Bhante, in this video you are saying that breath is automatic (by itself, no effort rquired) and in another video you said that every breath is intentional (which maybe is not true for unconciousness/ eg sleep) Can you briefly explain this apparent contradiction? Thank you! 🙏🏼
The intention to breathe is subtle. That's why you first have to learn how to find your breath without "overtaking" it, or trying to change it. So, in the beginning, anapanasati is about remembering that your body is already breathing. Only later, after you've gotten used to this, can you notice your own input WITHIN that body's natural breathing. Otherwise, you'll be too heavy-handed and mechanical in your approach.
A good key is to "wait" for one's breath, the pause in inhale and exhale will become longer. The awareness is in the pause. The body seems also key in that an opened up body leads more to natural resonance breathing and setting and peaceful mind.
Thanks Bhante, I have a question about when you say the senses are not dukkha in themselves (14:52), another monk said all objects have the three characteristics in themselves including dukkha (I'm assuming the sense-bases are also objects or conditionally arisen things?), so surely they would also have the three characteristics, even if arahant doesn't feel that dukkha? Or have I misunderstood the senses?
No, "objects" don't have those characteristics IN THEMSELVES; if they would then simply destroying your senses would result in nibbana. It is because of the craving, spread through desire-and-lust, in regard to the objects that one experiences dukkha there. Fading away of craving, through abandoning desire-and-lut, frees you from dukkha, while the objects remain standing there.
@@HillsideHermitage Ok, thankyou, there seems to be a fair amount of contradiction amongst (theravada) monks these days. Is this because the 3 types of dukkha correspond to the 3 types of tanha ie kama tanha = dukkha dukkha, bhava tanha = viparinama dukkha, and vibhava tanha = sankhara dukkha?
Makes complete sense thank you. It’s mindblowing that essentially, I resist simply being alive and that’s why I suffer. This aversion will be snuffed.
Great to hear, thanks Bhante
🙏
Maybe a little bit of correction, it's Ven Sariputta that had quick and pleasant way not the other way around...
Good morning dhamma family
Bhante, in this video you are saying that breath is automatic (by itself, no effort rquired) and in another video you said that every breath is intentional (which maybe is not true for unconciousness/ eg sleep)
Can you briefly explain this apparent contradiction?
Thank you! 🙏🏼
The intention to breathe is subtle. That's why you first have to learn how to find your breath without "overtaking" it, or trying to change it. So, in the beginning, anapanasati is about remembering that your body is already breathing. Only later, after you've gotten used to this, can you notice your own input WITHIN that body's natural breathing. Otherwise, you'll be too heavy-handed and mechanical in your approach.
A good key is to "wait" for one's breath, the pause in inhale and exhale will become longer. The awareness is in the pause. The body seems also key in that an opened up body leads more to natural resonance breathing and setting and peaceful mind.
Thank you Bhante 🙏🏼
@@HillsideHermitagethank you, that’s very illuminating.
Thanks Bhante,
I have a question about when you say the senses are not dukkha in themselves (14:52), another monk said all objects have the three characteristics in themselves including dukkha (I'm assuming the sense-bases are also objects or conditionally arisen things?), so surely they would also have the three characteristics, even if arahant doesn't feel that dukkha? Or have I misunderstood the senses?
No, "objects" don't have those characteristics IN THEMSELVES; if they would then simply destroying your senses would result in nibbana.
It is because of the craving, spread through desire-and-lust, in regard to the objects that one experiences dukkha there. Fading away of craving, through abandoning desire-and-lut, frees you from dukkha, while the objects remain standing there.
@@HillsideHermitage Ok, thankyou, there seems to be a fair amount of contradiction amongst (theravada) monks these days. Is this because the 3 types of dukkha correspond to the 3 types of tanha ie kama tanha = dukkha dukkha, bhava tanha = viparinama dukkha, and vibhava tanha = sankhara dukkha?
Thank you. This channel is inspiring.
🙏