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  @ayyabrahmavara5 күн бұрын

  🙏🙏🙏

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  @ayyabrahmavara5 күн бұрын

  🙏🙏🙏

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  @tintoo90819 күн бұрын

  sadu sadu sadu

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  @BuddhistPractice9 күн бұрын

  🙏🙏🙏

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  @keosavoeunofficials848312 күн бұрын

  Sadhu Sadhu

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  @rebeccafoxstoddard12 күн бұрын

  🙏🏼🙏🏼🙏🏼

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  @fodizi-sq4jq17 күн бұрын

  Sdhu Sadhu Sadhu

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  @pebble_S17 күн бұрын

  Thank you!!!

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  @MsLeenite17 күн бұрын

  Thank you, Bhante. Sadhu, sadhu, sadhu.

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  @hansoemin368617 күн бұрын

  Sādhu Sādhu Sādhu

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  @Hamza_1234818 күн бұрын

  Thank you Venerable ❤️🙏🏻

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  @user-yj9vc6qf9c19 күн бұрын

  ❤❤❤may you be happy and well 🙏🙏🙏😊

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  @Alexmw77721 күн бұрын

  thank you, bhante

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  @MsLeenite29 күн бұрын

  Thank you, Bhante. Sadhu, sadhu, sadhu.

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  @SamZeroKGАй бұрын

  🙏🙏🙏

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  @MsLeeniteАй бұрын

  Thank you, Bhante. Sadhu, sadhu, sadhu.

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  @chrisyang3973Ай бұрын

  Sadu Sadu Sadu 🎉

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  @vimalaeru5640Ай бұрын

  These lectures are so clear and lucid. Thank you

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  @DungNguyen-hu6cuАй бұрын

  Sadhu !Sadhu !Sadhu !🙏🙏🙏

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  @applet0Ай бұрын

  Thank you to the asker (starting 54:20) who explained how merit logs are used

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  @juanconstan7402Ай бұрын

  I prefer when you have the book in your hands. Blessing from Argentina

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  @dophumАй бұрын

  Thank you very much Bhante.

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  @nanda0621Ай бұрын

  ( 7:30 metta practice )

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  @MsLeeniteАй бұрын

  Thank you, Bhante. Sadhu, sadhu, sadhu. The Blessed One hasn't steered me wrong yet. If he said that my present attitudes and decisions affect my future conditions and experience (in this and future lives), then I must be capable of holding attitudes and making decisions that have not been decided for me. How? That's where the development of ever more sharp and discriminating mindfulness comes in. The more aware I am of the conditioning and habits that influence my thinking, the more I can make choices that are informed by Wisdom and Sila, not greed, hatred or delusion.

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  @chrisyang3973Ай бұрын

  Sadu Sadu Sadu ❤

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  @flo_iАй бұрын

  If the number of streams of consciousness is indeed infinite, the Bodhisattva's striving to liberate ALL beings would be futile...?

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  @InesAzaiezАй бұрын

  Is it possible to join those Dhamma talks live via zoom? Thank you 🙏🏼

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  @ladyphilosophy9628Ай бұрын

  Yes. You can sign up at the BAUS website.

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  @manimekhalai8256Ай бұрын

  I am still not happy. ☹ 59:50 "Maybe there is a moment of volition where I am willing to see..." What initiates the first moment of this volition, what initiates the first moment of mindfulness, what initiates the first moment of a "new habit force"? Isn't that kamma, as well? Under the influence of bad kamma you perform one bad deed after the other, but than a minute impulse of good kamma comes along that helps you to create more good kamma, which in turn is the basis for more good acts of volition etc. So in the end you are still just a puppet of your kamma, because every good volition requires the basis of an impulse of good kamma??? 😯

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  @stanbimiАй бұрын

  AN 6-38 is a deep sutta that implores the questions such as: is there "free-will"? Is "free-will" really "free"? If there is no metaphysical self, what is the "self-initiative" required to practice the Eightfold Noble Paths, such as "right mindfulness", "right endeavour/effort" ? Is there such a thing as "fate" and what role does "kamma" play?

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  @Ms.coconut928Ай бұрын

  🙏🙏🙏❤️❤️❤️

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  @kusala98Ай бұрын

  🙏🙏🙏

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  @RhythmicFreedomАй бұрын

  🙏🏼🙏🏼🙏🏼

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  @chrisyang3973Ай бұрын

  Sadu Sadu Sadu

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  @chrisyang3973Ай бұрын

  Sadu, Sadu, Sadu!

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  @jabuticascudoАй бұрын

  Saddhu!

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  @justalittledustАй бұрын

  Just a minute or two into this section, the discussion of the similarity between the contents of MN 117 and the Abhidharma on the same subjects seems to be suggesting two possibilities. The first is that Abhidharmic thinking was developing early in the origins of Buddhism "maybe within the early sangha there were discussions taking place, and some of the teachers would start developing this more analytical method of explanation and then some of those explanations then found their way into the sutta Pitaka". The second is that the Abhidharma "had already emerged... the monks looking back at the suttas" sort of back-filled the suttas with more precise definitions drawn on Abhidharmic thinking. But isn't there are third possibility? That -- perhaps late in his career -- the Buddha actually said what's in MN 117, and the Abhidharmic thinkers took what he said and developed it? It seems far more logical to take what's in the suttas that's refected in the Abhidharma as being ordered as "Buddha said; later thinkers discussed it a lot and developed it" rather than assuming what would clearly be incorrect behavior of any dedicated followers/scholars of the Buddha's teachings, putting words in his mouth that were not originally there.

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  @justalittledustАй бұрын

  The question I have is this: Why is there this understanding of MN 117 that it is not what the Buddha said, but that the two paths, Mundane and Supramundane, are a later invention. Given that in this talk there's agreement that the content of the list following "There is what is given" is not limited to the Buddha's teaching (begins at about 25:30) but is a list of (using a modern term) Generally Agreed Upon right views in India at the time, why would anyone think that this is inconsistent with what the Buddha says elsewhere in the suttas? Is there an indication that he thinks the folks whose versions of these views that are slightly different from his own will go to Hell? I can understand that when that list is interpreted as limited to the Buddha's teachings, the sutta is then out of tune with the rest of what he teaches. But when it is seen as described here, what is the objection that makes it not fit with the rest? Only that he only said it once?

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  @MsLeeniteАй бұрын

  Thank you, Bhante. Sadhu, sadhu, sadhu.

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  @ladyphilosophy9628Ай бұрын

  Thank you Bhante! 20:00 spiritual benefits

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  @cwilkinsonwckАй бұрын

  Thank you .

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  @ognjenjosifov126Ай бұрын

  Thank you bhante

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  @GhatikaraАй бұрын

  Sadhu

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  @justalittledustАй бұрын

  Thank you for a spectacularly clear explanation of different levels of Right Speech -- from about 10 minutes in: that one's motivation in refraining from the various forms of wrong speech makes a difference. Is it for the purpose of merit-making/a good rebirth? (I'd add: or any selfish reason like to be recognized as a good person.) Then that's a very Mundane level of Right Speech. Is it purely to get further on the path to wisdom, to liberation, where you're no longer creating dukkha not just for yourself but others? That's a higher level of Mundane Right Speech. I'd suggest that when we have moments where we're not even having to restrain ourselves -- when all the reasons for not engaging in Wrong Speech have become so clear that we no longer feel disposed to engage in wrong speech, that's truly World-Transcending Right Speech. Maybe that level is still a bit wobbly -- it comes and goes -- is that how it is for one "possessing the path, practicing the path" perhaps? Ah (after listening to more on action) I see a questioner makes that last distinction.

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  @justalittledustАй бұрын

  Thank you for this very clear and detailed look at MN 117.

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  @juliocarrero-op6ofАй бұрын

  Infinite Metta V.B.Bodhi

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  @chepo6582 ай бұрын

  🙏🙏🙏🙌💎sadu sadu sadu

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  @kusala982 ай бұрын

  🙏🙏🙏

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  @kusala982 ай бұрын

  🙏🙏🙏

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  @ognjenjosifov1262 ай бұрын

  Thank you Bante

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  @amber404942 ай бұрын

  Picasso did a series of studies of a woman, reminds me of emptiness

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  @nbhatt54812 ай бұрын

  🙏🙏🙏