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Awareness and Accountability
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- čas přidán 7. 07. 2024
- This is an excerpt from one of our old talks. It's a practical exploration of where true responsibility lies, emphasizing the essential practice of monitoring our motivations and consciously choosing not to act on detrimental intentions.
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If you wish to support the Hillside Hermitage Sangha and this channel you are very welcome to do so via:
www.hillsidehe...
- This is an excerpt from one of our old talks. It's a practical exploration of where true responsibility lies, emphasizing the essential practice of monitoring our motivations and consciously choosing not to act on detrimental intentions.
- Check out the latest Ven Anigha's article on the "signs of the mind":
www.hillsidehermitage.org/the-cues-of-the-mind/
____________________________________
If you wish to support the Hillside Hermitage Sangha and this channel you are very welcome to do so via:
www.hillsidehermitage.org/support-us
Hello Ajahn, your teaching has helped me a lot, but I feel some of your methods aren't beneficial. May you be safe, may you be free
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Thank you to the Ajahns,Bhikkhus,Sister, Anagarikas, and Community for keeping the teachings to a high standard consistently, and very accessible. You are all very inspiring and encouraging. And a big Thank you for another great article from Bhikkhu Anigha today which is such a wonderful support and guide to practice for all. Sadhu!!
Thank you for the reminder Sādhu 🙏
Accept internal responsibility for your intentions - that's what the practice is 🙏🏽
Very grateful for the precious teachings. This Hermitage's emphasis on virtue, sense restraint and not give way to heedlessness has been very helpful to clarify the path to a peaceful life.
You guys are the best.
sadhu sadhu Bhante
Good morning Dhamma family
🦅🦅🦅
Please translate in sinhala.budu saranai!🙏
Is enjoying the beauty of nature unwholesome and should it be avoided? I notice in your videos the background is usually very beautiful, so it seems you yourself appreciate beauty of nature, but isnt that sense pleasure? But again i think if i stopped allowing myself to enjoy nature i would just become miserable. Please explain 🙏
The Buddha is very clear:
“***Greedy intention*** is a person’s sensual pleasure.
The world’s pretty things aren’t sensual pleasures.
***Greedy intention*** is a person’s sensual pleasure.
The world’s pretty things stay just as they are,
but a wise one removes desire for them.
And what is the source of sensual pleasures? Contact is their source.
And what is the diversity of sensual pleasures? The sensual desire for sights, sounds, smells, tastes, and touches are all different. This is called the diversity of sensual pleasures.
And what is the result of sensual pleasures? When one who desires sensual pleasures creates a corresponding incarnation, partaking of either good or bad deeds-this is called the result of sensual pleasures.
And what is the cessation of sensual pleasures? When contact ceases, sensual pleasures cease. The practice that leads to the cessation of sensual pleasures is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.”
AN 6.63
If beautiful things, being avoided, would lead to enlightenment, then those who were blinded, through an accident, would be enlightened at that moment. This is not the case, we see, and it could never be so.
If a pleasant contact through the six senses is not sensuality, then what is sensuality?
It is our greed for them. Our greedy intentions are the *entirety* of sensuality. There is no use in condemning the world, or as the Buddha says, “antipathy” is not the way, but rather, through watchfulness of intentions, the cultivation of:
non-lust,
non-aversion,
non-restlessness.
@@light1518I think the original poster meant: isn’t liking a view a form of sensuality? Not isn’t seeing a view a form of sensuality. And as per your response, yes, ANY liking of anything based on attachment to a feeling and sense impression is a form of sensuality. There’s of course the possibility that one notices a feeling, realizes it’s a pleasant one but does not cling to it (does not experience liking it) and can, therefore, matter-of-factually say that the view is beautiful without being emotionally engaged. In which case there is no sensuality involved
@memesmojo5622 the really hard thing is refraining from not letting yourself enjoy something. If you’re enjoying something, it means the natural tendency to crave is there and more work is needed to cultivate wisdom and dispassion rooted in right intentions. And right now all you can do is just accept the craving, see it happen and try to not act out of it. If there’s a desire for more of this beautiful view right here and now, you persevere without giving in to this desire but without trying to squash it. If, instead, your original desire gives place to guilt because you think you should not be enjoying it, then just realize you’re already dealing with a second instance of craving (aversion): your desire to get rid of the unpleasant feeling by admonishing yourself. And try to also let the negative feeling pressuring you to take mental or physical action just be as long as it wants to be there without giving in to the pressure. PS: this is my very limited understanding, it most likely is flawed. PPS: I feel like holding oneself accountable for ALL cases of sensuality from the get go is extremely hard and counterproductive. Maybe focusing on the 5 and then the 8 precepts heavily without necessarily trying to lift 300kg right away is a much better approach
Question: the intention of who? If there is not an "I" beyond the contexts, the causes of Awakening, should be a matter of an impersonal and a natural flow of nature? What about chaos? What if there is something beyond the causality phenomenon, beyongd our reach of investigation? Thank you.
The self is an assumption we carry with us. But when we are secluded, guarding our senses and watch our intentions and attend through the source (yoniso manasikara) we can see that the unrestrained behaviour is caused by ignoring the necessary basis for things to be present. Simple but sufficient example is the fact that you can only eat because you have eaten in the past. Or that your body is there to perform the eating. Attending like this makes the necessary nutriment apparent which is another way of saying that the responsibility cannot be ignored anymore. Hence it will be obvious that acts out of greed, hate or delusion are the propellant you want to give up
you still have an "I", doing speculation about "there is not an I beyond the contexts" is just speculation. Just find a meditation method that is right for you and do it sincerely everyday. no progress can be made without meditation
@@nolifeonearth9046 Thank you. How can we be sure that suffering is not something that has to be there, that is ok? I mean, maybe there is nothing to be fixed with Dhamma and everything ends falling because of its own weight (even faster if mindfulness is established).
@@karrimzz Yes, thank you. I think that the problem is that we are behaving out of faith. Who says that we are truly supposed to progress towards something or beyond "something"? It seems to me that this perspective requires to adopt the dogma: this life is a kind of problem or tangle that needs to be resolved or disentangled. Maybe it is not, and it is just giving us a sense of meaning to fill our existential voidness.
@@roopoesia
Beings are owners of their actions. There's no requirement saying that you must follow Buddhism or any other religion, but you are responsible for the choices you make.
If I were to hold a view that 'dogma' shouldn't be followed and started acting in unskillful ways, then I'd be responsible for that, because there's no way to truly put my choices on anyone or anything else. Acting in unskillful ways would lead to my own harm and the harm of others, which is not something I want to do.
The reason I might hold a view like 'dogma is bad' is because taking responsibility for my choices is too unpleasant. It's easier to believe that there's nothing to do, nowhere to go, etc, than to try to make effort to uproot suffering. But if I don't make the effort to uproot suffering, then I'll stay bound with it and the consequences of that choice.
Buddha didn't exactly say that you should follow him because what he said was true. He said to abandon what is unwholesome, and cultivate what is wholesome, because that will lead to the long term welfare and happiness of yourself and others. You're free to ignore his advice, but you can't escape your choice to do so.
Even believing in an idea like 'dogma is bad' and that there's no need to do anything is just an attempt to free myself from suffering, to feel unafflicted. The problem is that those ideas are only a temporary band-aid solution to the problem of suffering. If those ideas could truly free you from all suffering and stress, then there would be nothing wrong with holding those views. The direction of truly being unafflicted is the direction of jhana and nibbana. That feeling of being totally unafflicted is what I'd be trying to attain anyway if I hold a view like 'dogma is bad' or there's nothing to do. The dhamma provides a greater sense of being unafflicted, because it's about giving up what afflicts you, rather than covering it up.
It all comes down to what's a better solution to the problem of suffering? Believing it isn't a problem, or doing something about it? Even when someone tries to believe it isn't a problem, they can only do that because they're already afflicted by suffering and are trying to find a way out.
www.dhammatalks.org/suttas/MN/MN60.html Sections B1-B3
www.dhammatalks.org/suttas/MN/MN13.html Feeling section