-Giving up dealing with suffering is painful, but the necessary pre-requisite for being able to discern the true cause of dukkha. -Mindfulness of the body is the knowledge of the body -Where is the line when trying to not act out of unwholesome states? ____________________________________ If you wish to support the monks of the Hillside Hermitage Sangha and this channel you are very welcome to do so via: www.hillsidehermitage.org/support-us ____________________________________ AUDIO FILES AND TRANSCRIPTS OF OUR TH-cam DHAMMA TALKS t.me/HillsideHermitage ____________________________________ MORE TEACHINGS: www.hillsidehermitage.org/teachings
There is a lot of ambiguity, confusion in the minds of us wordlings who want to understand the way out of suffering. Many teachers, books and videos made my fog even thicker. I want to express my gratitude and support for the teachings presented on this channel for they had an effect of uncluttering a mass of misconceivings by emphasizing the practice, that is, the lifestyle of keeping the precepts, sense-restraint, seeing the motivations behind my actions, recoleccting the context and contemplating upon the facts of existence and writings in the suttas. 🙏
Being prey to suffering is magnified through virtue and sense restraint. That uneasiness and liability is where the body is. Tune the strings to maintain that uneasiness and allow that song of death to erode away your contradictory livelihood until you no longer crave in regards to the joys and griefs of the world.
The work and duty part of this talk got me thinking. The Ajahn Chah tradition in the west prioritizes the routine which includes a 2 hour work period - at first this seemed odd to me, but everything that I was working on did have practical value, although very few were for aesthetic reasons (planting new trees, building new trails, painting etc). I can definitely see the priority the tradition puts on duty, work, and the routine over practicality. But for one with Right View I don’t see this being an issue at all. However for one without Right View it almost seems like joining as a monastic might hinder their possibilities of getting Right View in the first place - limited access to Wi-Fi to watch teachings like yours, teachers with wrong view, meditation techniques, the view of anagarika’s being swamped with duties and not having time for “formal practice” etc. For anyone considering ordination, I would actually recommend changing your lay life as much as possible to be in line with the gradual training (8 precepts, sense restraint, solitude) and discerning the Right View before joining as a monastic in this day and age, or finding a place that gives you a significant amount of time alone. I think Ajahn Chah’s intention were solid when he started this structure, but like anything else it can be taken on from a different, and ultimately, wrong perspective.
I have been so into suttas and talks, daily for over 15 years that I have also thought about ordaining, as laylife is such a hamster wheel of duties, but I've ever only seen in real life, only one monk walking by at an airport, which I took as a blessing 😀 I assume that for me the decision to ordain will come slowly, if the meaning of meditation increases in my life, or if something bad happens as a kick. Yet I'm also afraid that what if the kick never comes or full disillusionment with laylife, or how deep the suffering, to cause me to make the decision. Sometimes I think, I don't care, I'd welcome the kick, if it would lead to eight direction. -Just some personal thoughts in the middle of night.
Ven. Thaniyo put it very well in a comment on their video called something like "necessity of renunciation", where he said that basically the purpose of the monastic form is to take on an external form that, if you have a sense of shame, you will be ashamed to break, so in this sense it becomes an internal decision.
@@thewisdomoption777 If you contemplate death consistently enough then renunciation becomes an obvious no-brainer. Whether that renunciation manifests externally as formal monkhood or something restrained in the lay life.
I almost gave up my search in Buddhism until I came up on Hillside Hermitage. I've never heard talks that articulate is such a definitive, precise, and clear cut way, that first describes the problem, and then gives the answer. Thank you so much for describing what had eluded me for so long. I don't have a teacher so I search the talks for the right starting point. The Four Noble Truths? Where does sense restraint, virtue, guarding the sense doors, and other things come in? Where do I start my practice? Can I have Right View without having developed the qualities of a satapanna? Any insight would be highly appreciated. Where do I start?
Like everything else right view too develops gradually. Becoming a sotapanna means right view about "self" ( sakkaya ditti) is irreversibly established. One has to "hear the Buddha's Teachings on this view first, to move from being a Putujjana , onto being a "sutava ariya sawaka"( noble deciple who has heard), and then to directly experience what's being correctly heard. This awakening is gradual. Entire Satipattana Sutta tells of the landmarks along the path of awakening to right view on body and mind. Samma Ditti Sutta tells (alternate) 16 factors over which the right view can be achieved. Right view leads to realising that the "pancha upadana skanda" ( 5 aggregates one clings onto) are dangerous, full of suffering, tiring , worthless, repulsive and to be discarded. When the mindfulness of the true nature of body and mind strengthens , and the reality strikes, clarity and wisdom arises, leads to Liberation- release from the bondages to samsara. ( continous existence of nama- rupa dharma)
It is the choice that chooses. I have coded the thought in my mind, but it's not enough. I have to cut my actions down considerably through the prism of my personal view. Theoretically, to be able to endure the danger properly, it must not be a choice, because then it will be another method of getting rid of suffering on a more subtle level. Developing the right view should go hand in hand with diminishing the influence of personal view. Without a personal view, things endure by themselves.
Do you recommend any sitting meditation for those that are not yet stream enterers? If so, how should one do it? Body scanning or watching nostrils do not seem to be recommended in your talks. Would it be more of an active contemplation or perhaps just sitting and seeing what comes up in the mind?
Dear sir, while enduring the pain, by not acting out of sensual or acting out of aversion, I just hold the context that the currently arisen pain is rooted in aversion since it is felt painful until it goes away. How can I take this further and develops further and greater context about danger in sensuality, death, and jhana? In short, when I am enduring the pain by recognizing that it is rooted in aversion and then trying to not act of out it, what else can i do on top of that to develop more context to end craving? Thank you dear sir.
I accidentally deleted my last comment which took 1,5h to write :P Bhante. Could you please speak about this part in Rhinoceros sutta (Suttanipata p.418-419)?: there is King Brahmadatta, who is said to have "attained the jhana of loving-kindness, and taking it as a basis, he explored conditioned things, realized the knowledge of pacceca enlightenment, and attained the state of a self-accomplished one"? I know pacceca is a solitary buddha attainment. He also attained siddhi. Thanks again for the new video
To be honest I find these talks to be too meandering and are difficult for me to glean real insight from. I find talks focused on specific suttas to be the most engaging and trustworthy; for example in MN 43, the Buddha is quite clear on what's necessary for right view to arise: “How many conditions are there for the arising of right view?” “There are two conditions for the arising of right view: the words of another and proper attention. These are the two conditions for the arising of right view.” Quoting that, and then giving a modern interpretation of what exactly "words of another" entail and how to execute "proper attention", would be most helpful. Using the suttas as a reference point in these discussions would ensure proper focus and dhammic relevance, and minimize time spent on meandering conjecture. For anyone interested I've been getting great benefit from the late Dhammavuddho Thero's talks, hosted here: drive.google.com/drive/folders/1FfCmorpc_LVoJVqry9wCIsvMSndaPA7_ The 'March 2019' folder is the most updated collection, so use that. I find his talks to be excellent in deciphering the suttas and have developed a good deal of wisdom thanks to his efforts. I've also taken some clips of Hillside Hermitage talks that hit home for me, figure I'd share those as well: mega.nz/folder/s1ck2ZAC#_asZTOQwXYwwk5QWs2r3Rw Thanks for all your efforts! Authentic dhamma is hard to find.
Meandering ... he's speaking to a layperson, laypeople are not committed to the Patimokkha. Its like you are saying when you first learned about Anatta you understood it immediately ....
-Giving up dealing with suffering is painful, but the necessary pre-requisite for being able to discern the true cause of dukkha.
-Mindfulness of the body is the knowledge of the body
-Where is the line when trying to not act out of unwholesome states?
____________________________________
If you wish to support the monks of the Hillside Hermitage Sangha and this channel you are very welcome to do so via:
www.hillsidehermitage.org/support-us
____________________________________
AUDIO FILES AND TRANSCRIPTS OF OUR TH-cam DHAMMA TALKS
t.me/HillsideHermitage
____________________________________
MORE TEACHINGS:
www.hillsidehermitage.org/teachings
A refreshingly hard pill to swallow, thank you
I keep finding myself coming back to this video during my practice, I'm very grateful to you all. 🙏
Thank you for all your videos
There is a lot of ambiguity, confusion in the minds of us wordlings who want to understand the way out of suffering. Many teachers, books and videos made my fog even thicker. I want to express my gratitude and support for the teachings presented on this channel for they had an effect of uncluttering a mass of misconceivings by emphasizing the practice, that is, the lifestyle of keeping the precepts, sense-restraint, seeing the motivations behind my actions, recoleccting the context and contemplating upon the facts of existence and writings in the suttas. 🙏
Thank you, Venerables for your time, efforts, teachings, and patience.
Being prey to suffering is magnified through virtue and sense restraint. That uneasiness and liability is where the body is. Tune the strings to maintain that uneasiness and allow that song of death to erode away your contradictory livelihood until you no longer crave in regards to the joys and griefs of the world.
Beautifully said. Wow.
🙏
The work and duty part of this talk got me thinking. The Ajahn Chah tradition in the west prioritizes the routine which includes a 2 hour work period - at first this seemed odd to me, but everything that I was working on did have practical value, although very few were for aesthetic reasons (planting new trees, building new trails, painting etc). I can definitely see the priority the tradition puts on duty, work, and the routine over practicality. But for one with Right View I don’t see this being an issue at all. However for one without Right View it almost seems like joining as a monastic might hinder their possibilities of getting Right View in the first place - limited access to Wi-Fi to watch teachings like yours, teachers with wrong view, meditation techniques, the view of anagarika’s being swamped with duties and not having time for “formal practice” etc.
For anyone considering ordination, I would actually recommend changing your lay life as much as possible to be in line with the gradual training (8 precepts, sense restraint, solitude) and discerning the Right View before joining as a monastic in this day and age, or finding a place that gives you a significant amount of time alone.
I think Ajahn Chah’s intention were solid when he started this structure, but like anything else it can be taken on from a different, and ultimately, wrong perspective.
I have been so into suttas and talks, daily for over 15 years that I have also thought about ordaining, as laylife is such a hamster wheel of duties, but I've ever only seen in real life, only one monk walking by at an airport, which I took as a blessing 😀
I assume that for me the decision to ordain will come slowly, if the meaning of meditation increases in my life, or if something bad happens as a kick. Yet I'm also afraid that what if the kick never comes or full disillusionment with laylife, or how deep the suffering, to cause me to make the decision. Sometimes I think, I don't care, I'd welcome the kick, if it would lead to eight direction.
-Just some personal thoughts in the middle of night.
some valid points there....
Ven. Thaniyo put it very well in a comment on their video called something like "necessity of renunciation", where he said that basically the purpose of the monastic form is to take on an external form that, if you have a sense of shame, you will be ashamed to break, so in this sense it becomes an internal decision.
@@thewisdomoption777 If you contemplate death consistently enough then renunciation becomes an obvious no-brainer. Whether that renunciation manifests externally as formal monkhood or something restrained in the lay life.
There is a reason that Ajahn Chah's tradition has hundreds of monasteries and is growing both in Thailand and the West.
I almost gave up my search in Buddhism until I came up on Hillside Hermitage. I've never heard talks that articulate is such a definitive, precise, and clear cut way, that first describes the problem, and then gives the answer. Thank you so much for describing what had eluded me for so long. I don't have a teacher so I search the talks for the right starting point. The Four Noble Truths? Where does sense restraint, virtue, guarding the sense doors, and other things come in? Where do I start my practice?
Can I have Right View without having developed the qualities of a satapanna? Any insight would be highly appreciated. Where do I start?
Like everything else right view too develops gradually. Becoming a sotapanna means right view about "self" ( sakkaya ditti) is irreversibly established. One has to "hear the Buddha's Teachings on this view first, to move from being a Putujjana , onto being a "sutava ariya sawaka"( noble deciple who has heard), and then to directly experience what's being correctly heard.
This awakening is gradual.
Entire Satipattana Sutta tells of the landmarks along the path of awakening to right view on body and mind. Samma Ditti Sutta tells (alternate) 16 factors over which the right view can be achieved. Right view leads to realising that the "pancha upadana skanda" ( 5 aggregates one clings onto) are dangerous, full of suffering, tiring , worthless, repulsive and to be discarded. When the mindfulness of the true nature of body and mind strengthens , and the reality strikes, clarity and wisdom arises, leads to Liberation- release from the bondages to samsara. ( continous existence of nama- rupa dharma)
It's kind for the dog to have it's own seat, Metta 🙏
13:41 - How to get Right View
Thank u .
It is the choice that chooses. I have coded the thought in my mind, but it's not enough. I have to cut my actions down considerably through the prism of my personal view. Theoretically, to be able to endure the danger properly, it must not be a choice, because then it will be another method of getting rid of suffering on a more subtle level. Developing the right view should go hand in hand with diminishing the influence of personal view. Without a personal view, things endure by themselves.
Do you recommend any sitting meditation for those that are not yet stream enterers? If so, how should one do it? Body scanning or watching nostrils do not seem to be recommended in your talks. Would it be more of an active contemplation or perhaps just sitting and seeing what comes up in the mind?
Dear sir, while enduring the pain, by not acting out of sensual or acting out of aversion, I just hold the context that the currently arisen pain is rooted in aversion since it is felt painful until it goes away. How can I take this further and develops further and greater context about danger in sensuality, death, and jhana? In short, when I am enduring the pain by recognizing that it is rooted in aversion and then trying to not act of out it, what else can i do on top of that to develop more context to end craving? Thank you dear sir.
I accidentally deleted my last comment which took 1,5h to write :P
Bhante. Could you please speak about this part in Rhinoceros sutta (Suttanipata p.418-419)?: there is King Brahmadatta, who is said to have "attained the jhana of loving-kindness, and taking it as a basis, he explored conditioned things, realized the knowledge of pacceca enlightenment, and attained the state of a self-accomplished one"? I know pacceca is a solitary buddha attainment. He also attained siddhi.
Thanks again for the new video
Is this Bhanthes still availbale in Sri Lanka ?
On atta 38:00
To be honest I find these talks to be too meandering and are difficult for me to glean real insight from. I find talks focused on specific suttas to be the most engaging and trustworthy; for example in MN 43, the Buddha is quite clear on what's necessary for right view to arise:
“How many conditions are there for the arising of right view?”
“There are two conditions for the arising of right view: the words of another and proper attention. These are the two conditions for the arising of right view.”
Quoting that, and then giving a modern interpretation of what exactly "words of another" entail and how to execute "proper attention", would be most helpful. Using the suttas as a reference point in these discussions would ensure proper focus and dhammic relevance, and minimize time spent on meandering conjecture.
For anyone interested I've been getting great benefit from the late Dhammavuddho Thero's talks, hosted here: drive.google.com/drive/folders/1FfCmorpc_LVoJVqry9wCIsvMSndaPA7_
The 'March 2019' folder is the most updated collection, so use that. I find his talks to be excellent in deciphering the suttas and have developed a good deal of wisdom thanks to his efforts.
I've also taken some clips of Hillside Hermitage talks that hit home for me, figure I'd share those as well:
mega.nz/folder/s1ck2ZAC#_asZTOQwXYwwk5QWs2r3Rw
Thanks for all your efforts! Authentic dhamma is hard to find.
Meandering ... he's speaking to a layperson, laypeople are not committed to the Patimokkha. Its like you are saying when you first learned about Anatta you understood it immediately ....
clips no longer available