ON NANAVIRA THERA - NoD - "A Note on Paticcasamuppada" ---- by Nyanamoli Thero

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Few different angles on practical discernment and application of the principle of Dependent Origination that can help a reader get a better understanding of Notes On Dhamma, by Nanavira Thera.
For more information on his teachings see:
www.nanavira.org
For the Notes on Dhamma book:
www.pathpresspu...
For the biography of Nanavira Thera see:
www.pathpresspu...
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Опубликовано:

27 сен 2024

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Комментарии : 21

@HillsideHermitage 5 лет назад

Nanavira Thera's Note on PS: www.nanavira.org/index.php/notes-on-dhamma/paticcasamuppada

@TheWorldTeacher 4 года назад

“The Hermit of Bundala The present book is an attempt to compile all that is known about Ñāṇavīra’s life and thought, from his birth in an upper-class family in England, serving in World War II in Algeria and Italy, ordaining in the famous Island Hermitage in Sri Lanka, and spending ten years isolated in a jungle retreat at Būndala, where he meditated, reflected on Dhamma, and eventually attained partial liberation. It was there where he was able to recognize that the traditional understanding of Dhamma is not wholly justified by the Suttas, that it does not lead to the end of suffering, the goal of the Buddha’s Teaching, but rather blocks further progress. Then due to his chronic illnesses, which plagued his body for more than ten years, he ended this existence by his own hand. The book retells stories from after his death, about controversies, lost or burned letters, his surviving legacy, and the growth of interest in these writings till the present time.” So many RELATIVISTIC concepts. ☝️🤓☝️

@mintsaucemilitia 6 месяцев назад

This is a powerful talk. As you explained each step, I paused and reflected upon my own implicit experience - suffice it to say, this was a mind-blowing and uncanny experience! Thank you!

@danialsadeghi5428 5 лет назад

Brilliant. Thanks.

@nickalasjojola1911 3 года назад

About the proper attitude of not ignoring that the sense of self is not own-able, this concerns only the sekha (one in training), correct? Whereas for the asekha (arahant who is no longer in training) the sense of self is "ceased"?

@1hullofaguy 8 месяцев назад

Wonderful talk Bhante 🙏🙏🙏

@shelinahetherington4661 Год назад

Superb explanation, Bhante, and thank you for all the different practical ways of working with this wrong order. Gratitude 🙏🏼🙏🏼🙏🏼

@eastxeast 5 лет назад

Venerable can you provide a link to the 25 paragraphs on Paticcasamuppada you mentioned? Thanks and best wishes Nic

@HillsideHermitage 5 лет назад

Sure, now it's pinned as a comment to this video.

@nadeekadilshan4226 3 года назад

🙏🤍🌷

@zebedee8883 Год назад

@@HillsideHermitage this video is idiotic & embarrassing.

@yongjiean9980 3 года назад

I like the way Ajahn Brahmali said that he was lucky that he did not know anything about Christianity though he is from a Christian country. And he became a Buddhist later (Buddhism is very foreign to Norway). T Sad to say someone from another religion criticised Ajahn Brahmali and Ajahn Brahm as lost Westerners who stray away from the religion of their birth that "God" has willed them to be born into. That they are not loyal to their religion of birth. Crazy extremist indeed! The fact that one is born to a religion doesn't mean he has to follow the religion of birth.

@zebedee8883 Год назад

sounds like more crazy monks

@eastxeast 5 лет назад

Thankyou very much Venerable 🙏

@picketytwin 10 месяцев назад

Thank for this excellent talk,will have to read on Nanaviras points in detail but you have made avijja apparent that it is not a metaphysical divine knowledge lacking for us but our own refusal to acknowledge the hidden entitlement which is the root

@saxy1player 2 года назад

The problem of cause-effect understanding/interpretation is that it's on the level of dhamma (observable phenomena) and that excludes sankhara altogether. As Nyanavira says, to be sankhata is to be paticcasamupanna. So sankhara is on the level of the relationship between dhammas on the level of this infinitely recursive/reflexive structure of experience?