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My very first Insight meditation teacher explained, early on in my practice, about the elusive 'bliss' which can occur in meditation when we manage to achieve a state of mind that just lets go of everything for a little while, and we experience an overwhelmingly happy sense that time and form have ceased. We were advised not to pursue this state of mind, as then it becomes the subject of grasping. Anyway about two years on, I unexpectedly experienced a 'bliss' which lasted for around half an hour. (I never have experienced another in years and years, but what a blast it was). But then of course I could take this to mean that momentariness isn't a 'thing', if a state of mind can appear to be unaltered for as long as half an hour, or even, as Buddha achieved, for days. But momentariness shouldn't be taken literally. It just explains that change can occur in as little time as the clicking of your fingers. Someone else, (and I can't now remember who), explained it as being like watching a film, which can be speeded up to maximum, or slowed down until you can plainly see the subtle changes, moment by moment. Either way, change is happening, while the movie's theme remains constant for the duration of the movie.

I remember sitting on a Vipassana retreat and hearing a cricket chirp… My concentration was so sharp that I could hear every individual vibration in the cricket’s chirp… as if it was happening in slow motion. Sharpening concentration allows us to see the true nature of reality clearly 😁🙏🏻❤️

Wonderful video, Doug! As always! 😅 In order to increase the confusion (or to bring some clarity - it depends) I'd like to share the following story: _One day during Sutra Master Deshan's travels he came across an old woman selling steamed dumplings on the side of the road. Stopping for a rest, he set down his heavy pack and asked the woman for some dumplings. The old woman pointed to the bundles of manuscripts tied to his pack and asked, “Venerable, what is that you're carrying?”_ _Deshan said, “They're commentaries on a scripture.”_ _The woman asked, “Which scripture are they about?”_ _Deshan said, “The Diamond Sutra.”_ _The woman said, “I have a question for you. If you can answer, I'll give you some dumplings for free. But if you can't answer, you'll have to find something elsewhere. Okay?”_ _Deshan said, “Go ahead and ask.”_ _The woman said, “In the Diamond Sutra it says that the mind of the past can't be grasped, the mind of the future can't be grasped, and the mind of the present can't be grasped, either. So with what mind is the venerable asking for dumplings?”_ _Deshan was speechless._ 😁🙏

I have never heard of such doctrine as such ; we just know from our own experiences that things are always changing. As a matter of fact , I met a lady who is about 96 years old yesterday and she told me she wished she knew life would go this fast … she wanted to travel but aged body won’t allow that. So , she told me if I wanted to do something do it right away .

🙏love your explanation in both Buddhism and Quantum phics ,so harmony peaceful broadminded updated wisdom🙏👍🌍🌌🥰🥰🥰🥰

The knowlege (insight) into rising and falling of mental and physical phenomena at a tremendous speed that's always escaping ordinary awareness seems to be a pretty universal shared experience among advanced meditators on their path of developing deep concentration and direct insight/knowledge in a few majority meditation lineages originated mainly in Myanmar such as that of Mahasi and Pa-auk. Such momentariness experience, forming fundamental philosophical views has also been recognized and discussed in quite some detail in treatises of other Buddhist traditions, including Sautrantika (a school which took sutras to be the authority) and early Mahayana texts. When things can be verified and experienced by oneself with direct experience, we will need to second the opinions of some scholars whose views are formed basically by educated guess/conjectures. Even about what constitutes the early Buddhist teachings there's still continually debatable among scholars for decades. In the Kalama sutta, the Buddha has adviced that direct experience should take precedence to reasoned conjecture or ancient texts coming to us through long line of oral transmission.

Excellent video thanks. Please, can you also do a video like that on the kalapas in EBT?

I suggest Read 📚-albaruni ka bharat, Indica,vhen son ,itt sing, other traveler note (books). In India. because you better understand how buddhist people survive there life and what situation of buddhism .whu rules on buddhist people.😊😊😊

In my own practice, vehicle is unimportant. Only the path is important. I have adopted aspects of every school.

The perceiving of impermanence, bhikkhus, developed and frequently practiced, removes all sensual passion, removes all passion for material existence, removes all passion for becoming, removes all ignorance, removes and abolishes all conceit of "I am." Just as in the autumn a farmer, plowing with a large plow, cuts through all the spreading rootlets as he plows; in the same way, bhikkhus, the perceiving of impermanence, developed and frequently practiced, removes all sensual passion... removes and abolishes all conceit of "I am." - SN 22.102

Marcus Aurelius' favourite poet, Heraclitus, once said, “No man ever steps in the same river twice, for it is not the same river and he is not the same man.” Idea is the same that change is only constant. my question is what happens to the previous moment after the next moment arrives? or we can say this is the way phenomenon is.

The idea of a short timeframe in which something is said to exist, however short that timeframe may be, implies the inclusion of an actual and truly existing phenomena and an actual and truly existing timeframe as well. If we follow this logic we are forced to look into the notion of what “true existence” really means. Instead of chopping time up into smaller and smaller pieces we must get to the bottom with what “existence” itself means. From the prajñāpāramitā teachings we learn that for anything to be considered to be truly existent it must fulfill certain criteria; -Firstly, its existence cannot be dependent on any other phenomena or conditions, to be considered a truly existent phenomena. Furthermore, it must have the inborn potential to maintain its existence on its own terms independently of any other phenomena, which makes it effectively independent and separate from the reality around it. To be independently existing it also cannot have an origin in something else or else it is just a continuation of that previous phenomena. To be called truly existent it can thus not be part of a continuum or development of any kind. This would imply that an apple of true existence cannot arise out of a seed, for example. This leads to the conclusion that if something is to be considered as actually existent it cannot be the product of any causal factors other than itself. The only conclusion possible from such proposition is that truly existing phenomena arise out of nothing, remains unchanged and at some point simply ceases to exist. The question then becomes, what makes something become existent out of a previous state if non-existence? How can something arise without a cause? And likewise, how can anything suddenly stop existing without being the subject to other causes and conditions? Also, how can an truly existing phenomena even be observed or experienced by a mind that it is not part of its independent continuum or sphere of existence? Also, if its nature is that of independence it cannot be the cause for other independent phenomena of which it is no longer a part of. If the world was filled with independently existing phenomena proliferations of phenomena would not exist. Independence can only mean singularity. If phenomena are held to be truly existent but not independent we are contradicting the above criteria that states that nothing can arise out of something else and then be held as an truly independently existing object. If something is to have a truly existing nature it must possess its own “self-nature” that is both its own creator and destructor. Since such self-nature cannot have an origin other than itself it also cannot be placed in a timeframe or a continuum. How can such phenomenon coexists and interact with other phenomena of the same nature? Also, if the proposition is that it have powers to give rise to other objects, at what point does it give up its “self-nature” in that child of his and the child becomes its own self-nature? No, the only reasonable standpoint is that independence means singularity and is a barren fruit. It cannot produce an offspring since that contradicts its own independence. If the proposition is that phenomena never arise and never ceases to exist but do exists truly and eternally, -on what level of reality is this existence based? Since everyone can observe the comings and goings of phenomena, on what level do we find the truly existing components in the ever-changing reality we experience that actually never change then? Molecular level? Atomic level? Quantum level? Even if the answer is “on the tiniest level of reality” we can think of, then we and our minds must be of the same ground nature for us to be able to observe it. No matter how small the proposed building-blocks of reality are said to be our minds must be of the same essential nature, otherwise this reality would not be part of our experience. That brings us back to the only possible conclusion; -mind essentially is of the same basic nature as the most basic nature that reality holds. Whatever we think the mind is, the same nature is true for any phenomena we are able to experience and observe. This is in no way in contradiction to the teachings of the Buddha, as far as I understand it. To put forward the idea that phenomena do actually exists at the shortest possible timeframe would imply that at a very brief moment the object possess the qualities and nature of full independence and its own self-nature. The question then becomes; -how can something go from dependency to independence and then switch back to the world of impermanence and dependency again? If this do happen, what is producing this brief moment of self-nature and what is destroying it a moment later? Even if it wouldn’t be a complete contradiction to itself what is the point in holding this view at all since the self-nature of any phenomena would be so brief that it would lack all practical purposes to even comprehend and observe anyway? After all, the Buddha is known for having been a much more practical and even pragmatical man and thus his teachings and instructions were much more to the point of actual experience and meaningful development than being a man of hair-splitting philosophical lecturings. The point is to get into a healthy and truthful relationship with our mind and the phenomenal world it is in contact with. For that the teachings on interdependent origination and impermanence is both unmistaken and more than sufficient as a platform of understanding the nature of phenomena for the practitioner on the path towards liberation. Although phenomena in general clearly shows no signs of possessing any of these criteria of truly existent nature, nevertheless beings go about their lives and holding uninformed views about reality as if it indeed consists of truly existing phenomena. When questioned about the true nature of reality hard-core eternalists and externalists try to avoid answering the above questions about true nature of existence by way of an introduction of a supernatural agent (god) into the discussion. By doing so we notice the acceptance of blind faith as an acceptable mind-set among the proponents of such a truly existing world-view. For such a person god is superior and more important than true nature of phenomena. Hence, such a person is content with leaving his life in the hands of god and is thus trying to give himself the psychological freedom to believe in any supernatural stories about reality he pleases. It is because of this decision for blind faith rather than trusting one’s own observations that the believer puts all his faith in the scriptures, which then becomes holier than reality itself for him. After all, what else does he have to fall back on if also the scriptures fails him? He have made the decision that observed true nature of reality doesn’t concern him the slightest. Instead he will go through life blindfolded and in unskilled ways constantly bumping into reality, all the while praying to his god to be saved from all his trials and tribulations. How we relate to the world of phenomena and our own abilities to observe and learn is a matter of choice. Some of us have chosen not to believe their own observations and draw their own conclusions but rather stick to a readymade concept handed down by others. For a practitioner on the Buddhist path observation, reflection and meditation is said to be the cornerstones in the process of increased understanding and are essential tools in order not to fall into the traps of blind faith and readymade concepts.

Software can be persistent or momentary. We are taught to use momentary constructs when we can. They teach us to only use a persistent class as a last resort and make sure there is not a better way. Persistent structures will just mess you up in the end with the debug process. I go to persistent when I want to "make things easy."

I actually watched this yesterday, but had to do some research, cogitating and discussing to get my comment together: 1) Not sure about the dating arguments. I don't much accept the "earlier" claim of the Theravadins about the Pali Canon, and there are a ton of things that were sort of in the air and discussed later that the Buddha had not thought pertinent to talk about. 2) The neuroscience figure (40ms) is not an absolute, because of some of the ways in which the brain deduces shorter times than that (beat frequencies, etc.) although all of them do have absolutes based on 1-10ms for a signal to fire within a neuron. However, as a description of a sort of perception of a "many worlds" physics, it is appropriate to divide time as finely as possible, more on the order of what you mentioned w/resp to h/2pi ("h-bar", a version of Planck's constant). Worldlines can be seen as diverging with that "graininess" or quantization. 3) The reason for bringing up many worlds, is that either that or momentariness are both productive "mind-sets" for doing mindfulness meditation. Decreasing the time-lapse, if you will, between when you re-focus on your object of meditation and when you catch yourself drifting into thoughts can produce very productive concentration, and when you are doing this, it does seem like you're endlessly dividing the interval just beyond "now" to bring the mind to still-full awareness.

That reminded me of what they call "nirodha samapatti". Only Anagamins or Arahants can do that and I heard somewhere also only the ones who can achieve the 8th jhana, rupa and arupa things. During nirodha samapatti there's "cessation" of sanna and vedana. But one can stay there at most short time maybe 7 days I heard, I guess because of one's body.

Hello Doug ! Can two states of being exist simultaneously? To do so, they would have to be absolutely identical in order to be subject to temporality in the same way. If they are not absolutely identical, they cannot be absolutely contemporaneous, even if they appear as such to our senses. If they are not simultaneous, they necessarily follow one another. Now, nothing in the phenomenal world is absolutely identical to itself or to anything else. Consequently, simultaneity exists only in our imagination. With mettā, Alain Durel

Hello Doug. I have decided to take vows. I am beginning to seek shelter. I'm having a lot of trouble finding Sanga. Where to seek? Does one simply show up at the monastery? They never respond to my digital inquiries. Do I just go? Should I be probing Dharma centers? Any advice for this humble seeker?

🙏🙏🙏

Hi sir 😊 I suggest please read books of Dr Bhimrao Ambedkar the book is Buddha and his Dhamma😊 and other 2 3 books Thank you sir😊

Hello Mr dough to know more and spread more multi information u can collaborate with Indian buddhist channel like science journey, news 7 bharat, ambedkar nama ,national dastak some etc that your subscriber will sure increase

The Plank and the Yuga are one

Please reaction video make on Buddha's statues in India And Nepal Actually older temples in India in temples actually all status are Buddha and buddhist statues(Bodhisattva) but hindus are called all this are our hindus gods and goddesses 😊❤

Momentariness is no other than Anicca. P.S. the question of how long does an instant last reminds me of the discussion about how many angels can dance on the tip of a needle...

Please read books of Dr Bhimrao Ambedkar 😊you all know about Buddhism and Hinduism(brahmanism😊)

The Buddha taught the process of the mind and matter series to the living beings in heaven, and also to Ven. Sariputta Thero. Only a Buddha could teach that profound science. It is a challenge to the conventional science.

Pali is older language not sankrit😊 actually all buddhist things Brahmins stoled .there is no Hindu religion there is brahmanism religion casteist religion all kind of things of Buddha in India Brahmans go and stole it and name it like Buddha and buddhist statues(Bodhisattva) and sculpture in India. Buddha teachings and buddha jatakkatha and charecter they stole and make it new ramayan and other teachings and tales😊

It’s called the 6th Jhana. Not a latter doctrine. Stop unlinking samatha and vipassana.