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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From Wikipedia, the free encyclopedia. Rather than merely follow its conditioned trajectory, we nunindo train to embrace that energy, turn it around and employ it in the transformation of the utterly unreasonable passions of lust and resentment.

I might believe all I need is to have conditions exactly how I want them for long enough, so I can quickly break through into deep concentration, cancel out the hindrances and drop into the big Enlightenment.

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What can the role of technology be in the context of monastic life and teaching? At our monastery this means that anyone wanting to join is given a reading list of Dhamma books they need to familiarize themselves with before being accepted.

This effectively puts you in a position that makes it hard for you not to keep practising, to not keep firing up the furnace of purification. Here I tell monks I expect them to do community work on average five hours a day, five days a week for the first five years of training. It would be interesting to know how many of the monks and nuns we have made their initial contact with the Sangha through the Internet. Aruna Ratanagiri is a single-sex community.


If I lose that then I risk getting caught in ideas about myself as a teacher. They learn, the conductor learns — everyone benefits. Buddhism Buddhism in the West Buddhist modernism. After five years an individual should be equipped to make responsible decisions about their practice.

It has been a great help over the years to view my role of leader or teacher as an act of conscious giving. In practice this usually means finding ways to highlight imbalances in our approach. A good teacher reminds us that the point of going forth is to realize inner contentment.

Accordingly I pay some attention to healthy living; I exercise and so on. The monastery includes an adjacent lay retreat facility known as Kusala House. Have you ever seen someone try to start a fire by rubbing two dry sticks together? In our daily life we can usefully set time aside, perhaps thirty minutes each day, to sit in formal meditation, and this agility will grow. In the beginning we like to pick and choose, saying we need such and such conditions for practice.

So although I was making a lot of effort, ostensibly to realize unshakeable peace, I was at the same time generating the causes for lack of peace. Enduring at their stage might cause their container to crack up. But no one objects to the central heating system. Those are slightly extreme examples but there are many, many more; people who, without current technology would not be in contact with Dhamma.

This gives them a chance to bring up things they might find difficult to speak about. Retrieved from ” https: And having seen them, little by little, we are less caught up in them.


Aruna Ratanagiri – Wikipedia

Are there reasons for this that relate to training? By using this site, you agree to the Terms of Use and Privacy Policy. I make a practice of observing how the different mediums affect me; if I listen to a Dhamma talk sjahn an audio recording or if I watch a video recording of a monk on YouTube, it feels very different.

It comes down to what works. He was making an important point there; some of his books are very worth reading.

The idea of running off to live in a monastery can be attractive to people wanting to avoid the irritations involved in living with other people. How do I get to see the resistance I am generating that turns the natural pain ajahnn life into muninro and unnecessary suffering. From experience I know it can happen that when left on our own we can remain unaware of the gaps in our practice only to have them surface many years later, thoroughly compounded, causing a lot of trouble for ourselves and others.

But the only thing ultimate about it is that ajabn is uncertain, unsatisfactory and inherently insubstantial anicca, dukkha, anatta. What are some of the differences and similarities?

Ajahns Abhinando and Jutindharo in the Dhamma Hall.

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