Renate Seifarth: The Causes of Dukkha

I have already often learned that the Buddhist teacher, the Buddha, is this phenomenon of Dukka. We all have now received a taste of Dukka. Not only since we are here, but we have already seen it. But we have looked at it very closely. This is the first analysis where the Buddha just says, Buddha is a Buddha. And it is possible to understand this Dukka in the sense of seeing that it is there. And then, in the next step, he also explains the effect of this phenomenon of Dukka or also the cause and effect of both. The inner one is the cause and effect. And here we turn to the circle. And to get out of this circle, because that shows the cause and effect, it is simply important that we understand these causes and effects of this Dukka in our life. And I would like to tell you tonight what the Buddha has found there. And then we can see for ourselves if we can verify it as well, and above all, if it will help us to continue this piece. We have already often tried to understand our Dukka. If you have already lost some thoughts on it, or made the therapy, or read books, there are many ways to change our Dukka, to minimize it, and to become lost. And there are many ways to help with it, to say that all of this is just nonsense. Many ways are helpful, and it seems to me that it is still in the circle to continue. The Buddha goes even further. And I would like to tell you about it. And you are talking as a very deep matter about the fact that we can discover so-called Asavas, two described as Asavas and Hanra. And this is not immediately easy to understand. Asava means streamings, other words, with flow or with driving forces. Hanra means to go, to understand it much easier. And we have the ability to flow outwards. That lets us search in the outside, lets us grasp something in the outside, lets us hold on to it. And it feels like we are always searching for something, and here is the starting point of our circle in Samsara. An endlessness is presented to us, because it doesn't really feel like a long-term peace. It always feels like a short time. Here we can see it very well. The first thing is to talk about the feelings of the mind. Four different actions are going to be discussed. The first is to demand feelings of the mind. And it is very clear to us all. We want pleasant feelings, pleasant sounds, pleasant body-inductions, pleasant taste, pleasant smell, pleasant psychological experiences, pleasant emotional experiences. And then we strive, we want to do that. We really try to be behind it. And very often our whole life is not about why, but why, if we look back, we want pleasant things, and always again, and always again, and again. Why do we want that again and again? Why don't we give ourselves time to talk about what we have achieved? Because sometimes I have some beautiful psychological experiences behind me. You too, right? Either we have already experienced a pleasant psychological experience, a pleasant experience, a pleasant experience, pleasant encounters, pleasant enrichings, pleasant... Have we already had that, right? So a couple of them. And what happens? We are just about to talk and then we ask for the next one. So that is what the Buddha with the Sārāna, the circle in there. It doesn't feel... It feels short-lived, to joy and peace and enlightenment. Okay? But it doesn't feel long-lived, to peace and enlightenment. There is a nice, close conversation, where it is very classical. I actually wanted to talk about it later, but it fits you very well. Here, pleasantness. So... We don't want to put it in a way that we don't have any more experience of pleasantness. We just want to see this connection, because the big place has more land. The Buddha says, The cause of pleasantness is pleasantness as a cause, pleasantness as a source, pleasantness as a basis, because the cause of pleasantness is simply pleasantness. That wouldn't have been understood, but it's still there. Striking kings with queens. Striking with queens, with params, with params, householders with householders. I don't know what you can tell in this world. The various states that have always been like strikers, they leave others to fight for themselves. That's great. But it goes on. The mother fights with the child, the child with the mother, the father with the child, the child with the father, the brother with the sister, the sister with the brother, the friend with the friend. And in her fight, her utsang, her apartness, she fights with the foes, the earthlings, the stubs or the knife, which makes it easier for her to bear the death of the dead. Right? You can tell it already, and you can imagine it a little more. Then we'll see. We'll ask ourselves, why are they fighting? Right? We often see this long-term relationship with certain feelings, experiences, in a pleasant way. From then on, we hope that they give us our remaining peace of mind in the end of the human history. So this long-term relationship, this very deep long-term relationship, is so deep, we're embedded in it. But if we don't see it clearly, we're more likely to be afraid. We're really ready to fight and to fight. And it's sometimes a little more complex, a lot more complex than it is presented here. But if we look at the complexity, I would like to look at it deeply, we can also listen to these mechanisms. So this is the long-term relationship, there are many of these one-way and two-way relationships. I imagine it as if the mind is going out or something is coming in. And it does something to me. It's trying to hide it somehow. The next is the being of the river, or the being of the tripe. The third is the being of the face and the fourth is the being of the body. It's a little bit harder to explain what it means here. Especially with the being of the being, to become someone, to become something, to present something, to sell it to this world, to say, to someone, to the being of the tripe. You often talk about the wrong views. These wrong views refer to these misunderstandings, to these wrong views, to these... to these wrong views. These wrong views, it comes up to where it goes. And here, I know nothing about Munich, because it's so much that unincorporated, unheated things come up and the already unincorporated, unheated things grow up, as well as the wrong views. So the wrong views have a lot to do with unheated things that come up in us, to these wrong views, to these unheated things that come up in us, to these wrong views and to the other fight, to these wrong views. So much suffering in this world. The wrong and corrupt views, when they grow up, are always connected with the emotional consciousness. They belong together, the feelings, the grip, and these wrong views in relation to this unconsciousness whether it's going to be there, whether it's going to be there, unconsciousness, unconsciousness and unconsciousness. These are the unknown, maybe. But if we listen to it now, which one is there and how can we solve it? The first one is the one that we first go through. We go through, as I said, grip or grip. It's important to look into what happens there. Not to go into the evaluation but to demand as power, to go through as power and to look at the result in detail. There is the demand of the work wonderfully. I looked at it and it said demand also. Okay. After counting it, don't worry, you take it after you have eaten the main course. I did that. And then came the moment of the grasp that I always leave my mind. It looks at this glass very quickly and thinks which one is the best. It goes quickly. And I saw my hand, which wanted to touch it where the best glass is. I corrected it and took the next one to cover it a little. And then comes the wonderful result which I actually took for granted. And I was very happy to be happy after that. No problem with you. What would happen if I had lost it? Oh, even more. I go and take the second one. I go into the third one. I go into the tenth one. Somehow I had a third power and I had already noticed that it is more than necessary that I can do it well and often. And it is driven by that. It doesn't feel so beautiful because it is still completely harmless. You get a little thicker than you want. You may take a little bit of it but not everything. But I remember that I was not a good person for long. No, that's not true. For example because I was so angry that I could have given the person a little bit. There were already repressive powers. There were no more and there were strict orders when you go through the order. I was pretty far back because I was not an ordained nun. A woman came to the monastery and ordained it very quickly and she actually went behind me but now she was right in front of me. No problem. And then we would go through the slums and after she was in front of me so I had to eat something twice a day. And there was already a lot of cleaning from the order. And one thing that was lacking was fresh fruit. And usually in this city there were always the watermelons. But at the point where we came there were still quite a lot large pieces of watermelons. About 5 or 6. And the woman in front of me cleaned the rest without cleaning. And I would have liked to have at least one. No. And that went on every day. Not just once. Cooked. I also had a conservation instinct so that I could get watermelons. That was very complicated so that it was still possible to keep it in the context. But I don't remember exactly this amazing fruit about it. And my amazing request was to have a watermelon in the background. And I know that I finally got this caprioletretin to get watermelons. What I got there. It was no comparison. The measure of satisfaction was so infinitely much smaller than the amount of water. And that was a very remarkable example. Who would be so ridiculous with dimensions like a watermelon? Yes? I could take that. That was pretty much supported. And we see in such small examples why our world is so spread from camps, from wars and what it actually does to us. So these camps should be underestimated. But I also want to break a line that we don't go into them and suppress every camp. Extend every camp. There are sometimes people who in their junior years demand their wish and they have to suppress it. They were never satisfied that they don't dare to wish or to feel anything about it. So it's not that we should suppress or suppress the desire to lose the idea of freedom in the camp that is so successful or not so captured. I was completely captured and there was a lot of right-making and all kinds of capricious. But it was really, it was almost harsh. It was really extreme what I had in mind. And luckily when I made these capricious and saw that it was most valuable to cultivate such emotions. And that's also the beauty because when we are really there we often see what extent of satisfaction we get when we have where we have seen ourselves already a little satisfaction but often not in the way especially when she looked up how it looked. Now I have this view that things can give us a little joy. How do you know that? You see somewhere standing in the window. Or I was in a boutique actually just by accident I had to buy something else. And it went by there was this stand again with sails reduced heat. And there was a nice dress but I rarely wear it and it was also relatively short and black a little bit pale. So really not what you wear on a retreat. I already knew that I wouldn't wear it that often because I lack the opportunities but I like it. How is it when you throw it? I thought no, I don't need it. Go home. I didn't sleep all night. I didn't even go in. You know, you can be of your own. You try to be funny you don't need it. Try everything possible. No, it was a pretty hard one. It was also very low-key. It was a little bit... So the next day I drove in, I was still there I tried, I stood here absolutely fantastic. I thought, that's what it's said. I was totally happy. I was really at peace. These circles and thoughts they were at least one year in the closet and never worn. And I already thought, what else was there? I carried it away. I wasn't happy about it. I was happy about it. In a certain way I was supposed to do something like that. But the question is if I can get it depending on what it is if I can get it with a watermelon then look up now it all looks like it has it all but it doesn't work with a watermelon. Yes, then I have a feeling of unfulfilled and that is really hard. Unfulfilled is required. For that you can look up if it appears if you do it with us and it is very exciting when I have it if I have it then I always see the object in front of my eyes what I want to have is always the same. It gives me a feeling that I am just thinking and then I think and what I don't feel is that the desire is actually unfulfilled. The desire is unfulfilled and the object was unfulfilled but that overshadows the desire of unfulfilled. And only if it doesn't get it then it is unfulfilled all day. And that is why it is worth it when we like to discover something here that is the meditation that finally stops that is that we finally want something that we don't have in culinary before we go out to eat after lunch. I was wondering if I could do something like that if I could do something like that then we look at it to study the opportunity to have a nice opportunity to study. And there is always the object that I want to have and then we go to the desire that is after the desire that is after the desire and try to isolate it or to separate it from the object. It is this that we want to have different things that are always different that the desire is very similar to the desire of the striven. We try to distinguish it and see how it feels. And as I said then we want to gain freedom. We can follow it and we don't want to be driven by it. The connection to this word of the mind is driven by it in the game. So I came to what I call the striven and I had to take it as a night and it is all completely as I thought and of course we can take it as a night. And the other time it can be that we just wait a little bit. I think it is the whole night. The friends who just wait a little bit are sitting on the table and are waiting for the night. I was waiting for a moment, looking at the long run. And sometimes you can see with this long run that it stops, that it stops. And then it comes back and it is back to the night. And you can do that in different things where different experiences are there where you just understand that it is the long run and stops. Many years ago there was a very impressive example of small children and the one who was sitting on a table and said, I want ice cream makes a huge drama. But my girlfriend and I supported her as a friend who did not fall in love here. Now I do not buy rice here, it is too expensive. We will go to the city and I will buy you ice cream. I did not get in and saw that and then we left the place and we were in the city and we did not get in. And it was really five hours later not very long we went to the city and I asked if we could sit on the ice cream and she said no. She was completely satisfied. She was not satisfied and before that I was leaving the city because she was not satisfied with the demand. And we can see with this demand that we are keeping it out and it is not satisfied. I could just go to explore it. I am going to say something or something that I cannot do. I will do an experiment and I will not do the weight right away. I will leave it like this and we will go over it for this moment. I do not pass it in the last few minutes. I will leave it over and then I will see if there is a moment of satisfaction. I will leave it over and then I will see if there is a moment of satisfaction. I will leave it over and I will with this jacket. It is not the thing that plays, but those are things that I always am happy about, that I can bring things from theículos with me, exception. But we do not want to stick around it so much. If it is something different or there is a violation or how it is lost The forces that then enter in on the anger, the anger, the frustration, the disappointment that they can't touch us that much. Bighern, if you don't want to have Bighern, is the opposite. But also as a Bighern, a long time after that something is not there. that is often spoken of as a light. These two powers are often very, very unhealful. That has a lot to do with the fact that it often goes about the rebirth, about our rebirths in the next life. And the Kanching powers that lead us, come from the Begehren and Abbey in the fore. For the everyday life, however, as I said, these are powers that can be the most important in our current life. Requiring is also requiring awakening, understanding, peace. That is also the power that leads us to do something, something that leads us to a rebirth, requires a little bit of time. Without time, you wouldn't want to do the way. So the power itself is not only unhealful or not only in service to unhealful circle people. Just like the Abbey in the fore. Of course, root, herb, zon, are very distruthful, but in the fore, you should also recognize that something should be changed, for example, injustice. If you recognize and feel it, then at least some people come to change the wound. I think that even in us as beings, as people, has a very deep connection. There are attempts with babies, a very sweet one, if you want to look at it. The babies, I can't talk about it, but the souls are also looking at injustice and they want to compare the babies to injustice. So that's deeply related to us. We are just social beings. And from this point on, the impulse, the power to change something, to want something and to contribute to it. But it needs a deeper connection with these forces, because they can be expressed so destructively. And we practice this, and we keep this power and don't give it up. And that doesn't mean that we all just push and push the impulse down, but that we always look at, is this for the sake of the time that is so precious, for the power of wanting to change something, for the sake of the time, for me, for others, for the world. So the one important strand that we practice, when we try to treat the cause, the desire to be treated, the desire to be treated, the desire to be treated, is the combination of treatment and treatment. And we do that in meditation. So here in these days, we do the constant, if you look at it in detail, some wishes, desires, strays or abasions, I always do that. It's the knee that's going to hurt, it's going to take hours, it's going to be the same, it has to be so long, or it's going to take a long time, more calm, more clarity, whatever, or just a nice experience, or whatever. And we sit together with each other, and we sit as one, as one, on the same, we don't give these impulses, we don't give these strays, because there is more freedom in these reactivities. But as I said, in our everyday life, but also here, especially in our everyday life, we don't have to press and trigger it, we just want to reflect on where the card is going to be, and I give it to him, and then we... The second step, we put the abhijā to the right, as we can be freed from the other, the suffering, the suffering, the relief, the suffering. And there, it's just that the disappointment, the ignorance, it was a kind of ignorance, I don't understand it very well, but ignorance, Abhijā's ignorance, it's already clear what he meant, that it's a power in us, or a process in us, it's actually not a thing, it's a process in us, that lets us perceive and perceive the reality, or from the way the reality is, something else makes it real. The ignorance, and that's mainly related to the belief in a constant, firm, isolated I, that I really am. That the starting point is that I have something or don't have something, that I experi