Here’s an 57-min recorded video Dhamma Talk (269MB .mp4).

Topics:

  • Khuddaka Nikaya, Sutta Nipata, Ven. Ñāṇadīpa, seclusion, keeping a low profile, politics, arguments, anti-vaxxers, strong views, agati, not the path, three unwholesome roots, 4 right efforts, skill in meditation, right brain hemisphere, modulation, “Cool Cat”, maintaining relationships, avoiding extremes, not getting lost inthoughts, anatta, not-self, yin-yang, balance, avoiding confrontation


Sutta References:

  • Sutta Nipata Published at SuttaCentral

  • Snp 4.3 - “Eight on Malice”

    Some speak with malicious intent, while other speak set on truth. When disputes come up a sage does not get involved, which is why they’ve no barrenness at all.

    How can you transcend your own view when you’re led by preference, dogmatic in belief? Inventing your own undertakings, you’d speak according to your notion.

    Some, unasked, tell others of their own precepts and vows. They have an ignoble nature, say the experts, since they speak about themselves of their own accord.

    A mendicant, peaceful, quenched, never boasts “thus am I” of their precepts. They have a noble nature, say the experts, not proud of anything in the world.

    For one who formulates and creates teachings, and promotes them despite their defects, if they see an advantage for themselves, they become dependent on that, relying on unstable peace.

    It’s not easy to get over dogmatic views adopted after judging among the teachings. That’s why, among all these dogmas, a person rejects one teaching and takes up another.

    The cleansed one has no formulated view at all in the world about the different realms. Having given up illusion and conceit, by what path would they go? They are not involved.

    For one who is involved gets embroiled in disputes about teachings—but how to dispute with the uninvolved? About what? For picking up and putting down is not what they do; they have shaken off all views in this very life.

  • Snp 4.5 - Eight on the Ultimate

    If, maintaining that theirs is the “ultimate” view, a person makes it out to be highest in the world; then they declare all others are “lesser”; that’s why they’re not over disputes.

    If they see an advantage for themselves in what’s seen, heard, or thought; or in precepts or vows, in that case, having adopted that one alone, they see all others as inferior.

    Experts say that, too, is a knot, relying on which people see others as lesser. That’s why a mendicant ought not rely on what’s seen, heard, or thought, or on precepts and vows.

    Nor would they form a view about the world through a notion or through precepts and vows. They would never represent themselves as “equal”, nor conceive themselves “worse” or “better”.

    What was picked up has been set down and is not grasped again; they form no dependency even on notions. They follow no side among the factions, and believe in no view at all.

    One here who has no wish for either end—for any form of existence in this life or the next—has adopted no dogma at all after judging among the teachings.

    For them not even the tiniest idea is formulated here regarding what is seen, heard, or thought. That brahmin does not grasp any view—how could anyone in this world judge them?

    They don’t make things up or promote them, and don’t subscribe to any of the doctrines. The brahmin has no need to be led by precept or vow; gone to the far shore, one such does not return.

  • Snp 4.8 - With Pasūra

    “Here alone is purity,” they say, denying that there is purification in other teachings. Speaking of the beauty in that which they depend on, each one is dogmatic about their own idiosyncratic interpretation.

    Desiring debate, they plunge into an assembly, where each takes the other as a fool. Relying on others they state their contention, desiring praise while claiming to be experts.

    Addicted to debating in the midst of the assembly, their need for praise makes them nervous. But when they’re repudiated they get embarrassed; upset at criticism, they find fault in others.

    If their doctrine is said to be weak, and judges declare it repudiated, the loser weeps and wails, moaning, “They beat me.”

    When these arguments come up among ascetics, they get excited or dejected. Seeing this, refrain from contention, for the only purpose is praise and profit.

    But if, having declared their doctrine, they are praised there in the midst of the assembly, they laugh and proudly show off because of it, having got what they wanted.

    Their pride is their downfall, yet they speak from conceit and arrogance. Seeing this, one ought not get into arguments, for experts say this is no way to purity.

    As a warrior, after feasting on royal food, goes roaring, wanting an opponent—go off and find an opponent, Sūra, for here, as before, there is no-one to fight.

    When someone argues about a view they have adopted, saying, “This is the only truth,” say to them, “Here you’ll have no adversary when a dispute has come up.”

    There are those who live far from the crowd, not countering views with view. Who is there to argue with you, Pasūra, among those who grasp nothing here as the highest?

    And so you come along speculating, thinking up theories in your mind. Now that you’ve challenged someone who’s cleansed, you’ll not be able to respond.”

  • Bhikkhu Paññobhāsa’s translation of the Aṭṭhakavagga

  • Ven. Ñāṇadīpa’s translation of the Aṭṭhakavagga

Other References:

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