by Luang Por Munindo. Learning From Everything. 45 minutes, by Luang Por Munindo on December 02, The Swamp Monster, Fear. 40 minutes, by Luang. Aruna Ratanagiri Buddhist Monastery (Harnham Buddhist Monastery) is a Theravada Buddhist Aruna Ratanagiri Buddhist Monastery · Books by Ajahn Munindo (PDF, HTML) · Talks by Ajahn Munindo (MP3) · Portal page for the branch. Ajahn Munindo. English. Alert to the Needs of the Journey. Ajahn Munindo. Spanish. Un Dhammapada para la Contemplacion. Ajahn Munindo. Spanish.
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Traditional Buddhist mindfulness training is about developing skills that eventually allow us to be our own mirror.
When I see this I feel rather ashamed. Without the patient, tolerant, consistent encouragement of my teachers, I might well have undermined my commitment and given up. The problem is that its influence has become disproportionately large in our day-today living, and it never wants to be quiet!
Even ten minutes of well-spent sitting, being still and going back to the basic feeling of a total non-judgemental relationship with life, to perfect receptivity to the moment, can be of great benefit. At the same time, of course, once we know how to maintain our own practice we can learn from everything and everyone, including those we might not like or even trust.
First, we are all human beings doing what we can to be free from suffering. Applicants are directed towards specific texts and before being accepted they are tested on their understanding. If we allow ourselves to become too busy, for example too much talking, too much socializing, getting excessively well known, all these things can lead to a loss of connection with faith.
What can the role of technology be in the context of monastic life and teaching? If the right kind of reflection comes at the right time then we see something new and meaningful about ourselves.
Not to my mind. Rather than merely follow its conditioned trajectory, we can train to embrace that energy, turn it around ajah employ it in the transformation of the utterly unreasonable passions of lust and resentment.
The best approach is to acknowledge that this is a shared task. Call it meditation, call it contemplation, call it whatever you like!
After five years an individual should be equipped to make responsible decisions about their practice. I trust in this very strongly; in this, and in recollection of our teachers.
We train with an awareness that shows us how to see effectively beyond the ways we have been conditioned to see, i. Feelings of remorse for past heedlessness, rightly held, lead to gratitude.
Speaking personally, this approach of single-sex community living seems to me less complicated. The same holds for the training around the rules, the Vinaya.
This is not necessarily the case. Today, wjahn freely distributed books and Dhamma talksregular discussion groups and Sunday evening talks, and also in the context of more than five times yearly meditation retreatsHarnham offers spiritual support for practitioners far and wide. They are not who and what we are.
That tricky inner character comes on as if he or she will be truly satisfied if only they get their own way. Using it to research timetables or building materials, etc. Before we have a chance to really let go of the hindrances we need to get to know them. We all come to training with a mixture of intentions, some wholesome and worth developing and others neurotic, by which I mean not serving our aspirations to be fully ajahm from suffering. Attempting to transform our suffering without access to a lot of well-being is doomed to failure.
Is computer use antithetical to Buddhist monastic life?
Your generation, ajwhn one that began their training in Thailand back in the s and s, are all getting older. In addition, a lot of non-Buddhist groups and individual visitors, including school and university groups, come to the monastery to learn about Buddhism. Monks from Harnham regularly visit affiliated Buddhist meditation groups in the north east of England and Scotland. Gathered together for a Kathina ceremony.
The classic texts point out the importance of this with extensive, detailed explanations of what is suitable and what is not. The Buddha pointed out in many ways how devious our deluded minds can be; left to our own devices most of us would ignore our weaknesses and overemphasize our strengths.
This file contains additional information, probably added from the digital camera or scanner used to create or digitize it. We can learn from things being disagreeable and unreasonable. Basically, from a practice perspective, none of it is necessary.
It has been a great help over the years to view my role of leader or teacher as an act of conscious giving. There are plenty of empty caves and I trust that the purification they realize alone in their cave will bring real benefit. As a young monk I once heard a teacher asked what his teaching technique was: For many of us however, trust was either injured early on in life or was deprived of the conditions needed for it to fully develop.
When I joined that community I heard he said he wanted the new Buddha image in the temple that was being constructed to be in the standing position because his monks practised not just while sitting, but while working too.
He had us doing hard physical work on the temple from straight after the meal at 9 am right through until beyond midnight. But few of us start out that mature. If the file has been modified from its original state, some details may not fully reflect the modified file.