Discussion of Bhikku Ñāṇananda's Nibbana Sermons at Nissarana Vanaya Forest Monastery (Sinhala) .

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mikenz66
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Discussion of Bhikku Ñāṇananda's Nibbana Sermons at Nissarana Vanaya Forest Monastery (Sinhala) .

Post by mikenz66 » Sat May 19, 2018 10:58 am

From the Forum Discussion on Nibbana Sermon 16 at https://analayo2018.buddhistinquiry.org

Bhikkhuni Dhammadina:
Monks of Nissarana Vanaya Forest Monastery have started a Dhamma discussion based on the late Most Ven. Katukurunde Ñāṇananda Maha Thero’s ‘නිවනේ නිවීම’ (Nibbana the Mind Stilled) sermons that he delivered there three decades ago (1988-08-12 to 1991-01-30).

In Sinhala, based on the original Sinhala versions of the Sermons.
http://www.nissarana.lk/file_manager/br ... ?CGroup=14
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Mike

SarathW
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Re: Discussion of Bhikku Ñāṇananda's Nibbana Sermons at Nissarana Vanaya Forest Monastery (Sinhala) .

Post by SarathW » Sat May 19, 2018 11:10 pm

Thank you mike I have listened to the first two.
It seems pretty good but it will have about 100 recordings.
“As the lamp consumes oil, the path realises Nibbana”

SarathW
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Re: Discussion of Bhikku Ñāṇananda's Nibbana Sermons at Nissarana Vanaya Forest Monastery (Sinhala) .

Post by SarathW » Sun May 20, 2018 12:04 am

I have listened to the second recording.
It is about explaining Nama Rupa.
They use the example of a young child experiencing a rubber ball.
He experiences the ball with six senses without knowing it is a ball.
Through the contact, he experiences (vedana) it and attached (tanha) to the ball.
If we take the ball out of the child by force he will cry and ask for the ball.
But he does not know it is a ball.
But what he is asking is the Namarupa recorded in his mind (Vinnana)
Naturally, the Vinnana is bright but it is contaminated with Namarupa.
They used the following example.

========
Where name-&-form,
along with perception
of impingement & form,
totally stop without trace:
that's where the tangle
is cut.

https://www.accesstoinsight.org/tipitak ... .than.html
“As the lamp consumes oil, the path realises Nibbana”

SarathW
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Re: Discussion of Bhikku Ñāṇananda's Nibbana Sermons at Nissarana Vanaya Forest Monastery (Sinhala) .

Post by SarathW » Sun May 20, 2018 9:10 am

I have listened to the fourth Dhamma talk.
Interesting twist.
Venerable Uda Eriyagama Dhammajīva Mahā Thero said that he thinks that Nama means the mind-bending towards a particular object.
This is in line with the historical explanation of the Nama.
He said both meanings are appropriate.
“As the lamp consumes oil, the path realises Nibbana”

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Re: Discussion of Bhikku Ñāṇananda's Nibbana Sermons at Nissarana Vanaya Forest Monastery (Sinhala) .

Post by mikenz66 » Sun May 20, 2018 9:44 am

SarathW wrote:
Sun May 20, 2018 12:04 am
I have listened to the second recording.
It is about explaining Nama Rupa.
They use the example of a young child experiencing a rubber ball.
He experiences the ball with six senses without knowing it is a ball.
Through the contact, he experiences (vedana) it and attached (tanha) to the ball.
If we take the ball out of the child by force he will cry and ask for the ball.
But he does not know it is a ball.
But what he is asking is the Namarupa recorded in his mind (Vinnana)
Naturally, the Vinnana is bright but it is contaminated with Namarupa.
They used the following example.

========
Where name-&-form,
along with perception
of impingement & form,
totally stop without trace:
that's where the tangle
is cut.

https://www.accesstoinsight.org/tipitak ... .than.html
Yes, that's in the first Nibbana Sermon.
Well, this seems lucid enough as a definition but let us see,
whether there is any justification for regarding feeling, perception,
intention, contact and attention as ‘name’. Suppose there is a little
child, a toddler, who is still unable to speak or understand language.
Someone gives him a rubber ball and the child has seen it for the first
time. If the child is told that it is a rubber ball, he might not understand
it. How does he get to know that object? He smells it, feels it,
and tries to eat it, and finally rolls it on the floor. At last he understands
that it is a plaything. Now the child has recognised the rubber
ball not by the name that the world has given it, but by those factors
included under ‘name’ in nāma-rūpa, namely feeling, perception,
intention, contact and attention.
The English translation of the text can be downloaded here:
http://seeingthroughthenet.net/books/
Nibbana, the Mind Stilled: http://seeingthroughthenet.net/wp-conte ... NMS_LE.pdf
though presumably the Sinhala version is more relevant to this thread.

You can find Ven Analayo's reading and comments on the Nibbana Sermons here:
https://analayo2018.buddhistinquiry.org/
He transcribed the English text from Ven Nananda's tapes.

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Mike

SarathW
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Re: Discussion of Bhikku Ñāṇananda's Nibbana Sermons at Nissarana Vanaya Forest Monastery (Sinhala) .

Post by SarathW » Sun May 20, 2018 10:36 am

Yes, that's in the first Nibbana Sermon.
Thanks Mike.
How can we marry this simile to Dependent origination links, Vinnana and Salayatana?
“As the lamp consumes oil, the path realises Nibbana”

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Re: Discussion of Bhikku Ñāṇananda's Nibbana Sermons at Nissarana Vanaya Forest Monastery (Sinhala) .

Post by mikenz66 » Sun May 20, 2018 7:43 pm

SarathW wrote:
Sun May 20, 2018 10:36 am
Yes, that's in the first Nibbana Sermon.
Thanks Mike.
How can we marry this simile to Dependent origination links, Vinnana and Salayatana?
Ven Nananada discusses his interpretation of Dependent Origination in the 33 Nibbana Sermons and a later series on Dependent Origination (also at the link I gave able), but as far as I recall this simile is only used to explain name-and-form.

General discussion about those lectures would be better done elsewhere, such as:
viewtopic.php?t=27940
viewtopic.php?t=30921
viewtopic.php?t=30940

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Mike

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