The Most Acute Description of the Right View 

The mundane right view is the intellectual hence superficial understanding that taking up the arisen feeling as mine leads to craving or aversion in regards to the arisen feeling. Many of us can understand that. We experience the painful implications of taking up feelings as mine on a daily basis. Still we can not abandon our identification with our feelings even if understanding that this is the cause of our suffering. Vedana tanha is dukkha. We know it and yet we can not undo our identification with feelings. We don't know how to do anything else but to identify with feelings. It's like a habit that is seemingly fueled by the habits of countless existences. The mundane right view can not undo the false identification with feelings but there are different levels of this mundane right view which can be measured by the amount of time one needs to abandon the craving or aversion towards the arisen feeling and therefore end the suffering by realizing one's own wrong conduct. Supramundane right view is when the superficial understanding of mundane right view sinks into the core of one's being. It is characterized by the inability to identify with arisen feeling as well as the inability to react habitually with craving or aversion towards any arisen feeling. Dhamma practice with keeping the precepts, sense restraint, guarding of the sense doors and non distraction is the way of speeding up the process of transition from mundane right view to supramundane right view. Wherby the former is a common ,widely spread state of mind, while the latter is a very rare and monumental , life altering attainment.

For more than a year of brutal sense restraint in the lay life was not in vain. Thank you!

🙏🏻🙏🏻🙏🏻🌸🌼🙏🏻🙏🏻🙏🏻🌼🌸🙏🏻🙏🏻🙏🏻🌼🌸

With proper discernment, we can see that pleasure is actually suffering, and its very appearance announces its cessation without our participation

...what confidence the monk inspires...

Absolute pearls.. Thank you Bhante, for your compassion teaching the Dhamma

I will give in to the pressure but : Thank you Venerables, very important description for us puthujjanas to know which direction to go

On my knees with my hands joined ! THANK YOU

Thank you for Turning the Wheel of Dharma.

Bow to your feet 🙏🙏🙏

Sadhu Bhante... 🙏🏻🙏🏻🙏🏻🙇🙇🙇

🙏☸️🙏 thank you dear sangha 💎💎💎

we addict to life due to pleasant illusions and we got caught in the cycle of addiction, Liberation begins with correct understanding and seeing the disease and pains, it continues by avoiding consumtion and avoiding any slips, seeing the danger in the smallest fault, Wish all beings would come to the right view

Around 26:00 is when Ajahn NM gives answer.

Thank you so much for this wonderful teaching on Dhamma I am so grateful.

Good job. Pleasant sharing. Thumb up.

🙏🏼🙏🏼🙏🏼 Thank you so much Bhante +++ …this one really ‘hit the spot’ 🙏🏼🙏🏼🙏🏼

Endure to the extent necessary for the knowledge🙏🏻🙇

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With existence there is birth, with birth there is suffering… With feeling there is craving, with craving there is clinging, with clinging there is existence… With the cessation of craving…there is the cessation of existence…the cessation of birth…the cessation of suffering…

While watching the video, I was able to answer Ajahn's questions and explain yoniso manasikara correctly. And I've been practicing it like this and it has led me to many insights which can be summed up as "whatever is manifested, has a nature to cease". But I still think I might not be a Sotapanna, because Ajahn had said (after the Buddha's own words) that a Sotapanna has abandoned a whole mountain of suffering and only 7 grains of sand remain. And I don't feel like this. I used to take this to be a metaphor for no longer being able to be reborn in hell and having a maximum of 7 bhava left. But Ajahn has indicated many times that it pertains to the present life and that a Sotapanna is practically almost free from suffering. I know that my suffering has diminished thanks to the practice and that I'm unable to suffer on account of breaking the 5 precepts (because I just can't break them), but still - a lot of suffering remains for me. I wouldn't call it that great of a difference, as to compare a mountain to 7 grains of sand. I don't have a doubt that the dhamma works, but there clearly is a doubt about something somewhere, which I've tried to convey above. I don't know, maybe a doubt that I'm just a smart guy who can memorize Ajahn's teaching and intelectually understand it, without factually abandoning craving and suffering (although I do practice it). I would be grateful for help.

Right view is Discernment. Ability to discern between what will lead to suffering and what will remove suffering.

Right view as I understand it is the middle path between nihilism and eternalism. That after we die there is a continuation, and that continuation, just as this life, isn’t eternal. It too will come to an end. Thus everything that brings us pleasure in this and every other life we will one day be separated from and cannot bring about lasting happiness. Right view is also the view of kamma, that every action of body, speech, and mind has an effect and the universe isn’t totally random or magic. That if we put in effort, it will produce results.

Thank you

45:43 - "...first makes you feel things more, but then makes you unfeel them." But it could also be that I don't feel things because I got used to them (a kind of overstimulation that causes numbing, from thinking a lot about it), the same way normally people don't fear the idea of death (not because they went beyond it but because it just got numbed). How do I differentiate these two cases (not feeling due to going beyond VS simple numbing & cover up) ?

Complete acceptance of the now (current situation).

P.S. One way to explain to the common man (ordinary mind) the art of "attending without attending (directly)" is to make him notice the shift of attention by turning his back on what he wants to attend, recognizing that he is attending without look at it directly (without control, without volition, without intention, without ownership). Little by little, as this recognition matures, he will understand that this principle applies everywhere. P.S.2 "Attending without attending" is like saying "attention without your intention (volition, predilection)".

Attending without attending = seeing through the hindrance = seeing the pressure and not acting out of it...??? Thank you!!!

Impeccability

So it's like one's agency comes second to whatever is already there to react to. Like you're intervening in something that's not your business.

Isn't that motion of 'putting our attention on an already arisen phenomenon and trying to deal with it' ITSELF an already arisen phenomenon? And thus, by trying to not do that by practicing sense restraint and not perverting the order, you are in fact still perverting the order. We are trying to fix things that are already manifest. That very trying-to-fix-things is itself also already manifest. Thus, by trying to stop trying, we contradict ourself - we commit the same mistake. We use the same mistaken strategy to stop commiting the mistake. Kinda hard to describe but yeah. What do you think?

Dear Master, "Not me, not mine and not myself." What is the distinction between "me" and "myself "?

When Ajhan asked “how you describe right view” my mind stopped realizing this is the question everyone should answer. But it seems like people are having a tough time describing it. Right View: any phenomena that arises is bound to cease. That is it. But reading comments i think what i wrote needs to be expanded. When i say phenomena we can translate to dhamma or nama-rupa. If someone asks where phenomena arising, the simple answer is in your mind. But technically speaking this is wrong without defining what i meant by “mind”. Buddha talked about six sense spheres (salayathana) and though in reality it can not be done, for teaching purposes he broke this to six external and six internal sense sphere. Eye and sight is one. Ear and sound is another and so on. The relevant one to this discussion is called mano ayathana and dhamma ayathana. This mano ayathana is what i called mind there is no word for it. Anyway important point is dhamma is there only as long as mano is there. These sense spheres always come together and goes away together . In summary anything that you aware is bound to cease. You are a sotapanna if you follow what i wrote. For others i apologize because what i wrote is too short.

43:30 whats the sutta that Sister mentioned?

The title... is this going to be SN 12.15? "What is arising is just suffering arising, what is ceasing is just suffering ceasing"

Wrong view is I can get what I want, but I can't want what I want. Part of the first noble truth is that its no good for anyone. Second noble truth means getting what I want doesn't work. the feeling, intention, perception stuff is really important. if you think of ways you can get what you want while knowing you didn't, that's one way to undermine wrong view by showing you how ridiculous it is. There are lots though. Not for me Third noble truth means I can indirectly want what I want by getting. Mundane insight. see the problems with a bad habit, feel bad and drop it. Small yoniso manasikara. Bit of a problem with the concept, better than mundane wrong view. Not I am Part of the Fourth noble truth is that there is an upgrade from the third. Main thing was undermining wrong view in a dependent origination simile. I didn't believe it at the start, but I really wanted to see one way or another. I had to be getting insights and adding them to the simile and going over them. once I got into it the only thing I had to restrain myself from was staying up all night thinking about it. I was sitting and feeling feelings sometimes. I think everything else I was doing was just nonsense. Right view is wrong view backwards. What it enables you to do is absolutely wild. Not mine. The Ajahn can deliver the results described in the suttas. All the stuff I wanted to be negotiable wasn't and all the stuff I wanted to be just theoretical and easy is the stuff I had to figure out. main 3 suttas were thorn sutta, servant-murderer sutta and two reeds/mara sutta. I modernised some of the similes.

27:30 attend to thing without attending

thank you Bhante. but struggling to listen to you being over talked so much. It would be more respectful if you'd be allowed to finish your sentences.

So much focus on labels. Let it all go. No one is ever smiling in these videos, always looking constipated. Could they be blocked up inside wrestling with labels?

Virtue signalling at its most inverted. Funny in its humourlessness. When youve embodied humility you wont be posting such utter bollocks. Incredible.