Here is a (I believe) complete playlist of Ashin Ottama's videos in English, criss-crossing the two channels hosting them. This will be kept up to date: ☸ua-cam.com/play/PLkoyE5zZ01hqd2QNZZTD96MEq0PfFmppN.html
@@rostislavtobolka9529 To máš Rosťo jako když kameník láme velký kámen. Bouchá dlouho systematicky špičatým kladivem, zdálo by se, že to nemá cenu, nic se neděje, občas jen odskočí malý odštěpek - a najednou celý kámen praskne. Spirituální cesta má oba aspekty. Jiný kameník řeže kámen pilou - praskne jen ten poslední malý zbytek. I tak to někdy chodí, je to jen jiný poměr mezi graduálním a náhlým pokrokem.
@@bodhipala1 Také, bhante, moc děkuji za to, že s námi sdílíte moudrost a dodáváte povzbuzení! To přirovnání s kameníkem mě celou dobu drželo u relativně intenzivní praxe, ale po 20 letech je asi na místě revidovat, zda používám správné nástroje, zda na kámen místo špičatého kladiva nejdu dejme tomu s gumovou paličkou na zámkovou dlažbu. Protože znalost Dhammy má podle všeho až sotapanna, do té doby jen s důvěrou aplikujeme nějakou instrukci, ale skutečná praxe Dhammy to není. Vím, že je to velmi omezený náhled, ale prostě nemám dostatečnou důvěru v to, že probuzení je možné i pro mne, proto do toho nejdu v té plné intenzitě, už jsem to ostatně před lety zkoušel a moc daleko jsem se nedostal...🙏
Bhante, I have a question. The monks from Hillside Hermitage who strictly follow the original teaching of the Buddha from the Suttas suggest that the heart of the Dhamma practice is the practice of stopping resisting the discomfort of the unpleasant feeling, of not seeking pleasure when experiencing pain. If we always "scratch the itch", we cannot come closer to freedom. But this cannot be done without investigation of sensuality. We normally assume the pleasure to be external to the pain and so we need to see and understand through practice that pleasure is within pain, that any experience of sense objects is always unpleasant, that we are always harassed by it, so to speak. Therefore, they say, the NECESSARY basis of Dhamma practice is the sense restraint and guarding the sense doors (they mention a sutta where a woman tried to seduce an arahat and he had to practice anapanasati to stay unaffected, so even an arahat felt the significance and pressure of that "sense object", they conclude)...Yet this issue of sensuality seem not to be emphasized, not even by monastic teachers (at least when they address lay audience). When I share this, it is a no-go for my fellow spiritual seekers, they do not like it at all, no exception. Even serious meditation practitioners who consider themselvels as Buddhists do not believe that Buddha really taught this. "I feel like eating a cake, so I go and eat it. And I enjoy it.There is nothing wrong with it. I am not attached to it, this is what matters. We are here to enjoy life", would be a typical reaction. In contemporary Buddhist mindfulness meditation movement (Jack Kornfield, Tara Brach etc.), sensuality is not a topic. You, bhante, also do not seem to put much emphasis on (danger of) sensuality in your teaching. Is it because you believe it is not so important for the progress on the Path, or is it only necessary for attaining higher stages of awakening , or you do not talk about it because you know we lay people will enjoy our cake anyway? Thank you🙏Richard Berka
Even for success in lay life certain level of restraint is essential, the more in the real spirituality. Positive or negative attachment to feelings leads to karmic reactions and in this way drives the samsara. On the Dhamma-Path, generally speaking, we should be led by wise considerations, not by pleasant and unpleasant feelings. But taking pleasant and unpleasant feelings into consideration is a part of wisdom as well. You are describing the full-scale intensive practice, when any and every greed, desire or resistance is immediately recognized as such and taken as an object for training and wise application of Dhamma. In retreat we can experiment with a scale of skillful means as recommended by Buddha, or psychology-therapy. In active daily lay life, we have to accommodate to given situations an apply only appropriate means and attitudes. Working with restraint in daily life is very good for everybody, mixing active social lay life with heavy monastic discipline may wreck one’s life. This is the reason why considered and experienced retreat teachers impose monastic discipline during meditation retreat, but do not try to extend that kind of heavy restraint beyond the framework of a secluded retreat settings. During samatha-vipassana retreats the participants are actually bhikkhus and bhikkhunis. Reading your many comments, I am getting the feeling that you may/should consider a stay or ordination in the mentioned Hillside Hermitage - you have the necessary intuitive trust in that way of practice. Ashin
Ideálem skutečné praxe není být sám se sebou ve válce - to znamená vyhrávat a prohrávat (podléhat) a tak vlastně v jistém smyslu cementovat svoji pozici v samsáře - nýbrž dát hlavní důležitost na nadhled, dostat se nad to světské handrkování, oslabit vliv tendencí živočišné přirozenosti, přeškolit je, dát jim směr prospěšných spirituálních hodnot - t.zn. blokovat je jen v nutném případě. Buddha celkem nerad dovolil jistá asketická cvičení - a je dost jasné, proč váhal. Střední cesta opět vyhraje.
Here is a (I believe) complete playlist of Ashin Ottama's videos in English, criss-crossing the two channels hosting them. This will be kept up to date:
☸ua-cam.com/play/PLkoyE5zZ01hqd2QNZZTD96MEq0PfFmppN.html
That's ok, nice layout - Ashin
jak prosté...
děkuji za inspiraci na cestě
Rosťo, v UA-cam si to můžeš pustit zrychleně ...
@@bodhipala1 :) no pěkně děkuji za radu, s díky odmítám nabídku instantního osvícení ... já si to hezky odsedím, ať mám radost
@@rostislavtobolka9529 To máš Rosťo jako když kameník láme velký kámen. Bouchá dlouho systematicky špičatým kladivem, zdálo by se, že to nemá cenu, nic se neděje, občas jen odskočí malý odštěpek - a najednou celý kámen praskne. Spirituální cesta má oba aspekty. Jiný kameník řeže kámen pilou - praskne jen ten poslední malý zbytek. I tak to někdy chodí, je to jen jiný poměr mezi graduálním a náhlým pokrokem.
@@bodhipala1 děkuji ashine za celou roční (vlastně mnohoroční) serii dhamatalků. Jsou mi povzbuzením .
@@bodhipala1 Také, bhante, moc děkuji za to, že s námi sdílíte moudrost a dodáváte povzbuzení! To přirovnání s kameníkem mě celou dobu drželo u relativně intenzivní praxe, ale po 20 letech je asi na místě revidovat, zda používám správné nástroje, zda na kámen místo špičatého kladiva nejdu dejme tomu s gumovou paličkou na zámkovou dlažbu. Protože znalost Dhammy má podle všeho až sotapanna, do té doby jen s důvěrou aplikujeme nějakou instrukci, ale skutečná praxe Dhammy to není. Vím, že je to velmi omezený náhled, ale prostě nemám dostatečnou důvěru v to, že probuzení je možné i pro mne, proto do toho nejdu v té plné intenzitě, už jsem to ostatně před lety zkoušel a moc daleko jsem se nedostal...🙏
Bhante, I have a question. The monks from Hillside Hermitage who strictly follow the original teaching of the Buddha from the Suttas suggest that the heart of the Dhamma practice is the practice of stopping resisting the discomfort of the unpleasant feeling, of not seeking pleasure when experiencing pain. If we always "scratch the itch", we cannot come closer to freedom. But this cannot be done without investigation of sensuality. We normally assume the pleasure to be external to the pain and so we need to see and understand through practice that pleasure is within pain, that any experience of sense objects is always unpleasant, that we are always harassed by it, so to speak. Therefore, they say, the NECESSARY basis of Dhamma practice is the sense restraint and guarding the sense doors (they mention a sutta where a woman tried to seduce an arahat and he had to practice anapanasati to stay unaffected, so even an arahat felt the significance and pressure of that "sense object", they conclude)...Yet this issue of sensuality seem not to be emphasized, not even by monastic teachers (at least when they address lay audience). When I share this, it is a no-go for my fellow spiritual seekers, they do not like it at all, no exception. Even serious meditation practitioners who consider themselvels as Buddhists do not believe that Buddha really taught this. "I feel like eating a cake, so I go and eat it. And I enjoy it.There is nothing wrong with it. I am not attached to it, this is what matters. We are here to enjoy life", would be a typical reaction. In contemporary Buddhist mindfulness meditation movement (Jack Kornfield, Tara Brach etc.), sensuality is not a topic. You, bhante, also do not seem to put much emphasis on (danger of) sensuality in your teaching. Is it because you believe it is not so important for the progress on the Path, or is it only necessary for attaining higher stages of awakening , or you do not talk about it because you know we lay people will enjoy our cake anyway? Thank you🙏Richard Berka
Have u practiced in sn goenka/u ba khin tradition??
Ričmonde tím koláčkem jsi mě dostal zpátky na zem, díky :)
Even for success in lay life certain level of restraint is essential, the more in the real spirituality. Positive or negative attachment to feelings leads to karmic reactions and in this way drives the samsara. On the Dhamma-Path, generally speaking, we should be led by wise considerations, not by pleasant and unpleasant feelings. But taking pleasant and unpleasant feelings into consideration is a part of wisdom as well.
You are describing the full-scale intensive practice, when any and every greed, desire or resistance is immediately recognized as such and taken as an object for training and wise application of Dhamma. In retreat we can experiment with a scale of skillful means as recommended by Buddha, or psychology-therapy. In active daily lay life, we have to accommodate to given situations an apply only appropriate means and attitudes. Working with restraint in daily life is very good for everybody, mixing active social lay life with heavy monastic discipline may wreck one’s life. This is the reason why considered and experienced retreat teachers impose monastic discipline during meditation retreat, but do not try to extend that kind of heavy restraint beyond the framework of a secluded retreat settings. During samatha-vipassana retreats the participants are actually bhikkhus and bhikkhunis. Reading your many comments, I am getting the feeling that you may/should consider a stay or ordination in the mentioned Hillside Hermitage - you have the necessary intuitive trust in that way of practice. Ashin
Ideálem skutečné praxe není být sám se sebou ve válce - to znamená vyhrávat a prohrávat (podléhat) a tak vlastně v jistém smyslu cementovat svoji pozici v samsáře - nýbrž dát hlavní důležitost na nadhled, dostat se nad to světské handrkování, oslabit vliv tendencí živočišné přirozenosti, přeškolit je, dát jim směr prospěšných spirituálních hodnot - t.zn. blokovat je jen v nutném případě. Buddha celkem nerad dovolil jistá asketická cvičení - a je dost jasné, proč váhal. Střední cesta opět vyhraje.
Dobrý den, je možno doporučit nějakou knihu na toto téma, která vyšla česky? Děkuji
Nemám znalost, že by něco s touto tématikou vyšlo anglicky - natož česky. Na druhé straně, já skoro nic nečtu a nemám valný přehled...
Czech pleas 🙃...
učit se angličtinu, please
@@bodhipala1 🙃