AJAHN CHAH AND THE ORIGINAL MIND --- by Nyanamoli Thero

[@shelinahetherington4661]

Brilliant teaching and explanation, thank you so much Ajahn 🙏🏽

[@loganbrown9845]

"The mind and the body are there without you; they don't need your sense of self." Really great, love the intensity. Thank you.

[@tod4810]

Finally. The factors that know only oneself.

[@johnt.inscrutable1545]

I find these talks make it easier to digest the teachings of Ajahn Chah and others. Venerable explains these in a somewhat different way which seems to me to make clear some of my experiences that seemed contradictory. Thank you Sadhu! Sadhu! Sadhu!

[@NoobTube4148]

John T. Inscrutable yes, this is one of the most unique ways of teaching the Dhamma that I’ve ever seen. It’s also like I’ve had hit a wall in my understanding for quite some time now and a lot of those things were resolved (wrong views) by some of the discussions between the monks here. Can’t wait to go visit hillside hermitage when I’m next in Sri Lanka.

[@srimathisamarakone8535]

@@NoobTube4148 You have put into words what I feel after listening to Ven Ajan Nanamoli. Thank you

[@srimathisamarakone8535]

By the way I am from Sri Lanka.

[@wijithagorakanage4560]

🙏🙏🙏

[@wichienmath]

Sathu...from Thailand with high respects.

[@sathisharthar]

Another good explanation from Ven.. Wish in future upload an explanation on the semiotic of desire by Ven sariputta from Mahavedalla sutta.

[@sirius_s2028]

Such wisdom 🙏. Can someone explain why thinking that "when I die the world will continue" is wrong? I just can't grasp this. Surely the world existed before "I" was born, and will continue thereafter?

[@pannavaddhi6573]

10:18 MN 1 Mūlapariyāya Sutta (The Root of all Things )

[@ToKiniAndy]

So, when one's attention is focused on a smell (for example) all smells beyond that smell, all sights, sounds, tastes, touches, and thoughts are now peripheral? But then attention is drawn to a sight and now smells, sounds, tastes, touches, thoughts, and OTHER sights are now peripheral. That single aimed attention and those peripherals are experience as a whole? Is this a correct interpretation of how you are describing rupa and arupa (in the way Ajahn Chah uses it)? If so, this means that one needs to learn to become aware at all times of those peripherals being there while one is aiming at something specific? It seems that, if this is the case, failing to take into account the peripheral, the sense of self hides there and one assumes it to "exist". If one takes into account peripheral AND where they are specifically aiming, they come to see that all of experience is accounted for, and none of it is contains "the self". Intellectually speaking, this is what I'm hearing. Practically speaking, if one makes an effort to keep these peripherals and the aim in mind at all times (this is mindfulness?) for long enough they let go of their view of self? Obviously, this is all on an intellectual level (or I wouldn't have to ask), but if there are holes in the above articulation of what I'm hearing, please let me know (as I'm sure I've missed something). Thank you!

[@HillsideHermitage]

Yes. No, there are no 'peripherals', only one peripheral that all the plurality has merged into. So you cannot become aware of multiple things in the periphery without making them an actual singled out object of your attention. All you need to MAINTAIN in KNOWLEDGE is that with peripheral, there is actual, with actual there is peripheral. (This will have to be done on the basis of sense restraint and virtue.)

[@NoobTube4148]

ToKini Andy thanks for asking this question! I learned a lot from it.

[@อนิจจาอนัตตา]

Sadhu🙏🙏🙏

[@ronlepree7135]

Exposed...thank you Like when a raindrop hits the open sea 🙏💮🙏

[@minaos5762]

At 8:57 there is a word I am not understanding, nor have I heard it before, is it 'atavada' the first contradiction to go ?

[@stefanvidenovic5095]

Yes, it is Attavada; the sense of Self is also assumed to be something indefinite and vague and ultimately outside of this experience. Even if one does not think so explicitly (e.g. The Soul), that is the underlying attitude and the end result of a deeply rooted misconception. It always kind of recedes into the background/periphery; whatever I point to in the experience to be the Self does not quite seem to capture it completely (it always seems to be somehow more than or different to just XYZ within the experience), and by that way of conceiving, it gets to be placed outside automatically. But, in order to see through this and to stop misconceiving it, one needs to develop the aggregate of virtue (which has many levels of subtlety that one discovers through the gradual training), because it is precisely the deeply rooted habit of craving (opposite of virtue) that is holding this view up. You can not uproot it simply by thinking harder about it, you have to both perfect your virtue and think hard about it a lot, over a long period of time.

[@bkhpanigha]

Here's a transcript of this talk for anyone who might benefit from it. Link: docs.google.com/document/d/1bpLBiVhDCG1w-VKIyI-Ldy8LXJkSdcxGmK7KZvWi5Bk/edit?usp=sharing

[@bkhpanigha]

Note: Link is no longer working. The transcript is now available at: pathpress.wordpress.com/2019/08/25/ajahn-chah-and-the-original-mind/

[@srimathisamarakone8535]

@@bkhpanigha Much merit for giving this info.

[@Dhammaeveryday]

Kāya samvara sādhu?

[@aboriginalpeopleofindia5299]

👍🎉🇮🙏🎉 साधु, साधु, साधु🇳

[@ratte7689]

8:00