Dear Delson , my understanding of disenchantment is , your fully realisation of the cause and condition of the five aggregates and fully understanding the actions of the five aggregates and these are all cause and conditions, ( anichcha, dukkha, anaththa) then you no longer clinging to those five and the sensual desires, that's when you experience the dispassion conditions by disenchantment and the so forth. In there you understand the Four Noble Truth as well. However, you explanations are highly appreciated. The 6Rs method is amazing.🙏🙏🙏
It would be helpful to explain how the brahmavihara of equanimity is different from the awakening factor of equanimity. When describing the brahmavihara of equanimity the Buddha has us reflect on kamma ie all beings are owners and heirs of their actions
1:01:45 wouldn’t a more accurate translation of ‘yatha-bhuta-nana-dassana’ be: ‘knowing and seeing things as they have come to be”? Knowing and seeing in terms origination or how things/ all fabrications/ conditions/experiences come from causes ie dependent origination
I am working on that. We don't monetize and tell youtube no ads but they put them there regardless. I have been given a strategy to try to stop the ads. Should be about a month to complete it. Lets hope. Of course if you have youtube premium you won't see any ads. Its pretty nice.
The jhanas are called ‘perception attainments’ by the Buddha so would it be better to say a perception of metta or a perception of compassion rather than a feeling of metta etc? Consider the mudita or sympathetic joy - since the cultivation of mudita has its culmination in the formless jhana of infinite consciousness which is based on the purity of equanimity of the fourth jhana then the jhana factor of piti/joy has already been fully tranquillised. That feeling of joy is no longer a factor but the perception of infinite consciousness with mudita is present.
Thank you Delson for you clarity and compassion. 🙏
Sadhu Sadhu Sadhu
Your talks are so helpful, thank you so much!
Dear Delson , my understanding of disenchantment is , your fully realisation of the cause and condition of the five aggregates and fully understanding the actions of the five aggregates and these are all cause and conditions, ( anichcha, dukkha, anaththa) then you no longer clinging to those five and the sensual desires, that's when you experience the dispassion conditions by disenchantment and the so forth. In there you understand the Four Noble Truth as well. However, you explanations are highly appreciated. The 6Rs method is amazing.🙏🙏🙏
Thank you for posting. Looking forward to online retrear on June 2nd with Alice Chow.
Nice.
Sadhu 🙏🏻
That’s wonderful showing it live now. Thanks
It would be helpful to explain how the brahmavihara of equanimity is different from the awakening factor of equanimity. When describing the brahmavihara of equanimity the Buddha has us reflect on kamma ie all beings are owners and heirs of their actions
1:01:45 wouldn’t a more accurate translation of ‘yatha-bhuta-nana-dassana’ be: ‘knowing and seeing things as they have come to be”? Knowing and seeing in terms origination or how things/ all fabrications/ conditions/experiences come from causes ie dependent origination
It would be that what you said.
David there are 5 - 6 adds in the first 30 min. Talk about hindrances.
I am working on that. We don't monetize and tell youtube no ads but they put them there regardless. I have been given a strategy to try to stop the ads. Should be about a month to complete it. Lets hope. Of course if you have youtube premium you won't see any ads. Its pretty nice.
The jhanas are called ‘perception attainments’ by the Buddha so would it be better to say a perception of metta or a perception of compassion rather than a feeling of metta etc? Consider the mudita or sympathetic joy - since the cultivation of mudita has its culmination in the formless jhana of infinite consciousness which is based on the purity of equanimity of the fourth jhana then the jhana factor of piti/joy has already been fully tranquillised. That feeling of joy is no longer a factor but the perception of infinite consciousness with mudita is present.