"Greed (lobha), hatred (dosa), delusion (moha)
Non-greed (alobha), non-hatred (adosa), and thinking mind.Know greed as greed
When delusion comes, know it as delusion
Greed is called craving (taṇhā)
Wanting is taṇhā - there's no 'I' in it
Wanting from seeing, hearing, smelling, tasting, touching, knowing - that's taṇhā
No 'I' exists there
Which aggregate is it? Saṅkhārakkhandha
Dissatisfaction - that's hatred (dosa)
No 'I' exists there
Not knowing that greed and hatred are arising - that's delusion (moha)
There's no person, no deva, no 'I' in it
Mind of greed, mind of hatred, mind of delusion
These need to be understood
Then craving becomes personality-view (sakkāya)
Hatred becomes personality-view
Delusion becomes personality-view
When there's wanting, who is wanting?
'I want'
Then 'I' is wrong view (diṭṭhi), wanting is personality-view
When 'I am angry'
'I' is wrong view, anger is personality-view
That personality-view is hatred, 'I' is wrong view
Delusion is not knowing personality-view
'I' is wrong view
When truly knowing this as personality-view
When wanting is seen as craving
Wrong view falls away
When aversion is seen as hatred, wrong view falls away
Not knowing these two arise is delusion
Then wrong view falls away
Oh, what we think are 'I' and 'others'
Know that as craving, know as hatred, know as delusion
When craving is understood clearly and distinctly like this
It's not person, not deva, not being
It's just craving
Dissatisfaction isn't persons or beings - it's hatred
These two arising aren't persons or beings - it's delusion
Then wrong view falls away
After it falls away, with repeated study, mind becomes
Clear and bright - there is no 'I' at all
When things don't go as 'I' want, it's anatta (non-self) nature
When you can't control things as you wish, you'll clearly see 'this is not I'
Then continuing to observe:
Wanting is impermanent (anicca)
Dissatisfaction is impermanent
Not-knowing delusion is impermanent
Whatever dhamma arises - 'sabbe saṅkhārā aniccā'
Only seeing impermanence brings peace of mind"
"Is anicca (impermanence) a happy or suffering dhamma?
Suffering is inherent in anicca
That suffering is dukkha
Does this dukkha have an owner?
With no owner, it's anatta
Oh, anicca is contained within anatta
Within anicca, suffering dhammas are already included
Anicca, dukkha, anatta
Seeing anicca once includes both dukkha and anatta
Then craving cannot be found
Hatred cannot be found
Delusion cannot be found
What's found is anicca, what knows is magga (path)
As it's said 'maggābhiññā sakiṃmatā' - like a thunderbolt
Just as a palm or coconut tree struck by lightning won't grow again
Yes, when that one moment of path-consciousness strikes
'Rāgakkhayo nibbānaṃ
Dosakkhayo nibbānaṃ
Mohakkhayo nibbānaṃ'
Everything goes to Nibbāna
The key point is ending kilesa vaṭṭa (cycle of defilements) in the three cycles
When kilesa vaṭṭa - greed, hatred, delusion - ceases
Kamma vaṭṭa (cycle of kamma) cannot arise
Without kamma vaṭṭa, how can new aggregates arise?
That's 'nirodha'
Nirodha means cessation of defilements and aggregates
That consciousness with path-mind is called magga-citta
The crucial point is cessation of consciousness with that path-mind
One must use mindfulness and wisdom like a fortress and spear
To know whatever arises as anicca
That's why 'stop at seeing'
'Stop at hearing' - seeing what?
Seeing anicca
Seeing anicca includes dukkha
And includes anatta
Craving doesn't arise anymore
Why? Because of seeing anicca
When craving and clinging don't arise
That's why 'only seeing anicca brings peace'
This is the point to enter
Observe arising and passing in whatever appears
All beings with aggregates follow kamma's arrangement
Causes bring results
Some in conventional truth speak of
Lifespans - this many years, that many years
Living according to their provisions
Some 70, 80, 100 years, some 4-5 years, some months
According to their kamma, as kamma arranges
People don't know this kamma - that's avijjā (ignorance)
'Avijjā paccayā saṅkhārā' - formations arise
'Apuññābhi saṅkhārā' - kamma leading to lower realms
Unwholesome kamma
Regarding wholesome: dana (giving), sīla (morality)
'Puññābhi saṅkhārā' - human and deva aggregates
This is wholesome kamma's arrangement"
Suffering is inherent in anicca
That suffering is dukkha
Does this dukkha have an owner?
With no owner, it's anatta
Oh, anicca is contained within anatta
Within anicca, suffering dhammas are already included
Anicca, dukkha, anatta
Seeing anicca once includes both dukkha and anatta
Then craving cannot be found
Hatred cannot be found
Delusion cannot be found
What's found is anicca, what knows is magga (path)
As it's said 'maggābhiññā sakiṃmatā' - like a thunderbolt
Just as a palm or coconut tree struck by lightning won't grow again
Yes, when that one moment of path-consciousness strikes
'Rāgakkhayo nibbānaṃ
Dosakkhayo nibbānaṃ
Mohakkhayo nibbānaṃ'
Everything goes to Nibbāna
The key point is ending kilesa vaṭṭa (cycle of defilements) in the three cycles
When kilesa vaṭṭa - greed, hatred, delusion - ceases
Kamma vaṭṭa (cycle of kamma) cannot arise
Without kamma vaṭṭa, how can new aggregates arise?
That's 'nirodha'
Nirodha means cessation of defilements and aggregates
That consciousness with path-mind is called magga-citta
The crucial point is cessation of consciousness with that path-mind
One must use mindfulness and wisdom like a fortress and spear
To know whatever arises as anicca
That's why 'stop at seeing'
'Stop at hearing' - seeing what?
Seeing anicca
Seeing anicca includes dukkha
And includes anatta
Craving doesn't arise anymore
Why? Because of seeing anicca
When craving and clinging don't arise
That's why 'only seeing anicca brings peace'
This is the point to enter
Observe arising and passing in whatever appears
All beings with aggregates follow kamma's arrangement
Causes bring results
Some in conventional truth speak of
Lifespans - this many years, that many years
Living according to their provisions
Some 70, 80, 100 years, some 4-5 years, some months
According to their kamma, as kamma arranges
People don't know this kamma - that's avijjā (ignorance)
'Avijjā paccayā saṅkhārā' - formations arise
'Apuññābhi saṅkhārā' - kamma leading to lower realms
Unwholesome kamma
Regarding wholesome: dana (giving), sīla (morality)
'Puññābhi saṅkhārā' - human and deva aggregates
This is wholesome kamma's arrangement"
"For one who leads with wisdom:
Whether greed, delusion, or hatred appears
Knowing 'This is not me, these are just dhammas of greed, hatred, and delusion'
When this is known, self-view falls away
Seeing anicca, craving dies
There's nothing else besides this
Whenever Noble Ones look at the aggregates
In every act of eating and walking
They only find six tastes: sweet, sour, spicy, salty, bitter, astringent
They only see these basic qualities
In this, there's no good or bad
If dissatisfaction arises, that's entering concepts
When turning to the aggregates
There's no liking or disliking
Bitter is anicca, sweet is anicca, spicy is anicca, astringent is anicca
Thus free from the duality of good and bad
Noble Ones, Ariyas, when turning wisdom to the aggregates
See eating as suffering, chewing as suffering
Swallowing as suffering
Then defilements find no entry
If consciousness doesn't cease yet, that's okay
That's path-consciousness
Whether it ceases or not
That's path-consciousness
That's why it's taught 'good whether living or dying'
This is most important
When turning to concepts
Likes and dislikes arise
When turning to ultimate reality (paramattha)
Likes and dislikes don't arise, aren't included
That's the object of ultimate reality
The important thing is cessation of consciousness with this mind
When truly discerning the aggregates clearly
'Human' and 'deva' are just conventions, just for speaking
We must use conventions to communicate
Otherwise, there would be no way to teach Dhamma
Teaching happens through concepts
Speaking of pure ultimate reality
Venerable Sunlun said to Venerable Zagpingaing
'If it's ultimate reality, one can only sit silently
There's nothing to say - we speak using concepts'
We must use terms like 'sons' and 'daughters'
The Buddha didn't reject conventional speech
What did he reject?
Thinking 'there are humans'
Thinking 'there are devas'
Thinking 'there are 31 planes of existence'
He rejected these views and concepts
Why? Because what's found is just mind-matter
We think 'human' but find only mind-matter
We think '31 planes' but don't find them, so they're rejected
Conventional speech isn't rejected - that's just verbal expression
This needs to be understood
When turning to aggregates, one is freed
Freedom comes through contemplating aggregates
If turning to concepts
Likes and dislikes arise
That's how defilements enter
Since Nibbāna comes from cutting fetters
Turning to aggregates cuts fetters
Turning to concepts, fetters enter
Through practice
Whatever appears, whether unpleasant or pleasant, it's anicca
This needs to be known
That's why it concludes with 'sabbe saṅkhārā aniccā'
'Sabbe saṅkhārā' means whatever appears
The wealthy are anicca
The poor are anicca
The middle class are anicca
In anicca, all become equal
This equality comes from seeing anicca
Now, when there's pain, aching, throbbing
Whatever arises, that's vipāka vaṭṭa, resultant aggregates
It happens in the body
Dissatisfaction happens in the mind
To know these two, one must know the aggregates
Understanding aggregates, one can determine
These are resultant dhammas, vipāka vaṭṭa
Then 'let the body suffer but not the mind' becomes possible
The body will suffer, that's unavoidable
One needs to know the fault of the aggregates
Knowing aggregates, wrong view falls away
Knowing anicca, craving dies
That's why the mind doesn't suffer
This is what's needed, lay devotee
Well, contemplate this
Contemplate it again and again, understand?
Don't think about food and drink
When the time is right
The benefits will come
Well, we still have journey ahead.
More to continue...
Sādhu -- Sādhu -- Sādhu"
Whether greed, delusion, or hatred appears
Knowing 'This is not me, these are just dhammas of greed, hatred, and delusion'
When this is known, self-view falls away
Seeing anicca, craving dies
There's nothing else besides this
Whenever Noble Ones look at the aggregates
In every act of eating and walking
They only find six tastes: sweet, sour, spicy, salty, bitter, astringent
They only see these basic qualities
In this, there's no good or bad
If dissatisfaction arises, that's entering concepts
When turning to the aggregates
There's no liking or disliking
Bitter is anicca, sweet is anicca, spicy is anicca, astringent is anicca
Thus free from the duality of good and bad
Noble Ones, Ariyas, when turning wisdom to the aggregates
See eating as suffering, chewing as suffering
Swallowing as suffering
Then defilements find no entry
If consciousness doesn't cease yet, that's okay
That's path-consciousness
Whether it ceases or not
That's path-consciousness
That's why it's taught 'good whether living or dying'
This is most important
When turning to concepts
Likes and dislikes arise
When turning to ultimate reality (paramattha)
Likes and dislikes don't arise, aren't included
That's the object of ultimate reality
The important thing is cessation of consciousness with this mind
When truly discerning the aggregates clearly
'Human' and 'deva' are just conventions, just for speaking
We must use conventions to communicate
Otherwise, there would be no way to teach Dhamma
Teaching happens through concepts
Speaking of pure ultimate reality
Venerable Sunlun said to Venerable Zagpingaing
'If it's ultimate reality, one can only sit silently
There's nothing to say - we speak using concepts'
We must use terms like 'sons' and 'daughters'
The Buddha didn't reject conventional speech
What did he reject?
Thinking 'there are humans'
Thinking 'there are devas'
Thinking 'there are 31 planes of existence'
He rejected these views and concepts
Why? Because what's found is just mind-matter
We think 'human' but find only mind-matter
We think '31 planes' but don't find them, so they're rejected
Conventional speech isn't rejected - that's just verbal expression
This needs to be understood
When turning to aggregates, one is freed
Freedom comes through contemplating aggregates
If turning to concepts
Likes and dislikes arise
That's how defilements enter
Since Nibbāna comes from cutting fetters
Turning to aggregates cuts fetters
Turning to concepts, fetters enter
Through practice
Whatever appears, whether unpleasant or pleasant, it's anicca
This needs to be known
That's why it concludes with 'sabbe saṅkhārā aniccā'
'Sabbe saṅkhārā' means whatever appears
The wealthy are anicca
The poor are anicca
The middle class are anicca
In anicca, all become equal
This equality comes from seeing anicca
Now, when there's pain, aching, throbbing
Whatever arises, that's vipāka vaṭṭa, resultant aggregates
It happens in the body
Dissatisfaction happens in the mind
To know these two, one must know the aggregates
Understanding aggregates, one can determine
These are resultant dhammas, vipāka vaṭṭa
Then 'let the body suffer but not the mind' becomes possible
The body will suffer, that's unavoidable
One needs to know the fault of the aggregates
Knowing aggregates, wrong view falls away
Knowing anicca, craving dies
That's why the mind doesn't suffer
This is what's needed, lay devotee
Well, contemplate this
Contemplate it again and again, understand?
Don't think about food and drink
When the time is right
The benefits will come
Well, we still have journey ahead.
More to continue...
Sādhu -- Sādhu -- Sādhu"