WEBVTT 00:12.535 --> 00:13.896 Okay, good evening everyone. 00:17.840 --> 00:19.682 Welcome to our evening Dhamma session. 00:22.464 --> 00:26.788 Live here from Hamilton, Ontario, Canada. 00:32.954 --> 00:40.281 So tonight, we go on and talk about the third discourse of the Buddha. 00:41.932 --> 00:55.452 It's not actually the third discourse, but it really is the third discourse that we have recorded chronologically, as far as I can think of. 00:58.056 --> 00:58.877 So to recap, 01:02.148 --> 01:08.175 The Buddha gave his first discourse which was called the turning of the wheel of the Dhamma. 01:08.195 --> 01:13.781 So at that point he had set in motion this knowledge, right? 01:13.801 --> 01:15.683 He had given this to the world. 01:16.243 --> 01:17.204 There was no turning back. 01:18.806 --> 01:25.894 Not that there was any desire to turn back but at that point the cat was out of the bag and so to speak and 01:27.781 --> 01:33.153 it was inevitable that Buddhism would spread because the teaching is powerful. 01:34.155 --> 01:44.338 The power was in the realization of the five monks, which ensured that it would be spread. 01:46.411 --> 01:53.503 Five days later, he gave the second discourse and they all became arhat, which means they became enlightened. 01:53.903 --> 02:01.916 They were no longer subject to rebirth and freed themselves from all defilement. 02:01.936 --> 02:05.843 And they spent the three months of the rains in Isipatana. 02:05.863 --> 02:12.874 Isipatana was this, some kind of grove, some kind of park. 02:14.137 --> 02:17.602 where religious people hung out, ascetics maybe. 02:22.889 --> 02:29.397 And during the rains, there was a man called Yasa, who was very rich. 02:30.419 --> 02:32.121 His parents were very rich. 02:33.423 --> 02:37.528 And so he lived in the lap of luxury and had everything he could ever want. 02:39.061 --> 02:51.235 One night, and he lived in Varanasi, which is near, Isipatana was just outside of Varanasi, which is a big city in India still to this day, ancient city, the city of Gaya, really. 02:52.056 --> 03:02.969 I don't know, the city of, sorry, the city of Varanasi, but the river Ganges, it's where the Ganga River is. 03:02.989 --> 03:05.732 Kasi, I'm thinking of, it's also called Kasi, or it used to be. 03:07.895 --> 03:08.275 And 03:11.731 --> 03:27.894 And so one night Yasa wakes up in the middle of the night and he looks around his palace and he sees his consorts, the women who are meant to please him as a very, very rich man. 03:28.855 --> 03:31.919 His concubines maybe, I don't know, just dancing girls maybe. 03:33.742 --> 03:36.726 And he sees them all asleep and they look like corpses. 03:38.258 --> 03:41.967 And he gets this strong sense of death. 03:43.270 --> 03:44.714 This is what it's like to die. 03:44.754 --> 03:45.937 It's curious. 03:45.997 --> 03:47.821 I can empathize. 03:47.861 --> 03:50.648 I had this sort of feeling myself when I was young. 03:52.012 --> 03:54.115 Everyone would go to sleep and I think they were all dead. 03:54.195 --> 04:11.100 It makes one wonder whether this is an echo of our experiences of death, which of course are very strong and would be one of the stronger memories that might carry over with us in some form. 04:12.768 --> 04:22.437 Anyway, he became quite distraught, left his palace or his mansion and wandered into Isipatana. 04:23.178 --> 04:38.292 He wandered out of the city, went for a walk, ended up in Isipatana muttering to himself, this place is, this world is crazy. 04:38.933 --> 04:41.475 This world is all messed up. 04:43.261 --> 04:46.567 And the Buddha heard him and said to him, Yasa, come here. 04:47.649 --> 04:49.512 Here it is not messed up. 04:49.692 --> 04:52.698 Here it is not confused. 04:53.359 --> 04:55.443 It is not entangled. 04:57.827 --> 05:03.497 And Yasa heard this voice and so he went to the Buddha and he sat down and the Buddha taught him the Dhamma and he became a Sotapanna. 05:06.059 --> 05:10.065 And his parents came looking for him, found him, found the Buddha. 05:10.325 --> 05:11.167 The Buddha taught them. 05:11.207 --> 05:12.328 They became Sotapanna. 05:12.348 --> 05:18.978 And while he was teaching them, Yasa became an Arahant when he heard the Dhamma the second time. 05:31.337 --> 05:31.577 And 05:33.211 --> 05:37.477 Then Yasa's friends, 54 of his friends became monks. 05:37.497 --> 05:42.384 They heard that Yasa had gone forth, had left the home life because as an arahanti he became a monk right away. 05:43.826 --> 05:53.160 And they heard this and so 54 of them, he had a large society in the city, became monks just on his reputation. 05:55.064 --> 05:56.585 And they all became arahants as well. 05:56.605 --> 06:00.369 So at that time, there was the Buddha plus five, plus 55. 06:00.389 --> 06:03.392 No, the Buddha plus five. 06:05.674 --> 06:06.474 Yes, plus 55. 06:06.514 --> 06:11.179 So there were 61 at that time, 61 arahants in the world. 06:18.405 --> 06:24.531 And then the Buddha, at the end of the reigns, he said to the monks, ,, go forth, monks. 06:26.755 --> 06:30.660 for the benefit of all, for the benefit of the many. 06:34.865 --> 06:37.448 But don't go by the same road, he said. 06:37.508 --> 06:38.990 Go your separate ways. 06:40.272 --> 06:47.921 Meaning, in order for this to spread, you're all enlightened, there's no need for you to depend on anyone. 06:48.982 --> 06:50.304 So be a refuge to others. 06:50.564 --> 06:52.847 And he sent them all in 60 different directions. 06:54.430 --> 06:55.271 Pretty powerful. 06:56.452 --> 07:03.060 That was the start of the dispensation of the Buddha, the Buddhist missionarism. 07:03.100 --> 07:06.044 Now people say Buddhism is a missionary religion, which isn't really. 07:07.345 --> 07:14.053 It's a bit misleading because these monks didn't go out and knock on people's door and say, hey, have you heard the good word? 07:15.195 --> 07:17.277 They would just go and live in various places. 07:17.938 --> 07:20.421 For example, Asaji left. 07:20.401 --> 07:29.551 And when Sariputta saw him, just saw him, he knew right away that this was someone worth listening to, and he came and listened to his teaching. 07:30.552 --> 07:31.934 That happens today in Buddhism. 07:33.055 --> 07:34.797 Monks don't have to go out of their way to teach. 07:34.837 --> 07:37.440 There are so many people interested in learning. 07:38.240 --> 07:46.189 If you put the teaching out there, many people, not everyone, most people don't, but there are always people who want to hear. 07:48.194 --> 07:50.338 Always people who will come and ask to learn. 07:50.558 --> 07:57.390 And the Buddha himself went to Uruvela. 07:57.410 --> 08:08.329 And in Uruvela he met these... Well, first, why he was going to Uruvela is he wanted to go to Rajagaha to meet Bimbisara. 08:08.680 --> 08:21.998 and Bimbisara was the king of Rajagaha and so he knew that this would be a great place to start spreading his teaching or a great place to live and Bimbisara would be a great ally which of course he eventually was 08:23.159 --> 08:33.576 Because Varanasi was perhaps too much entrenched in Brahmanism and it would be very difficult and there would be too much conflict. 08:33.596 --> 08:39.325 It's like a general knows that he has to retreat and build up his forces because there were only 60 of them. 08:40.527 --> 08:44.914 And so he wanted to start, he wanted to come in with a bang. 08:44.894 --> 08:48.623 But he knew that if he went to Rajgaha, there would be a similar situation. 08:48.643 --> 08:57.984 And so instead of going directly to Rajgaha, he went to Uruwela where the three most famous ascetics were living. 08:58.005 --> 08:59.528 It was just outside of Rajgaha. 09:01.685 --> 09:16.099 And I guess with the idea, or we guess with the idea that if he converted these three, then everyone, not just Bimbisara, but the whole of the kingdom of Rajagaha would... 09:18.121 --> 09:21.068 would know how powerful or how great the Buddhist teaching was. 09:22.552 --> 09:33.278 And so he converted these three ascetics through various ways and all of their disciples, which ended up being 09:35.182 --> 09:40.007 500 followers of the oldest brother. 09:40.047 --> 09:50.657 There were the three brothers, so the 500 followers of him, his second brother, 300 followers, and the youngest brother, 200 followers. 09:51.939 --> 09:53.460 Altogether, a thousand monks. 09:55.262 --> 10:01.408 And then he took them up to the Gaya Sisa, up on the hill, outside of Gaya. 10:04.325 --> 10:10.521 And he taught them the fire sermon, the Aditya Sutta or Aditya Pariyaya Sutta. 10:14.922 --> 10:17.086 And so that's the third discourse of the Buddha. 10:18.208 --> 10:22.216 And to recap, the first one was about the Four Noble Truths, the Eightfold Noble Path. 10:23.378 --> 10:24.701 That was about the content of it. 10:25.483 --> 10:29.049 The second discourse is a little bit more technical and detailed. 10:30.392 --> 10:32.837 So it's on the five aggregates. 10:33.919 --> 10:37.065 The third discourse is on the six senses. 10:38.497 --> 10:43.086 And so it's good to talk about these two ways of looking at reality. 10:43.727 --> 10:52.343 The five aggregates and the six senses are really a good way together to sum up reality according to Buddhism or according to Theravada Buddhism. 10:57.793 --> 11:00.218 So the six senses are the base. 11:01.919 --> 11:07.367 Every experience we have is going to be based on one of these six senses. 11:07.387 --> 11:22.510 Some experiences will be visual, some will be audible, some will be nasal, olfactory, some will be smell, some will be taste, some will be feelings on the body, and some will be thoughts. 11:25.088 --> 11:32.078 It's just saying that there are many different kinds of experience or these are the doors by which experience arises. 11:32.118 --> 11:38.927 But each one of those experiences is made up of the five aggregates in various forms. 11:40.169 --> 11:52.986 So at each of the six senses, every moment of experience or every series, cognitive series that describes an experience is made up of the five aggregates. 11:55.767 --> 12:03.060 So when you see something, there is the light and there is the eye and that's rupa, that's the first aggregate. 12:03.441 --> 12:10.012 There's the feeling of neutral about the object or if you like it, there might be a happiness about it. 12:10.053 --> 12:13.118 If it's beautiful, if it's ugly, there might be an unhappiness. 12:15.933 --> 12:24.184 Although technically it's all neutral because when light touches the eye, it's not pleasurable until you cognize it. 12:25.205 --> 12:26.587 So there's some technicality there. 12:26.687 --> 12:31.734 But basically speaking, if it's beautiful, there is going to be a pleasure involved with that. 12:32.115 --> 12:33.957 And that's talked about in this sutta. 12:33.977 --> 12:34.718 We'll get into it. 12:34.698 --> 12:40.127 Then there's recognition, you see something and you recognize it, that's sannyā. 12:40.828 --> 12:43.854 You think about it, you like it, you dislike it, that's sankhāra. 12:45.396 --> 12:53.550 And just the fact that you experience it, the awareness of it, the ability to see at all is vijñāna, is consciousness. 12:57.935 --> 13:07.190 So what these things do, I mean, it's not even all that useful, I don't think, to get really technical and try to say, oh, this is this, this is, which aggregate is it, or so on. 13:08.111 --> 13:12.018 But what this does, by mapping this out and giving us a framework, it's what it's not. 13:12.278 --> 13:16.325 It's not the way we ordinarily look at reality. 13:16.345 --> 13:18.949 I mean, there's no people, places, things involved here. 13:19.550 --> 13:24.077 This provides a framework, a cage, so to speak, 13:24.057 --> 13:50.706 within which we can we are able to fix our what's the word epistemology I think or how we cultivate knowledge our awareness so that we don't look at things in terms of people places and things 13:52.053 --> 13:53.335 We look at our experiences. 13:53.576 --> 13:54.437 What is reality? 13:55.238 --> 13:55.579 It's this. 13:56.220 --> 13:58.003 You hear my voice, that's sound. 13:58.504 --> 13:59.926 That's an experience of sound. 13:59.966 --> 14:01.248 It arises and ceases. 14:02.110 --> 14:05.656 You see my face, that's an experience of seeing. 14:07.078 --> 14:08.440 You smell whatever you smell. 14:08.481 --> 14:09.883 You feel something on the body. 14:09.923 --> 14:11.305 You taste when you eat your food. 14:12.387 --> 14:13.449 Every thought you have. 14:15.032 --> 14:18.297 Each one of these is a different kind of experience, but they're all experiences. 14:20.757 --> 14:29.794 So without really getting into it, he sets the stage right off the bat for them to look at reality in this way. 14:29.854 --> 14:33.040 And why it's useful is because it takes us out of our heads. 14:33.581 --> 14:39.331 There's a real difference, people, places and things, whether they exist or not, philosophically. 14:40.514 --> 14:43.980 When you're concentrated, the effect 14:43.960 --> 15:06.407 of uh on the mind of thinking of things conceptually is is in the abstract it's it's it's all up in your head right so you think about people you know you're not experiencing them what you're experiencing is seeing and then there's the interpretation so it's always a step removed from reality 15:06.387 --> 15:10.836 As a result, you never really get a sense of what's really going on now. 15:11.677 --> 15:13.160 What's going on behind the scenes? 15:13.180 --> 15:14.463 What am I doing to myself? 15:14.503 --> 15:18.570 You never are clearly aware of the states that you're cultivating. 15:18.991 --> 15:26.185 When you focus on experiences rather than people, places and things, you do get a clearer understanding of what you're doing. 15:27.717 --> 15:33.829 Am I benefiting myself in the way I'm acting or speaking or thinking? 15:34.671 --> 15:35.793 Or am I harming myself? 15:35.873 --> 15:36.695 Am I doing harm? 15:37.817 --> 15:38.519 Is this pure? 15:38.599 --> 15:39.320 Is this impure? 15:39.340 --> 15:40.462 What are my motivations? 15:40.502 --> 15:43.048 What's going on at this moment? 15:43.929 --> 15:49.320 When you focus on this framework that the Buddha taught, the six senses and the five aggregates, 15:49.300 --> 16:17.299 you really do get an understanding of what's going on how your mind is working what you're doing right, what you're doing wrong what you're doing to hurt yourself what you're doing to benefit yourself so that's the start of this that's the background to this sutta but it's the fire sermon and so it is somewhat specific it's the fire sermon because these guys were fire worshippers so the Buddha turns this on its head and says look you want to talk about fire 16:18.950 --> 16:20.192 Everything is on fire. 16:20.412 --> 16:25.500 Everything is on fire. 16:27.663 --> 16:29.746 And what do I mean by everything or what everything? 16:31.608 --> 16:37.497 Well, and this is where he pulls in this paradigm and pulls them into the paradigm. 16:38.479 --> 16:39.901 He says the eye is on fire. 16:39.961 --> 16:41.062 We chant this sutta. 16:41.082 --> 16:42.665 We used to chant it at Doi Sutta. 16:44.207 --> 16:44.908 It was really great. 16:44.968 --> 16:48.433 Doi Sutta is the only place that I've been that does all these suttas. 16:50.557 --> 17:04.834 The eye is on fire. 17:05.755 --> 17:06.977 Form is on fire. 17:08.859 --> 17:10.501 Eye consciousness is on fire. 17:13.404 --> 17:16.648 Contact with the eye is on fire, is burning. 17:19.278 --> 17:21.924 Whatever arises based on the contact. 17:22.305 --> 17:26.615 Contact here means contact between the consciousness and the body. 17:26.635 --> 17:33.811 So when the eye and the light touch and the consciousness goes there, there's contact. 17:34.873 --> 17:36.898 That's how experience arises. 17:36.878 --> 18:02.194 whatever arises based on that whether it be pleasant, painful or neither pleasant nor painful so when you see something beautiful it becomes pleasant a pleasant feeling arises see something ugly you don't like unpleasant feeling arises most of the time a neutral feeling arises all of that is on fire all of that is burning 18:08.283 --> 18:09.184 So this is what he says. 18:09.265 --> 18:10.446 First, so he's doing two things. 18:10.506 --> 18:12.690 First, he's saying, what is all? 18:12.750 --> 18:13.511 What is everything? 18:14.473 --> 18:18.819 Everything is not the universe, the solar system, and so on. 18:19.841 --> 18:22.986 Everything is seeing, hearing, smelling, tasting, feeling, thinking. 18:23.006 --> 18:23.487 It really is. 18:24.188 --> 18:24.809 That's all there is. 18:27.493 --> 18:30.398 And then the second thing he's doing is saying there's something wrong. 18:31.079 --> 18:32.100 This is where fire is. 18:33.222 --> 18:35.145 You guys are sitting here worshiping fire. 18:35.185 --> 18:36.467 There's a fire that you're ignoring. 18:37.983 --> 18:40.026 And there's two kinds of fire he goes into. 18:40.347 --> 18:45.374 He has a list of them, but they can be separated into two parts. 18:47.417 --> 18:53.327 So the first kind of fire is defilement. 18:54.268 --> 19:04.383 With the fire of passion, with the fire of anger, with the fire of delusion, they are on fire. 19:05.485 --> 19:06.066 They are burning. 19:12.425 --> 19:15.274 So these are considered fire in Buddhism. 19:15.976 --> 19:23.700 I think this is the first important teaching because this isn't always seen. 19:24.895 --> 19:26.658 It isn't always seen this way in the world. 19:27.720 --> 19:31.046 In fact, most often we think passion is something wonderful. 19:32.309 --> 19:36.056 Anger is something, well, important, something that's a part of us. 19:36.176 --> 19:43.409 And delusion, well, might be bad, but we don't see how these are fires, right? 19:43.530 --> 19:44.672 What's wrong with these things? 19:44.792 --> 19:45.874 What's the real problem? 19:47.356 --> 19:49.059 Or maybe we just don't ever think about it. 19:49.639 --> 19:53.766 And so when we get angry, we just think of it as something to do with me. 19:54.286 --> 19:59.855 We don't have any clarity of mind, really, that allows us to see this is a problem. 19:59.875 --> 20:03.180 So we just act on impulse, on habit, passion as well. 20:03.220 --> 20:06.325 It's not like we intend, we say, I think today I'll be passionate. 20:07.647 --> 20:13.195 Although we do reaffirm it, we say, I'm passionate about this, I'm passionate about this, that, as though we're a good thing. 20:14.727 --> 20:16.509 But when it comes up, it comes by itself. 20:16.629 --> 20:19.331 And so the passion comes just by habit. 20:21.013 --> 20:24.196 That's really the first problem, is that it's not really under our control. 20:24.796 --> 20:26.278 These are like wildfires, really. 20:28.019 --> 20:38.249 You can't say of the wildfire, okay, as long as it only stays in the trees and doesn't go to the grass, or only stays in the grass and doesn't go to the trees, or it only stays in this tree and doesn't go to that tree. 20:39.990 --> 20:41.131 That's not how fire works. 20:41.291 --> 20:44.194 Fire goes where it will, wherever there's fuel. 20:45.693 --> 20:46.534 wildfire. 20:48.077 --> 20:52.063 Jumps from object to object. 20:52.083 --> 20:54.968 Rāgagīna, dosagīna, mohagīna. 20:55.288 --> 20:57.011 Passion, anger and delusion. 20:57.852 --> 20:58.413 All three of them. 21:00.977 --> 21:12.696 And the other fire, the other burning involved is really the real reason or the other reason, perhaps the more important reason why defilements are problematic. 21:15.646 --> 21:22.056 It's because our experiences or reality isn't amenable to these. 21:22.357 --> 21:25.141 When you want something, it's not amenable to that wanting. 21:25.281 --> 21:26.864 The wanting can't be satisfied. 21:28.226 --> 21:28.486 Why? 21:28.586 --> 21:34.836 Because these things are on fire with birth, old age, death, change really. 21:41.887 --> 21:43.629 We could even separate this into two parts. 21:43.970 --> 21:47.054 This is the second part. 21:47.094 --> 21:48.656 This is old age, sickness and death. 21:48.676 --> 21:50.258 This is suffering. 21:53.723 --> 21:54.785 No, let's keep them together. 21:55.886 --> 22:06.681 And the rest are This is actually the Buddhist definition of suffering. 22:06.721 --> 22:07.602 All these different things. 22:07.722 --> 22:09.144 Old age, birth is suffering. 22:09.204 --> 22:10.186 Old age is suffering. 22:10.226 --> 22:11.067 Death is suffering. 22:13.510 --> 22:14.552 Sorrow is suffering. 22:14.612 --> 22:15.934 Lamentation is suffering. 22:18.417 --> 22:19.399 Pain is suffering. 22:20.300 --> 22:21.542 Displeasure is suffering. 22:25.288 --> 22:29.494 Despair is suffering. 22:29.514 --> 22:31.537 Not getting what you want, getting what you don't want. 22:31.597 --> 22:36.805 This is all what's caught up in the six senses. 22:36.825 --> 22:39.369 The eye, the ear, the nose, the tongue, the body, and the heart. 22:39.449 --> 22:41.172 This is where you try to find happiness. 22:42.451 --> 22:44.333 they're in for a problem, right? 22:45.114 --> 22:46.955 So we talk about old age, sickness, and death. 22:47.836 --> 22:52.901 How this creates such suffering is through the senses. 22:53.162 --> 22:59.568 You see a person, you hear them, and you cultivate this attachment, the raga, dosa, moha. 23:00.249 --> 23:11.800 You cultivate these attachments, and if you really are attached to the person in a positive way, then when they get old, sick, and die, it can be quite stressful, unpleasant. 23:14.463 --> 23:16.569 It's a cause of great sadness and sorrow. 23:18.995 --> 23:24.911 Even for ourselves, when we get old, sick and die, it's something that we wouldn't wish on ourselves. 23:24.951 --> 23:26.515 We wish we could live forever, really. 23:32.013 --> 23:50.224 Because of change, because of what the Buddha talked about in the second discourse, impermanent, suffering, non-self, because you can't control, because you're not in charge, because you can't fix, because you can't predict what you're going to see, what you're going to hear. 23:51.908 --> 23:56.673 You want to see certain people and then they leave you or they pass away and you never get to see them again. 23:56.713 --> 23:57.674 It's quite stressful. 23:58.935 --> 24:08.204 You want to hear pleasant sounds and then someone is banging or making noise in the next room and you're displeased because of the impermanence and because you're not in charge of what you hear. 24:10.046 --> 24:10.546 And so on. 24:14.150 --> 24:15.791 So this is a meditation teaching. 24:15.811 --> 24:17.713 I mean, this is a... 24:18.672 --> 24:22.139 introduction to meditation. 24:22.640 --> 24:32.099 It's where we start, because once you understand this, once you see what's going on in your mind, you see things in your experience, you see them changing. 24:35.565 --> 24:37.930 And we come to the second part, when it says, 24:46.027 --> 25:11.038 seeing thus and your seeing is vipassana so his passang is passati means to see but we're not talking about the eye anymore now we're talking about vipassana seeing clearly with the mind with wisdom someone who a disciple of the holy of the of the noble ones 25:12.554 --> 25:22.362 becomes disenchanted with the I. So you see this, and you see how much stress is caused by your attachments. 25:23.641 --> 25:25.504 You see this during meditation. 25:25.524 --> 25:28.248 You watch yourself cling to something and not be satisfied. 25:28.308 --> 25:36.301 Cling to it and the stress and the fire, the burning that comes from wanting or you dislike something and the burning that comes from disliking it. 25:37.523 --> 25:46.577 Or you have conceit or arrogance or delusions or even just distraction, thinking too much, worry for example. 25:48.987 --> 25:51.690 And you see how much stress is involved. 25:52.692 --> 25:54.013 You start to get tired of it. 25:55.175 --> 25:58.559 Meditation is the feeling that the meditator gets after some time. 25:58.659 --> 25:59.720 I'm tired of all this. 25:59.881 --> 26:00.922 I've had enough of all this. 26:02.484 --> 26:03.465 And that's when they start. 26:03.505 --> 26:07.330 That's when they make this shift that we talked about in the last discourse as well. 26:08.331 --> 26:09.873 Where they stop clinging so much. 26:10.994 --> 26:12.076 Where they're able to let go. 26:12.196 --> 26:14.399 And they see how much suffering they're causing themselves. 26:14.419 --> 26:15.540 And they really understand it. 26:15.560 --> 26:17.222 And they really appreciate it. 26:21.202 --> 26:28.392 They begin to let go of all the I. They let go of forms. 26:28.412 --> 26:29.733 They let go of contact. 26:29.753 --> 26:37.103 They let go of the feelings. 26:37.203 --> 26:44.072 Again, this is the same as the last discourse. 26:44.593 --> 26:47.597 When they are disenchanted, 26:49.028 --> 26:51.091 They become dispassionate. 26:56.397 --> 27:00.762 With the freedom from passion, they are free. 27:02.885 --> 27:11.796 With freedom, there is knowledge. 27:13.261 --> 27:14.983 There is knowledge of the freedom. 27:15.904 --> 27:17.006 Knowledge of that freedom. 27:18.187 --> 27:25.156 Destroyed is birth. 27:25.697 --> 27:26.838 Lived is the holy life. 27:27.819 --> 27:29.081 Done is what needs to be done. 27:30.062 --> 27:33.006 He knows. 27:33.627 --> 27:36.410 There is nothing more to be done here. 27:36.710 --> 27:37.331 There is nothing. 27:38.333 --> 27:40.315 There is no further than here. 27:42.353 --> 27:44.155 There's no going further than this. 27:45.356 --> 27:48.238 You can't get any better than this, basically. 27:48.258 --> 27:54.343 At this moment, there's peace, freedom, and nothing further to be done. 27:56.665 --> 28:01.329 There's nothing more to hope for, to wish for, to want for, to strive for. 28:01.369 --> 28:11.938 One has freed oneself from all of the stress and all of the suffering that could ever possibly arise 28:13.184 --> 28:22.237 simply because one is no longer concerned, is no longer moved, is no longer reacting or reactive to one's experience. 28:25.542 --> 28:33.994 So when the Buddha taught this, all those monks became arahants, according to the commentary, according to the sutta. 28:39.442 --> 28:40.805 So that's the third discourse. 28:41.185 --> 28:44.191 Really, these three together are called the three cardinal discourses. 28:44.251 --> 28:46.355 If you'd like, it's on the internet. 28:46.395 --> 28:51.424 You can read them, and there's a good commentary, I think a fairly good commentary on these suttas. 28:52.266 --> 28:54.570 Look up the three cardinal discourses of the Buddha. 28:57.456 --> 28:59.880 It's a nice compilation. 29:01.227 --> 29:08.898 Together they talk about the Four Noble Truths, they explain them and what it means, what the Four Noble Truths mean in the basic sense. 29:10.320 --> 29:18.211 And then they talk about the Five Aggregates and how you should approach and how we understand non-self, because this is something that people often have trouble with. 29:19.313 --> 29:21.396 And then the Six Senses. 29:21.376 --> 29:25.361 And the six senses are, I think, something that we maybe don't give enough attention to. 29:25.381 --> 29:27.885 And the Buddha certainly did give a lot of attention to them. 29:27.905 --> 29:30.668 So we should always remember these two go together. 29:30.709 --> 29:33.352 The five aggregates are dependent on the six senses. 29:34.534 --> 29:38.018 And the six senses are really much better to be the base. 29:38.038 --> 29:42.024 We look at the five aggregates because we think, oh yes, I'm made up of five things. 29:42.064 --> 29:42.925 But that's not what it means. 29:43.346 --> 29:45.949 It means an experience is made up of five things. 29:46.469 --> 29:48.432 I am not a part of this equation. 29:48.472 --> 29:56.764 There's only seeing, hearing, smelling, tasting, feeling, and thinking, and each one of those has the five aggregates in it. 29:56.784 --> 30:08.500 So together, these really make up a basic... If you just know these three, it's a really good base for then going on to practice mindfulness, the Four Satipatthana, and insight meditation. 30:11.064 --> 30:11.625 So there you go. 30:11.825 --> 30:13.067 There's the Dhamma for tonight. 30:14.088 --> 30:15.210 Thank you all for tuning in. 30:19.662 --> 30:26.135 Oh, I guess we'll take some questions off the site as well. 30:26.155 --> 30:30.664 But I think I'm only going to take questions off of the meditation site, otherwise it's too chaotic. 30:30.684 --> 30:36.595 So if you want to ask questions wherever you are, you've got to go to our meditation site and you've got to ask them there. 30:38.259 --> 30:40.523 The site is meditation.srimangalo.org. 30:52.282 --> 30:55.626 And yes, you have to sign in, so we're not making it easy. 30:55.646 --> 30:59.211 If we make it too easy, we get a lot of random questions. 31:00.953 --> 31:03.657 People who are not willing to put out the effort. 31:03.857 --> 31:08.363 If you're not willing to put out the effort, of course, this is all way too easy anyway. 31:08.623 --> 31:13.810 In the olden days, you had to actually come here and meditate in order to ask questions. 31:14.952 --> 31:20.719 In the olden days, you had to go to Asia, maybe learn a foreign language. 31:26.588 --> 31:27.349 You guys can go. 31:27.369 --> 31:28.170 You don't have to. 31:28.190 --> 31:34.616 You better not stay for this. 31:34.636 --> 31:36.318 We have four meditators here today. 31:39.001 --> 31:40.062 And I can't load the site. 31:43.045 --> 31:47.089 I think we have to take issue with this service provider. 31:49.831 --> 31:50.913 It's not like Amazon. 31:51.293 --> 31:53.355 When we were on Amazon, it was very fast. 31:56.339 --> 31:58.723 Now I can't even load the ask panel. 32:04.572 --> 32:05.253 So that's no good. 32:07.236 --> 32:08.878 Somebody please take this up with Doug. 32:08.918 --> 32:19.014 Tell him that we can't, we have to maybe switch providers because this provider is just, it can't be anything but that because we never had the problem on Amazon. 32:19.915 --> 32:20.697 I mean, I don't know. 32:20.717 --> 32:21.638 It could be anything, but. 32:24.031 --> 32:29.798 Seems pretty clear that this provider is not nearly as good as Amazon. 32:29.818 --> 32:31.501 Or it's not nearly as expensive either. 32:31.601 --> 32:32.442 So there's that. 32:37.809 --> 32:39.451 Well, the Ask panel is not working. 32:39.471 --> 32:43.216 So I'm going to take that as a sign that we will have no questions today. 32:44.898 --> 32:46.680 I'd like to thank you all for tuning in.