MN 149 - Mahasalayatanika Sutta - The Great Sixfold Base

Salaam.

Salaam.

Salaam.

Sutra number 149.

Maha Salaaya Taneka Sutra.

The great six fold vase.

Thus have I heard on one occasion,

The blessed one was living at Savatthi in Jettas Grove,

Another Vindikas park.

There he addressed the Vikos thus,

Vikos,

Venerable sir,

They replied.

The blessed one said this,

Vikos I shall teach you a discourse on the great six fold vase.

Listen and attend closely to what I shall say.

Yes venerable sir,

The Vikos replied.

The blessed one said this,

Vikos when one does not know and see the I as it actually is,

When one does not know and see forms as they actually are,

When one does not know and see eye consciousness as it actually is,

When one does not know and see eye contact as it actually is,

When one does not know and see as it actually is,

Felt as pleasant or painful or neither painful nor pleasant that arises with eye contact as condition then one is inflamed by lust for the eye for forms,

For eye consciousness,

For eye contact,

For the feeling felt as pleasant or painful or neither painful nor pleasant.

That arises with eye contact as condition.

Eye plus form.

When they come together,

Eye consciousness arises.

Do you remember eye consciousness?

Yes.

So eye consciousness arises when the organ eye and a form come together.

The meeting of number one eye,

Number two form and the eye consciousness number three together is called eye contact.

Eye consciousness arises only when there is eye and form.

Eye plus form plus eye consciousness is eye contact.

Clear so far?

So I see something.

You see this coconut water nectar's hand.

What happens to you?

Eye came in contact with form.

Eye as in not capital I.

The organ eye came in contact with the form.

Yes eye and form together is eye consciousness arose.

Till that end there was no eye consciousness.

What is consciousness?

Vinyana.

Cognition.

So today we learned there is vinyana,

Sannyas,

Vedana and sankhara.

So what we call cognition in this book we kubodi has called consciousness.

We have learned there are multiple types of chittas.

So there are multiple types of vinyana chitta.

Yeah what are they?

So there is all the five senses plus mind.

Those are the six types of consciousness that arise.

Tell me what are they?

Eye consciousness,

Ear,

Nose,

Touch,

Touch as in body.

It's called body consciousness and taste or touch and mind.

These are the six types of vinyana chitta.

Eye plus form together gives rise to eye consciousness.

Eye consciousness,

Form plus eye together gives rise to eye contact.

Eye contact when that is the condition what happens?

There is some vinyana felt in me.

Either it is painful or it is pleasant or it is neither painful nor pleasant.

Neither painful nor pleasant.

Super clear?

So you see there is one precondition for the next to arise.

Now again this becomes the condition for the next to arise.

Now again this becomes the condition for the next to arise.

This is becoming clear.

So write your sequence.

How would you write it?

Eye plus form.

Eye plus form gives rise to eye consciousness.

Now with eye consciousness as condition,

Eye contact happens.

Your eye consciousness,

Eye and form together as condition,

Eye contact happens.

With eye contact as condition,

Eye feeling.

There are many feelings.

Here with sound you have a separate feeling.

With touch,

Body consciousness you have separate feeling.

So eye feeling,

E-y-e.

So with eye contact as condition,

Eye feeling arises.

Super clear?

When these conditions are broken what will happen?

When I see just form as form,

Eye as eye,

Eye consciousness as eye consciousness,

Eye contact as eye contact,

Eye feeling as eye feeling,

I will not connect the two or two three things and I will not react to the vedana.

When I react to the vedana there is lust.

You had lust for this coconut water when you saw it.

Yeah so when you see it as it is,

This eye feeling as eye feeling,

Eye contact as eye contact,

Eye consciousness as eye consciousness,

The lust does not arise for when one abides inflamed by lust,

Fettered,

Infatuated,

Contemplating gratification,

Then the five aggregates affected by clinging are built up for oneself in the future.

Then you have lust,

You keep thinking about it,

You want it,

You're infatuated by it,

You keep imagining when I get it how I will feel the gratification.

So you're lost in that.

So when you're lost in all that the five aggregates affected by clinging are built up.

What are the five aggregates?

Correct.

Vinayana,

Sanjaya,

Vedana,

Sankara,

Rupa,

The matter.

For that matter only vinayana comes up,

For that matter only sanyakamta.

Whatever the matter is,

A human being,

It's a table,

It's a light,

It's a lamp,

It's a situation,

It's all root.

Matter.

So Rupa,

Vinyana,

Sanyak,

Vedana and Sankara.

These are the five aggregates of clinging.

You keep clinging again and again.

The moment you say something,

What happens?

Sanyak labels it.

The moment Sanyak labels it,

What happens?

Vedana kicks it.

If it's a pleasant label,

Pleasant sensation,

Unpleasant label,

Unpleasant sensation,

Then what happens?

I react.

Am I reacting to the Rupa outside actually?

What am I reacting to?

The Vedana inside.

These are the five aggregates of clinging.

We do that once again.

When one abides inflamed by lust,

Fettered,

Infatuated,

Contemplating gratification,

Then the five aggregates affected by clinging are built up for oneself in the future and one's screaming which brings renewal of being is accompanied by delight and lust and delights in this and that increases.

Make sense?

You want it more and more and more.

Sankara is created.

Again in future,

The Sankara comes up and you want it more and more and more.

One's bodily and mental troubles increase.

One's bodily and mental torments increase.

One's bodily and mental fevers increase and one experiences bodily and mental suffering.

How body and mental suffering by looking at coconut water explain?

It's only coconut water.

Good for health.

How suffering?

Explain.

Yes,

So I have a craving and I just let the craving increase,

Increase,

Increase,

Increase,

Increase without becoming aware of it.

It creates an impression and that impression keeps kicking in targets coconut water.

I don't get why she's so special.

Why am I not special?

And your mind goes on and on unnecessary logic,

Unnecessary blah,

Blah,

Blah,

Blah,

Whose meditation is affected?

Yours.

Did you get the coconut water?

No.

Who did you keep thinking about?

Ekta and the coconut water.

Is Ekta trouble?

Who is in mental and body suffering?

Understood?

It's a very simple example.

We do this to ourselves with all our cravings and emotions.

We keep thinking about that person,

That situation,

That person and situation is not bothered about.

My state of mind.

Is this becoming very clear?

So why is there Dukkha?

Because of?

So what is the cause of misery?

My craving.

So craving means your craving and aversion.

Both fall under craving.

In Pali it's called Tanha.

Very similar to the Marathi word.

What's the Hindi word?

Trishna.

In Pali it is Tanha.

My Tanha,

My craving,

My thirst creates all this drama in me.

And that he has translated.

Now understand this is translated book.

I'm getting it.

So there are going to be mistakes in understanding of this person because they don't know Pali as the first language.

So I'll help point out the mistakes.

The biggest mistake is they've called Ekagrata concentration.

Is Ekagrata concentration?

What is Ekagrata?

Collectiveness.

So wherever you see concentration in this book,

Collectiveness.

This you understood because you understand the language.

So there will be some words that I will keep telling you to scratch out and change.

So understand this.

One thing he's correctly described which an Indian would not have is calling Tanha lust.

What would we do?

We put as thirst.

Yeah but like I told a few people in the German language when you ask are you interested in doing this today?

Are you interested in coming for a movie?

They say haben zee lust.

Do you have the lust for going to the theater?

Do you have lust for going to the club?

Do you have lust for this book?

Are you seeing this?

And it's a very commonly used thing.

They use the correct word.

So at some places we tend to mask.

We don't like to use the word lust.

But he's used the correct word.

Any little desire is lust.

Yeah so for that I really commend this guy.

He's done a great job translating that which we would have masked with thirst.

Clear?

Can I go to four dash eight?

When one does not know and see the ear as it actually is.

When one does not know and see the nose as it actually is.

When one does not know and see the tongue as it actually is.

When one does not know and see the body as it actually is.

When one does not know and see the mind as it actually is.

One experiences bodily and mental suffering.

So he explains for one and the others you have to understand all your own.

Yeah so ear plus sound is will give rise to your consciousness.

Ear consciousness plus ear plus sound will yeah that is ear contact.

With ear contact as condition what will happen?

Your feeling will come up.

Basically the feeling that I get by listening to this sound.

If it is pleasant then what happens?

Yeah my reaction is pleasant.

Happy good reaction.

When it is unpleasant feeling then my reaction is also like that.

What does reaction do?

It creates an impression and that impression again comes up in future.

Yes and again I am thirsting for listening to the same words.

If they are words of praise I want praise me again praise me again praise me again.

You don't praise me again what happens?

In my mind there is turmoil.

Only three likes I got on Facebook.

Last time I got 45 likes.

Only three likes.

Oh people don't like me.

I'm not getting the praise I'm looking for.

Are you seeing what I'm seeing?

Yeah so mine gets stuck in that.

That is lust for praise.

Clear understood the ear.

Next is nose.

See you smell something.

Nose plus smell gives rise to nose consciousness.

Nose consciousness plus nose plus smell.

Nose contact.

Nose contact as condition.

Nose feeling.

Yeah you smell a rose you have a pleasant nose feeling.

If you smell garbage you have an unpleasant feeling and then you react accordingly.

Yeah and if this room had some garbage smell it continuously would you be able to meditate here?

Continuously clean by then like this.

Why is this place dirty?

And you'll be boiling in your own head so that itself is to come.

Same for body.

Body consciousness is touch.

Yeah and what is mind?

Mind and mind consciousness.

The thoughts of the five senses keep coming.

So I have right now eye contact.

But this goes away from the scene.

I go back and resting.

Then I think again about the coconut water.

So the form is not in front of me but the thought of the form is there.

So that is mind conscious.

In that the object is the thought.

Yeah so the object is thought.

The mind feeling and mind consciousness.

All three lead to mind contact and mind contact leads to mind feeling.

Whatever your feeling was actually just comes back as a memory and that leads to whatever your reaction is.

Same reaction you give that you gave in the whole when you saw the form.

You see how Sankara is created.

First time I created back when I see the form,

I go back to my room and I keep thinking about it.

I'm creating the same Sankara on top of that.

Are you getting it?

And that's how I build my mountain of Sankara.

Because when one knows and sees the eye as it actually is,

When one knows and sees forms as they actually are,

When one knows and sees eye consciousness as it actually is,

When one knows and sees eye contact as it actually is,

When one knows and sees it actually is the feeling felt as pleasant or painful or neither painful nor pleasant that arises with eye contact as condition then one is not inflamed by lust for the eye for forms,

For eye consciousness,

For eye contact,

For the feeling felt as pleasant,

Painful,

Neither painful nor pleasant that arises with eye contact as condition.

Super clear?

It's just negating what was said before.

When one abides,

Uninflamed by lust,

Unfettered,

Uninfaturated,

Contemplating danger,

Highlight,

Contemplating danger,

Then the five aggregates affected by clinging are diminished for oneself in the future.

One is contemplating that it's going to create more impressions.

This is going to create more impressions.

I'm just lusting for this thing.

I'm just lusting for this thing.

I'm contemplating the danger of the impressions that will be collected.

Clear?

I'll read it again.

When one abides,

Uninflamed by lust,

Unfettered,

Uninfaturated,

Contemplating danger,

Then the five aggregates affected by clinging are diminished for oneself in the future and one's craving which brings renewal of being is accompanied by delight and lust and delights in this or that is abandoned.

One's bodily and mental troubles are abandoned.

One's bodily and mental torments are abandoned.

One's bodily and mental fevers are abandoned and one experiences bodily and mental pleasure.

Simple,

No?

When I see that there is danger in the lusting behind this thing or this person.

It could be a person in your life.

Could be a person in your life.

I'm lusting,

Lusting,

Lusting.

I want this.

I want this.

I don't want it.

I don't want it.

When one sees this clearly and realizes,

You know,

This is just dangerous for my karmic bag.

It's going on increasing.

It's going on increasing and he reminds himself to be aware and aware and aware.

The lust starts dropping off.

The view of a person such as this is right view.

What was right view?

The eightfold path.

One of the eight.

So the view of a person such as this is right view.

His intention is right intention.

This also you did.

The eightfold path.

His effort is right effort.

This also we've done.

His mindfulness is right mindfulness.

His concentration is right is right concentration.

How many did you get there?

Right view,

Right intention,

Right effort,

Right mindfulness and right concentration.

Five of them right in one step.

But his bodily action,

His verbal action and his livelihood have already been well purified earlier.

How a bodily action,

Verbal action and livelihood have been?

Plus he has realized there's no that I leave eye contact as eye contact.

I don't become personal with it.

Eye consciousness is eye consciousness.

There is no I there.

I the capital I.

There is nothing personal about this.

There's nothing personal about this form.

Yes I take this step back and realize it's only this body that is attracted to that particular thing.

I have got nothing to do with it.

After this understanding only he recognizes there is danger in lusting for this wanting that,

Hating that,

Pushing that away.

So he has already started the path such a person.

So he already has right action with the verbal or physical and his livelihood have already been purified.

Thus this Noble Eightfold Path comes to fulfillment in him by development.

When he develops the Noble Eightfold Path,

The four foundations of mindfulness also come to fulfillment in him by development.

The four right kinds of striving also come to fulfillment in him by development.

The four basis for spiritual power also come to fulfillment in him by development.

The five faculties also come to fulfillment in him by development.

The five powers also come to fulfillment in him by development.

The seven enlightenment factors also come to fulfillment in him by development.

These two things serenity and insight occur in him yoked evenly.

We will learn all these factors as we keep reading.

The two things serenity and insight occur in him yoked evenly.

What is serenity?

Very calm,

Very serene like a very calm lake like that the mind becomes that serenity and what's insight?

What we call as Swabhava jnana.

That is insight that happens naturally.

So you will read the Satipatthana Sutta also after that after you do that practice insight starts developing automatically in you through Satipatthana that's in the Satipatthana Sutta.

So understood how serenity the calmness of mind naturally goes with Swabhava jnana.

Can Swabhava jnana happen in an agitated way?

Not possible.

Only when you have that serene mind then insight happens.

That is your own true knowledge.

That is your own truth.

He fully understands by direct knowledge those things that should be fully understood by direct knowledge.

He abandons by direct knowledge those things that should be abandoned by direct knowledge.

He develops by direct knowledge those things that should be developed by direct knowledge.

He realizes by direct knowledge those things that should be realized by direct knowledge.

And what things should be fully understood by direct knowledge?

The answer to that is the five aggregates affected by clinging.

That is the material form aggregate affected by clinging.

The feeling aggregate affected by clinging.

Vedana.

The perception aggregate affected by clinging.

The Sanghya.

The formations aggregate affected by clinging.

What is formations?

Sanghara.

So his translation is formations.

Literally it is impressions are like formations.

The consciousness aggregate affected by clinging.

What is this?

Vinyana.

We read that again and what things should be fully understood by direct knowledge?

The answer is Vinyana Sanghya Vedana Sanghara.

How do I cling to something?

First I cognize it.

After I cognize it I have an analysis in my head about it.

The moment I have an analysis I've already labeled it and that label is either a pleasant label or an unpleasant label.

So depending on that like praise will automatically kick in the pleasant Vedana.

Criticism will give me the unpleasant Vedana.

You getting it?

And because of Vedana Sanghara has created my reaction to it whether internal or external.

All this is related to my clinging only you know clinging to Rupa.

This Rupa.

These are the things that should be fully understood by direct knowledge and what things should be abandoned by direct knowledge?

Ignorance and craving.

For what?

What is the meaning of for being?

How much jeevesh na noobli hai?

You can't live without our phones.

See that is also a form of jeevesh na.

You can't live without our people.

Nine days.

See such a big struggle for you guys.

Two and a half days was such a big struggle.

Yesterday night you came and asked me you know can I check on my children are they doing fine?

Only three hours had passed since you had reached jeevesh na.

My jeevesh na is attached to everything and everyone in my life.

So what things should be abandoned by direct knowledge?

Ignorance and craving for being.

These are the things that should be abandoned by direct knowledge and what things should be developed by direct knowledge?

Serenity and insight.

These are the things that should be developed by direct knowledge and what things should be realized by direct knowledge?

True knowledge and deliverance.

These are the things that should be realized by direct knowledge.

So when I have wisdom I know how to apply it and find the ways to drop avidya.

Ignorance.

The ways of finding my path out of this maya that is deliverance.

Finding a path out of my ignorance is deliverance.

When one knows and sees the ear as it actually is dot dot dot dot dot.

The whole thing that we did from the beginning.

These are the things that should be realized by direct knowledge.

So from the beginning everything till here for ear.

Then next when one knows and sees the nose as it actually is.

Then dot dot dot means from the beginning all the way till here.

You're getting it.

Know what I mean by dot dot dot?

You can read it on your own again from the beginning till here.

And when one knows and sees the tongue as it actually is dot dot dot dot.

These are the things that should be realized by direct knowledge.

And when one knows and sees the body as it actually is dot dot dot dot.

These are the things that should be realized by direct knowledge.

And the same for the mind.

This is what the Blessed One said.

The bhikkhus were satisfied and delighted in the Blessed One's words.

You