My friends, in the problem of birth, decay, decease and death. I know you are interested to succeed to seek the Buddhist way, to give up all problems of life in the Buddhist way. I think often you said I can't sure that you can understand the topic. But I have to tell you in advance that my English knowledge is not complete, it is childish English knowledge that it is simple that  I just learned, then you have to think it , try to understand it carefully, to know what I meant to say. We cannot have a teaching in a classroom, can be only a private conversation

You have heard that the Lord Buddha was enlightened concerning the Dhamma. We think of discussing of the Dhamma. The Dhamma that is enlightened upon the law of Ipattajeta. It is the natural law, the law of nature. The law in English according to Thai term " Gote ". Now we call it in Thai " Gote  Ipattajeta" The term "Gote" has its meaning more than the law. We have to use the term "law" in English. This law is the supreme thing we can call God. Lord Buddha enlightened the law, after that it was worshiped to the law suddenly

It declares that all Buddhas in the past, even in the future, all of them worship this law in the name of Dhamma. This natural law is comprised of six qualifications which show regard that they are qualifications of God. That is to say, as the creator, the counselor,  the (05.09) ….death , omnipotent and omniscient. He who has the qualification that we call him God. But we Buddhists have natural law as a God, look at the God as the God, who has really see the figure qualification.

It is only God that can be acceptable by scientists of modern time. It is the natural law that cannot be abridged by any one. If there is anyone or anything who abridges it, it is not a law, not a Gote, especially Gote Ipattajeta. This law is only one law which all other laws are included in it. All of them natural law, not man-made law. This law inheres in every atom, every atom altogether to compose our universe.

Physically and mentally we ought to know it as well as the things that control us, control all problems of us. Human beings will not be happy or cannot be happy, it is because of doing wrong or doing right to this law, not by the power of personal god. Even if they are the result of the past  Dhamma.    It has to discuss another time. The fullness of the world will exist or not exist depends to this law. Doing wrong or doing right. I like you to think of this, to estimate the power of the law. Supposing that all personal God intend to punish us, we can give up all the power. We are free from punishment by doing right in accordance with the law. Supposing that all personal gods intend to bless us but if we do wrong to this Ippatajeta law, to be happy for instance, no way to receive the blessing of the God. We can see that this law controls all things, concerns all things, both animate and inanimate.

But the problem can be arise from fear only in animated thing. In the law of Ipattajeta, as God, because it's undescribed before, unclassified before. We cannot know him as a person because he is not like anyone among us.

All we know in this world is that the Ipattajeta God is the first of cause and sustaining cause, every time and in every case in our universe. It creates, both positive way and negative way. Have a result as a negative and a positive because it is the only natural law. If he is a personal God, he will choose to create it only in a positive way. When we want anything in negative part we have to know the law of positive part and we can have result at the positive bisective in the conduct with the law. The way to practice to solve such a problem is called the Dhamma.  The  actual problem of human being is  the problem of suffering and it is the problem of suffering of human beings and the problem of suffering of human beings. ....(0:14:41.0) of them. Sentient beings have to suffer when doing wrong to Ipattajeta law in the moment of Passa.   I'd like you to know this as especially as essence of the Dhamma as defeating it as all sentient beings have to suffer when doing wrong to Ipattajeta law in the moment of  Passa.

Sentient beings have not to suffer, will not to suffer when doing right and not doing wrong to this law especially in moment of Passa or contact. We have to discuss about it further on.

I think now we will discuss about this natural law in detail. It is the ABCs of Buddhist Dhamma.

Now I will tell  you  about Ipattajeta Dhamma. Sometimes we call it Patijjasamupata, the law of cause and effect, the origination of all things dependent to their condition.   We say the dependent origination of all things but in the case of problems of human beings, as suffering or as dissatisfactoriness.

To understand Ipattajeta process, we have to start from the starting point, that is  the thing called Aryatana. Aryatana means the thing concernable and to concern and to be concern anything else. Ayatana inside us we call it, sense organs, that is to say the eye, the ear, the nose,  tongue, the body, and the mind itself all these are inside us. Outer Ayatana.  All these are Ayatana that is the form of the sight, the sound, the smell, the taste, the touch, and the idea or thought for the mind.

Now you can see yourselves that the eye to contact with the sight, the  ear to contact with the sound, the nose to contact with the smell and  the tongue to contact with the taste ,the body  surface to contact with the touch. The idea to contact with the mind. Then we have six paths of Ayatana.

Now  we study upon them. In the Ipattajeta process, begin as an action for with the first path in the eye and the form. The eye depends on the form, gives rise  to eye consciousness. Now we have three things, eye,  form and consciousness. These three things coming together in function  we call contact  or Passa in Bali. The very important moment to know to succeed, the contact. It's the moment to raise ignorance or not. If it is the chance of raising of ignorance, it will go in bad way.   The problem of suffering. If the moment of contact that does not have adequate mindfulness and wisdom to govern the contact to be in the rightness. Then noway, no room, no chance for ignorance. Then it is  the contact that cannot be the starting point of suffering.    

You have to practice to understand, to have mindfulness with time, to choose just in time of contact. But we can discuss Later on.

Now I will tell you further. If the Passa or the contact is an ignorant one we call it  the blind of contact of ignorant of contact  Such the contact will give birth to blind feeling , feeling which ignorance  (24.28)....................But having ignorance in each because  it is blind contact or ignorant contact. Such contact gives birth to ignorant want or  blind want.  As usual, we can call blind want as desire. In Pali we call it Tanha . we meant blind want, ignorant want or wrong want not simply a want. You have to know this. If you use the term desire, it means  blind want, the  want of ignorance the want by means of ignorance such want.    Such want then refers to attachment or Upatana in Pali. Attachment from blind want or ignorant want. Then it is ignorant in itself to attach anything that comes into contact with it, attach it, in this or that being and finally attachment as the thing is "mine" or that thing is "I " . You have to know the meaning   in Pali Chanta in  Sansakrit attach to five Kanta . The first Kanta is this body. When body is in disfunction, the Ignorant  mind attach it as "I" in some case, or as "Mine" in some case. Then we can see someone  gets angry with his body and regards it as "his"  his body (28.28).......in the first case attach it to the first Kanta in Pali  it called Rupa Kanta. As the case of .... 28.34)

The second Kanta, the feeling. When we have feeling of any kind in the mind, the ignorant mind, regards it, attaches it as "I' who feel, or in other case it attached as "my feeling". This is   regarded as "I "or as  mine. It is the same attachment.

The third Kanta we call the Sanya -- a perception perceived as something as those as my happiness or my suffering.   It is perceived as good, as bad.

The third section of the mind was attach to be the I or me in some case. The perception in other case, has been attached as mind, is mind attachment. You can understand this as the same thing.  It can be attached to in two ways as the doer and the done.

Now, the fourth of Kanta attachment, we call Sagnkara  Chanta. Sangkara indicates the meaning. Literally, it means to form, to form in mental way, that is to think. Sangkara in addition to raise or to cause, mean to think. Because to think is to raise and to cause. The conception in the mind of ignorant one. The one that attach it as "I" think, then another case is attach as "my thought." You notice this, consider this by yourselves, and it goes in two way as such

Now to the last Kanta the fifth, 'Winyarn" Kanta. Consciousness,  every case, every case of consciousness, to know, to know all things that come to be in contact with eye, ear, nose, tongue, body and the mind itself . The ignorant one that attaches consciousness, the body of of consciousness of our "I" who make consciousness and another time attaches as my consciousness. Now five consciousness, five attachments we have. We can see that we can attach many things, outside and inside. Attaching it, grasping at it mentally as I or as mine.  Ignorant concept not a real thing. Not in reality of the thing but we know ignorant conceptions arise in such a way as I or as mine in anything in the case.

Attachment now taken place in the process of Itapattajeta, such attachment gives the right to existence or Pawa in Pali. The existence of something now of now in the deep self. Existence of the self from attachment. Attachment on illusive thing, like a thought and can have  illusive existence or Pawa.

Now that exist ourselves, even in infancy stage. We call it  Pawa or existence. The existence gives rise to birth or Chatti in Pali. Now the self is in full bloom as the proper term to the case to be the one "I," one man, one self.

Now there is a self, the supposing thing self or really as I now in the  thing I take place in a process of Ipattajeta. The I, thinks, do positive in the way of attachment. Then the "I" within to, do to think to speak ignorant way such as it is a mind process. Even it is  my birth, this is my decay or this is my death, for instance. All things come to be a problem of "self" and gives problems to the mind to suffer to have the mind to suffer disatisfactionness.

This is Ipattajeta in the way of process to raise problem of suffering.  Then it is to the mind as we said to the man.  Now If we have adequate mindfulness and wisdom, we can have mindfulness and wisdom adequately and just in time of it contact we will repeat the process from the very beginning. The "I"    the form, it heard to eye consciousness and together in function. The function of becoming on Passa or contact now  indicate the man has adequate mindfulness withdrawn, just in time of contact or Passa. They can have they can use mindfulness and wisdom of contact. Not to be ignorant contact but to be wise contact. Such wise contact will not give birth to blind feeling, but wise feeling as a cause of contact to give birth to wise feeling, existence or non-existence but wise feeling cannot give birth to blind want but to wise want or want with wisdom, differentiate from the first  case of ignorant of contact or awakened contact give birth to right the feeling. The feeling which withdrawn from mindfulness. Such feeling cannot raise a blind want or desire but give birth to wise want, which cannot be called desire. Then we have wise want. The wise want cannot give birth to attachment then no attachment for the illusive concept of mind then no existence for the self, then no birth of the Self. No Self -- at least no "I" which means as no mine. Then nothing has to come to contact with " I because without I then no problem of the mind, any kind of problem.

Now Ipattajeta in the process of no problem of not able to give the problem to the life.

Now you can see two ways to describe of Itapattajeta. The First runs by  ignorance, ending with problem of suffering . The second runs by  mindfulness withdrawn ending of all problems. This is the law, the  natural law. Not a law that the bridge by anyone. The law is the thing in itself. You have to notice such as Lord Buddha enlighten it, enlightened concerning it, and know it as supreme as a supreme Dhamma. It has worship to each at the time of enlightenment. It has this, the Dharma the law of Ipattajeta as supreme being. We call Buddhist God but not personal god. .It is a non- personal God I like you to know this . It is  Buddhist way to be emancipated  of all problems.

Now I like you to remind to what I have said that this a A B C of Buddhist way of Buddhist Dhamma. Everyone has to study it, or practice of Buddha Dhama upon these things. We call it A B C of Dhamma. That is from the from the eye, ears, nose, tongue, body, mind of yourselves  in daily life when it is when they are in function of seeing, smelling, of seeing of listening, of smelling, or touching o thinking. Not from the book, not from the actual thing. The body has organ. The body to contact of the thing around the body. In daily life you have your eye, your nose, the tongue. In what way you know that function or not. You have to succeed from such actual thing. If you wanted to succeed Buddha Dhamma, to know the Buddha Dhamma,  you have to begin study  this thing we call the Dhamma of A, B, C. not to begin your study from immense system of ideas and philosophy we call Buddhism as such .

I want to you, I like you to succeed in Buddha Dhamma by starting your study from these six pairs of Ayatana, six sense organs and six sense objects when they are in their function in your daily life, not from the book, not from the sermon, not from a preaching. Useless, you cannot do that if you want to get at the heart of the Dhamma.