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Sadhu Sadhu Sadhu 🙏🙏🙏

Clear and well explained. Buddhism explained simply. Sadhu Sadhu Sadhu.

Sadhu x3 to Bhante

Namo Buddhaya

Thankyou Bhante 🙏🙏🙏

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Precious Acharya Ajan thank you.

I cherish the Sangha and especially the monastic lineage and Sangha. Prostration to the Noble Sangha. Namouddhaya Namo Dharmaya Namo Sanghaya. We all have Buddha " All beings are Buddhas from the very beginning, it's like water and ice,apart from water no ice" Song of Enlightenment..We ate all crazy. The Buddha is the doctor. Especially our enemies are really our mothers

Clear and short but really profound. Thank you Bhante. 🙏

Happy Vesak 😃🙏🙏🙏

Sadhu Sadhu Sadhu

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🙏 🙏 suffering comes desire for pleasure objects, attachment to expectations, attachment to views, ideas, opinion, etc... desire and attachment cause suffering the more u see this and understand then u reduce desire the greatest honor to the Buddha is practicing the Dharma diligently and accordingly 🙏 🙏

Thank you Bhante for making the profound teachings simpler for us. I will take note of your advice to ask the important question of WHY whenever I suffer. Thank you🙏🏽🙏🏽🙏🏽

You are truly amazing dearest Bhante with my head at your feet I venerate you Bhante for all the profound Dhamma teachings. We are so very, very blessed to have you among us teaching all of us tirelessly! Once again with much gratitude I bowed down at your feet 👣 Sadu, Sadu, Sadu . Please come to Toronto, Canada , we would love to see you and hear the Dhamma in person. We would be grateful and happy and honored to sponsor your trip, Venerable Sir. May enjoy a long and healthy and peaceful life🙏🙏🙏.

Happy vesak to all.

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Amazing discourse. Thank you.

In general, this priest is excellent. But here i disagree he connecting cittasankhara to rebirrh. Cittasankhara are products of vedana and sanna ( we can say emotions). It is still a dhamma that appears with mano ayathana. Manosankhara are things we do with using manoayathana - i.e., thinking (vitakka and viccara).

Sadhu Sadhu Sadhu Bhante, thank you very much for the detailed talk with the structure above. Also, thank you to the laity who'd prepared the subtitles for some of the Pali terms. Really appreciate it!

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Sadhu sadhu🙏🙏🙏🙏... Also....Excellent computer work 🙏🙏🙏

Just simply be happy you're alive today.

Thanks Bhante🙇‍♀️ 🙏🙏🙏🙏🙏🌺🇲🇾

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Thank you for posting this. He beautifully explains the way to combine samatha and vipassana into one meditation.

Namo Amituofo

Sadhu Sadhu Sadhu

sadhu sadhu sadhu

Happy Lunar New Year, Bhanteji

Everything arise from nature laws, dependent originating,condition arising,causal and phenomenon. No reality, Empty. Sadhu,Sadhu,Sadhu

Sadhu, sadhu, sadhu. 🙏

May Bhante be well and healthy, happy and secure at heart 🙏🏻🙏🏻🙏🏻

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First of all, I want to salute bhanted. If there are Chinese subtitles, more people will understand. Thank you! sadhu sadhu sadhu

Venerable sir has presented excerpts from sutta to render the correct account of gotama buddha’s renunciation. He has also presented the account of attainment of vimutti by gotama buddha from three angles according to sutta. That is good.

With my apologies, I would like to submit that the conclusions regarding arūpajjhāna in this lecture seem to be drawn hastily. First, given that one is able to observe tilakkhaņa of the four khandha pertaining to the mind in at least the first three arūpajjhāna (ref. jhāna sutta AN 9.36), contrary to an assertion in this lecture (16:01 - 17:14), ānanda sutta (AN 9.37) cannot possibly imply that it is mandatory to become absorbed in a single object to attain or maintain an arūpajjhāna. Indeed, a careful reading of ānanda sutta shows that all that is being said is that the mind becomes aware of different āyatana, i.e. sensory domains, as one attains different arūpajjhāna. The sutta certainly does not imply that the mind becomes absorbed in a single object. As such, one could very well be partly observing one’s mind (or cetasika) in addition to the appropriate āyatana at the time of attaining an arūpajjhāna (ref: anupada sutta MN 111). Second, contrary to another assertion in this lecture (36:44 - 38:23), jhāna sutta states very clearly that it is possible to attain vimutti from arūpajjhāna too. It leaves no room for speculation. In light of what is stated above, mahā vedalla sutta (MN 43) has to be interpreted correctly as follows. Ven. Koțțhita asked Ven. Sāriputta if there is any other sensory domain that mind-consciousness can sense when the five bodily sensory domains of forms, sounds, smells, tastes, and tactile sensations become inaccessible to it. Ven. Sāriputta answered that there are indeed three sensory domains that mind-consciousness can sense in three different arūpajjhāna, namely, infinitude of space, infinitude of consciousness, and nothingness. Note carefully that both the questioner and the respondent excluded explicit mention of the mind, which is also a sensory domain, because it is understood that mind-consciousness can always sense the mind (including cetasika). Therefore, the absence of explicit mention of the mind should not be allowed to fool one into thinking that mind-consciousness cannot sense even the mind when the five bodily faculties are suspended in an arūpajjhāna. That being the case, the mind can very well be aware of itself when it is simultaneously aware of a specific sensory domain in an arūpajjhāna. Thus, mahā vedalla sutta does not imply that the mind is necessarily absorbed in a single object in arūpajjhāna. Therefore, the assertion in this lecture that the mind is necessarily absorbed in a single object in arūpajjhāna must be rejected. In the description of ākāsānañcāyatana (aka Base of Infinite Space) [jhāna], all phrases in the series of phrases “… with the complete surmounting of perceptions of forms, with the passing away of perceptions of sensory impingement, with non-attention to perceptions of diversity …” (ref: ānanda sutta) seem to refer to transcendence of five bodily senses. Specifically, the term “diversity” in the last phrase is quite apt for referring to multitude of bodily senses (of forms, sounds, smells, tastes, and tactile sensations). However, in this lecture, the term “diversity” has been interpreted as the mind and its contents (14:25 - 17:13). I think that this is erroneous. One can see for oneself how misinterpretation of the term “diversity” lead to inconsistencies with several sutta and contributed to wrong conclusions about arūpajjhāna in this lecture. Note that even rūpajjhāna by themselves did not lead gotama buddha to vimutti. Why? Because as we know now, thanks to gotama buddha, neither rūpajjhāna nor arūpajjhāna can lead to vimutti unless they are accompanied by vipassanā. So, early on when gotama buddha was still a bodhisatta striving to attain vimutti, the fault was not with arūpajjhāna. The fault was that he was not practicing vipassanā while he was in arūpajjhāna (because he did not know that at that time). That is why gotama buddha stated or implied very clearly in several discourses after his enlightenment that one can attain vimutti from both rūpajjhāna and arūpajjhāna provided they are accompanied by vipassanā. By the way, should one choose wittingly or unwittingly to become absorbed in a single object in arūpajjhāna, one can do so. But then, how is that any different from rūpajjhāna? Should one choose wittingly or unwittingly to become absorbed in a single object in rūpajjhāna, one can do that too. Absorption and absence of absorption are not distinguishing features of rūpajjhāna and arūpajjhāna. One has the choice to become absorbed in an object or to not become absorbed in an object whether one is in rūpajjhāna or arūpajjhāna. Thanks to gotama buddha, we know now that for sake of vipassanā and consequent vimutti, one should avoid becoming absorbed in an object whether one is in rūpajjhāna or arūpajjhāna.

A radical idea was presented in this lecture, namely, arūpajjhāna can be attained independently of the first four jhāna (20:35 - 21:09). I am keeping an open mind, but the speaker must not stop with just making the claim because for this idea to be taken seriously, it is incumbent on the speaker to describe a method for transcending the five bodily senses and attaining arūpajjhāna without entering the first four jhāna first. You see, if one does not have to back up one’s claim with a method, then anyone can make any claim. That is not good for anybody. It was asked rhetorically in this lecture why gotama buddha did not use arūpajjhāna to recall past lives, etc. (28:11 - 28:27). Well, nobody has ever said that arūpajjhāna allow one to recall past lives, etc. So, I do not understand why this question was posed at all. What did the speaker intend to drive our attention to by asking this question? Did the speaker intend to ask if one has to necessarily pass through the Fourth jhāna to attain arūpajjhāna, why could gotama buddha not recollect past lives or develop divine eye on the way to attaining the third and the fourth arūpajjhāna? That must have been because he must have treated the Fourth jhāna as merely a transit stage, never staying in it with the appropriate mindset or intention to let the supernatural faculties arise. Mere entry into the Fourth jhāna is not a sufficient condition for the arising of supernatural faculties. Therefore, this point cannot be used to support the claim that arūpajjhāna can be attained independently of the first four jhāna. Also, it was asked rhetorically in this lecture that if one has to necessarily attain the first four jhāna on the way to attaining arūpajjhāna, why did gotama buddha recollect his more distant childhood experience of the First jhāna rather than his relatively more recent experiences of the First jhāna during the period when he was practicing to attain the third and the fourth arūpajjhāna (20:35 - 20:50)? One probable answer to this question is that he must have thought frequently about his first experience of the First jhāna for most of his childhood and his early part of the youth. So, when he started thinking about jhāna, that memory arose first. Besides, even his most recent experience of any jhāna before his enlightenment would have been six years old already! In any case, I think that too much is being read into the weak circumstantial evidence presented here to support the contention that arūpajjhāna can be attained independently of the first four jhāna. (It would certainly help the speaker’s case if he were to describe a method for transcending the five bodily senses and attaining arūpajjhāna without entering the first four jhāna first.)

The way out is through understanding the aggregates and not by burying them with infinite space, infinite consciousness.

Sādhu