.

You got the consciousnesses.

Now slow them down.

You already know your conveyor field.

Slow them down.

In between two consciousnesses,

There is a gap.

Yeah?

Go down to that base of nothingness and now start looking at the consciousnesses.

If I can see them from the base of nothingness means what?

I am not that.

Sarad Rama ki diyachandraya.

Muhangi chandraya foreground mein.

And what is that foreground,

Kosh?

Base of infinite consciousness.

Kya laga tha?

What is base of infinite consciousness?

He was not content.

He said,

Hoi chni sattva.

Ravi dukha,

Gaya hai nahi.

Tum do gaya hai nachariyo.

Dance kar raya ho.

Kaya hai nahi dukha.

There has to be something more that has not been tapped.

And you all got angry.

What you're pointing fingers as,

I am Vedas and Puranas.

He is saying,

No.

Some have been lost.

I am saying some valuable knowledge is missing.

So Buddha never said that I created this.

He always said,

It was probably somewhere lost.

I just discovered it.

It was already there.

I just rediscovered this hidden or lost knowledge.

If anyone says the tongue is self,

That is not tenable.

The rise and fall of the tongue are disserved.

And since it's rise and fall are disarmed,

It would follow.

My self rises and falls.

That is why it is not tenable for anyone to say the tongue is self.

Thus,

The tongue is not self.

If anyone says flavours are self,

Tongue consciousness is self,

Tongue contact is self,

Feeling is self,

Craving is self.

It is not tenable because the rise and fall of these are disserved.

It would follow.

My self rises and falls.

That is why it is not tenable for anyone to say craving is self.

Thus,

The tongue is not self,

Flavours are not self,

Tongue consciousness is not self,

Tongue contact is not self,

Feeling is not self,

Craving is not self.

If anyone says the body is self,

That is not tenable.

The rise and fall of the body are disserved.

And since its rise and fall are disarmed,

It would follow.

My self rises and falls.

That is why it is not tenable for anyone to say the body is self.

Thus,

The body is not self.

If anyone says tangibles are self,

Body consciousness is self,

Body contact is self,

Feeling is self,

Body craving is self.

It is not tenable because these rise and fall.

It would follow.

My self rises and falls.

That is why it is not tenable for anyone to say that body consciousness,

Body contact,

Body feeling or body craving is self.

Thus,

The body is not self,

Tangibles are not self,

Body consciousness is not self,

Body contact is not self,

Body feeling is not self and body craving is not self.

If anyone says the mind is self,

That is not tenable.

The rise and fall of the mind are disarmed.

And since its rise and fall are disarmed,

It would follow.

My self rises and falls.

That is why it is not tenable for anyone to say the mind is self.

Thus,

The mind is not self.

If anyone says mind objects are self,

Mind consciousness is self,

Mind contact is self,

Feeling is self,

Craving is self.

That is not tenable.

The rise and fall of these are disarmed.

And since the rise and fall are disarmed,

It would follow.

My self rises and falls.

That is why it is not tenable for anyone to say that mind objects,

Mind consciousness,

Mind contact,

Mind feeling or mind craving is self.

Thus,

The mind is not self,

Mind objects are not self,

Mind consciousness is not self,

Mind contact is not self,

Mind feeling is not self and mind craving is not self.

Here.

The origination of identity.

Okay,

Completely new pay attention.

Now because this is the way leading to the origination of identity.

One regards the I-TAS.

This is mine.

This I am.

This is myself.

One regards form TAS.

This is mine.

This I am.

This is myself.

One regards I-consciousness TAS.

This is mine.

This I am.

This is myself.

One regards I-contact-us.

This is mine.

This I am.

This is myself.

One regards I-feeling-TAS.

This is mine.

This I am.

This is myself.

One regards I-craving-TAS.

This is mine.

This I am.

This is myself.

Are you understanding?

You have this subtle mindness about the moment the I goes towards something,

There is a little bit of craving already attached.

That is where the I went also to that form.

You would not even look at a particular form if the craving was not there.

Yes?

And that sense of craving gives you a sense of I am looking at the form.

There is a chhuta sa craving in every link.

Aak.

Aak sef utti hai and looks at a form.

The reason for the I to even look at a form is that there is halika sa very chhuta sa craving there.

That is why you looked at the form and that craving arose at the same time that the I consciousness arose.

And that gives you the feeling this is I.

The moment there is eye contact,

There's some sanyam processing.

Again there is another feeling.

This is I because with the sanyam there is again another craving attached.

That little craving gives a feeling.

This is I or this is mine.

Yeah but I like it but I don't like it.

Mine starts from that little craving.

It gives you a feeling I.

I am the one who looked at it.

I am the one who got had the contact.

I am the one who liked it.

I am the one who's craving for that likable feeling.

Are you understanding?

In childhood you played with that flicker.

It's just images and you just flick it and you feel that the dolphin is really swimming.

Whereas it's just images put one after the other after the other.

Like that only it is images of I.

A feeling thing that an identification of I with I consciousness arising sanya rising vedana rising.

It is just one page one page one page one page.

And this is feeling of I.

The feeling is created because there's a little bit of craving linked at every link.

And that false sense of continuity happens because of that.

And you think I.

That's the false identification of self.

There is nothing like a personal self.

There's nothing like I.

I does not exist only.

Me does not exist.

Mine does not exist.

I madhvakya.

A very personal I.

I don't share this I with the closest family member.

I is I.

I will not share it even with my mother from whom I came.

Are you getting it?

So what is the meaning of this I?

Personal self.

Does it exist?

It doesn't exist.

That flicker.

That is the origination of this false identity.

There's a little amount of craving.

That's why I looked I consciousness arose.

There's again a craving that craving itself is the false feeling of I.

Understood know what I'm saying that craving that little bit of cleaning in the I consciousness even the craving is in the eye.

The craving is in the moment.

There is I consciousness.

The craving is in eye contact.

The craving is in the eye feeling.

The craving is in the eye.

Craving and the craving again is an eye cleaning.

So little bit of craving is in every link of dependent origination.

I started the talk today with this.

There is little bit of craving in every link of the dependent origination.

The moment something arises in me I consciousness even before I consciousness the I comes up to look at a form.

It already has amount of craving.

Otherwise,

You wouldn't even look at a form.

Correct the moment I and form come together I consciousness happens there.

It has that craving.

That is giving me the feeling false feeling of I.

There is no I there.

And when you reach six and seven you see the I consciousness arise and pass away.

The flicker of a second you see the sun you arise and pass away.

You see the way the now arise and pass away and that gives you the understanding the clear experience of the truth.

It is individual images put together giving me the false sense of continuity of I.

Got it.

Clearly.

I does not exist.

I does not exist.

There is no personal self only.

It is just phenomena one after the other one after the other one after the other so fast.

And that's what you see that's what you saw on the conveyor belt the conveyor belt and all these consciousness.

You can also see it.

You see these consciousnesses arising and falling so fast.

It's crazy fast.

You realize it what's going on.

It is.

That moment you realize that.

Basically you're a matlab who am I then.

You have to give me this answer.

There is not no self then who am I who is looking at this passing on the conveyor belt.

Which would.

Experience it.

You experience it this also you have an astogra the answer also is an astogra.

Just the method of getting there was not there.

Like I always say the what is explained in all these scriptures,

But the how to get there is not explained in all these scriptures how to was given by that.

And so I unexpectedly you suddenly see that.

And that's how attachment breaks.

Sometimes you realize it sometimes you don't realize it.

And then there is no point of doing Sanya why would you do Sanya what is the point.

What is the point.

Sanya is because of that craving.

Now it is proven the screaming only is I.

You feel so petty and cheap calling that I I anymore there is no I.

Big concept breaks.

Big realization happens.

Then you become silent.

Becoming silent means Sanya drops.

There's no point of intellectually analyzing anything after that.

Picture.

And you're ready to move on.

Stories over.

One regards the ear does this is mine this I am this is myself.

And jumping back up one regards your consciousness does this is mine this I am this is myself.

One regards your contact us this is mine this I am this is myself.

One regards your feeling does this is mine this I am this is myself.

One regards craving does this is mine this I am this is myself.

One regards the tongue does this is mine this I am this is myself.

One regards tongue consciousness does.

Can you see the dot dot dot I'm running jumping up to that line this is mine this I am this is myself.

One regards the body does this is mine this I am this is myself.

Jump up one regards body consciousness does this is mine this I am this is myself.

One regards body contact us this is my this I am this is myself.

One regards the body feeling does this is mine this I am this is myself.

One regards body craving does this is mine this I am this is myself.

Come back down.

One regards the mind thus.

This is mine.

This I am.

This is myself.

One regards mind objects thus.

This is mine.

This I am.

This is myself.

One regards mind consciousness thus.

This is mine.

This I am.

This is myself.

Turn the page.

One regards mind contact us.

This is mine.

This I am.

This is myself.

One regards mind feeling thus.

This is mine.

This I am.

This is myself.

One regards mind craving thus.

This is mine.

This I am.

This is myself.

Understood?

At every link you have the false feeling of I because of that little inkling that little whatever millilitre of craving.

It's a false I.

I does not exist.

It's just a continuity.

One after the other,

Other after the other,

After the other,

After the other,

After the other.

Do you get it?

You think you are continuously listening to me with the same ear consciousness?

So many ear consciousness arose and died.

How many?

One million in the snap.

It's such a fast continuity that you cannot really distinguish that there is even a gap.

Unless you go into so many hours of meditation still the mind to such an extent that you can actually see it becoming very very very slow.

Like a slow motion.

Yes,

That's why you said Kanveer belt means it was really moving fast.

You see what I'm saying?

Yeah.

So when you see that slow it becomes very clear.

Who?

There's nothing like I.

Everything is created by the contact of I or whatever the consciousness is,

Whatever the object is and whatever the form is.

And that whole drama of craving,

Clinging is happening on its own.

There is no I.

There is no self.

It is just phenomena arising and passing away.

The right translation is into English,

Phenomena rising and passing away.

The whole thing is a scam.

The cessation of identity.

Now because this is the way leading to the cessation of identity.

One regards the I-Tus.

This is not mine.

This I am not.

This is not myself.

One regards form-Tus.

This is not mine.

This I am not.

This is not myself.

One regards I-Consciousness-Tus.

This is not mine.

This I am not.

This is not myself.

One regards I-Contact-Tus.

This is not mine.

This I am not.

And this is not myself.

One regards I-Feeling-Tus.

This is not mine.

This I am not.

This is not myself.

One regards I-Creaming-Tus.

This is not mine.

This I am not.

This is not myself.

Just by you saying this to yourself,

Will it happen?

Only when you come to that chana,

Only when you sit for that long and stilling of mind happens for that long,

Can the speed of thoughts reduce to that slow speed?

That you can see this happening so slowly that it becomes your experience.

What is the point now?

What is the point?

There is no I.

As in capital I.

There is no I in all this.

It is just phenomena.

I sees the form.

There is I-Consciousness.

There is I-Contact.

There is I-Feeling.

There is I-Craving.

There is I-Clinging.

As in E-by-E.

That clinging only creates the thirst.

That clinging only leads to birth.

That clinging only leads to aging and death.

That is the cause of all this Dukkha and ignorance and the cycle begins again from ignorance.

And again the same thing.

This all phenomena is happening with this false identification where I think I am involved here.

There is no I.

There is no I.

And sensation starts happening automatically.

Mind regards the Earthers.

This is not mine.

This I am not.

This is not myself.

Again in that everything comes okay?

Your consciousness,

Your contact,

Your feeling,

Your craving.

This is not mine.

This I am not.

This is not myself.

And next is one regards the Nose Tuss.

So not just nose.

Nose.

Nose Consciousness.

Nose Contact.

Nose Feeling.

Nose Craving.

This is not mine.

This I am not.

This is not myself.

One regards the Tongue Tuss.

Not just the tongue.

Tongue.

Tongue Consciousness.

Tongue Contact.

Tongue Feeling.

Tongue Feeling and Tongue Craving.

This is not mine.

This I am not.

This is not myself.

One regards the Body Tuss.

This is not mine.

Not just body.

Body Consciousness.

Body Contact.

Body Feeling.

Body Craving.

This is not mine.

This I am not.

This is not myself.

One regards the Mind.

Mind Consciousness.

Mind Contact.

Mind Feeling and Mind Craving Tuss.

This is not mine.

This I am not.

This is not myself.

One regards Mind Objects Tuss.

This is not mine.

This I am not.

This is not myself.

One regards Mind Consciousness Tuss.

This is not mine.

This I am not.

This is not myself.

One regards Mind Contact Tuss.

This is not mine.

This I am not.

This is not myself.

One regards Mind Feeling Tuss.

This is not mine.

This I am not.

This is not myself.

One regards Mind Craving Tuss.

This is not mine.

This I am not.

This is not myself.

So,

Those who have started seeing the slowness and realize this today,

This will help you.

Just a recognition of waking up.

This is not myself.

This is not I.

Just a waking up.

Now,

Coffee.

With the reminder,

What will happen?

Slowly,

Slowly,

Sunnier starts dying.

It's a natural death of sunnier.

You start experiencing it.

That's where that numbness I told you comes.

That's where Jhana eight starts really blossoming.

Where you are half awake and still asleep.

Same thing that was told in yoga vishishta.

Here it is really how to get there.

There it was just what it is.

Asleep but awake.

Awake but asleep.

The same kind of thing happens in Jhana eight and you get there with the blossoming and establishment of this wisdom.

The strengthening of this wisdom.

The underlying tendencies.

Because dependent on the eye and forms.

Eye consciousness arises.

The meeting of the three is contact.

With contact as condition,

There arises a feeling felt as pleasant or painful or neither painful nor pleasant.

This is very clear.

Yeah.

Just the feeling fact has now been opened up a little more.

He's describing the three kinds of feeling.

What are they?

Pleasant,

Painful,

And the third is neither painful nor pleasant.

Everybody's experience this the third feeling now.

What did you do the first time you came across it?

What was the word?

So what is this?

Yeah.

Not realizing the true value of what it is.

When you realize the true value of it.

What did you really call it then?

Peace.

The stillness of peace.

You recognized it.

The I came out of?

No.

Ignorance.

Not knowing.

Not understanding the true value of the wisdom.

Yeah.

Was ignorance.

Not knowing.

When one is touched by a pleasant feeling,

If one delights in it,

Welcomes in,

Welcomes it,

And remains holding to it,

Then the underlying tendency to lust lies within one.

When one is touched by a painful feeling,

If one's sorrows,

Greaves,

And laments,

Weeps beating one's breast and becomes distraught then the underlying tendency to aversion lies within one.

Yeah this becomes very clear.

There is no point in doing this drama because there is no yeah you quit the show.

Why do you want to be part of the drama?

There is no iron on this.

Yes.

So this becomes super clear once you've seen that slowly passing of the consciousness,

The sun,

The the Samkhara.

What's the point?

There is no eye.

It is a flicker game.

Sanya starts dropping.

It's engraving and aversion will happen only after Sanya only after we're going to correct.

So you see where the cord is cut.

When one is touched by a neither painful nor pleasant feeling,

If one does not understand as it actually is,

The origination,

The disappearance,

The gratification,

The danger,

And the escape in regard to that feeling,

Then the underlying tendency to ignorance lies within.

Origination,

Disappearance,

Feeling ayah.

You enter to 4th chana,

The feeling came and it disappeared.

Yeah.

Gratified.

Some of us who understood some didn't understand but there's a danger in this gratification because there is an escape beyond.

Yeah.

How many of you remember the sutta?

Yeah.

But some of you felt,

Wow,

This is it.

This is a complete stillness.

Story over.

Yeah.

So danger of thinking this is the end and the escape in regard to that feeling.

Yeah.

Then the underlying tendency to ignorance lies within.

If I've not understood that there is an escape beyond,

There is ignorance.

Super clear.

Because that one shall hear and now make an end of suffering without abandoning the underlying tendency to lust for pleasant feeling without abolishing the underlying tendency to aversion towards painful feeling without extirpating the underlying tendency to ignorance in regard to neither painful nor pleasant feeling without abandoning ignorance and arousing true knowledge.

This is impossible.

Come back to the last sentence of the previous page 285 because that one shall hear and now make an end of suffering.

If you think that you could end suffering without abandoning lust for pleasant aversion to unpleasant and the ignorance for neither pleasant or unpleasant.

Is this possible?

This is impossible.

That's it.

Because dependent on the ears and sounds,

Your consciousness arises dependent on the mind and mind objects.

Mind consciousness arises.

The meeting of the three is contact with contact as condition.

There arises a feeling felt as pleasant or painful or neither pleasant nor painful because that one should hear and now make an end of suffering without abandoning the underlying tendency to lust for pleasant without abandoning ignorance and arousing true knowledge.

This is impossible.

And you repeat it for all the other senses.

Super clear.

So it is impossible to end suffering.

Without getting rid of So what is it?

And ignorance is These words I know.

So if you if you are thinking that I will still keep my and still keep my and still be in the of my beautiful family and my world and my son as well as my spiritual Maya.

I keep all of this and still end suffering.

Is it possible?

Is it possible?

Is it possible?

Do you always remember this?

Your ego is I listen to your ego.

Be very aware.

It is impossible.

Without abandoning and and my it is impossible to end suffering.

The abandonment of the underlying tendencies.

Because dependent on the eye and forms,

I consciousness arises.

The meeting of three is contact.

With contact as condition,

There arises a feeling felt as pleasant or painful or neither painful nor pleasant.

When one is touched by a pleasant feeling,

If one does not delight in it,

Welcome it and remain holding to it.

Then the underlying tendency to lust does not lie within one.

Clear?

So remember I told you to a point you do action but a point comes where initiation of action drops.

That's how it starts.

You do not delight in something pleasant.

You do not welcome it.

You don't hold on to it.

The underlying tendency to lust then does not lie within.

You will not have to make an effort.

It will start happening.

Like you didn't have to make an effort to drop your doll.

You realize it's so petty silly playing with a doll making artificial food which is not there and making the doll eat that food.

You found this so silly at a point.

So the lust that was there to play doll dropped off for you to play car car.

One car is going into the other.

Yeah.

Lust for your cars and for your dolls just dropped away.

It does not lie within anymore.

Did you make an effort for it to not be there?

You didn't.

Have you seen this?

When one is touched by a painful feeling,

If one does not sorrow,

Does not grieve,

Does not lament,

Does not be beating one's breast and become distraught,

Then the underlying tendency to aversion does not lie within one.

Very clear,

No?

Yeah.

Only when you don't do these things,

It means that means that tendency is gone.

When one is touched by a neither painful nor pleasant feeling,

If one understands as it actually is the origination,

Disappearance,

Gratification,

Danger and the escape in regard to that feeling,

Then the underlying tendency to ignorance does not lie within one.

Because that one shall here and now make an end of suffering by abandoning the underlying tendency to lust for pleasant feeling,

By abolishing the underlying tendency to aversion towards painful feeling,

By extirpating the underlying tendency to ignorance in regard to need the painful not pleasant feeling,

By abandoning ignorance and arousing true knowledge.

This is possible.

So,

This is the opposite of previous which was not possible.

Yeah,

The one who gets rid of craving,

Aversion and ignorance.

Manages to abandon this,

Can attain true knowledge.

This is possible.

Bikus dependent on the ear and sounds,

Ear consciousness arises.

Dependent on the mind and mind objects,

Mind consciousness arises.

The meaning of the three is contact.

With contact as condition,

There arises a feeling felt as pleasant or painful or neither painful nor pleasant.

And dot dot dot the whole thing,

What is possible,

What is not possible is the same here.

You got it?

No,

We did it for ear and for all the five senses and lastly for the mind.

What is possible and what is not possible?

Super clear?

Seeing Tazbikos.

A well-taught noble disciple becomes disenchanted with the eye.

Disenchanted with forms.

Disenchanted with eye consciousness.

Disenchanted with eye contact.

Disenchanted with feeling.

Disenchanted with craving.

What is the meaning of this word disenchantment?

Initial disinterest starts because of ego not getting what it wants.

A disinterest starts.

It transforms into dispassion where yeah you just start maturing and see the pettiness of samsaric lust.

Yeah,

You really see the pettiness.

That is the dispassion that you know.

This disenchantment comes from seeing the truth finally.

As if you are enchanted by Maya and now you are disenchanted.

Now you can never go back to that.

You know you see the degree of difference.

This dispassion started in you guys.

That's why you could leave your samsara for 9 days and be here.

That requires a little bit of dispassion.

Yeah but disenchantment with love somebody had cast a spell on you and suddenly you are free from that enchantment from that spell.

Who has who has cast the spell on you?

Maya.

Now you can't be fooled by Maya.

Do you understand this?

So,

Don't translate it only as contact disenchanted with the mind feeling and disenchanted with the mind craving.

Being disenchanted he becomes dispassionate.

Through dispassion his mind is liberated.

When it is liberated there comes the knowledge.

It is liberated.

He understands.

He understands.

Birth is destroyed.

The holy life has been lived.

What had to be done has been done.

There is no more coming to any state of being.

There is no more coming to any state of being.

There is no joy greater than this.

When you know,

Katha Mughia,

You've reached home.

This is what you always wanted.

When you reach home.

This is the completion of the dispassion which has started in you already.

Yeah,

It's already started in you but it's not completed its journey.

It's not full.

It's not culminated.

It culminates after that last disenchantment which happens by seeing the truth.

Then bracket closed.

Katha Mughia dispassion.

It's full.

Yeah,

Then you're done.

There is no more coming back into any state of being.

That's that is liberation from the cycle of birth and death.

Super.

That it is so slow and that's it.

I'm going to be free.

Yeah,

You will see that Sanya will start dropping and it takes its time to blossom fully and establish in you.

Initially,

Even you don't realize it.

Slowly,

Slowly it blossoms and you get established in that non-perception,

Perception stage and that itself takes you to nirodha.

Nirodha cannot happen only without this complete blossom.

You just touch nirodha and come back.

Nirodha is in English.

Cessation of what?

Vinyana,

Sanya and Vedana.

Cessation can happen anywhere from two seconds.

Maximum you should sit in a cessation for seven days.

After seven days,

Your body will not be able to take it.

Yeah.

Initially,

You will not be able to determine the time you want to sit but soon you can decide.

A very light determination.

Today,

I will sit in cessation for these many hours and you can sit.

It's a very light sankalpa.

Yeah.

So cessation happens only when you have seen a little bit of the truth.

Yeah.

The truth happens,

The disenchantment happens after the truth,

The recognition,

I am not self happens then only cessation is possible.

Do you get it?

Yeah.

Cessation cannot be described.

It's just like lights out.

Lights out.

Akin to the description of three hours in yoga.

Yeah.

So you could sit for whatever three hours,

Four hours and have one minute or two minutes of cessation.

That's possible.

But you will not know when in cessation.

You will come out of cessation and know.

You'll see the first thought arise.

Just the mind consciousness arise because your eyes are still closed and then you will again see the next sanya arise if at all it arises.

Yeah.

Or you'll just see one mind consciousness arise and go away.

Another mind consciousness arise and go away.

Yeah.

Or you will just see a vibration.

Again,

It's not seeing seen but seeing inside the way you are seen in your infinite space where you got to you see it.

So you just see that vibration happening.

Yeah.

That is what the blessed one said.

The vikkus were satisfied and delighted in the blessed one's word.

Now while this discourse was being spoken though not clinging the minds of the sixty vikkus were liberated from the teens means they got enlightened.

Just by listening.

I