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Home > Audio Library > Vipassana & Loving-kindness Meditation > Bodhi Tree Vipassana Retreat - Patrick Kearney

Top rated - Bodhi Tree Vipassana Retreat - Patrick Kearney
File15_Burning.mp3
File15_Burning.mp3Burning . . .727 viewsPatrick Kearney's Vipassana Retreat Talk at Bodhi Tree Monastery (2009)

Tonight we come to Adittapariyaya Sutta (Burning …). The Buddha taught this to the former dreadlocks ascetics, presenting his analysis of the human being as constituted by six sense fields. These are the sensitivities of eye, ear, nose, tongue, body and mind, and their corresponding sense objects.

The six sense fields are the counterpart of the five aggregates, which were presented to the five companions in his first teaching. While the aggregates are predominantly mental (four of the five are mental), the sense fields are predominantly physical (five of the six are physical). While the aggregates construct a self primarily through cognition, culminating in our sense of narrative unity, the sense fields construct a self primarily through feeling, culminating in our sense of sensual unity. The teaching of the sense fields are centred on drivenness (tanha) and the dis-ease (dukkha).
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(11 votes)
File07_On_truth_and_Kondannas_awakening.mp3
File07_On_truth_and_Kondannas_awakening.mp3On Truth and Kondannas Awakening827 viewsPatrick Kearney's Vipassana Retreat Talk at Bodhi Tree Monastery (2009)

We continue with Dhammacakkappavattana Sutta (Turning the dharma wheel), completing our examination of the four truths by looking at the Buddha's conception of truth, found in Canki Sutta (MN 95). When the Buddha speaks about “truth,” what does he mean? A proposition? Something to believe? Or is he speaking of something else?
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(2 votes)
File11_Practising_not-self.mp3
File11_Practising_not-self.mp3Practising Not-Self705 viewsPatrick Kearney's Vipassana Retreat Talk at Bodhi Tree Monastery (2009)

We continue with Anattalakkhana Sutta (Characteristics of not-self), seeing not-self (anatta) as a practice rather than as a doctrine. This practice revolves around the fundamental turning point of nibbida, “disenchantment.” From disenchantment comes liberation, through the “just-this-ness” (tathata) of experience.
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(1 votes)
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