SUTTA STUDY - "The Root of All Things" MN 1 - by Nyanamoli Thero

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New series on our channel that will go through studying the MEANING of a selected number of suttas from the Majjhima Nikaya.
For the PDF of the Sutta please visit:
1drv.ms/b/s!AlXTBmr7HyXTiH8ve...
____________________________________
If you wish to support our work, the Hillside Hermitage Sangha and this channel you are very welcome to do so via:
www.hillsidehermitage.org/sup...

Опубликовано:

8 дек 2023

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Комментарии : 53

@HillsideHermitage 6 месяцев назад

New series on our channel that will go through studying the MEANING of a selected number of suttas from the Majjhima Nikaya. For the PDF of the Sutta please visit: 1drv.ms/b/s!AlXTBmr7HyXTiH8vej1p3BWIeoO4?e=6ml0L7 ____________________________________ If you wish to support our work, the Hillside Hermitage Sangha and this channel you are very welcome to do so via: www.hillsidehermitage.org/support-us

@DV4api 6 месяцев назад

Thank you Ajahn Nyanamoli and ven Thaniyo Thero. This is very useful and a great initiative 🙏🙏

@walamaking 6 месяцев назад

This is great - really looking forward to the series.

@michelangequay2794 6 месяцев назад

Very powerful teaching - we tend to think we have to practice to refuse the temptation of grasping things, all the while considering them as things, as valuable. It means we try to escape delight and suffering, all the while owning and delighting in them vertically. It would seem we'd do better to avoid that delight all the while training that indirect mindfulness that the current experience can't be ours, because it's already enduring asking no permission

@shelinahetherington4661 6 месяцев назад

Ajahn your teachings have shed light on pretty much everything i had learned via a contemporary meditation technique as being plain wrong. Now even what i was taught about Nibbana being beyond mind and matter. When you explain things they make sense. Of course it cant be outside the 5 aggregates. I am so very very grateful to you, Venerable Sir for showing me the way to practice and understand what the Buddha taught. 🙏🏽🙏🏽🙏🏽

@Dukkha-Bhavana 6 месяцев назад

With Pāli-English on screen, good. At homeless shelter, conditions aren't good for having and laying out those big text papers. Thank yous.

@ipitchford 3 месяца назад

This is such a beautifully articulate elucidation of the sutta. Admirable.

@_sitting_duck_ 6 месяцев назад

Thanks for this, Ajahn. I’ve been hoping you’d do something like this.

@CD-kl1dn 6 месяцев назад

Thank you Bhante, this is probably basic but as a new practicioner it was very much needed to hear and I'm even going to need to listen to it again, it is very valuable to have access to (part of) your insight. I'm glad we have access to this new series and, not going to lie, the more "private/cloistered" nature of this teaching, the fact that this is going straight to the text, as well as the lack of surrounding elements that may attract attention had an positive impact on my commitment and diligence while listening, for some reasons.

@Anancientpath 6 месяцев назад

I have never been more excited about a Dhamma series, if it is anything close to the Nanavira series we are in for some deep deep Dhamma

@cameronsmithers368 6 месяцев назад

Thank you for this excellent talk, I appreciate these more in depth talks of suttas. The other ones are good as well, but it's nice to go over some of these more confusing suttas in depth.

@dicsoncandra1948 6 месяцев назад

Thank you Bhante for the new series. If I could add an elaboration on what you mentioned regarding there not being a reality behind appearance: the Sutta clearly shows that even in the case of a puthujjana, he perceives earth as earth (though its nature is misconceived via appropriation). It is not the case that the puthujjana perceives “the constant arising and passing away of impermanent dhammas” (in the atomic or scientific sense) as earth/etc that makes him an ordinary person - I’m writing this because there seems to be such misunderstanding going around and those who choose to interpret it this way don’t realise that they’re postulating a reality behind appearance by doing so.

@avi2125 3 месяца назад

Thanks much for taking up this almost enigmatic sutta!! There seem to be some key Pali terms here - sañjānāti, maññati, Apariññātaṁ, Pariññeyyaṁ (both attempts at knowing) and abhijānāti. Translated into English as perceive, conceive, know, directly know etc. Some further points: it seems the Buddha is pointing to the "process" between perception - everyone seems to perceive Earth as Earth - and conception/maññati, the mentation, the untaught conceptualization of the putthujana...? So cakkhu-viññāna arises in everyone but what happens afterwards - the identification etc - differ from the untrained to the arahat...🙏🏼🙏🏼

@alakso777 Месяц назад

🙏🏼

@Hassan-bg8is 6 месяцев назад

Saadhu 🙏🙏🙏

@eastxeast 20 дней назад

Bhante more please 🙏

@SpritualJourney55336 6 месяцев назад

Bhante Thank you very much for this video that makes things clearer. I remember as a beginner I was ignorant so I tried to explain it to my self linearly to fit it in in what I thought was the right way as in = first this then this then that etc ... Thank you so much I appreciate it very much.

@johnylimapersonaltrainer1419 6 месяцев назад

Sadhu, Bhante! 🙏🏿 The training for the Noble Sekha is like the one briefly stated in the Bahya sutta.

@goofyduder2604 6 месяцев назад

Such a legend thank you

@DelRealSergio 6 месяцев назад

Thank you, Ajahn! I hope that you go over the anapanasati sutta, since it seems a foundational text for formal practice and there is too much confusion around that 🙏🏻

@cittacorner6313 6 месяцев назад

Sadhu! Sadhu! Sadhu!

@cajuputoil3468 6 месяцев назад

Sadhu Bhante..

@JuanaVallSerra 6 месяцев назад

“But the monks did not delight in what the Buddha said.” They had “understood that delight is the root of suffering, and that with Being there is birth; whoever Is gets old and dies.”

@hariharry391 Месяц назад

🙏

@boxes9323 6 месяцев назад

monks didn't delight because the Buddha said "delight is the root of suffering" a couple seconds ago

@HillsideHermitage 6 месяцев назад

Could be, it's certainly one of the possibilities. However, the Buddha has talked about the dangers of delight in many other Suttas and that didn't stop the monks from "delighting in his words".

@boxes9323 6 месяцев назад

I didn't know that, thanks for clarification

@SBCBears 6 месяцев назад

I'm imagining the scene... Tathagata leaves, then monks looking at each other frowning, puzzled or looking around for someone who looks like he understood. 😊

@lifesonance 6 месяцев назад

@@HillsideHermitage I think its quite plausible taking in consideration Nakulapita Sutta (SN 35.127) Where Nakulapita (a lay follower) expresses his concern about the difficulty of practicing restraint regarding sensual pleasures. The Buddha responds by explaining that he himself, in the early days of his spiritual quest, did not take delight in sense pleasures and that his heart did not leap towards them. "I, too, before my Awakening, when I was still an unawakened bodhisatta, thought: 'Renunciation is good. Seclusion is good.' But my heart didn't leap up at renunciation, didn't grow confident, steadfast, or firm, seeing it as peace. The thought occurred to me: 'What is the cause, what is the reason, why my heart doesn't leap up at renunciation, doesn't grow confident, steadfast, or firm, seeing it as peace?' Then the thought occurred to me: 'I haven't seen the drawback of sensual pleasures; I haven't pursued [that theme]. I haven't understood the reward of renunciation; I haven't familiarized myself with it. That's why my heart doesn't leap up at renunciation, doesn't grow confident, steadfast, or firm, seeing it as peace.'"

@thaynelarson8824 6 месяцев назад

Thank you for hillside hermitage, these videos have clarified so many wrong views that I had from ignorance and from contemporary sensual western buddhism. HH has truly changed my life and has allowed me to adopt responsibility and virtue. I have a question regarding not delighting in sensuality and developing dispassion towards it, which is the withdrawal of the mind. Is it like an attitude of boredom and disintrest towards anything that could generate excitement and distraction? How to withdraw the mind? Is it something that requires intentional intention to accomplish? Is solitude the only way to withdraw the mind from sensuality to experience the liability of suffering on the nessacary level? And even if in solitude could the mind not entertain itself with anything available to avoid suffering so surely some attitude of boredom must be nessacary.

@ady38 4 месяца назад

Have you read Bhante's book The Only Way to Jhana? It goes into quite a lot of detail directly related to your question..and probably the ones that will follow too 😊.

@1hullofaguy 6 месяцев назад

Ajahn, could you please help me understand why the sutta lists nibbana after the All if as you as nibbana in within the khandhas and thus within the All? Thank you 🙏

@esiquantom 6 месяцев назад

Thanks for the great talk 🙏🏽 I am a bit confused though. It would have been very helpful if the term "delight" was defined more precisely and clearly, given how central it is to the discussion. From the suttas one gets the impression that the Sangha became delighted quite often (except after this sutta!) but the Buddha singles it out as the root of all troubles. Perhpas they are two different Pali words meaning different things?

@brianl9419 6 месяцев назад

Many thanks Bhante. I'm very much looking forward to future suttas. May I ask which translation this is? Is it your own?🙏

@HillsideHermitage 6 месяцев назад

No, it's from Venerable Anigha.

@louieatkins-turkish1349 6 месяцев назад

Does this have anything to do with object permanence that we learn when we are young? We conceive ourselves as one of those objects too. We then feel on account of this conception of object permanence of ourselves and other things. If this concept is related to what you're saying, I gather you're not suggesting we unlearn object permanence - that would be impossible, dangerous, strenuous. But rather, seeing through it. Grounding in the knowledge of what underlies it: perception. Becoming disentangled, not overly swayed or convinced of these objects. Is that right? Or maybe there's a better way of putting it?

@SBCBears 6 месяцев назад

As a Buddhist Piagetian, I'd say it is not significantly related to object permanence. Wouldn't the Tathagata have been surprised of everyday physics were suddenly suspended? This may help. Think of color perception. We see the world and all its colors as given. However, if we were blind, the world would have no color. Now, the trick of our mind is to impute color to the world. Actually, color is a product of our brain. The sensation of color results from our cognitive and visual systems, i.e. the aggregates. Are objects in the world colored? Who knows? The world has frequencies that produce colors when they interact with our aggregates. We misappropriate those interactions to mean that the world is inherently colored. Likewise for sounds, odors, etc. We're caught in the aggregates until we become fully enlightened and our body breaks up. When we construct notions of our selves, we go thru similar processes of misattribution. IMHO

@MegaTen-ts5xf 7 дней назад

What does "because things are manifested they are impermanent" mean, did anyone understand?

@sahassaransi_mw 6 месяцев назад

Doesn't "muta" in Pali refer to things sensed through nose, tongue, and body? Here it is translated as "thought" though?

@alecogden12345 6 месяцев назад

🙏🙏🙏 What does conceiving actually mean in this context?

@CD-kl1dn 6 месяцев назад

I don't want to mislead you but based on what Venerable Nyanamoli starts to explain at 9:17 it could mean that: things that are perceived are "assumed or considered" as separate/independant of the one who perceives them, failing to see that the own sense of self of the one who perceives is undermined (is dependent upon?? Not sure that's correct) those perceptions. More about "Undermining the Sense of Self" : ru-vid.com/video/%D0%B2%D0%B8%D0%B4%D0%B5%D0%BE-HIDVvlTYxIc.html

@cliffmilbrun2803 6 месяцев назад

It means created or originating from oneself. I haven't seen the Sun. I've only heard what people told me about it, and I perceive light. Any thought I have of what Sun is or looks like will be originating from me and not as it actually is. Thus I have concieved the Sun it has arisin by me it is mine ... like a mother conceives a child. It originated from her womb so it's hers. and think about this too wouldn't something not originating from the womb be A-yoniso? What is that A-? Does it not mean Not? Yoniso is the womb because it is not A- and what could yoniso manisikara mean other than the 5 aggregates which would be the womb of the perception of earth? So wouldnt yoniso manisikara be synonymous with right direction of attention (to the 5 aggregates) where the experience of earth originates from? Not from me?

@cliffmilbrun2803 6 месяцев назад

I forgot to add if the perception is seen as originating from oneself not as appearance that your subjected too then the perception is seen as my perception and that means for you anything seen is mine too. Like the mother having a baby from her womb. this my baby, my responsibility I must act!

@sithumrajitha9969 6 месяцев назад

I am born buddhist from sri lanka, but i still can’t understand these complex sutras, that’s probably because our monks don’t teach us this real deep dharma they only tell us stories in our schools. So how can i open my mind to understand this, it’s very hard in the beginning, when i start learn about buddhist sutras and abhidharma I stared to think that we are living in a simulation and buddha taught us the way to exit from the simulations, are you agree with me in this point is really buddha taught us about a simulations

@j.m.kocsis2557 6 месяцев назад

I wonder if the reason why the Bhikkhus who listened to this directly from the Buddha did not delight in his discourse was because after listening, they were examining their delight (in general) to see where it was rooted.

@HillsideHermitage 6 месяцев назад

It could be. It's just that in virtually all other suttas when a sutta ends with "delighted in the Buddha's words" that should be understood as they were "inspired" or "rejoicing" at the instruction they just received. (not that they delighted with desire-and-lust). So, that's why in this MN 1 we take it to mean that monks were not inspired because it was too much to understand.

@legendofpanigale 6 месяцев назад

Bhante, could it be that this sutta is the exception, because the buddha directly taught about delight and the monks understood?@@HillsideHermitage

@MusinYohan 6 месяцев назад

I think, the monk didn't delight in the speech of the Buddha is because they are all Arahant....or at least Sotapanna that through understanding this talk, try not to delight in it...because delighting is putujanna thing

@01ycart 6 месяцев назад

the fallacy of this message is that it tells you that if there is delight then the suffering "belongs to you" and "you are reborn", otherwise "it does not belong to you" and you - as a final reward - are not reborn. I think catch 22 is obvious. But to realize this we need to free ourselves from the dogmas (translation errors, contradictory messages, fake appropriation and enigmatic births-rebirths) of some parts of Buddhism itself. The only reason for its appeal is the innate fear of suffering which pushes people to believe any message (worldly and metaphysical) in order to reduce discomfort.

@SBCBears 6 месяцев назад

What is it... the case... the thing that makes your reasoning obvious?

@johnylimapersonaltrainer1419 6 месяцев назад

Sorry, buddy. It's not obvious to me. Could you,please, elaborate where is the fallacy?

@bobbysmith5514 6 месяцев назад

There are many wise men and religions with deep truths...but NONE of them compare with the teachings of Jesus Christ....I encourage everyone to read the New Testament and see for yourself.... You'll quickly see that Jesus Christ is different from anybody who has ever walked the earth.