Peripheral Awareness

by Ajahn Nyanamoli Thero

Mindfulness done correctly is when the mind is anchored in something. That something must be a thing that is not directly attended to, but instead, has to be a reference point to the attended thing (hence we call it “anchor”). If a thing is not directly attended to but there, we call that thing to be a “background”. It’s a background to a thing we attend (which makes that thing a “foreground”). This is the basic principle of mindfulness, on which we can expand here below. Continue reading “Peripheral Awareness”

Dhamma talks given by Ven. N. Nyanamoli Thera

15123436_1801207720146851_7908506103863601411_oThe Audio Dhamma talks given by Nyanamoli Bhikkhu are now available on

For the Dhamma texts please click on the following link for more information,

Bellow are the links to the Dhamma talks posted till November 2016. For the latest ones please keep an eye on the page mentioned above.

  1. Mindfulness – 10 March 2015
  2. Timelessness Part I – 9 Sept 2015
  3. Timelessness Part II – 9 Sept 2015
  4. Responding to an arisen problem – 10 Sept 2015
  5. Authenticity – 1 Jan 2016
  6. Significant “I am” – 24 Jan 2016
  7. Establishing the mind – 25 Feb 2016
  8. Senses and the thought Part I – 4 March 2016
  9. Senses and the thought Part II – 4 March 2016
  10. Proper attention – 28 March 2016
  11. Designation – 11 April 2016
  12. The Holy life Part I – 5 May 2016
  13. The Holy life Part II – 6 May 2016
  14. The practice of meditation – 9 May 2016
  15. Wholesome and unwholesome – 9 May 2016
  16. The assumption of the senses – 7 Sept 2016
  17. Discerning the mind – 10 Sept 2016
  18. What is Impermanence – 30 Sept 2016

Notes on Meditation

pdf-downloadby Ven. Ninoslav Ñāṇamoli


1. Mindfulness of breathing, bhikkhus, developed and repeatedly practised, is of great fruit, of great benefit; mindfulness of breathing, bhikkhus, developed and repeatedly practised, perfects the four foundations of mindfulness; the four foundations of mindfulness, developed and repeatedly practised, perfect the seven enlightenment factors; the seven enlightenment factors, developed and repeatedly practised, perfect knowledge and freedom…

2. Here, bhikkhus, a bhikkhu, gone to the forest, or to the root of a tree, or to an empty place, sits down; having folded his legs crosswise, set his body erect, established mindfulness in front of him, ever mindful he breathes in, mindful he breathes out.

3. Breathing in long, he knows, ‘I breathe in long’; or breathing out long, he knows, ‘I breathe out long.’

4. Breathing in short, he knows, ‘I breathe in short’; or breathing out short, he knows, ‘I breathe out short.’

5. ‘Experiencing the whole body, I shall breathe in,’ he trains himself thus; ‘experiencing the whole body, I shall breathe out,’ he trains himself thus.

6. ‘Calming the bodily determination, I shall breathe in,’ he trains himself thus; ‘calming the bodily determination, I shall breathe out,’ he trains himself thus…

Ānāpānasati Sutta, MN 118.

1. The practice of ānāpānasati or mindfulness of breathing represents a phenomenological exercise in developing the principle of simultaneity (akālikā dhamma). This is accomplished by the sufficient establishing of mindfulness and knowledge of what one is supposed to do and discern.1 It is an exercise because it requires one actively engaging in and being aware of the act of breathing, and it develops the principle of simultaneity because while one is actively breathing, one is aware of one’s actions (body, feelings, and thoughts). These are two different, simultaneously present things: the physical or bodily act of breathing, and the mental reflexive thoughts of one doing that very act. One is not supposed to be favoured on account of the other; a person should not be overdoing the breathing (i.e. turning it into a forceful breathing exercise) nor should he be underdoing it (i.e. forgetting about the act of breathing that is being performed, and letting it happen unawares). In the same sense one should not overthink one’s thinking (i.e. get lost in thought). The point is to mindfully breathe while remain fully aware of oneself-mindfully-breathing, or – to put it simply – to remain aware of the present phenomenon of “I am breathing.Continue reading “Notes on Meditation”

Appearance and Existence

by Ven. Ninoslav Ñāṇamoli

pdf-downloadFor a puthujjana the world exists. He can perceive things in that world, see them appear and disappear, he can see them changing. A puthujjana can also affect his surroundings and modify things according to own preferences, pursue the desirable experiences and avoid the undesirable ones—the puthujjana is involved. This ‘involvement’ with things represents the very core of the puthujjana‘s ‘experience as a whole’. Most people spend the majority of their lives obliviously absorbed in it, taking the course of ‘involvement’ for granted.[1]

Continue reading “Appearance and Existence”

Not Perceiving the Feeling [Notes on MN 43]

Friend, feeling and perception and consciousness-these things are associated, not disassociated. It is not possible to separate them and by separating them point out the difference [between them]. What one feels, that one perceives. What one perceives, that one cognizes. Therefore, these things are associated not disassociated. It is not possible to separate them and by separating them point out the difference[between them].-MN 43. Continue reading “Not Perceiving the Feeling [Notes on MN 43]”

Determining Determinations

1. Feeling, perception and consciousness are always there together.1 It is impossible to have them arising independently and on their own; when there is one, the other two are present as well. They do not pass into each other’s domain2: one feels one’s feeling, one perceives one’s perception, one cognizes one’s cognizance. Assuming that it is the same thing that one feels, perceives and cognizes, or assuming that it is a different thing that one feels, perceives, and cognizes, or both-the-same-&-different thing that one feels, perceives, and cognizes, or neither-the-same-nor-different thing that one feels, perceives, and cognizes, means that assumed thing is there-it exists. Continue reading “Determining Determinations”

Resistance and Designation (Notes on DN 15)


Nāmarūpapaccayā phasso’ti iti kho panetaṃ vuttaṃ, tadānanda,
imināpetaṃ pariyāyena veditabbaṃ, yathā nāmarūpapaccayā phasso. Yehi,
Ānanda, ākārehi yehi liṅgehi yehi nimittehi yehi uddesehi nāmakā-yassa
paññatti hoti, tesu ākāresu tesu liṅgesu tesu nimittesu tesu uddesesu
asati api nu kho rūpakāye adhivacanasamphasso paññāyethā ti? Continue reading “Resistance and Designation (Notes on DN 15)”

The Infinity of The Mind (Notes on AN 1.51)


Pabhassaramidaṃ, bhikkhave, cittaṃ. Tañca kho āgantukehi upakkilesehi upakkiliṭṭham. Taṃ assutavā   puthujjano yathābhūtaṃ nappajānāti. Tasmā ‘assutavato puthujjanassa cittabhāvanā natthī’ti vadāmī”ti.

Bright, monks, is the mind. It is superimposed by the defiling obstructions. The uninstructed worldling does not know this. For the uninstructed worldling, therefore, there is no development of mind.

Continue reading “The Infinity of The Mind (Notes on AN 1.51)”