Early Buddhism: Authenticity and Awakening

What does it mean to be authentic and why is authenticity necessary in order to practice the Buddha's teaching rightly?
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[@djanpo993]

Sadhu 🙏

[@venerablemettaji6944]

Thank you venerables for another wonderful Dhamma interaction. Thank you for holding to authenticity in every session you offer and inspiring deeper practice and final release.

[@StanleyFamilyFun]

Awesome guys, looking forward into digging into this channel after being a long time HH follower

[@extremelyrarebird]

''Die before you die'' as Ajahn Chah said. Thank you venerables 🙏

[@Spiritualjourney259]

Thank you so much Venerables.

[@zdrs_in_dvom]

Thanks for this illuminating discussion!

[@kzantal]

Thank you!

[@1hullofaguy]

Good discussion!!

[@CD-kl1dn]

Thanks Bhantes

[@fruitionapt]

Bhantes,
In this video it is mentioned that the death experience emphasizes the confirmation of unownability. Theoretically, could a psychedelic substance function similarly? - assuming one has committed to sense restraint/virtue for some time in a serious way prior to taking the substance.
Thank you

[@SamanadipaHermitage]

You cannot use recreative drugs and at the same time be committed to virtue and sense-restraint. That’s a contradiction. More generally, the dhamma is about understanding the nature of experience, not about ‘having’ special experiences (whether induced by drugs or otherwise). Concerning death: to the extent that it is an experience, it would be more on the level of anxiety, uncertainty, or a basic disquiet, and these are precisely the things that would be covered up by taking drugs.

[@zorananda]

I hava a question. If we just go by that quote : ,,the less death can take away from you, the less you suffer when death comes .."
Does that mean that by sense restraint and virtue, by diminishing and abandoning the things that you hold dear to you, only on account of the recognition that you are restraining yourself and abandoning what's dear to you in order to diminish your liability to death and suffering, you actually would be liberated from suffering , ....without beforehand having established right view, i.e. the knowledge of the 4 noble truths ?
Or is the right view already implicit in the understanding of why and how sense restraint and virtue are diminishing your liability to suffering that stems from impermanence?

[@SamanadipaHermitage]

By establishing oneself in virtue and sense-restraint, it is possible to abandon desire for sensual pleasures in this very life, even without the right view, and that already means that there are many things that death can’t take away from you. But this requires a basic understanding of yoniso manasikāra, so that the sense-restraint becomes relinquishment (for more on this distinction, see the earlier discussion in this channel on the origin of attention). If that right sense-restraint (i.e. restraint with yoniso manasikāra, and not just blindly avoiding things) is developed, it will factually remove the obstacles for gaining the right view (which is the understanding of the deathless), which can then be developed further.

[@zorananda]

Thank you. That is quite clarifying. I guess it also means that we should start to practice that relinquishment in time. Because old age gradually takes away from us everything. So that eventually we end up with having nothing to relinquish anymore.

[@dicsoncandra1948]

@@zoranandarather than old age, sickness/death is that which can come ‘at any moment’, so it may be better to contemplate on this instead

[@zorananda]

@@dicsoncandra1948 i appreciate your input. The tricky part for every puthujana is that these are just words for him. If he would be able to contemplate impermanence rightly, he wouldn't be a puthujana anymore. Because the sense of self and the discernment of impermanence are in itself incompatible.
I wasn't referring to the contemplation of impermanence but rather to the practice of relinquishment.

[@dicsoncandra1948]

@@zorananda even the puthujjana needs to start somewhere, and can certainly contemplate liability as actual and certain: the pain of old age, sickness and death. After all, the attitude of aversion is fundamentally towards the unpleasurability towards one’s own body, which is where the personal suffering is. Thus, perception of impermanence of one’s own body needs to be developed.