When one practice meditation when one reach 4th jhana and upeka one experience happiness, joy pleasure this is one experience joy, pleasure even one has temporary discard 5 senses. We find pleasure even without needing the 5 senses. So such phenomenor are unknown to putujana. So is Nibanna. BUDDHAM SARANAM
Perhaps nibbana is simply the cessation of wrongness and the realization that we possess nothing. If nothing is your only possession, what can be taken from you? …🙏🏼
What you need to know to be ENLIGHTMENT. Sharing from one who has experience awakening. Samadhi in vipasanna is short and once it reach samadhi it will continue to go forward when the 5 faculty are balance(faith, effort, mindful, concentration, wisdom)straight to ceaseation of samsara concious to nibanna. If this 5 faculty is not parallel or balance it will not push forward to ENLIGHTMENT. It must not be too strong or too weak. All 5 power or faculty must be parallel or balance then ENLIGHTMENT can be accomplish. Suppose in vipasanna after you reach samadhi and your 5 power is not parallel/balance, you will automatically fall back again to breathing contemplation so as to readjust itself until it is balance. Then ATTAINMENT is accomplish. So the above explain about vipasanna, samadhi and the relation to the 5 power once is parallel/balance one enter NIBANNA. Now let's come to SAMATHA 4th jhanna. Why samatha strong 4th jhanna still cannot become ENLIGHTED? If you refer to above vipasanna explaination carefully you can see that i explain the samadhi in vipasanna and the 5 power relationship. In samatha 4th jhana is very strong and that too strong jhanna in samatha are the cause of not able to reach ENLIGHTMENT. This is the unbalance of the 5 faculties. So the important point here to understand is the different of samadhi in vipasanna and jhanna in samatha is : Samadhi in vipassana when it is too weak it can readjust itself until it is parallel/balance because it has panna or penetrative knowledge of WISDOM which can see aniccha, dukkha, anatha and direct experience of the 4 noble truth of sufferring. As this is the truth, one practice of vipasanna will finally leads one to ENLIGHTMENT. In samatha the jhanna is too strong and it do not have WISDOM (cannot see aniccha, dukkha, anatha) So it cannot adjust itself So the practice cannot reach ENLIGHTMENT. That is the reason one with too strong jhanna has to train the mind to vipasanna again to gain WISDOM so as to see aniccha, dukkha, anatha and to readjust the 5 faculty before one can become ENLIGHTED. ENLIGHTMENT is WONDERFUL but it take lots of energy and determination and WISDOM to accomplish. Here you can know the different between Vipasanna samadhi(with panna) and samatha jhanna(without panna) and their differences and about ENLIGHTMENT. May all come to attainment in this life. BUDDHAM SARANAM GACCHAMI.
There are ads? I never see anymore. I think this is accident and Bhante Sujato would not intend at someone who spent several years to translate the suttas and ensure they were in public domain and could be cited without copyright claims.
What is the purpose of meditation? And why it must be VIPASANNA MEDITATION MIND PURIFICATION? Our six senses i will start with the 5 senses: Here the 5 sense are the one that are sending outside activities and the six one is the mind(the sixth sense that is the receiver and just merely concious of the received activities. If without the 5 senses sending the activities the mind (the six sense) will be dormant and non operational. But samasara and nibanna are not the same mind. This is very great misconception of every meditator who think is the same mind. They thought this samsara mind when reach jhanna is calm and it should be the same one when enter nibanna. This i will not want to elaborate because it is impossible to do that. The mind which is the six senses are tricky it is the one that need to be stop. When one stop the 5 sense the six one will decay. Just like when one stop adding fire wood to the flame, the flame will also stop. This is the same as the 5 sense which is the fire wood and the flame is the mind. It is the mind that keep everything past and presant as memory. It is keeping dukkha seeds for planting it karma to become operative so as to keep one ongoing endless rebirth. Vipasanna mind purification is to do away with everything from the 5 senses and the six one that is the mind will stop and decay. This is the ceaseation(ceaseation is not mind that is cleared it is no more mind the mind is burnt out no avijja mind no more exist in samsara) when one experience nibanna. Nibanna do not need samsara mind. Samsara mind(Avijja mind) is thrown away when one enter nibanna upon ceaseation of conciousness. So here again i will not Continue to explain nibanna. If but explaining nibanna and everyone can understand it then that is not nibanna. It is impossible to explain NIBANNA. That is why the BUDDHA say COME AND EXPERIENCE IT YOURSELF. So it will be impossible for one who has not expereience ceaseation of six senses to understand. One become attainer or stream enterer when ceaseation happen. This is rare cases as today very few are able to reach path and fruition. At this ceaseation one become ARIYA. Sotopana, Sakadagami, Anagami, Arahat. Ariya at this ceaseation mostly Sotopana or Sakadagami,Anagami. Not Arahat yet. BUDDHAM SARANAM GACCHAMI
In all the Buddhist forums, the only difference people make between Nirvana and complete nothing or what atheists believe happens after death is that there was never a self to begin with so there is nothing to be obliterated. But this is just semantics. Materialists and atheists would agree that selfhood is relative and that organisms are Made up of aggregates. Seriously, it seems like the only difference between Buddhism and materialism is that Buddhists believe in rebirth. So while an atheist believes you can achieve Nirvana by ending your life, a Buddhist believes this will only lead to a bad rebirth. But the end goal of Buddhism seems to basically be the same thing atheists believe happens to you after death.
Just believing something won’t make it true. If someone believes gravity doesn’t exist, it doesn’t mean he won’t fall downwards when stepping off a tall building. Maybe an analogy of students having to attend classes until they master the materials for the repeated rebirths happening.
@@BuddhistGemFellowship1 Well, how do we know rebirth is a reality? This is a very key question because in my humble view, it is upon this question that the efficacy of the Buddhist path rests. If there is no rebirth, then one could make the argument that somebody should just make the most of this life and live a good and humble life, then when they die, the aggregates will cease as part of the natural process of dying and there will be no more existence. This also matters a lot because even Theravada tradition holds that it could take multiple lifetimes to become an arahat. So, if rebirth might not exist, then why would one put in the effort to strive towards some thing that might not even come to fruition? This is especially true because as far as I understand it, Theravada holds that in almost all cases, you have to be a monk and give up secular life in order to be able to get closer to the ultimate goal of the holy life. I’m not aware of any lay arahats in the Pali canon. If this is the case, then the question of rebirth is all the more crucial because why would I forgo the humble joys of life like marriage, children and creating a legacy to pass down to them for some thing that might not ever happen? After all, life is full of pain, but it is also full of joy. Taoist sages have shown that someone can live a content fulfilling life with few possessions simply enjoying the beauty of nature and the company of good people. And if some of those good people die or leave you, this is simply the way of the Tao and it’s ever-changing nature. Even Taoists would agree with Buddhists that things are always changing and that you shouldn’t cling to things. The difference is that they learn to take joy in the ephemeral nature of things and enjoy them while they are here while not being attached to them when they are gone. They have shown that this can be done. So as an outsider, I would have to hear a very very convincing argument for rebirth in order to conclude that the Buddhist path is worth pursuing.
Hi. We're not in the slightest materialists. In fact, the Buddha and his disciples debated the materialists of their time. Buddhist traditions like the Buddha, affirm both levels of Right View. This includes the rebirth of beings, the existence of devas, brahmas, pretas etc. All kinds of beings and states beyond our ability to directly perceive. We were never a form of naturalism. In fact, all of those movements and ideas were present in North India. And Buddhists debated them. What makes Buddhism what is it is View (samma ditthi).
One can never experience nibanna even one is deligently meditating if he do not adhere to understand NOBLE 8 FOLD PATH. Below is what was said to Subhadda the last disciple of the BUDDHA: In whatever doctrine or teaching the Noble Eightfold Path is not found, there will neither be found those who have become sotapanna, sakadagami, anagami or arahant (four levels of sainthood). But in those teachings where the Noble Eightfold Path is found, there also you will find the sotapanna, the sakadagami, the anagami and the arahant. In this teaching of mine, O Subhadda, is to be found the Noble Eightfold Path, and in it alone the sotapanna, the sakadagami, the anagami, and the arahant are found. In no other schools of religious teachers can such arya beings (saints) be found. And if only my disciples live rightly and follow my precepts or training rules, the world will never be without genuine arahants.
Nibanna is unexplainable. The BUDDHA already tell the SHANGHA nibanna is to experience it yourself. So the BUDDHA say to those who want to know what is NIBANNA, then as told by the BUDDHA is : COME AND EXPEREIENCE IT YOURSELF. Once you experience it you will know. Anyone who say he might not know or do not know NIBANNA then will you not know CEASEATION(UNCONCIOUS) You will first become ceaseation unconcious from samsara existence (entering path) and then enter nibanna(awakening into nibanna(entered path) and return to wake up(fruition) in samara existence again in upeka, to 4th jhana with whole body pleasure sensation joy, piti, sukha and here one remember how one enter nibanna the unexplainable phenomenor of the end of sufferring. Nibanna is known and as told by the LORD BUDDHA: ONLY THE WISE ONE WILL KNOW AFTER ONE COME AND EXPERIENCE IT. ONE AFTER EXPERIENCE IT IS NOW KNOWN AS ARIYA OR THE WISE ONE. BUDDHAM SARANAM GACCHAMI
Imaginative and speculative nibanna are? If anyone tell you nibanna is somethings like this or like that, then that is not nibanna. Nibanna is unexplainable even to one who has experience it. Not even ARAHAT. At attaining ceaseation nibanna our samasara mind are burnt out. Just like a candle flame suppose it is blow out no one can explain where it go. Attempting to explain nibanna is like try to explain where the blown out candle flame goes. But NIBBANA can be known but can't be shared. You have to go and claim it yourself. BUDDHAM SARANAM GACCHAMI
A great Talk, thanks Bhante🎉
Wonderful talk, Ajahn Sujato is an amazing teacher.
Thank yoi
Peace _/\_
brilliant
❤❤❤
When one practice meditation when one reach 4th jhana and upeka one experience happiness, joy pleasure this is one experience joy, pleasure even one has temporary discard 5 senses. We find pleasure even without needing the 5 senses. So such phenomenor are unknown to putujana. So is Nibanna.
BUDDHAM SARANAM
Super but would be good without ads as interrupts the flow
Perhaps nibbana is simply the cessation of wrongness and the realization that we possess nothing. If nothing is your only possession, what can be taken from you? …🙏🏼
Then why give up earthly possessions and become a monk in order to reach that conclusion?
Sadhu sadhu sadhu
What you need to know to be ENLIGHTMENT.
Sharing from one who has experience awakening.
Samadhi in vipasanna is short and once it reach samadhi it will continue to go forward when the 5 faculty are balance(faith, effort, mindful, concentration, wisdom)straight to ceaseation of samsara concious to nibanna.
If this 5 faculty is not parallel or balance it will not push forward to ENLIGHTMENT.
It must not be too strong or too weak. All 5 power or faculty must be parallel or balance then ENLIGHTMENT can be accomplish. Suppose in vipasanna after you reach samadhi and your 5 power is not parallel/balance, you will automatically fall back again to breathing contemplation so as to readjust itself until it is balance. Then ATTAINMENT is accomplish.
So the above explain about vipasanna, samadhi and the relation to the 5 power once is parallel/balance one enter NIBANNA.
Now let's come to SAMATHA 4th jhanna. Why samatha strong 4th jhanna still cannot become ENLIGHTED?
If you refer to above vipasanna explaination carefully you can see that i explain the samadhi in vipasanna and the 5 power relationship.
In samatha 4th jhana is very strong and that too strong jhanna in samatha are the cause of not able to reach ENLIGHTMENT. This is the unbalance of the 5 faculties. So the important point here to understand is the different of samadhi in vipasanna and jhanna in samatha is :
Samadhi in vipassana when it is too weak it can readjust itself until it is parallel/balance because it has panna or penetrative knowledge of WISDOM which can see aniccha, dukkha, anatha and direct experience of the 4 noble truth of sufferring.
As this is the truth, one practice of vipasanna will finally leads one to ENLIGHTMENT.
In samatha the jhanna is too strong and it do not have WISDOM (cannot see aniccha, dukkha, anatha)
So it cannot adjust itself
So the practice cannot reach ENLIGHTMENT. That is the reason one with too strong jhanna has to train the mind to vipasanna again to gain WISDOM so as to see aniccha, dukkha, anatha and to readjust the 5 faculty before one can become ENLIGHTED. ENLIGHTMENT is WONDERFUL but it take lots of energy and determination and WISDOM to accomplish.
Here you can know the different between Vipasanna samadhi(with panna) and samatha jhanna(without panna) and their differences and about ENLIGHTMENT.
May all come to attainment in this life.
BUDDHAM SARANAM GACCHAMI.
The amount of ads on this channel/dhammatalk is ridiculous.
AdBlock
There are ads? I never see anymore. I think this is accident and Bhante Sujato would not intend at someone who spent several years to translate the suttas and ensure they were in public domain and could be cited without copyright claims.
What is the purpose of meditation? And why it must be VIPASANNA MEDITATION MIND PURIFICATION?
Our six senses i will start with the 5 senses:
Here the 5 sense are the one that are sending outside activities and the six one is the mind(the sixth sense that is the receiver and just merely concious of the received activities. If without the 5 senses sending the activities the mind (the six sense) will be dormant and non operational. But samasara and nibanna are not the same mind. This is very great misconception of every meditator who think is the same mind. They thought this samsara mind when reach jhanna is calm and it should be the same one when enter nibanna. This i will not want to elaborate because it is impossible to do that.
The mind which is the six senses are tricky it is the one that need to be stop. When one stop the 5 sense the six one will decay.
Just like when one stop adding fire wood to the flame, the flame will also stop. This is the same as the 5 sense which is the fire wood and the flame is the mind.
It is the mind that keep everything past and presant as memory. It is keeping dukkha seeds for planting it karma to become operative so as to keep one ongoing endless rebirth.
Vipasanna mind purification is to do away with everything from the 5 senses and the six one that is the mind will stop and decay.
This is the ceaseation(ceaseation is not mind that is cleared it is no more mind the mind is burnt out no avijja mind no more exist in samsara) when one experience nibanna.
Nibanna do not need samsara mind.
Samsara mind(Avijja mind) is thrown away when one enter nibanna upon ceaseation of conciousness.
So here again i will not Continue to explain nibanna.
If but explaining nibanna and everyone can understand it then that is not nibanna.
It is impossible to explain NIBANNA.
That is why the BUDDHA say COME AND EXPERIENCE IT YOURSELF.
So it will be impossible for one who has not expereience ceaseation of six senses to understand.
One become attainer or stream enterer when ceaseation happen. This is rare cases as today very few are able to reach path and fruition. At this ceaseation one become ARIYA.
Sotopana, Sakadagami, Anagami, Arahat.
Ariya at this ceaseation mostly Sotopana or Sakadagami,Anagami.
Not Arahat yet.
BUDDHAM SARANAM GACCHAMI
In all the Buddhist forums, the only difference people make between Nirvana and complete nothing or what atheists believe happens after death is that there was never a self to begin with so there is nothing to be obliterated. But this is just semantics. Materialists and atheists would agree that selfhood is relative and that organisms are Made up of aggregates.
Seriously, it seems like the only difference between Buddhism and materialism is that Buddhists believe in rebirth. So while an atheist believes you can achieve Nirvana by ending your life, a Buddhist believes this will only lead to a bad rebirth. But the end goal of Buddhism seems to basically be the same thing atheists believe happens to you after death.
Just believing something won’t make it true. If someone believes gravity doesn’t exist, it doesn’t mean he won’t fall downwards when stepping off a tall building. Maybe an analogy of students having to attend classes until they master the materials for the repeated rebirths happening.
@@BuddhistGemFellowship1
Well, how do we know rebirth is a reality? This is a very key question because in my humble view, it is upon this question that the efficacy of the Buddhist path rests. If there is no rebirth, then one could make the argument that somebody should just make the most of this life and live a good and humble life, then when they die, the aggregates will cease as part of the natural process of dying and there will be no more existence.
This also matters a lot because even Theravada tradition holds that it could take multiple lifetimes to become an arahat. So, if rebirth might not exist, then why would one put in the effort to strive towards some thing that might not even come to fruition? This is especially true because as far as I understand it, Theravada holds that in almost all cases, you have to be a monk and give up secular life in order to be able to get closer to the ultimate goal of the holy life. I’m not aware of any lay arahats in the Pali canon. If this is the case, then the question of rebirth is all the more crucial because why would I forgo the humble joys of life like marriage, children and creating a legacy to pass down to them for some thing that might not ever happen? After all, life is full of pain, but it is also full of joy. Taoist sages have shown that someone can live a content fulfilling life with few possessions simply enjoying the beauty of nature and the company of good people. And if some of those good people die or leave you, this is simply the way of the Tao and it’s ever-changing nature. Even Taoists would agree with Buddhists that things are always changing and that you shouldn’t cling to things. The difference is that they learn to take joy in the ephemeral nature of things and enjoy them while they are here while not being attached to them when they are gone. They have shown that this can be done.
So as an outsider, I would have to hear a very very convincing argument for rebirth in order to conclude that the Buddhist path is worth pursuing.
Hi. We're not in the slightest materialists. In fact, the Buddha and his disciples debated the materialists of their time. Buddhist traditions like the Buddha, affirm both levels of Right View. This includes the rebirth of beings, the existence of devas, brahmas, pretas etc. All kinds of beings and states beyond our ability to directly perceive. We were never a form of naturalism. In fact, all of those movements and ideas were present in North India. And Buddhists debated them. What makes Buddhism what is it is View (samma ditthi).
One can never experience nibanna even one is deligently meditating if he do not adhere to understand NOBLE 8 FOLD PATH.
Below is what was said to Subhadda the last disciple of the BUDDHA:
In whatever doctrine or teaching the Noble Eightfold Path is not found, there will neither be found those who have become sotapanna, sakadagami, anagami or arahant (four levels of sainthood). But in those teachings where the Noble Eightfold Path is found, there also you will find the sotapanna, the sakadagami, the anagami and the arahant. In this teaching of mine, O Subhadda, is to be found the Noble Eightfold Path, and in it alone the sotapanna, the sakadagami, the anagami, and the arahant are found. In no other schools of religious teachers can such arya beings (saints) be found. And if only my disciples live rightly and follow my precepts or training rules, the world will never be without genuine arahants.
Nibanna is unexplainable.
The BUDDHA already tell the SHANGHA nibanna is to experience it yourself.
So the BUDDHA say to those who want to know what is NIBANNA, then as told by the BUDDHA is :
COME AND EXPEREIENCE IT YOURSELF.
Once you experience it you will know. Anyone who say he might not know or do not know NIBANNA then will you not know CEASEATION(UNCONCIOUS) You will first become ceaseation unconcious from samsara existence (entering path) and then enter nibanna(awakening into nibanna(entered path) and return to wake up(fruition) in samara existence again in upeka, to 4th jhana with whole body pleasure sensation joy, piti, sukha and here one remember how one enter nibanna the unexplainable phenomenor of the end of sufferring. Nibanna is known and as told by the LORD BUDDHA:
ONLY THE WISE ONE WILL KNOW AFTER ONE COME AND EXPERIENCE IT. ONE AFTER EXPERIENCE IT IS NOW KNOWN AS ARIYA OR THE WISE ONE.
BUDDHAM SARANAM GACCHAMI
Imaginative and speculative nibanna are?
If anyone tell you nibanna is somethings like this or like that, then that is not nibanna. Nibanna is unexplainable even to one who has experience it. Not even ARAHAT.
At attaining ceaseation nibanna our samasara mind are burnt out. Just like a candle flame suppose it is blow out no one can explain where it go. Attempting to explain nibanna is like try to explain where the blown out candle flame goes.
But NIBBANA can be known but can't be shared. You have to go and claim it yourself.
BUDDHAM SARANAM GACCHAMI
Someone needs to practice sense restraint with respect to their tongue and stomach.