Aroumd 11:30 Ajahn makes a comment about the ' internally vs externally' that is found in Satipatthana that i've always been confused about and did not see the signifigance of in commemtaries, others saying it meant referring to one own body,feelin, etc (internally) vs others body, feeling, etc. (Externally). Ajahn mentions generally internally is referring to the peripheral and externally that which attends directly. Can anyone point out any other vids on this channel or essay which Ajahn deals with this more? Kind regards
Bhante, thanks for the explanation. One point that struck me is that vijnana and nama/rupa pairing. My understanding is that this is the only thing that is necessary to make real progress. And your connecting it to solitary practice in that if there are thoughts of a person, that already is a hindrance to this practice. I am reminded of the Diamond Sutra, maybe that is what the sutra is all about, except it doesn't say the how of practice
Bhante, it is amazing this explination you are providing. I am finding out that it its much easier than i tought to be mindfull(providing understanding of seclusion), i was caught traying to 'do' or 'make' the mindfulness (wich i now understand was objectifying and attending the sensations). Turns out that what i had to do was to stop trying and just back off and let awarness of the immanent 'body there' just to flow, without specific concentration on it. Am i interpreting this in the correct way? In this way, also jhana seems to be already immanent just waiting for that backing off. Thank you
Partially correct. Yes, mindfulness cannot be "done" or "made", but at the same time "backing off" and "letting awareness of the body just flowing" will be right only if it's established upon sense restraint and virtue. So, in other words, what CAN be "done" and "made" is one taking responsibility for one's intentions, actively abstaining from acting out of them if they are rooted in greed, aversion and delusion, and saying "no" to one's sensual desires and acts of ill will. Then one's mindfulness and non-forgetfulness will naturally arise. And ONLY THEN jhana becomes an imminent thing (or as the Suttas say, AFTER one is COMPLETELY withdrawn from the acts and thoughts of unwholesome).
@@HillsideHermitage Thank you so much for your answer it has made it more clear for me. I am finding that the dhamma becomes more clear and my practice of virtue has a much more real and constant application. You have helped me see that I am engagin much more than i thought in greed aversion and delusion. And even when i thought there were “neutral “ or “wholesome” actions now i can see that much more then i could think of was actually deeply defiled. The practice becomes much more constant and vigilant. I had never thought of sense restraint and virtue as such a present constant and liable to create wisdom and ACTUAL SEEING . I think i was caught too much in the “trippy” aspects of concentration and forgetting to look right under my shoes. Thank you deeply bhante
Anyone know at translation does he mention in complementary fashion? venerable ariyawansa/ ariyavanksa? I can't make it out and the link in description is dead. Anyway another valuable talk from Ajahn Nyanamoli
🙏
Break free from one's chain.
Aroumd 11:30 Ajahn makes a comment about the ' internally vs externally' that is found in Satipatthana that i've always been confused about and did not see the signifigance of in commemtaries, others saying it meant referring to one own body,feelin, etc (internally) vs others body, feeling, etc. (Externally). Ajahn mentions generally internally is referring to the peripheral and externally that which attends directly. Can anyone point out any other vids on this channel or essay which Ajahn deals with this more? Kind regards
Bhante, thanks for the explanation. One point that struck me is that vijnana and nama/rupa pairing. My understanding is that this is the only thing that is necessary to make real progress.
And your connecting it to solitary practice in that if there are thoughts of a person, that already is a hindrance to this practice.
I am reminded of the Diamond Sutra, maybe that is what the sutra is all about, except it doesn't say the how of practice
Dear Bhante, where can I find a copy of this translation by Venerable Ariyawansa? Thank you 🙏🏽
Bhante, it is amazing this explination you are providing. I am finding out that it its much easier than i tought to be mindfull(providing understanding of seclusion), i was caught traying to 'do' or 'make' the mindfulness (wich i now understand was objectifying and attending the sensations). Turns out that what i had to do was to stop trying and just back off and let awarness of the immanent 'body there' just to flow, without specific concentration on it. Am i interpreting this in the correct way?
In this way, also jhana seems to be already immanent just waiting for that backing off.
Thank you
Partially correct.
Yes, mindfulness cannot be "done" or "made", but at the same time "backing off" and "letting awareness of the body just flowing" will be right only if it's established upon sense restraint and virtue. So, in other words, what CAN be "done" and "made" is one taking responsibility for one's intentions, actively abstaining from acting out of them if they are rooted in greed, aversion and delusion, and saying "no" to one's sensual desires and acts of ill will. Then one's mindfulness and non-forgetfulness will naturally arise.
And ONLY THEN jhana becomes an imminent thing (or as the Suttas say, AFTER one is COMPLETELY withdrawn from the acts and thoughts of unwholesome).
@@HillsideHermitage Thank you so much for your answer it has made it more clear for me. I am finding that the dhamma becomes more clear and my practice of virtue has a much more real and constant application. You have helped me see that I am engagin much more than i thought in greed aversion and delusion. And even when i thought there were “neutral “ or “wholesome” actions now i can see that much more then i could think of was actually deeply defiled. The practice becomes much more constant and vigilant. I had never thought of sense restraint and virtue as such a present constant and liable to create wisdom and ACTUAL SEEING . I think i was caught too much in the “trippy” aspects of concentration and forgetting to look right under my shoes. Thank you deeply bhante
Anyone know at translation does he mention in complementary fashion? venerable ariyawansa/ ariyavanksa? I can't make it out and the link in description is dead. Anyway another valuable talk from Ajahn Nyanamoli