Brilliant discussion. Right recollectedness is impossible without right view. Right view, establishing the right order/right perspective on phenomena, is that which enables all the other path factors.
I am listening this talk since 4 days.. and still trying to understand. THanks 14:30 Oh yes, thats what buddha is saying when he says "Atthi Kayo , Atthi Vedna Atthi Citta Atthi dhamma.. they are 4 reference point.. 4 "IS-ness". 22:39 great , how far to go with forgetfulness, and when to come back.Learning about how to forget mindfully. 24:51,26:31 The foundation of I-exist is wrong view, leading to unwholesome dhamma.... but the foundation of body-is is right view... leading to wholesome dhamma. 34:55 method of coming back to present moment works for a day . but basically it s resisting the resistance. its not inclusive.
Sadhu for doing these conversations Bhante. May I give a little feedback on behalf of a person who knows the language but finds difficult to understand your explanations. I mean I read a couple of Mahasi books, yet I don't always understand what you are talking. The concepts (words) you use are pretty uncommon (like: reference point, etc) could you speak in a simpler manner? I apologize if this is disrespectful, I don't mean to be disrespectful. I appreciate the Dhamma either way. Thank you.
That's probably because our teachings are significantly different to that you'd find in Mahasi's books and similar. Perhaps have a look at our "Beginners" playlist videos, it might help you with understanding better the terminology we use and place we are coming from.
@@ditty777 The practice with the context of peripheral is a difficult concept to grasp for people when first hearing about it. The audio at www.hillsidehermitage.org/teachings/dhamma-talks/ has recording of Q/A where Bhante clarify student's question regarding the practice
@23:55 Bhante says "People restart every second". In my opinion, they do that because they're trying to attain a good feeling (piti/sukha) or some supernormal power that the suttas describe. They believe that they need to "restart every second" (aka focus on the breath 24/7) in order to attain the jhanas so they can attain abhinna. I'm not sure if you've already described it, but perhaps a proper explanation of DN2 on how one goes from nothing to first jhana to abhinna unfolds, so that people can let go of the idea of focusing 24/7. Expanding on that point: what level of sense-restraint is required for constantly attaining first jhana? Since Citta the householder and several other householders had jhana mastery. Citta says he can get jhanas whenever he wants.
We've recently recorded a talk on jhana that addresses the requirement of sense restraint and also pertains to a layman's practice of it. It will be shared soon. In brief, celibacy and withdrawal of the concerns towards the world are a necessary basis, regardless of whether one is a householder or a monk.
@@HillsideHermitage Thank you for the response, yes it was clear in the suttas that Ugga the householder gave up his wives in order to practice better (I assume attain jhanas). Although AN 10:75 states that the householder Isidatta was not celibate but was declared a once-returner after his death, does that mean he had some form of jhana attainment level while being alive? Maybe not jhana mastery, but some form attainment consistency. PS> looking forward to your talk! :)
Bhante, so can we said that continue practice of right sati/mindfulness/recollectedness of body/feeling/mood/thought is to understand the nature/knowledge of body/feeling/mood/thought? And we will get to a point (ie necessary to the extent) that we will truly understand that they (ie body/feeling/mood/thought) are actually enduring on their own, we are subjected to them, thus we are actually not the master controller of them, and this will lead to dispassion which lead to the final goal of the path? Also, when one truly understood that we are not the master controller means one acquired the Right View?
1. Correct. 2. When one has truly understood it AND sufficiently maintained that understanding that results in correspondingly sufficient undermining of one's Ego and the sense of "I am". The fruits of the Right view are pleasant and liberating, but working your way towards them might not necessarily be so since it will undermine the existential safety of Ego, which is the only safety you know (at the time).
@@HillsideHermitage Thanks Bhante for the answer. If possible, hope that can Bhante give us a guided Anapanasati "formal" meditation in future. Still not very sure like, while breathing, train to experience joy and happiness, or while breathing, just feel what are we feeling then?
*SN12.1* *Dependent Origination* ... with consciousness as condition, name-and-form; ... ... with the cessation of consciousness, cessation of name-and-form; ... *SN12.2* *Analysis of Dependent Origination* “And what, bhikkhus, is name-and-form? _Feeling, perception, volition, contact, attention_ : this is called name. _The four great elements and the form derived from the four great elements_ : this is called form. *SN12.63* *Son's Flesh* ... When the nutriment consciousness is fully understood, name-and-form is fully understood. ... 🙏🙏🙏
@@SunMoon-op1cc *SN12.2 “Analysis of Dependent Origination”* “And what, bhikkhus, is consciousness? There are these six classes of consciousness: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness. This is called consciousness. *SN22.79 “Being Devoured”* And why, bhikkhus, do you call it consciousness? ‘It cognizes, ’ bhikkhus, therefore it is called consciousness. And what does it cognize? It cognizes sour, it cognizes bitter, it cognizes pungent, it cognizes sweet, it cognizes sharp, it cognizes mild, it cognizes salty, it cognizes bland. ‘It cognizes,’ bhikkhus, therefore it is called consciousness. … I am now being devoured by form. … by feeling. … by perception. ... by volitional formations.’… ‘I am now being devoured by consciousness. … *SN12.63 “Son’s Flesh”* And how, bhikkhus, should the nutriment consciousness be seen? Suppose they were to arrest a bandit, a criminal, and bring him before the king, saying: ‘Sire, this man is a bandit, a criminal. Impose on him whatever punishment you wish.’ The king says to them: ‘Go, men, in the morning strike this man with a hundred spears.’ … Then go, and at noon strike him with a hundred spears.’ … ‘Then go, and in the evening strike him with a hundred spears.’ ... … Would that man, being struck with three hundred spears, experience pain and displeasure on that account?” “Venerable sir, even if he were struck with one spear he would experience pain and displeasure on that account, not to speak of three hundred spears.” “It is in such a way, bhikkhus, that I say the nutriment consciousness should be seen. When the nutriment consciousness is fully understood, name-and-form is fully understood. … 🙏🙏🙏
@@SunMoon-op1cc knowing/discernment.. when you're "unconscious" you cannot know/discern. Without sankhara (intention for verbal, body, feelings and thoughts) one cannot be conscious. Without giving up ignorance, one cannot understand their intentions and habituation, and thus cannot give up consciousness. Without giving up the 5 hindrances, one cannot give up ignorance. Without mindfulness and clear comprehension one cannot give up the 5 hindrances, without proper attention one cannot have mindfulness and clear comprehension, without having faith one cannot have proper attention, and without hearing the true dhamma, one cannot have faith.
*sutta AN5.202,* *Listening to the Teaching* “Mendicants, there are these *five benefits of listening to the teaching* . What five? _You learn new things, clarify what you’ve learned, get over uncertainty, correct your views, and inspire confidence in your mind._ These are the five benefits of listening to the teaching. 🙏🙏🙏
