Paticca Samuppada (Concise) by Bhante Punnaji

[@festechew6468]

Rejoice, rejoice, rejoice, Anumodana 🙏🏻

[@kusumwelhe3441]

Vanda mee Bhanteji 🙏 Sadhu Sadhu Sadhu ❤️ ♥️ 💖

[@PJ-2014]

" සුනාථ, ධාරෙථ, චරාථ ධම්මේ - නිබ්බානං පරමං සුඛං" " චිරං තිට්ඨතු ලෝකස්මිං සම්මා සම්බුද්ධ සාසනං " නිර්වාණය පිණිස බුදුන් සරණයාම යහපතක්මය ! ඔබ වහන්සේට පතන්නා වූ බෝධියකින් උතුම් වූ නිර්වාණය අවබෝධ වේවා ! 🌷සාදූ, 🌷🌷සාදූ, 🌷🌷🌷සාදූ, 🙏🙏🙏.

[@theauyorth1126]

Sadhu sadhu sadhu. What a wonderful, specific and precise explanations and especially notation. May all deed and virtue are happening to all listeners and believers. .

[@kouros9574]

감사합니다.

[@rajasis2321]

Ultimate teaching ☸️☸️☸️

[@amidawang]

I admire Bhante's dhamma talks, and translate his books into Chinese for self-study. May I add Chinese subtitles onto his videos ？

[@anuanu5662]

🌼🌻🌼Namo budhdhaya!!!🌼🌻🌼saadhu⚘saadhu⚘⚘saadhu⚘⚘⚘ wuthum triwida rathnayata mage wuthum wandaniya namaskaraya wewa!⚘⚘⚘samma sambudhu saranai!⚘⚘⚘🌼🌻🌼⚘⚘⚘

[@anurakarunamuni9705]

Absolutely an enlightening talk. The slides better demonstrates what is being discussed and lectured. Sadu sadu sadu!

[@sheelafernando5350]

Sadhu Sadhu Sadhu SammaSambuddu Saranai Pujia Swaminwahanse Pathana Bodhiyakin Nivan Suwa Labathwa Siyalu Sathwayo Nidduk wethwa Nirogi wethwa Suwapathwethwa Dukkin Midethwa Nivan Dakkithwa

[@raoul4246]

exceptionnel, merci .. thank you

[@dhammotruong9197]

Thank You for Sharing the Enlightening Talk! Sadhu Sadhu Sadhu!

[@EARSEKANAYAKE]

ඉතාම හොඳ වටින ධර්ම කරුණු පැහැදිලි කිරීමක් පටිච්චසමුප්පාදය කියන්නේ මොකක්ද යන එකට පැහැදිලිම උත්තරය සියලු බුදු බන මෙතන මේක සිංහලට හරවලා නැවත නැවත දේශනා කිරිම වැදගත්

[@yasodharapathiratne256]

Saadu Saadu Saadu!!! 🙏🙏🙏 Buddhang saranang gachchami!!!

[@singkhamtalks]

Thank you for this talk

[@yhseow3879]

An unorthodox explanation of dependent origination but makes good sense with daily experience. Moreover, it ties into the Honeyball sutta very well. With contact as a requisite condition, there is feeling. What one feels, one perceives. What one perceives, one thinks about. What one thinks about, one objectifies. Based on what a person objectifies, the perceptions & categories of objectification assail him/her with regard to past, present, & future ideas cognizable via the intellect. (accesstoinsight.org)

[@ratanjyoti2127]

Awaken from the dream of existence.

[@kalyanamale5727]

Sadhu Sadhu Sadhu 🥀🙏🌹

[@NTHSAGE]

Excellent synopsis of dependent originations. Much credit should go to who created the illustratiom slides that are very helpful. I would rather put feeling + vibrations as sanskara i. e. Vibration + feeling = Sanskara.

[@WorldBuddhistDocumentaryWBD]

Sadhu Sadhu Sadhu 🙏🙏🙏

[@vegahimsa3057]

Wow!

[@smileylindalinda]

sadhu sadhu sadhu 🌿🕯💎🙏🙏🙏💎🕯🌿 🕯🌿🕯💎💎💎🕯🌿🕯 🌿🕯🌿🕯💎🕯🌿🕯🌿

[@anandaji4075]

sadhu sadhu sadhu

[@sureshgaikwad1023]

🙏

[@ratte7689]

16:00 sankhara mental construction

[@vijaybilade5515]

Sir,how do I know I attained sotapanna.?

[@HuMI317]

Listen to the Buddha’s teachings and meditate to attain First Jhanna following the Anapanasati breathing meditation

[@sikkigoh]

Please enlighten me. The state of ceasation of sensation and feeling. For confirmation of my understanding is it the state whereby physical feeling(sensation) and emotional feeling(pleasant, unpleasant, neutral) stopped/ceased. The physical feeling or sensation (heat, cold, rough, smooth, hard, soft, fluid etc) is relayed to the mano by the sense door called "body". Am I right? If not please advise.

[@anandaji4075]

+Sikki goh www.accesstoinsight.org/tipitaka/sn/sn41/sn41.006.than.html

[@nathaniel4969]

Meditate and see what this all about :-)

[@vegahimsa3057]

Dear @Sikki goh, all of the key terms you are using are precisely defined in the Pali. The English translations are just words that may help us understand or misunderstand. The late venerable Punnaji is here knowingly using English terminology in direct contradiction with earlier translation. Yet he provides the precise Pali in this presentation. You can probably work out the answer to your questions by simply knowing the Pali of all of the terms you've mentioned. I will add my own understanding and unfortunately my misunderstand. The word cessation is nirodha. It is used in reference to the goal, the explicit simile, is the blowing out of a candle. Yes, it is the cessation of flame, but how? The flame is fuelled by the combination of wick, wax, and heat. Only the heat is eliminated and the light ceases. Tactile stimuli (rather than sight, sound, thoughts, etc) arise in/as sanna, vedana, sankhara dependant upon kaya phassa (often translated as "contact" although Punnaji has a different understanding in this video). "Mano" and "Kaya" have subtle different meanings dependant upon context, a bit like adjectives (maybe exactly adjectives). Kamma (generally) has three forms: mano, vaci, kaya, arising dependant upon the corresponding sankhara (a mental process). By Mano in your question, it sounds as though you mean mano-vinnana; if so No, not directly. Mano-vinnana are thoughts arising not from phassa of the "five senses". The unenlightened mind perceives (sanna, vedana, sankhara) and from Punnaji's presentation dependant upon sankhara (or all three) vinnana arises. Where the adjectives "Kaya" and "Mano" (and "Vaci") are found in that process is up to you. Yes the tactile contact is Kaya phassa, yes it's all mano after that, with potentially mano, vaci, and/or kaya result.

[@vegahimsa3057]

Answering the last again first: there are six senses or "entrance doors": eye, ear, nose, tongue, touch/kaya/body, and mano/thoughts. Your experience is all mind (mano) even your experience of a cup (rupa) is mano (you do not experience physical cup directly). Yet we refer to those mental objects as mano, vaci, or kaya, which are more like adjectives. For example, vitakka and vicaya (say discursive directed thought and analytic thoughts in the English language) are vaci sankhara (speech will-creations even though they are all mental processes). You could say the "exit doors" are kaya and vaci (and maybe mano although they don't really exit unless you consider "implanting a thought in someone else's mind" or "reinforce a thought back in your own mind"). The eighth (fourth immaterial) jhana is neva-sanna-na-asanna-yatana. Vennerable Punnaji might translate that as the endeavour of "neither sensation nor non-sensation" but it is most often translated as "neither perception nor non-perception". From the handout, Vennerable Punnaji was referring to sanna-vedayita-nirodha (aka nirodha-samapatti, the ninth jhana) presumably only attainable by an arahant. Physical, emotional, pretty much everything "stopped/ceased". We might say that "the cessation of experience". MN 43 distinguishes a dead body from nirodha-samapatti thusly: "the bodily, verbal and mental functions (kaya, vaci, mano-sankharas) have been suspended and come to a standstill, but life (ayu) is not exhausted, the vital heat not extinguished, and the (spiritual strength) faculties are not destroyed." // Yo cāyaṃ bhikkhu saññāvedayitanirodhaṃ samāpanno tassapi kāyasaṅkhārā niruddhā paṭippassaddhā, vacīsaṅkhārā niruddhā paṭippassaddhā, cittasaṅkhārā niruddhā paṭippassaddhā, āyu na parikkhīṇo, usmā avūpasantā, indriyāni vippasannāni. // sanna = perception, recognition (Punnaji translates as "sensation" in this video). Example "red color". yatana = endeavour, undertaking vedana = sense experience (pain, pleasant, neutral) most often translated "feeling" (as Punnaji does) or "sensation" vedayita = feeling, experience (according to the PTS Pali-English disctionary, p 648)

[@moonmissy]

I came to Bhante’s Punaji’s video through my researching to give context to my meditative experience. Because many people keep telling me that cessation or Nirodha Samapatti is a state. Where as I didn’t experienced it as a state. Moreover, Bhante’s explanation was quite clear that once you experience Nirodha or the 9th Jhana, you gained the insight of Nirodha Samapatti, which is an direct experience into the process which constructs the self. After that you can’t be fooled into believing that the self exists again. What I experienced before coming to Bhante’s teachings is that the five aggregates gradually falls away by successive deepening of the Jhanas. By the 4th Jhaana, emotions/sensations and thoughts had been eliminated. By the 5th, form is gone. By the 6th consciousness is seen as all pervasive and as one with everything. By the 7th Sankhara is absent so duality of perception ceases. Everything is appearing yet perceived as empty. By the 8th very little consciousness is left to perceive anything, even itself as empty. By the 9th, consciousness is gone. Basically you’re in a state of deep rest, liken being in dreamless sleep or a coma. So how do you function in the world to be free of sufferings? Basically you reside in the 7th Jhana during your waking state. This can be accomplished with continuous acceptance of every present moment in your waking hours and diligently practicing the going up and down the Jhanas, Arupas and ceasation daily in your meditation. After a while, all your waking hours becomes a full time meditation practice during all activities. You walk into pleasant experiences the same as traumatic or unpleasant ones, with stability of observation and constantly letting go. This process will purified your body and mind and allows you to remain in the 7th Jhana as a normal state where the self doesn’t really exist much other than consciousness, perception of duality ceases so nothing can really cause a big stir enough to disturb your peace. The other 4 aggregates still function but dialed down probably 80-90%. The more often you remain in the 5th, 6th and 7th Jhana during your waking hours, the more peace you experienced and therefore no sufferings. This is only accomplished by continuously letting go of all mental and emotional phenomena as it arises and dies. Even amidst incredible emotional or physical pain there is no perception of sufferings in the 7th Jhana because there is no perception of anyone there to suffer it. Sankhara is the process which creates the experience of separation in perception of self and others, subject and object. Without Sankhara, sufferings ceases because everything and all mental processes, emotional and sensory experience is seen as empty of existence, so we no longer misidentified it as a self to suffer. That’s the experience I gained from many 31 years of Zen practice. I’m not a natural at it and had to apply myself to it diligently. I could be wrong but so far I noticed that it worked for me. Many other people may be naturally more inclined towards this practice or have different views but in my opinion nothing trumps personal experience.

[@rezamoradi4073]

emotions are knowledge knowledge is poison thought is dead and dividing us experience is knowledge wanting is thought

[@rajk9965]

Do u mean then there is no rebirth

[@HuMI317]

Rebirth or reincarnation is a Hindu concept it is not from the Buddha

[@sikkigoh]

the sutra referred to mention the cessation of perception and feeling. And the Bhante said it's the cessation of sensation and feeling. why the different perception and sensation?

[@bhantepunnajivideo]

+Sikki goh Bhante was referring to the stopping (cessation) of Saññā and Vedanā. Traditional translation of Saññā is "perception" but Bhante translates Saññā more precisely (from a scientific perspective) as "Sensation" which is what the sense organs relay to the brain when stimulated by environmental activities. Traditional translations of Vedanā is "feeling" and some traditional teachers call this "emotional feeling" but Bhante has pointed out this is not an emotional feeling. Bhante also translates Vedanā as "feeling" but this is the sensational feeling in the nervous system whether the sensation (Saññā) is pleasant or unpleasant, it is not an emotional feeling. Emotions come later with the reaction of the citta activity of the mind.

[@sikkigoh]

I google for the definition of "sensation". This what I got 1. a physical feeling or perception resulting from something that happens to or comes into contact with the body."a burning sensation in the middle of the chest"the capacity to have physical sensations."they had lost sensation in one or both forearms"an inexplicable awareness or impression."she had the eerie sensation that she was being watched"synonyms:feeling, sense, awareness, consciousness, perception, impression "a sensation of light"2. a widespread reaction of interest and excitement. From what Bhante is trying to convey regarding Sanna would it be more towards "an inexplicable awareness or impression"

[@truthseeker7759]

I have to agree with Sikki even though I am not a scholar. I also think you are on the right path. Use the Pali - English translations for the proper meaning, use few versions as it is hard to translate concepts. Bhante has translation issues (do not use the term 'scientific' here, this is not sciences, leave it for scientists). It is ok as English is not his mother tongue, we all are not perfect, none are. I study using different methods on the same topic to get some sense on concepts.

[@jeremyc4893]

@@sikkigoh If you look up the Pali word saññā it has these words as its definition: appellation, feeling, hint, perception, sense, signal. dictionary.tamilcube.com/pali-dictionary.aspx

[@vegahimsa3057]

The Pali is more precise, the English (even in cognitive scientific literature) is not. Take the definitions presented here, the dictionary defines Sensation in terms of feeling and perception. Look up perception and it's defined in terms of sensation, feeling, and consciousness. Colloquial English speakers use these terms (and knowledge and awareness and consciousness, etc) interchangeably. The Buddha did not. We know from the Pali that vedana is painful, pleasant, or neutral. We know from the Pali that we recognize colour from eye sañña, but Rupa (image) from eye-vinnana. Sañña is the "meaning within the message", it's the colour, the taste, the tactile sensation, the sign of the signal. Punnaji is correct: light waves are sañña-ed as colour, not "apple". "Apple" is perception. And Punnaji asserts in fact that the named form "apple" is namarupa. The English is imprecise but Punnaji's word choices are enlightening.

[@truth8307]

I refer to the diagram at around 15.40. According to the diagram, does it means sensation is part or cause of sangkhara and perception comes after sangkhara which is a construct. Can someone explain for me ? I have the feeling all along that a perception comes before sensation. Is perception before sensation or after the sensation ?

[@hienlam2820]

You sense it first before you can have a feeling for it.

[@DimuthuCalyaneratne]

Three definitions for time: Time is a measure of the change. Change is a result of the forces. Time can be understood as a consciousness of history-present and future-which emerge from capable of memorizing. Time is relative, as per Einstein. Time as a relative, yet real, "thing" is confusing (at least, I'm probably not only one in the world who thinks so!). Everything in the universe seems to be in motion. Atoms, cells, and even inner human organs are in constant change; the earth rotates and orbits around the sun. The sun orbits and rotates within the galaxy; the galaxy rotates and orbits or expands or moves in space. Maybe a huge unisystem (contra ecosystem) of galaxies is still moving as a group. Now, because there is so much movement and forces, why can one say that time slows in moving objects or that it is something real, something more than change and movement and concept of human mind? It has been said that time is relative to gravity. If so, what is the exact particle that one would measure and compare to gravity? Say our head is 72 inches above the ground. Time passes more slowly around our head than by our toes. Does this mean that aging is different for different parts of the body, or merely that the atoms gets older, or that the earth's rotation compared to the sun's is different for the head and toes, and so forth, up to a higher scale? The primitive natural way to understand time is to see the change of days and years. Think of time traveller who takes a trip in speed of light years and comes back and sees everything is 5 years older than what his clock says. Of course, time travel itself brings up plenty of paradoxes in a physical sense, but what I'm thinking is did the traveller's aging process slow down, or did the planets' and sun's, or even the whole galaxy change its speed relative to the traveller and people on earth? Or was it only the atomic clock that slowed down? I'm not sure if I'm able to to describe the problem I'm facing when trying to understand what is really meant with special relativity theory. I guess it is really something that occurs on an atomic or quantum level, and only at huge speeds, which brings me to question-is there any real world usage for the theory?

[@truthseeker7759]

@ Dimuthu Hay what are you trying to say here? The Enlightened One did not teach theory of relativity, quantum physics, contra eco systems, psychology, philosophy etc etc. What he taught us was how to understand the reality of things/nature for the sake of own enlightenment. I do not know why you brought your complex scientific jargon here. As much as you do not understand your own mumbo jumbo I too do not understand either. I assume you are from Sri Lanka as I have experience with Sri Lankan Buddhist Scientific mumbo jumbo. Just make it simple, ask a western Buddhist monk. He will explain in simple terms as the Enlightened One taught us. No wonder Sri Lankans show their high ego claiming to have the purest and authentic Buddhism in the universe, but engage in endless and senseless rituals including endless merit makings for future "worldly" life. This is not an offence to anyone but true reality of the practice of the purest and authentic Buddhism. In the west we call them as the Teachings of the Buddha (The Enlightened One). We do not make promises (five or eight as laymen and women) but practice in pure mind as things we are suppose and not suppose to do. For example, one need not make a promise not to steal, but the reality of things are, if it is not 'yours' then it is not 'yours' so why take from others. And that is the Dhamma to oneself, the teachings.

[@UselessJoe123]

These monks are only confusing lay people by preaching what is supposed to be preached only for monks. If you are a human you exist you need to feel joy sorrow etc you need to cry laugh etc can’t be a robot with no feelings towards others . These monks should stay isolated to look for their own deliverance.

[@KamalYPerera]

Today I saw this video by accident i.e after 3 months of your comment. Budhism is for the person who wants to get rid of the sorrow part of ones experiences. That is the main purpose of Budhism...but, if you are o.k with your sorrowful and sad experiences ,then Buddhism is NOT for you.

[@arty7542]

Amazing content. Proper translations were always an issue, and you guys take the extra step to make it digestible and to add meaning and enunciation. Irreplaceable!!

[@arnielsuminguit640]

booba

[@alkadhoke7319]

Explanation is not proper by Rev. Bhante

[@EARSEKANAYAKE]

What's the proper way?

[@vijjanandadhamma]

No more concious

[@guaylayhua5653]

Sadhu Sadhu Sadhu 🙏🙏🙏