On Endurance, Timelessness in practice, Rebirth and Abandoning of yourself | by Nyanamoli Thero

[@Countcordeaux]

The observation that "the aggregates do not travel... this life and the next life are within the framework of the five aggregates" was illuminating.

[@cajuputoil3468]

sadhu sadhu Bhante.. sadhu

[@MountainDharma]

Arising, persisting, and ceasing, are qualities of one enduring process of which “I” is the shadow

[@FRED-gx2qk]

Good Men love your Work Venerables !!!

[@benfurman318]

This explanation is wonderful. It corrals experience into the present moment.

[@Countcordeaux]

The point of "arising and ceasing has manifested... persisting while changing has manifested" parallels the "past, future and present" temporal order formula of the Suttas.

[@janetkocsis6419]

“…because of this, it can’t be mine”.

[@ratte7689]

3:33 🙇‍♂️🙇‍♂️🙇‍♂️

[@williamcallahan5218]

Great video, on my fourth listen...;) When talking about "knowledge of endurance" are you referring to Kshanti? Sounds like your talking about something else? Sounds like it's tied it up with understanding of impermanence. Can I find this concept in any of his writing?

[@ApolloASA]

Hello again, Thank you for your talks as always venerable sirs. My understanding is that the significance of the endurance-of -things is that it provides the enduring context within which phenomena can be seen as subject to change and changing, and so because of this, Nibbana can therefore be enduring. So because things are always changing, there is simultaneously some persistence in that regard, and within the context of mindfulness of that knowledge, the right view can endure. Is there any aspect of this understanding that is incorrect, or any nuance that I am missing?

[@Countcordeaux]

This invariance under transformation theme destroys the ksanikavada conceit. In fact, actual satipatthana practice undermines the Abhidhamma-commentarial doctrines of every school.

[@Alex-rs6vu]

So I guess you are saying here that there are fleeting moments of of the aggregate of consciousness which once is gone is gone forever whilst consciousness endures at the same time. That is to say that the structure of the aggregate of Consciousness is not just a static endurance but is also an ever changing event. From how I see it this principle is a fusion of the Parmenidian notion that nothing changes since everything is fixed and the Heraclitian that fundamentally everything is changing. Such a view is not unique just to the Buddha, Kant and Liebniz, I believe, thought that for change to occur there had to be an atemporal 'permanence' that continues through the course of time. Nanavira, in his take on this interestingly seemed to think that change was not continuous but discontinuous and therefore he would be saying that moments don't even 'arise' or 'cease' so he seems to think that the phenomenon of arising can be decomposed infinitely into some sort of movie reel or another. All this occurring within a static enduring thing. Basically my point is, is that neither change or non-change has priority over the other they are on equal footing, one is not the measure of the other for the Buddha.