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11/20/21
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𝓛𝓔𝓢𝓢𝓞𝓝 4158 𝓢un 21 Nov 2021
Do Good Purify Mind - Path to Eternal Bliss
WHY IT’S DIFFICULT TO RENUNCIATE THE WORLD (Full Session)
Sutta Meditation Series
This
is the FULL DHAMMA SESSION conducted on ILL POYA (18 November 2021) via
zoom on “WHY IT’S DIFFICULT TO RENUNCIATE THE WORLD”, how to
contemplate the Hāliddikāni Sutta (SN 22.3)
is the FULL DHAMMA SESSION conducted on ILL POYA (18 November 2021) via
zoom on “WHY IT’S DIFFICULT TO RENUNCIATE THE WORLD”, how to
contemplate the Hāliddikāni Sutta (SN 22.3)
This is a teaching to lay people, with Venerable Mahākaccāna elaborating on the Buddha’s verse:
“Having left home to roam without abode,
In the village the sage is intimate with none;
Rid of sensual pleasures, without expectations,
He would not engage people in dispute”
A
very important teaching about the importance of not making a home for
consciousness to establish and not roaming with our sense faculties to
construct (and reconstruct) the world, with some very practical
application.
very important teaching about the importance of not making a home for
consciousness to establish and not roaming with our sense faculties to
construct (and reconstruct) the world, with some very practical
application.
This
Dhamma session consolidates and expands on many of the instructions,
insight pathways and meditations we have studied over the past few poya
and other Dhamma sessions.
Dhamma session consolidates and expands on many of the instructions,
insight pathways and meditations we have studied over the past few poya
and other Dhamma sessions.
Note
- This is a broad session on the Hāliddikāni Sutta (SN 22.3), and we
may have another session to go through a powerful meditation on this
sutta
- This is a broad session on the Hāliddikāni Sutta (SN 22.3), and we
may have another session to go through a powerful meditation on this
sutta
In this Dhamma session we cover:
— Tips & reminders
— Why it’s difficult to renunciate the world
— Introduction to the HāliddikāniSutta (SN 22.3)
— Venerable Mahākaccāna’s detailed explanation of Buddha’s brief statement in 3 parts
— What is a sage (muni)?
— How to meditate on Halidakkani Sutta
Some of the suttas covered directly or indirectly in this session:
— Saṅgīti Sutta (DN 33)
— Suttavebhaṅgiya (Pe 9)
— Pamādavihārī Sutta (SN35.97)
— Loka Sutta (SN 1.70)
— Lokapañhā Sutta (SN 35.82)
— Cunda Sutta (Ud 8.5)
— Candūpamā Sutta (SN 16.3)
— Kulūpaka Sutta(SN 16.4)
— Moneyya Sutta (AN 3.122)
— Anusota Sutta (AN 4.5)
— Girimānanda Sutta (AN 10.60)
— Pañcasataāgantukabhikkhuvatthu (Dhp 87)
— Asubha Sutta (AN 4.163)
— Karaṇīyametta Sutta (Sn1.
— Vatthūpama Sutta (MN 7)
Bohoma pin to the person who requested this talk.
To read the Hāliddikāni Sutta (SN 22.3) - https://suttacentral.net/sn22.3/en/bodhi
The AUDIO has been uploaded to the Sutta Meditation Series podcast channel hosted at https://anchor.fm/suttameditationseries.
It can also be accessed on multiple podcast platforms including
Spotify, Podcast Addict, Google Podcasts, Apple Podcasts, Amazon Music,
and more.
It can also be accessed on multiple podcast platforms including
Spotify, Podcast Addict, Google Podcasts, Apple Podcasts, Amazon Music,
and more.
Blessings of the Triple Gem. Theruwan saranai
SN 35.94 (S iv 69)
Adantāgutta Sutta
— Uncontrolled and unguarded —
[a+danta+a+gutta]
Here
is one of those advises which are so easy to understand with the
intellect, yet so difficult to understand at deeper levels because our
wrong views constantly interfere in the process. Therefore we need to
get it repeated often, even though that may seem boring to some.
is one of those advises which are so easy to understand with the
intellect, yet so difficult to understand at deeper levels because our
wrong views constantly interfere in the process. Therefore we need to
get it repeated often, even though that may seem boring to some.
05) Classical Pāḷi,
sāvatthi·nidānaṃ.
cha·y·ime, bhikkhave, phass·āyatanā a·dantā a·guttā a·rakkhitā a·saṃvutā dukkh·ādhivāhā honti. katame cha?
cakkhu, bhikkhave, phass·āyatanaṃ a·dantaṃ a·guttaṃ a·rakkhitaṃ a·saṃvutaṃ dukkh·ādhivāhaṃ hoti.
sotaṃ, bhikkhave, phass·āyatanaṃ a·dantaṃ a·guttaṃ a·rakkhitaṃ a·saṃvutaṃ dukkh·ādhivāhaṃ hoti.
ghāṇaṃ, bhikkhave, phass·āyatanaṃ a·dantaṃ a·guttaṃ a·rakkhitaṃ a·saṃvutaṃ dukkh·ādhivāhaṃ hoti.
jivhā, bhikkhave, phass·āyatanaṃ a·dantaṃ a·guttaṃ a·rakkhitaṃ a·saṃvutaṃ dukkh·ādhivāhaṃ hoti
kāyo, bhikkhave, phass·āyatanaṃ a·dantaṃ a·guttaṃ a·rakkhitaṃ a·saṃvutaṃ dukkh·ādhivāhaṃ hoti
The body as a sphere of contact, bhikkhus, being uncontrolled, unguarded, unprotected, unrestrained, brings suffering.
mano, bhikkhave, phass·āyatanaṃ a·dantaṃ a·guttaṃ a·rakkhitaṃ a·saṃvutaṃ dukkh·ādhivāhaṃ hoti.
The mind as a sphere of contact, bhikkhus, being uncontrolled, unguarded, unprotected, unrestrained, brings suffering.
ime kho, bhikkhave, cha phass·āyatanā a·dantā a·guttā a·rakkhitā a·saṃvutā dukkh·ādhivāhā honti.
cha·y·ime, bhikkhave, phass·āyatanā su·dantā su·guttā su·rakkhitā su·saṃvutā sukh·ādhivāhā honti. katame cha?
These
six spheres of contact, bhikkhus, being well controlled, well guarded,
well protected, well restrained, bring well-being. Which six?
six spheres of contact, bhikkhus, being well controlled, well guarded,
well protected, well restrained, bring well-being. Which six?
cakkhu, bhikkhave, phass·āyatanaṃ su·dantaṃ su·guttaṃ su·rakkhitaṃ su·saṃvutaṃ sukh·ādhivāhaṃ hoti.
The
eye as a sphere of contact, bhikkhus, being well controlled, well
guarded, well protected, well restrained, brings well-being.
eye as a sphere of contact, bhikkhus, being well controlled, well
guarded, well protected, well restrained, brings well-being.
sotaṃ, bhikkhave, phass·āyatanaṃ su·dantaṃ su·guttaṃ su·rakkhitaṃ su·saṃvutaṃ sukh·ādhivāhaṃ hoti.
ghāṇaṃ, bhikkhave, phass·āyatanaṃ su·dantaṃ su·guttaṃ su·rakkhitaṃ su·saṃvutaṃ sukh·ādhivāhaṃ hoti.
The
nose as a sphere of contact, bhikkhus, being well controlled, well
guarded, well protected, well restrained, brings well-being.
nose as a sphere of contact, bhikkhus, being well controlled, well
guarded, well protected, well restrained, brings well-being.
jivhā, bhikkhave, phass·āyatanaṃ su·dantaṃ su·guttaṃ su·rakkhitaṃ su·saṃvutaṃ sukh·ādhivāhaṃ hoti.
kāyo, bhikkhave, phass·āyatanaṃ su·dantaṃ su·guttaṃ su·rakkhitaṃ su·saṃvutaṃ sukh·ādhivāhaṃ hoti.
mano, bhikkhave, phass·āyatanaṃ su·dantaṃ su·guttaṃ su·rakkhitaṃ su·saṃvutaṃ sukh·ādhivāhaṃ hoti.
ime kho, bhikkhave, cha phass·āyatanā su·dantā su·guttā su·rakkhitā su·saṃvutā sukh·ādhivāhā hontī·ti.
The (sutta) opening at Sāvatthī.{n}
These six spheres of contact, bhikkhus, being uncontrolled, unguarded, unprotected, unrestrained, bring suffering. Which six?
Those six spheres of contact, bhikkhus, being uncontrolled, unguarded, unprotected, unrestrained bring suffering.
The
eye,ear,nose,tongue,body,mind, as a sphere of contact, bhikkhus, being
uncontrolled, unguarded, unprotected, unrestrained, brings suffering.
eye,ear,nose,tongue,body,mind, as a sphere of contact, bhikkhus, being
uncontrolled, unguarded, unprotected, unrestrained, brings suffering.
The as a sphere of contact, bhikkhus, being well controlled, well guarded, well protected, well restrained, brings well-being.
Treasury of Truth (Dhammapada) Chapter 11, Old Age
Verse 146. One Pacifying Word Is Noble
Why this laughter, why this joy,
when it’s ever blazing?
Shrouded all about in gloom
won’t you look for the light?
Explanation:
When you are perpetually burning with the flames of passion, what
laughter, what pleasure? When you are enveloped in the darkness of
ignorance, why do you not seek the light of Wisdom to dispel that
darkness?
When you are perpetually burning with the flames of passion, what
laughter, what pleasure? When you are enveloped in the darkness of
ignorance, why do you not seek the light of Wisdom to dispel that
darkness?
Verse 147. Behold The True Nature Of The Body
See this body beautiful
a mass of sores, a congeries,
much considered but miserable
where nothing’s stable, nothing persists.
Explanation:
This body has no permanent existence. It is in fact a body of sores. It
is diseased. It is propped up by many kinds of bones. It is considered
by many to be good. It is well thought of by many. It is glamorously
made up. Observe the true nature of the body.
This body has no permanent existence. It is in fact a body of sores. It
is diseased. It is propped up by many kinds of bones. It is considered
by many to be good. It is well thought of by many. It is glamorously
made up. Observe the true nature of the body.
Verse 148. Life Ends In Death
All decrepit is this body,
diseases’ nest and frail;
this foul mass is broken up
for life does end in death.
Explanation:
This form - this body - is fully broken down. It is truly a den of
diseases. It disintegrates easily. Out of its nine orifices, putrid
matter oozes constantly. It breaks apart. Death puts an end to it.
This form - this body - is fully broken down. It is truly a den of
diseases. It disintegrates easily. Out of its nine orifices, putrid
matter oozes constantly. It breaks apart. Death puts an end to it.
Verse 149. A Sight That Stops Desire
These dove-hued bones
scattered in Fall,
like long white gourds,
what joy in seeing them?
Explanation:
In the dry autumnal season, one can see bones and skulls strewn around.
These dry grey-hued skulls are like gourds thrown here and there.
Seeing this, whoever will lust?
In the dry autumnal season, one can see bones and skulls strewn around.
These dry grey-hued skulls are like gourds thrown here and there.
Seeing this, whoever will lust?
Verse 150. The Body Is A City Of Bones
This city’s made of bones
plastered with flesh and blood,
within are stored decay and death,
besmearing and conceit.
Explanation:
This body is made of bones which form its structure. This bare
structure is plastered and filled with flesh and blood. Inside this
citadel are deposited decay, death, pride and ingratitude.
This body is made of bones which form its structure. This bare
structure is plastered and filled with flesh and blood. Inside this
citadel are deposited decay, death, pride and ingratitude.
Verse 151. Buddha’s Teaching Never Decays
Even royal chariots rot,
the body too does rot, decay,
but undecaying’s Dhamma of the Good
who to the good declare.
Explanation:
Such beautiful and attractive objects as the carriages of kings also
disintegrate. The human body too decays. But, the experience of truth
never decays. The calm ones experience this truth.
Such beautiful and attractive objects as the carriages of kings also
disintegrate. The human body too decays. But, the experience of truth
never decays. The calm ones experience this truth.
Verse
Verse 152. Body Fattens - Mind Does Not
Just as the ox grows old
so this man of little learning:
his fleshiness increases,
his wisdom doesn’t grow.
Explanation:
The person who has scarcely heard the Teaching grows in physique, like a
fattened bull. Although his body grows, his self understanding does
not.
The person who has scarcely heard the Teaching grows in physique, like a
fattened bull. Although his body grows, his self understanding does
not.
Verse 153. Seeing The Builder of The House
Trough many of samsara’s births
I hasten seeking, finding not
the builder of this house:
pain is birth again, again.
Explanation:
This tour, this cycle of existence, has run through numerous births
without encountering, the builder, the creator of the world and self.
For repeated birth is painful.
This tour, this cycle of existence, has run through numerous births
without encountering, the builder, the creator of the world and self.
For repeated birth is painful.
Verse 154. Thy Building Material Is Broken
O builder of this house you’re seen,
you shall not build a house again,
all your beams have given away,
rafters of the ridge decayed,
mind to the unconditioned gone,
exhaustion of craving has it reached.
Explanation:
Verses 153 and 154 were spoken by the Buddha immediately after his
enlightenment under the Bodhi tree, and at a later time was recited to
Venerable Ananda in an answer to a question).
Verses 153 and 154 were spoken by the Buddha immediately after his
enlightenment under the Bodhi tree, and at a later time was recited to
Venerable Ananda in an answer to a question).
Verse 155. Regrets In Old Age
Who have not led the holy life
nor riches won while young,
they linger on as aged cranes
around a fished-out pond.
Explanation:
In youth they did not lead the higher spiritual life. Nor did they
acquire wealth when they were young. Now they are old and incapable.
They are similar to those old emaciated, old flightless storks who are
sighing away at the bank of a lake without fish. The fish are gone
because others have caught them.
In youth they did not lead the higher spiritual life. Nor did they
acquire wealth when they were young. Now they are old and incapable.
They are similar to those old emaciated, old flightless storks who are
sighing away at the bank of a lake without fish. The fish are gone
because others have caught them.
Verse 156. Nostalgia For Past Glory
Who have not led the holy life
nor riches won while young,
they languish on, worn-out bows,
sighing for the past.
Explanation:
This verse captures a situation that is universally true. Most people
tend to spend their youth squandering the precious days with no though
about the inevitable old-age that will overtake them. Youth is allow to
slip by without having garnered either material or spiritual wealth. The
Buddha’s admonition to mankind in this passage, is that they must, in
time, become mindful of the passage of time and the speedy fading of the
glamour of youth.
This verse captures a situation that is universally true. Most people
tend to spend their youth squandering the precious days with no though
about the inevitable old-age that will overtake them. Youth is allow to
slip by without having garnered either material or spiritual wealth. The
Buddha’s admonition to mankind in this passage, is that they must, in
time, become mindful of the passage of time and the speedy fading of the
glamour of youth.