HillsideHermitage

Guided contemplation towards understanding what exactly prevents one from being ALREADY free from suffering.

____________________________________
If you wish to gift your support to life at the Hillside you would be very welcome to do so by donating at:

http://www.hillsidehermitage.org/support-us

____________________________________
For other forms of Dhamma Teachings see:
http://www.hillsidehermitage.org/teachings

For the Buddhist Phenomenology essays see:
http://www.hillsidehermitage.org/teachings/writings/

- On the difference between Samatha (Composure) and Vipassana (Insight)
- Which is the better approach for complete freedom from suffering?

____________________________________
If you wish to gift your support to life at the Hillside you would be very welcome to do so by donating at:

http://www.hillsidehermitage.org/support-us

____________________________________
For other forms of Dhamma Teachings see:
http://www.hillsidehermitage.org/teachings

For the Buddhist Phenomenology essays see:
http://www.hillsidehermitage.org/teachings/writings/

- What is mind (mano)?
- Is it different from your thought?
- How to practically discern it with Satipatthana practice?

____________________________________
If you wish to gift your support to life at the Hillside you would be very welcome to do so by donating at:

http://www.hillsidehermitage.org/support-us

____________________________________
For other forms of Dhamma Teachings see:
http://www.hillsidehermitage.org/teachings

For the Buddhist Phenomenology essays see:
http://www.hillsidehermitage.org/teachings/writings/

- Ways of entering the First jhana, by surmounting certain assumptions and revealing the necessity of the "container" of one's thoughts (vitakkavicara).

- Why does the speech cease in First Jhana?

- What is the necessary basis for such cessation?

- One "calms" the sankharas when one stops assuming 'outside' of them.
-----------------------------------------------------------
If you wish to gift your support to life at the Hillside you would be very welcome to do so by donating at:

http://www.hillsidehermitage.org/support-us

For other forms of Dhamma Teachings see:
http://www.hillsidehermitage.org/teachings

For the Buddhist Phenomenology essays see:
http://www.hillsidehermitage.org/teachings/writings/

The Buddha never said "everything is impermenent". He said EVERYTHING that is a NECESSARY BASIS for any THING to be taken as MINE, is where impermanence is.

-----------------------------------------------------------

If you wish to gift your support to life at the Hillside you would be very welcome to do so by donating at:

http://www.hillsidehermitage.org/support-us

For other forms of Dhamma Teachings see:
http://www.hillsidehermitage.org/teachings

For the Buddhist Phenomenology essays see:
http://www.hillsidehermitage.org/teachings/writings/

- Some occasional work activities around the hermitage, as the necessity dictates; "Shou Sugi Ban", Japanese style wood charring for preservation; preparation for simple ferrocement kuti structure for our Patimokkha recitation; repairs of various damage caused by the heavy rainfall.

- Diverse wildlife visitors; snake rescue and release after the extensive tick removal; hermitage rescue dogs...

- If you wish to donate towards any building costs you are very welcome to do so via our Paypal. Much merit to you. Anumodana!

http://www.hillsidehermitage.org/support-us

For other forms of Dhamma Teachings see:
http://www.hillsidehermitage.org/teachings

For the Buddhist Phenomenology essays see:
http://www.hillsidehermitage.org/teachings/writings/

Understanding that the danger of existence is in being SUBJECT to impermanence, being SUBJECT to change and BEFORE the actual change occurs.

- IMPERMANENCE is about a fundamental lack of control, not about "observing" how "everything is constantly changing".

- How does 'lack of control' regarding one's own life feel?

- Is what is fearful pleasant or unpleasant?

- Hence, "anicca" is ALWAYS unpleasant (dukkha).

- Would that which is inherently inconceivable to control, a thoroughly independent and "unownable" thing, and fearfully unpleasant - would it be possible to regard that thing as "dear", "friendly" and desirable to and for oneself? Would it be possible to regard that thing as "mine"?

That "thing" is: your own body, your own feelings, your own senses, your own mind.

-----------------------------------------------------------

If you wish to gift your support to life at the Hillside you would be very welcome to do so by donating at:

http://www.hillsidehermitage.org/support-us

For other forms of Dhamma Teachings see:
http://www.hillsidehermitage.org/teachings

For the Buddhist Phenomenology essays see:
http://www.hillsidehermitage.org/teachings/writings/

...yet it's the CHANGE that you want when feeling unpleasant.

- Practicing accurate interrogation to reveal the universal reason that makes sensual engagement perilous and directly undermining of one's own well-being.

"That those recluses and ascetics who UNDERSTAND as it actually is the GRATIFICATION as gratification, the DANGER as danger, and the ESCAPE as escape in the case of sensual pleasures, can either themselves fully understand sensual pleasures or instruct another so that he can fully understand sensual pleasures - that is possible." --- MN 13, Mahadukkhakkhandha Sutta

-----------------------------------------------------------

If you wish to gift your support to life at the Hillside you would be very welcome to do so by donating at:

http://www.hillsidehermitage.org/support-us

For other forms of Dhamma Teachings see:
http://www.hillsidehermitage.org/teachings

For the Buddhist Phenomenology essays see:
http://www.hillsidehermitage.org/teachings/writings/

- Can there be such a thing as "pleasant desire"? If ANY desire would be pleasant, there would be no NEED for seeking its gratification. Thus, whenever there is an action towards gratification of a desire, it HAS TO be rooted in its unpleasantness at the fundamental level.

- Can gratification be sought if the unpleasantness of the desire is not pressuring you? If you were equanimous towards the unpleasantness of non-satisfied desire, could you say that you are still pressured? Thus, a person is pressured ONLY when they give in to the pressure of the desire. Not giving in to the pressure reveals its inherently painful nature. At that point, desire is UNWANTED because it's PAINFUL.

-If desire becomes unwanted at that fundamental level, could you still be wanting its satisfaction?

-----------------------------------------------------------

If you wish to gift your support to life at the Hillside you would be very welcome to do so by donating at:

http://www.hillsidehermitage.org/support-us

For other forms of Dhamma Teachings see:
http://www.hillsidehermitage.org/teachings

For the Buddhist Phenomenology essays see:
http://www.hillsidehermitage.org/teachings/writings/

On the important nature of understanding "sankhara" and how most of the contemporary practices have completely misunderstood this key term. If done rightly, understanding of sankhara leads to direct removal of Self-view and eventual liberation, verifiable for oneself by ceasing to be liable to suffering.

-----------------------------------------------------------

If you wish to gift your support to life at the Hillside you would be very welcome to do so by donating at:

http://www.hillsidehermitage.org/support-us

For other forms of Dhamma Teachings see:
http://www.hillsidehermitage.org/teachings

For the Buddhist Phenomenology essays see:
http://www.hillsidehermitage.org/teachings/writings/

The only way to overcome sensual desire is to fully understand that its nature is not the physical gratification, but a gratification of the mental delight. Delight that is dependent upon your ASSUMPTION.

Reflection:

- Would you be acting towards satisfying the arisen sense desire if there was no desire-to-be-satisfied ENDURING first?
- Is that firstly enduring unsatisfied desire felt pleasantly or unpleasantly?
- Being always unpleasant, would you be able to seek its gratification for any reason other than PRIMARILY trying to get rid of that firstly arisen unpleasantness? (Which means ANY other reason for engaging with that desire would be SECONDARY and WITHIN the attempt of getting-rid-of-enduring-unpleasantness)
- If the assumption of getting-rid-of-unpleasantness is uprooted, would you be able to act toward satisfaction of the desire that is now not there and not felt unpleasantly?
- If there is no getting-rid-of-unpleasantness on the root level of your current action towards any of the six sense objects, there are no "underlying tendencies" or "hidden inclinations" (Pali term "anusaya") underlying your actions.
- The pleasure of sensual gratification IS the pain of sensual desire. How? Lesser pain will be felt pleasantly from the point of view of the greater pain. Greater pain DETERMINES the lesser pain as pleasant (i.e. more desirable). As the Buddha himself described it in Majjhima Nikaya 75 "Magandiya Sutta":

"Suppose there was a person affected by leprosy, with sores and blisters on their limbs. Being devoured by worms, scratching with their nails at the opening of their wounds, they’re cauterizing their body over a pit of glowing coals. The more they scratch their wounds and cauterize their body, the more their wounds become foul, stinking, and infected. But still, they derive a DEGREE OF PLEASURE and gratification from the itchiness of their wounds. In the same way, I see other sentient beings who are not free from sensual pleasures being consumed..

-----------------------------------------------------------

If you wish to gift your support to life at the Hillside you would be very welcome to do so by donating at:

http://www.hillsidehermitage.org/support-us

For other forms of Dhamma Teachings see:
http://www.hillsidehermitage.org/teachings

For the Buddhist Phenomenology essays see:
http://www.hillsidehermitage.org/teachings/writings/

Describing the contradiction that is contained in today's contemporary meditation practices. Why today's meditations can provide a person with novelty peaceful experiences, but cannot lead to Right Understanding.

-----------------------------------------------------------

If you wish to gift your support to life at the Hillside you would be very welcome to do so by donating at:

http://www.hillsidehermitage.org/support-us

For other forms of Dhamma Teachings see:
http://www.hillsidehermitage.org/teachings

For the Buddhist Phenomenology essays see:
http://www.hillsidehermitage.org/teachings/writings/

More examples of how to engage in the questioning of one's own views in regard to important aspects of your daily experience. Learning how to not leave anything unturned, from the sense of ownership of one's body and experience in general to the eye organs and the conceit "I am".

-----------------------------------------------------------

If you wish to gift your support to life at the Hillside you would be very welcome to do so by donating at:

http://www.hillsidehermitage.org/support-us

For other forms of Dhamma Teachings see:
http://www.hillsidehermitage.org/teachings

For the Buddhist Phenomenology essays see:
http://www.hillsidehermitage.org/teachings/writings/

If you wish to gift your support to life at the Hillside you would be very welcome to do so by donating at:

http://www.hillsidehermitage.org/support-us

For other forms of Dhamma Teachings see:
http://www.hillsidehermitage.org/teachings

For the Buddhist Phenomenology essays see:
http://www.hillsidehermitage.org/teachings/writings/

"This will be a question-and-response talk. Where you understand, you should declare: 'We understand'. Where you don't, you should declare: 'We don't understand'. Where you are doubtful or confused, you should question me in return: 'How is this venerable sir? What is the meaning of this?'"

---Nandakovada Sutta, MN 146

"Bhikkhus, there are these two kinds of assemblies. What two? The assembly trained in pretty words, not in interrogation, and the assembly trained in interrogation, not in pretty words".

"And what is the assembly trained in pretty words? Here, in this kind of assembly, when those teachings spoken by Tathagata are being recited that are hard, hard in meaning, transcending the world, connected with extinction, the bhikkhus do not want to listen to them, do not lend an ear to them, or apply their minds to understand them. They do not think those meanings should be studied and understood. But when those teachings are being recited that are mere poetry composed by poets with beautiful words and phrases, created by puthujjanas, spoken by their disciples, they have interest in them, lend an ear to them, and apply their minds to learn them. They think those teachings should be studied and understood. And having studied those teachings, they do not interrogate each other about them or examine them thoroughly, by asking: 'How is this? What is the meaning of this?' They do not clarify what is obscure, and elucidate what is unclear, or dispel their confusion about numerous confusing points. This is called the assembly trained in pretty words, not in interrogation".

"And what is the assembly trained in interrogation, not in pretty words? Here, in this kind of assembly, when those discourses are being recited that are mere poetry composed by poets, beautiful in words and phrases, created by puthujjanas and spoken by their disciples, the bhikkhus have no interest in them, they do not lend an ear to them, or apply their minds to learn them. But when those teac..

Three sufficient bases for the complete practice of ending the suffering:

1. Correctly read the Suttas,
2. Understand what Mindfulness is,
3. Dwell in Solitude.

-----------------------------------------------------------

If you wish to gift your support to life at the Hillside you would be very welcome to do so by donating at:

http://www.hillsidehermitage.org/support-us

For other forms of Dhamma Teachings see:
http://www.hillsidehermitage.org/teachings

For the Buddhist Phenomenology essays see:
http://www.hillsidehermitage.org/teachings/writings/

The latest discussion from Hillside Hermitage on:
- Discerning the motivation behind one's actions,
- How to effortlessly maintain mindfulness
- Self-interrogation for developing clarity of meaning

(Our camera failed us and froze for the first portion of the video, so the backup audio was used instead. The video starts at 23rd minute)

-----------------------------------------------------------

If you wish to gift your support to life at the Hillside you would be very welcome to do so by donating at:

http://www.hillsidehermitage.org/support-us

For other forms of Dhamma Teachings see:
http://www.hillsidehermitage.org/teachings

For the Buddhist Phenomenology essays see:
http://www.hillsidehermitage.org/teachings/writings/

A quiet day around the montane rainforest wilderness...

-----------------------------------------------------------

If you wish to gift your support to life at the Hillside you would be very welcome to do so by donating at:

http://www.hillsidehermitage.org/support-us

For other forms of Dhamma Teachings see:
http://www.hillsidehermitage.org/teachings

For the Buddhist Phenomenology essays see:
http://www.hillsidehermitage.org/teachings/writings/

On various topics based around Susima Sutta SN 12.70. With Venerable Akincano.

-----------------------------------------------------------

If you wish to gift your support to life at the Hillside you would be very welcome to do so by donating at:

http://www.hillsidehermitage.org/support-us

For other forms of Dhamma Teachings see:
http://www.hillsidehermitage.org/teachings

For the Buddhist Phenomenology essays see:
http://www.hillsidehermitage.org/teachings/writings/

No Dhamma talk, just scenes of quiet forest simplicity...

-----------------------------------------------------------

If you wish to gift your support to life at the Hillside you would be very welcome to do so by donating at:

http://www.hillsidehermitage.org/support-us

For other forms of Dhamma Teachings see:
http://www.hillsidehermitage.org/teachings

For the Buddhist Phenomenology essays see:
http://www.hillsidehermitage.org/teachings/writings/

One acts when one is pressured (phassa) to act. Understanding that the problem is not what you do, but in needing to do it in the first place.

-----------------------------------------------------------

If you wish to gift your support to life at the Hillside you would be very welcome to do so by donating at:

http://www.hillsidehermitage.org/support-us

For other forms of Dhamma Teachings see:
http://www.hillsidehermitage.org/teachings

For the Buddhist Phenomenology essays see:
http://www.hillsidehermitage.org/teachings/writings/

On the phenomenon of "faith", and its necessity in practice. Inherent risks, and how to avoid overcommitting to it that could otherwise result in increasing of the wrong views...

-----------------------------------------------------------

If you wish to support the life at the Hillside you would be very welcome to do so by donating at:

http://www.hillsidehermitage.org/support-us

For other forms of Dhamma Teachings see:
http://www.hillsidehermitage.org/teachings

Discerning the theme of "safety" that can be used for one's own contemplation, to aid dispassion and removal of the gratuitous sense of ownership of one's experience.

-----------------------------------------------------------

If you wish to gift your support to life at the Hillside you would be very welcome to do so by donating at:

http://www.hillsidehermitage.org/support-us

For other forms of Dhamma Teachings see:
http://www.hillsidehermitage.org/teachings

For the Buddhist Phenomenology essays see:
http://www.hillsidehermitage.org/teachings/writings/

-Why lying is wrong.
-Perversion of the existential order of things, due to avoidance of responsibility and suffering.
-Why boredom gives rise to anxiety.
-Delusion is distraction.
-How much your being depends on your assumptions, on the company of others, on the health.

-----------------------------------------------------------

If you wish to gift your support to life at the Hillside you would be very welcome to do so by donating at:

http://www.hillsidehermitage.org/support-us

For other forms of Dhamma Teachings see:
http://www.hillsidehermitage.org/teachings

For the Buddhist Phenomenology essays see:
http://www.hillsidehermitage.org/teachings/writings/

SHOW MORE

Created 5 months ago.

36 videos

CategorySpirituality & Faith