Series of Talks on “Notes on Dhamma”

Posted: September 24, 2018 by pathpress in News

vlcsnap-2018-09-18-18h47m14s284 New Series of Talks on Ven. Nanavira Thera’s “Notes on Dhamma” will be posted on YouTube at the link below. Bhante Nanamoli is clarifying each individual Note and responding to the questions related to it. This means we can expect one video per Note. Later there might be more recordings in response to further requests for clarification, if so happens.

 

THE TALKS: https://www.youtube.com/playlist?list=PLUPMn2PfEqIzfbkNHwmDmPW6T314crv44

Notes on Dhamma: http://www.nanavira.org/notes-on-dhamma

Hillside Hermitage: http://www.hillsidehermitage.org/

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Kāyagatā sati – Mindfulness of the body

Posted: September 21, 2018 by pathpress in Dhamma Article

by Ven. Akiñcano

The Buddha tells us that there is one thing which, when developed, leads to the following:

  • great existential dread (AN 1:576)1
  • great benefit (AN 1:577)
  • great safety from bondage (AN 1:578)
  • mindfulness-&-awareness (AN 1:579)
  • the attainment of knowing-&-seeing (AN 1:580)
  • a pleasant dwelling in this very life (AN 1:581)
  • the realisation of the fruit of wisdom-&-liberation (AN 1:582)
  • the realisation of the fruit of stream-entry (AN 1:596)
  • the realisation of the fruit of once-returning (AN 1:597)
  • the realisation of the fruit of non-returning (AN 1:598)
  • the realisation of the fruit of arahatship (AN 1:599)

Read the rest of this entry »

Kāmā

Posted: July 17, 2018 by pathpress in Dhamma Article

by Ven. Akiñcano

dujjānaṃ kho etaṃ, kaccāna, tayā aññadiṭṭhikena aññakhantikena aññarucikena aññatrayogena aññatrācariyakena—kāmā vā kāmasukhaṃ vā…

This is difficult to understand, Kaccāna, for you with another view, with another belief, with another influence, with an association elsewhere, with a teacher from elsewhere—kāmā or the pleasure of kāmā

MN 80

1. “Let’s make some distinctions…”1

The Pali word kāmā is perhaps most frequently rendered in English as “sensual pleasures”. This translation is, I think, rather misleading, given the fact that the Buddha explicitly distinguished between kāmā and the pleasure that arises dependent on them. Read the rest of this entry »

Kammaṭṭhāna

Posted: July 11, 2018 by pathpress in Dhamma Article

by Ven. Akiñcano

The word kammaṭṭhāna is usually translated as “meditation object” and it plays a central role in the Visuddhimagga, Burmese-style meditation systems, the Thai Forest tradition, and in many people’s meditation practice. According to the Visuddhimagga, one should develop samādhi by focusing on a single object. Here is Venerable Ñāṇamoli’s translation of the relevant passage:

kenaṭṭhena samādhīti samādhānaṭṭhena samādhi. kimidaṃ samādhānaṃ nāma? ekārammaṇe cittacetasikānaṃ samaṃ sammā ca ādhānaṃ, ṭhapananti vuttaṃ hoti. tasmā yassa dhammassānubhāvena ekārammaṇe cittacetasikā samaṃ sammā ca avikkhipamānā avippakiṇṇā ca hutvā tiṭṭhanti, idaṃ samādhānanti veditabbaṃ.

In what sense is it “concentration”? It is concentration in the sense of concentrating. What is this thing called concentrating? It is centering consciousness and consciousness-concomitants evenly and rightly on a single object—placing, is what is meant. So it is the state, in virtue of which consciousness and its concomitants remain evenly and rightly on a single object undistracted and unscattered—that should be understood as “concentrating”.

Vsm (Ch. III, §3)

In order to do this, we are later told (Ch. III, § 28), we should approach a kalyāṇamitta, one who can give us a kammaṭṭhāna. With the right kammaṭṭhāna—the one, from a list of forty, which most suits our own particular temperament—we are then supposed to focus our mind on this, so as to become concentrated. Read the rest of this entry »

Video Dhamma by Ajahn Nyanamoli Thero

Posted: April 3, 2018 by pathpress in News

28616798_10155128502431697_5701584613323861205_oSome are already familiar with Dhamma teaching by Ajahn Nyanamoli shared here on Path Press website. In addition today we can find on YouTube also number of short video clips from Hillside Hermitage, Sri Lanka, where Ajahn Nyanamoli is responding to simple questions on Dhamma. Few are already shared HERE, and more will follow soon.

NEW: The Silent Sages of Old [PDF]

Posted: March 1, 2018 by pathpress in eBook, News

SSoOlogoOpen/Download the PDF:  pdf-download

The Editor’s Introduction

This small selection of Suttas is by no means comparably small in its importance and significance. For the realization of Dhamma is beyond any descriptive words or concepts: truth is not subject to measurement, comparison or classification. The Buddha and his noble disciples were skilled in the use of words as a means to guide seekers toward the very same realization of Dhamma that they had experienced – to a liberation from all troubles and burdens – but there is not always a need for elaborate explanation of all that one might experience in life. Rather, more meaningful is that which words inspire: the courage to go ‘against the stream’ of the world, and to put aside its mundane values. To move to silent abodes, forests or mountains, where silence and solitude afford the space to uncover hidden weaknesses, and where there may develop an opportunity to examine and understand the phenomena of subjective experience at a most fundamental and universal level. In short, the invitation implicit in these Suttas is to actually do the work which can bear the fruit of liberation.

The book presented here thus contains words which perhaps touch the deep truths of life in a most condensed way. The silent sages of the past were not interested in speculative studies, nor were they concerned with any kind of accumulation, either mental or physical. That was their nature. But they were, perhaps, in their individual ways, appreciative of some few words of the Buddha which they had come to hold in their hearts, and to recite regularly among shady trees, mossy rocks or calming streams – thus bringing the Buddha close to themselves (Cf. Itivuttaka 92).

But this translation does not just honor the old hermits of a distant and forgotten era, when monks used to live close to nature and its dangers. This translation was actually made by just such a sagely hermit of the present age, living in a remote and simple jungle three-walled hut. He is living proof that real striving to be closer to the Dhamma is still a present reality. Moreover, the translator’s skill with the Pali language, perfected to a high scholarly level, has become, after almost five decades of secluded life, even part of his thinking mind. His remarkable linguistic expertise and precision speaks for itself in the pages that follow, confirming his remarkable qualification to translate those ancient words into a modern language. This fact alone makes The Silent Sages of Old of great value, a book that can rightly be treasured.

The Venerable Translator and all other forest monks and friends who have been involved in this project wish to join in the spirit of the Silent Sages and therefore remain anonymous.

PRINTING: If anyone wishes to print the book for free distribution, please feel very welcome to contact us and we would be happy to assist you.

by Ven. Akiñcano

catasso imā, bhikkhave, obhāsā. katame cattāro? candobhāso, sūriyobhāso, aggobhāso, paññobhāso — ime kho, bhikkhave, cattāro obhāsā. etadaggaṃ, bhikkhave, imesaṃ catunnaṃ obhāsānaṃ yadidaṃ paññobhāso”ti.

Bhikkhus, there are these four radiances. Which four? The radiance of the moon, the radiance of the sun, the radiance of fire, the radiance of understanding. These, bhikkhus, are the four radiances. This is foremost of these four radiances, that is: the radiance of understanding.

AN 4:144

Dasein is an entity which, in its very being, comports itself understandingly towards that being.

Heidegger 1962: 78 [SZ: 53]1

1. From psychology…

Observe sensations”, says the meditation teacher. Sensations, he says, are everything that is “felt” in the body—all of those various bodily experiences that are taking place right now: heat, pressure, tingling, itching, throbbing, pain. If one develops the capacity to keep one’s attention on these sensations, he tells us, if one learns to “see them as they really are”, without reacting to them, without any prejudice or preference towards them, then, by practising in this way, “wisdom” (or what he calls paññā) will arise. And so, having been taught in this way, people all over the world sit down cross-legged, close their eyes, and bring their attention to the sensations of the body, believing that they are practising in accordance with the teaching of the Buddha, waiting for insight, for paññā, to arrive. Read the rest of this entry »

Phassa

Posted: April 10, 2017 by pathpress in Dhamma Article

by Ven. Akiñcano

cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṃ. tiṇṇaṃ saṅgati phasso. phassapaccayā vedanā.

In dependence on the eye and forms, eye-consciousness arises. The meeting of the three is contact. With contact as condition, feeling.

SN 35: 60

In dependence on the eye and forms, eye-consciousness arises. But one might also say: “In dependence on eye-consciousness, the eye and forms arise”, because what is being referred to here is the simultaneous presence of, the juxtaposition of rūpa and viññāṇa out there. When there is matter, there must also be consciousness, since without consciousness there can be no experience whatsoever. Thus, matter requires, or is dependent upon, consciousness. But consciousness also requires matter. Since there can be no presence without that which is present, if there is consciousness there must also be that which there is consciousness of. To use Husserl’s terminology, consciousness is characterised by the quality of intentionality—it is a kind of ‘stretching forth’ or ‘being directed at’. When there is consciousness, something is there, something appears in one way or another (as actually present, as past, as possible, etc). This thereness or appearing is such a primitive and general notion that one cannot provide any more detail or explain it in terms of anything else. And since consciousness is nothing but the taking place of appearing—the presence of that which there is consciousness of—any attempt to find it will only lead one to that which there is consciousness of. The idea that one might encounter the presence of something without ipso facto finding that something whose presence it is is utterly inconceivable1. Thus, we can say: “In dependence on the eye and forms, eye-consciousness is there and in dependence upon eye-consciousness, the eye and forms are there.” With this, that is. With that, this is. Read the rest of this entry »