Relinquishing the Entire World

[@HillsideHermitage]

Hermitage development in Slovenia www.hillsidehermitage.org/2022/10/23/new-kutis-sala/ __________________________________ 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 __________________________________ Download Nyanamoli Thero's latest book for free www.hillsidehermitage.org/new-book/

[@anthonychan3336]

"I am alone in this world, to which, I have no more happiness and concern." The image I have when listening to this phrase, is like a single lone star far in the galaxy, shining brightly. Equanimous.

[@dassavilokantara439]

Relinquishing delight in sutta study and dhamma discussions, at the right time, is a subtle one. I've respectfulyl called it Ānanda Syndrome in the past. A tough nut to crack.

[@googleuser9624]

I have found, it helps a lot to go visit somewhere strict where you won't have access to such material. You will be forced to face yourself

[@mr1001nights]

Then you have the existentialist perspective: Beyond the exemplary reduction in ignorance & suffering, the renunciant’s lifestyle provides a better springboard from which to negotiate a (necessary) defiance of the terrifying/paralyzing possibility of all-encompassing meaningless materialism. Escapist debauchery or the flimsy significance & legacy of “cultural heroism” give way to deeper, more serious (often implicit) speculations about the meaning of life-what Ernest Becker termed “cosmic heroism”. Both these “heroisms” always co-exist uneasily with the perceived reality of physical-ness or materialism: the perceived incongruence of the fallible, small, insignificant & ephemeral animal body & its products with the “heroic” significance & durability of symbolic mind concepts. In its most extreme manifestation this is described by Becker’s statement about man “want[ing] to be a god with only the equipment of an animal”. The Buddha is said to have recommended some middle ground between “eternalism” and “annihilationism”. But the “proper” location of that middle ground is something about which we can only speculate. One thing is certain: “cultural heroism” leads to an excessively narrow perspective which attempts to control the “evil” of death by transmuting it into a smaller locus-often arbitrarily. It “fetishizes evil” to quote Becker. Thus it has a great potential to bring suffering to others: “If we add together the logic of the heroic with the necessary fetishization of evil, we get a formula that is no longer pathetic but terrifying. It explains almost all by itself why man, of all animals, has caused the most devastation on earth-the most real evil. He struggles extra hard to be immune to death because he alone is conscious of it; but by being able to identify and isolate evil arbitrarily, he is capable of lashing out in all directions against imagined dangers of this world. This means that in order to live he is capable of bringing a large part of the world down around his shoulders. History is just such a testimonial to the frightening costs of this heroism.”

[@krisissocoollike]

Thank you

[@Mountain_Dhamma]

We have to renounce craving and clinging, not the external objects of craving and clinging. The objects fall away on their own when we abandon all preferences and decide to be satisfied with or without . The easy path is to start by being satisfied no matter what, even when the habits lead to unwholesome behaviors. As the satisfaction grows, desire for sense gratification weakens, which gives rise to piti & sukkha because a mental clarity and a strong feeling of success and confidence arises. Finally, that satisfaction becomes complete and desire ceases. The mind does not go outside itself because it is too happy to stay right where it is. From this standpoint, it becomes very easy to see the activity of dependent origination. The seeing of this process gives rise to an immense delight in the Dhamma. You wake up feeling good, you feel good all day, you go to sleep feeling good, because you are free. The happiness of the Dhamma is incomparable. This is not the end of training, it’s a delightful and powerful place to train from. The training isn’t complete until (if ever) defilements and hinderances no longer arise. But the joy in seeing them coming from such distance and slow speed, like bullets fired in supper slow motion, makes the whole path deeply pleasurable. Once the job is truly done, then we can abandon this delight in the Dhamma because it ceased to be necessary; there’s nothing left to do

[@hariharry391]

🙏

[@denismedvedev8214]

Didn't even notice the passing of time listening to you guys. Very insightful and interesting concepts, i apreciate your videos guys. Thank you and have a nice day.

[@samuelcharles7642]

Great video

[@j.m.kocsis2557]

Venerables, thank you.

[@harpreetsingh5545]

Thank you sir for the wonderful talk. A question that you don’t mind answering. Could even practical engagement even be bad for the practice? Like in lay Setting, if you have a job, and you only do it to support yourself, could even that lead to unwholesome?

[@thewisdomoption777]

I enjoyed listening. Thank you. Below some ponderings by me: For every trainee there is a desire to gauge ones progress. Even in abandoning things. And its not just to boost ones ego and pride, but to be able to apply the best solution for the problem. A traveler would like to know where he is on the map. Otherwise very difficult. And I think its ok to be happy of a progress :) Like if a traveler has reached half way, or 3/4, he would be happy of it. Some things may be tried to forcefully abandon, but sometimes they just drop away without struggle. So it would be wise to find the key which makes things drop easily. One way is to see that there is no one attached to things in the first place. But I believe we shouldn't fly around in orbit of the truth for ever, cause who knows how much time we have. We should land on the here & now, and ask: What is really here now? But maybe not listen what the mind tells..? If Buddha was alive he could tell exactly what need to do, and he did: just follow the path.

[@thewisdomoption777]

After this, KZbin suggested this video: "THE ONLY 3 THINGS YOU'LL EVER NEED, for the complete practice | by Ajahn Nyanamoli Thero". I need to study it more.

[@atozdhamma4248]

I found always a common 6 lines in the satipattana sutta in any practice of four pattanas. It has not been taught by most monks. I think that makes student not to understand the real meaning of pancha upadanaskanda rise and cease at present moment, as Buddha wanted to use as the only one way to get rid of suffering and furthermore, continuing as day to day practice till achieve the ultimate Nibbana. Below is how I see those vidarshna 6 common steps. Please comment if not make sense. We create a moment of recognition by using one of sense out of 6. Sense is always a collision of inner and outer elements which is the nature's common 4 elemens (patavi, aapo, thejo,vaayo instant combination at this moment). Thoes collision has described in sutta as, Ajjaththa, Bahidhwa Kaye kayanupassi viharathi. If this collision happens only at a moment, a thought rise but the moment will pass away without a trace. This moment of recognition process is continuing until the important three reasons for above collision happens again and again. Thoes 3 steps of generating a thought has described in sutta as Samudaya Vaya dammanupasseewa kayasmin viharathi. The above three reasons for the base for a collision are well described in Madupindika Sutta. Eg for creation of eye, Chakkuncha paticcha ruppecha uppaddhathi chakku vingganan, thinnang sangathi passo, passa pachchaya vedana. Then, vedana, sangya, sankara (editing), vingganan, recognition, which is panchaskanda nature's moment. When someone can contemplate 'self' is not an existing object but a moment of ceasing of recognition, then he doesn't have to believe in wrong view about the world as in or out. Automatically he let the moment to pass away without retaining anything otherwise make him suffering. This is the pathway not to make suffering as well as ultimately to reach Nirvana. Thoes wordings are following after above 6 steps in Satipattana sutta in each pabba. It will be easy to experience the 'no self' phenomenon by word to word as Buddha explained without believing someone explanation.

[@tonyrandall3146]

Take it from my cold dead hands.