A Definitive Guide to Seeing Your Mind

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Жыл бұрын

-Citta cannot be an object of your attention
-Necessity of the physical seclusion
-Characteristics of "citta" (mind) and choices of "mano" (intellect)
-Identifying with your mind
-Why should precepts be the guiding principles of your behaviour
-How are the first three fetters actually abandoned
-Understanding "kusala" (beneficial, wholesome, skilful) and "akusala" (unbeneficial, unwholesome, unskilful), and why they are so.
-Difference between mood and emotion
-Meaning of anicca
-The essence of Attavada
-How to correctly "get rid" of unwholsome states
-The insight of the Four Noble Truths
-Anapanasati and Satipatthana as the ways that someone already a sotapanna can tame the mind further
-Training the mind once it's tamed
-Difference between "Self" and "Indvidual"
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Пікірлер: 27

@HillsideHermitage Жыл бұрын

A brief update on our new hermitage development: 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 ____________________________________ AUDIO FILES AND TRANSCRIPTS OF OUR KZfaq DHAMMA TALKS t.me/HillsideHermitage ____________________________________ MORE TEACHINGS: www.hillsidehermitage.org/teachings

@benfurman318 Жыл бұрын

I've listened to this many times, I heard so little of it the first few. This time I definitely got a sense of what mood is and what my responsibility to the mind is. Much of it is still beyond me, but clearly now I see that any reason I have for agitating the mind is counter productive and will never lead to it's liberation. It's like I have to care for it first till it's sane enough to exist without me. I know that's looking at it backwards but it's better than hating on and lusting after things.

@mintsaucemilitia 6 ай бұрын

This discussion is incredible. Thank you so much.

@fruitionapt Жыл бұрын

Thank you. I’ve found that the experience of presently enduring the painful pressure is positive, because it’s just raw pain that you’re letting flow through, no distortion or attempts to fix something that you cannot truly control

@cliffmilbrun2803 Жыл бұрын

That underlying pressure to distract yourself is so strong but why??? What am I distracting myself from??? If it's the most obvious thing here the body then what aspect of it is so bad I must not look this way. Death decay foul smelling subjecting to change a burden not under my full control random beating breathing. Not beautiful.

@cariyaputta Жыл бұрын

Soṇa looks so calm, and it has its own seat!

@shelinahetherington4661 2 ай бұрын

Excellent 🙏🏽 🙏🏽 🙏🏽

@dr.flintwestwood7004 Жыл бұрын

I very much appreciate the view that the (perceived) "I" exists only on the basis of the body and the other four khandas. Is there a video that explains how this fits with "psychic powers" - which seem to hint into the direction that the mind can exist, at least temporarily, in separation from the the body and the senses.

@shifttoiwitnessnews7437 Жыл бұрын

Enjoying your talks. I would like to know what your take is on the teachings of tantra in the Vajrayana? There it is more on sense experience?

@hariharry391 5 ай бұрын

🙏

@ratte7689 5 ай бұрын

not looking for faults in it, not looking to defend your views against it. 🙏🙇‍♂

@smellcandle Жыл бұрын

Beautiful room.

@jsohi0082 Жыл бұрын

Question: What Is pleasure? What is pain? How do I define my feelings and other aggregates properly so I'm not deluded by how to react when they change?

@karrimzz Жыл бұрын

@jsohi, that is the wrong question, the core teaching of buddhism is the four noble truths, pleasure and pain are both dukkha

@kzantal Жыл бұрын

I have one question about non reacting to dukkha (in your "theory vs practice" video). How far should it be taken? If you step by accident in a fire pit, should you react with non-aversion and allow this pain to be, disregarding the most basic survival instinct? Because if you put limits on this non-aversion to dukkha, what determines them? Why avoid burning to death but endure an itch forever? Isn't pain a signal not to be ignored? It's there so you don't step on a pin and continue applying pressure on it step after step. However, if you remove the pin stuck in your foot, you are clearly acting out of aversion, out of the desire to be rid of this pain. How can you apply this practice and not die very quickly? If this practice doesn't lead to your demise (non aversion to thirst, hunger, need to move, heat, cold, etc.), it means you did react with aversion at some point. But then you're being selective in your non aversion. I am genuinely confused. To me, it makes more sense to always avoid unnecessary pain and if you cannot THEN you accept and endure it.

@Danny-no5dx Жыл бұрын

Hi Martin, it might be interesting to check out Sutta 2 in the Majjhima Nikaya (MN2). It talks about how some things should be given up, some things should be endured and some things should be wisely avoided: "“What taints, bhikkhus, should be abandoned by avoiding? Here a bhikkhu, reflecting wisely, avoids a wild elephant, a wild horse, a wild bull, a wild dog, a snake, a stump, a bramble patch, a chasm, a cliff, a cesspit, a sewer. Reflecting wisely, he avoids sitting on unsuitable seats, wandering to unsuitable resorts, and associating with bad friends, since if he were to do so wise companions in the holy life might suspect him of evil conduct. While taints, vexation, and fever might arise in one who does not avoid these things, there are no taints, vexation, and fever in one who avoids them. These are called the taints that should be abandoned by avoiding." MN2

@kzantal Жыл бұрын

Interesting! Thanks

@SunShine-yi3wj Жыл бұрын

Question 1 : I have had a habit mind it gas become so much better now and lighter mind basically i engaged in avoiding responsibility for my thoughts as if the bad thoughts were commanding me to bad thoughts. I want to take responsibility back and is ceasing craving meaning to use all determination and stop the bad thought. Through trial and error i am sucessfull but a little bit of faith that this is the way to restrain thoughts would make me solve the problem completely. I never understood what is meant by stoping craving until now is that litetally meaning thinking a bad thought and do we do that always volitionaly and therefor can volitionaly stop it ?. I never even tried to stop it didnt know it was to be done by using my determination and that i could stop it that way it felt impossible. A couple of days ago wile practicing stoping thinking in my mind I went like wait maybe restraining thoughts is ment to stop thinking whilebad thoughts are there by detetimnation. Is that something I am doing and is that meaning while there is the bad thought present to just use all determination and overpower it by stop thinking anything and thereby canceling the thought and seeing for oneself that one is not the victim of ones thoughts but their master and thereby one may switch ones hard beliefs that one developed that one is helpless against those powerful thoughts and did you mean by restraining thought to stoo thoughts with determination and cancel them ?? Question 2 When it comes to ones views is views in Budshism meaning the same as beliefs. Would the mundane right view or mundane right belief be to realize that one can volitionaly choose to not have any views or beliefs or maybe it is to realize that one is having a view or belief by his own volition and therefor has the power of not having that belief or view and choose the belief or view that one likes instead of feeling that the belief or view is imposed onto him and he has no choice of changing. Question 3 also to stop thought can one do techniques like focusing on nostrills and breath to stop the thought or focusing on a neutral thought of nothing or focusing on an opposite thought.

@karrimzz Жыл бұрын

@Sun Shine, to answer your questions, you should learn the concept of Papanca. Thought happen by itself, however it is you that choose to continue a line of thought. Also please keep your question concise and check your spelling next time

@SunShine-yi3wj Жыл бұрын

Thank you for your answer. I will be more concise and condensed in my questions. So i am the one craving by thinking the bad thought and my job is to not thinking anything with determination while the bad thought is there is that how I dont follow the bad thought as you said?

@robertma5424 Жыл бұрын

Do you recommend any sitting meditation for those that are not yet stream enterers? If so, how should one do it? Body scanning or watching nostrils do not seem to be recommended in your talks. Would it be more of an active contemplation or perhaps just sitting and seeing what comes up in the mind?

@ThaniyoThero Жыл бұрын

To get the right view one should contemplate and live the teachings found in the Buddha's discourses. We also have here many talks detailing that lifestyle and how to implement it by way of following the Gradual Training that the Buddha laid out. With perfection in virtue and restraint, you will have a chance to understand the Dhamma. Without that basis, the Dhamma/right view will be forever out of your reach.

@TwoFoot Жыл бұрын

See sutta MN 48, which comes after you've attained Supermundane right view. To attain Supermundane right view you need to hear the true dhamma and have yoniso manasikara, which means seeing the 5 hindrances and 7 factors of awakening, which requires seeing the patterns/signs of the mind, which requires seclusion and sense restraint aka sati-sampajanna

@robertm3139 Жыл бұрын

Found an answer from ajahn. "So, even if a person wants to do his meditation in a “formal” manner, such as sit for an hour a few times a day, that is fine. As long as it is not done for the purpose of developing some sort of “experience of absorption” out of it. Like trying to watch one’s breath hoping for some novelty energy release or pleasures. The point of meditation is to remain aware as much as possible. Aware or mindful of what-ever is already there enduring(feeling, perception, intentions). Not interfere with it, or deny it, or try to replace it. Just discerning the enduring presence of the arisen experience. Emotionally, perceptually and intentionally. That kind of composure can then be “spread out” over one’s entire day, even when a person is not sitting down to meditate. " From his book dhamma within reach, page 21.