Dealing with the Difficult

0:09 This is what should be done by one who is skilled in goodness and who knows the path of peace. Let them be able and upright, straightforward and gentle in speech, humble and not conceited, contented and easily satisfied, unburdened with duties. And frugal in their ways, peaceful and calm, wise and skillful, not proud and demanding in nature. Report an error in the passage at 0:09 Highlight the passage at 0:09

0:49 Let them not do the slightest thing that the wise would later reprove. Wishing in gladness and in safety, may all beings be happy, whatever living beings there may be. Report an error in the passage at 0:49 Highlight the passage at 0:49

1:37 That none through anger or your will wish harm upon another, even as her mother protects with her life her child, her only child. So with a boundless heart should one cherish all living beings, radiating kindness over the entire world. Spreading upwards to the skies and downwards to the depths, outward and unbounded, freed from hatred and ill will, whether standing or walking, seated or lying down, free from drowsiness, one should sustain this recollection. Report an error in the passage at 1:37 Highlight the passage at 1:37

2:27 This is said to be the sublime abiding. By not holding to false views, the pure-hearted one, having clarity of vision, being freed from all sense desires, now born again into this world. Okay, Report an error in the passage at 2:27 Highlight the passage at 2:27

2:56 start with our meditation. Start Report an error in the passage at 2:56 Highlight the passage at 2:56

3:16 by getting in a good posture. Just Report an error in the passage at 3:16 Highlight the passage at 3:16

3:26 checking the body. Report an error in the passage at 3:26 Highlight the passage at 3:26

3:45 Sanko Manato, Sanko Manato, Budo, Budo, Dhammo, Dhammo, Sanko, Sanko, Banasara Mettā, Banasara Mettā, Banasara Mettā, Banasara Kruna, Banasara Kruna, Banasara Kruna, Banasara Medita, Banasara Medita, Banasara Medita. Report an error in the passage at 3:45 Highlight the passage at 3:45

4:13 Boundless Heart of Opeka, Boundless Heart of Opeka, Boundless Heart of Opeka. Okay, start by relaxing the physical body, the toes and the feet. Report an error in the passage at 4:13 Highlight the passage at 4:13

4:29 Relaxed the ankles, the lower legs, the calves, the shins, the knees, the ligaments and muscles connected to the knees, the cartilage, the oil of the joint, the thighs. The flesh, the bone, the skin, the blood, the waist, the weight of the body into the sitting posture. Become aware of the rise and fall of the abdomen. Rising with an inwind, falling with an outwind. Report an error in the passage at 4:29 Highlight the passage at 4:29

5:08 Having Report an error in the passage at 5:08 Highlight the passage at 5:08

5:14 a balanced posture, just Report an error in the passage at 5:14 Highlight the passage at 5:14

5:19 aware of the abdomen, back Report an error in the passage at 5:19 Highlight the passage at 5:19

· · · silence, 2 minutes

7:05 and sides, middle back and sides, the upper back, the shoulder blades, opening Report an error in the passage at 7:05 Highlight the passage at 7:05

7:24 out any need tension. The upper back and the shoulder blades relaxed. Report an error in the passage at 7:24 Highlight the passage at 7:24

7:36 Relax Report an error in the passage at 7:36 Highlight the passage at 7:36

7:46 the solar plexus region, the Report an error in the passage at 7:46 Highlight the passage at 7:46

7:58 upper chest, the upper torso, the chest, the heart, the soft smile in the heart. There's this heart pumping all the blood around our body. Just relax the heart and the lungs. Become aware of the lungs as they fill up and empty, like a bellows blowing on a fire. As the bellows rises, fills with air. As the bellow contracts, the air is pushed out. Report an error in the passage at 7:58 Highlight the passage at 7:58

8:36 So it is with the lungs. So just become aware of the rise and fall of the lungs. Or see the wind filling up and emptying in the lungs with the mind's eye. We know it from the motion, from the feeling. Relax Report an error in the passage at 8:36 Highlight the passage at 8:36

9:16 the shoulders. Report an error in the passage at 9:16 Highlight the passage at 9:16

9:23 Relax the upper arms, the elbows, the lower arms, the wrists, the hands, the fingertips, even the fingernails. Relax the neck and throat, the collarbone. Check the shoulders are relaxed, the posture is good. Upright and bright. Relax the knees. Relax Report an error in the passage at 9:23 Highlight the passage at 9:23

9:58 the neck and throat. The chin, the jaw, the lips, the tongue, the teeth, the gums, the teeth and gums, the lips, the upper cheeks and cheekbones, around the nose, the ridge of the nose, the nostrils, around the eyes, the temples, the forehead, the skull, the ears, the inner ears, the skull, the brain. Report an error in the passage at 9:58 Highlight the passage at 9:58

10:35 The whole head, the eyelids and the eyes themselves, free from all tension in the eyes, the front of the eyes, the middle of the eyes, the back of the eyes, the top of the eyes, the bottom of the eyes, all of the eyes relaxed and Report an error in the passage at 10:35 Highlight the passage at 10:35

11:02 the whole body tranquil, still, Report an error in the passage at 11:02 Highlight the passage at 11:02

11:10 this stillness pervading the entire physical body. Any lingering feelings? We just have this acceptance towards not fighting, but peace, Report an error in the passage at 11:10 Highlight the passage at 11:10

11:31 centering within the eyes. Any tension lingering in the eyes, just let that go of it. Let the eyes be totally relaxed, at Report an error in the passage at 11:31 Highlight the passage at 11:31

11:50 peace, and Report an error in the passage at 11:50 Highlight the passage at 11:50

12:00 bring out the qualities of the Buddha, that kinsman of the sun, that great being, and his dharma. The pure teaching of the Buddha and his Saṅgha, the Bhikkhu, the ordained Saṅgha, and the broader lay community, all those practicing of Buddha's path, the noble qualities of Report an error in the passage at 12:00 Highlight the passage at 12:00

12:41 the triple gem in the heart, the island in the heart, those who see the Buddha see the Dharma, those who see the Dharma see the Buddha, and Report an error in the passage at 12:41 Highlight the passage at 12:41

12:59 just see how our mind is. Let go of the past, any pictures or memories. Just tear them up, let them go. The whole world is to vanish. We're just sitting here meditating in the peace of the Buddha's teachings. There's nothing for us to do, to plan or remember or imagine. It's just time for our meditation. Report an error in the passage at 12:59 Highlight the passage at 12:59

13:34 Just let it all pass by like clouds in the sky. Don't have to get involved. It Report an error in the passage at 13:34 Highlight the passage at 13:34

13:57 can either be the feeling of the breath, the nostrils or the upper lip. We can follow it in to the chest and back out to the point of exit, such as the nostrils, the heart, the chest, and then back out again. Report an error in the passage at 13:57 Highlight the passage at 13:57

14:22 Otherwise, we just place our attention with the breath, the point of contact where it's comfortable. Wherever an in-wind, wherever an out-wind, or we can use buddho, budd in the mind, with the in-breath, do on the out-breath, buddho, buddho, or the feeling. We just pick our object and stick with it. Know the in-wind, know its length, how long it is, know the out-wind. Report an error in the passage at 14:22 Highlight the passage at 14:22

15:06 It's Report an error in the passage at 15:06 Highlight the passage at 15:06

15:11 probably the long in-wind. The long outwind breath Report an error in the passage at 15:11 Highlight the passage at 15:11

· · · silence, 2 minutes

17:39 refines the short inwind and the short outwind, relaxing Report an error in the passage at 17:39 Highlight the passage at 17:39

· · · silence, 4 minutes

21:32 the inwind breath body, tranquilizing the outwind breath body. Just as we tranquilized the body earlier, now we tranquilize the inwind and the outwind. I'll Report an error in the passage at 21:32 Highlight the passage at 21:32

22:01 be silent now for the rest of the meditation. Report an error in the passage at 22:01 Highlight the passage at 22:01

· · · silence, 14 minutes

35:58 Samputa sa puttang tamang sangkang namasami. Report an error in the passage at 35:58 Highlight the passage at 35:58

36:24 Dealing with the difficult when we come to practice. We have all these aspects of our life. All these commitments and worldly things, jobs, duties, friendships, relationships, time wasting, hobbies. Report an error in the passage at 36:24 Highlight the passage at 36:24

36:54 Cleaning, cleaning the body, eating, drinking, going to the toilet, sleeping, all these things in our lives, learning, educating, developing our minds, developing our meditation, developing our routine, our kumarata, our mindfulness, developing our peace, our stillness, our silence, our wisdom. Report an error in the passage at 36:54 Highlight the passage at 36:54

37:23 And so we have to look at our lives and see what it is that we're doing. And even if we have many duties or we have great sickness or we have challenges that are difficult in our life, it doesn't mean that we're not up to that challenge. It doesn't mean that we can't work with our situation. Report an error in the passage at 37:23 Highlight the passage at 37:23

37:53 Some people, maybe they're struggling with their mindfulness. Some people, maybe they're struggling to develop more goodness, more time for meditation, more time for peace, not talking so much or having wholesome speech or reducing some of the unnecessary activities in our lives. or reducing our sleep a little bit so we can fit in a little bit more time for peace or meditation and so to grow we need time to reflect because we have to know what is wholesome and what is unwholesome what is merit and what is demerit because life, saṃsāra is difficult So it's the dealing with the difficult. But if we can get our sīla correct, our virtue, our precepts, if we can have good actions by body, by speech, and by mind, then on the first level we're going to experience happiness from that. Report an error in the passage at 37:53 Highlight the passage at 37:53

39:19 We're going to experience a sense of love. love and commitment to the We have to notice those things and we have to be willing to work with our situation and see what pāramī we need to develop. Report an error in the passage at 39:19 Highlight the passage at 39:19

39:43 That's what spiritual perfection we need to develop or what defilements we need to overcome. Are we stuck in greed or lust or sense desire? What? Report an error in the passage at 39:43 Highlight the passage at 39:43

39:57 Are we always needing more things, not taking care of the things that we have? Are we able to share with our family, our friends? Are we able to give to the Saṅgha? When we throw out scraps of food, do we think of the animals and the insects? Do we seek out the wise and give to the Buddhist Saṅgha who are well-practiced and so on? Report an error in the passage at 39:57 Highlight the passage at 39:57

40:26 And so that's the greed side, is going against miserliness, going against addiction to lust, addiction to sense pleasures, and then having these things in moderation. Lay people, for example, at the time of the Buddha, the Buddha would teach the lunar observances, and sometimes taking up the eight precepts. Report an error in the passage at 40:26 Highlight the passage at 40:26

40:55 On the lunar observance, there are four moon days a month. And that was the old weekend. It was like an ancient tradition where that is the day where you focus on spiritual practice and come to the monastery or go to question ascetics and Brahmins. And the Buddha, you know, in the Buddha's teachings, this is a very beautiful thing. And even if... Report an error in the passage at 40:55 Highlight the passage at 40:55

41:24 I don't wear white and take the eight precepts on those days. It can reflect on the five precepts. Or the monks can reflect on the 227 precepts. So we always have this connection with what is really important. Because we have to start with our sīla. So we have this generosity and this sīla is a foundation. And then a part of that sīla is learning moderation. Report an error in the passage at 41:24 Highlight the passage at 41:24

41:54 You know, the precept about sexuality. Sexuality is the very coarse form of sensuality. And so, you know, like a husband and a wife, you try and train the mind so you don't think outside of that relationship and keep that relationship within balance. So the life, you know... In the other areas of your life you're able to live fully and focus on the tasks at hand, not be obsessed by lust. Report an error in the passage at 41:54 Highlight the passage at 41:54

42:28 And likewise those who have problems with greed, not to be obsessed by new possessions or wealth or all these other things. They're okay, but people can be a millionaire or they can be like Anupama Pindaka and have a lot of wealth and give a lot. But we have to see, are we also developing our minds? Are we also being good Buddhists, living up to our station of existence? Report an error in the passage at 42:28 Highlight the passage at 42:28

42:59 And so this practice of actually focusing on cultivating this dhana, this sīla, this restraint of constant desire for sense pleasures, This builds up inner strength, it builds up resolve, it builds up determination. And as we have this power, then of course the other root is hate. So when do we have ill will? When do we have malicious speech or divisive speech or gossiping behind people's back and unwholesome? Report an error in the passage at 42:59 Highlight the passage at 42:59

43:48 Our speech. And when do our minds go to these things, complaining about this and complaining about that? And so it's not that we don't speak rightly when there are problems, but we make sure that our speech and our thoughts are within wholesome bounds. So the way to cultivate this is to develop mettā. Mettā is the first, pramohihara. Report an error in the passage at 43:48 Highlight the passage at 43:48

44:17 Even five minutes a day or just before bed we can develop some mettā or before our meditation spend five, ten, twenty, thirty minutes developing some mettā and share it with ourselves and all beings. Maybe it takes time to learn this practice but it has great fruit and as we have mettā in the mind then we learn to forgive. Report an error in the passage at 44:17 Highlight the passage at 44:17

44:48 Now we learn to see that other beings are just struggling in saṃsāra and sometimes they do wrong things or sometimes we make mistakes or have wrong judgments. So when we learn to have mettā and forgiveness then our hearts are light. It's like all the cells in our body, all the atoms in our body and as all beings. Report an error in the passage at 44:48 Highlight the passage at 44:48

45:15 To say the ten world systems around us, all those beings, we share this mettā to this world system and the surrounding world systems. That was that great meeting at the time of the Buddha and the devas of ten world systems. Some of the great devas came to visit the Buddha with his Arahant disciples. One of those great miracles of all of the Buddhas. Report an error in the passage at 45:15 Highlight the passage at 45:15

45:44 And so, you know, we might not have a mind of a Buddha that can know a billion world systems, but, you know, just this world system, you know, just this, all the beings that we come in contact with in our life, the insects, the animals, the humans, the tree devas, the element devas, all of these things are around us. Report an error in the passage at 45:44 Highlight the passage at 45:44

46:12 And we have an opportunity to bring out the best qualities inside ourselves. And so we do this by taking moments in our day to recollect, are our actions in line with dharma? Are our actions in line with our station of existence? And to know this, we have to take good examples. And so the Buddha has the great... Report an error in the passage at 46:12 Highlight the passage at 46:12

46:40 Lay disciples, men and women, who were the examples that he gave for that station of existence. And for example, for the monks, we have the Venerable Sāriputta and the Venerable Moggallāna. And so what that means is that we focus on those... qualities that those beings developed in that station of existence because they were the foremost disciple for that station of existence and they practiced for a very long time, for many, many aeons. Report an error in the passage at 46:40 Highlight the passage at 46:40

47:22 I think the Buddha to become enlightened was one, I was four asankhaya and a hundred thousand kalpas, four immeasurable ages and a hundred thousand kalpas. From the moment he determined to be a Buddha, before a Buddha, when he was Sumedho in the city Amaravati, all that, a very long time ago. But Venerable Sāriputta and Venerable Moggallāna practiced for one Asankhaya and a hundred thousand kalpas to become those great beings. Report an error in the passage at 47:22 Highlight the passage at 47:22

47:58 And likewise, the other great disciples of the Buddha practiced for a very long time. Thinking one kalpa is like a world system coming together and falling apart. And we're talking about extraordinary long periods of time. One kalpa is like this massive bit of rock, you know, a few miles long, a few miles wide, a few miles high. Report an error in the passage at 47:58 Highlight the passage at 47:58

48:27 And you've got this silk cloth and came and stroked that rock. Once every hundred years, in this massive hard bit of rock, how sooner would that rock vanish than a kalpa, an aeon, would complete. And that's one kalpa. And then in an immeasurable period, in a hundred thousand kalpas, we don't even know how long an immeasurable period is. Report an error in the passage at 48:27 Highlight the passage at 48:27

48:55 So we're talking an extraordinary, well it does say in the Abhidhamma, but it's so many zeros that we... We don't even, can barely even count it. So we're talking an incredible amount of universe cycles. So it's hard to fathom, you know. So when we focus, you know, we have the Buddhist teachings before us. We don't have to become Buddhas or Pacheco Buddhas or great disciples of Buddhas. Report an error in the passage at 48:55 Highlight the passage at 48:55

49:23 We can just become disciples of Buddhas in this life. And focus on the dharma. And by emulating those examples that Buddha pointed to for our station of existence, we have a great benefit that we can learn from these beings how we should act and body, speech and mind. We have this great king, King Ashoka. We can see how he... Report an error in the passage at 49:23 Highlight the passage at 49:23

49:54 Spread the dharma, how we should learn about our neighbor's religion, how we should promote all those qualities of dharma, all those good virtuous qualities to be in all religions, that all beings grow in goodness, not just Buddhists. But we as Buddhists, we have special access to Buddhist teaching to realize the end of suffering. Report an error in the passage at 49:54 Highlight the passage at 49:54

50:23 So there's a point to our difficulty. So while we may be stuck in saṃsāra, while we may have these duties and responsibilities or these sickness and old age or whatever the things that are on our plate, we have to see why have we been born? What is our purpose? And it's very clear. As disciples of the Buddha, our purpose is to end suffering. And so the Buddha teaches lay people first to focus on heaven. Report an error in the passage at 50:23 Highlight the passage at 50:23

51:02 So the benefit of developing the generosity and the sīla and the pāramī and the discipline and all of these things, enduring, The Buddha's Teachings So every time... We come back to our mindfulness, we develop our breath, or we correct our actions, we review our minds. These are the ways that we overcome the difficult. These are the ways that we correct our coarse actions, our unwholesome actions, our difficult actions, and we replace them with helpful actions, actions that avoid harm. Report an error in the passage at 51:02 Highlight the passage at 51:02

52:15 That avoid pitfalls. Because Māra is like a fisherman's hook with bait on it. The fish just come along and they eat it up. And so we have to be clever. We have to see that if we just follow greed and lust, ill will and hate, ignorance and delusion, then we're just stuck in the dream of saṃsāra. We're just eating Māra's hooks. Report an error in the passage at 52:15 Highlight the passage at 52:15

52:44 But what we can do is look into our hearts and we see we have the light of Buddha right here. And when we practice the dharma, when we develop stillness, when we develop strength and stillness, when we focus on being a noble disciple of the Buddha and learning to emulate those qualities of wise saṅgha where the I obtained or laid. Report an error in the passage at 52:44 Highlight the passage at 52:44

53:15 And by associating with wise saṅgha, those who have really practiced well and developed those qualities of the Buddha, this is what it means to have good friendship. A good friend is a friend that has the qualities of the Buddha and whatever those good qualities are, That's what we become friends with. And whichever qualities are not, then we just let them go. We don't have to worry about them. Report an error in the passage at 53:15 Highlight the passage at 53:15

53:53 But having such friends that have some of those noble qualities, we can then use that to help us ourselves become zealous. Because we can be humble and meek and weak even. But if we have this inner zeal, this love for the dharma, this love for growing in the dharma, then we can make best use of our birth as humans or devas or whatever realm we are in and practicing because the point of our life is to better ourselves, to grow in Lord Buddha's teachings. Report an error in the passage at 53:53 Highlight the passage at 53:53

54:40 To realise the end of suffering, this magha, pala and nibbāna. In order to realise nibbāna, we have to start where we're at. And when you think of a baby, a baby first has to learn to crawl and then eventually walk, like little steps falling over, and then walk properly. And then one day it can even run and jump. And so it is with our minds. We may be very skilled in many aspects of our lives, but learning to train our mind is very difficult. Report an error in the passage at 54:40 Highlight the passage at 54:40

55:24 The mind is like a monkey. And a monkey never wants to sit still. And so we have to be patient. We have to be determined. And so the Buddha teaches this mindfulness of the body. Mindfulness of the body is like the post and we tie the eye, the ear, the nose, the tongue, the body and the mind to that post. Report an error in the passage at 55:24 Highlight the passage at 55:24

55:52 And then they can stand, they can sit, they can lie down, but they're chained to the post. They can no longer run off to their feeding ground. But of course, as we develop meditation, as we develop... peace and dharma practice many times you know the animals will break free and drag each other off to their feeding grounds and this is why we get tired this is why our minds become dull or dispersed or worried or doubt or all these hindrances is because we've let go of our mindfulness of the body So what we do is we learn to develop this strength and stillness, that we take moments in our day just to centre ourselves in peace, centre ourselves in silence, but to have this love for the dharma, love for the dharma in the morning, love for the dharma at midday, love for the dharma in the evening, love for the dharma at night. Report an error in the passage at 55:52 Highlight the passage at 55:52

57:08 And when we need to rest, we take rest, try to reduce our food, keep our bodies just enough to take care of them, but without needing to indulge, so the body can be healthy. If we're able, we do our walking and sitting meditation, but even a lay person, even any being, If they just focus on their precepts and make them pure, obviously the ordained should be meditating also. Report an error in the passage at 57:08 Highlight the passage at 57:08

57:46 And those who have time can also develop their meditation. But even these precepts, there's the jataka, the partridge-faring jataka, where there were the three animals. One of them was the Bodhisattva. I think one was Venerable Sāriputta and one was Venerable Ananda in a past life. These three animals who had mutual respect for the elders and so they learned to live by the precepts. Report an error in the passage at 57:46 Highlight the passage at 57:46

58:20 And so they went from the animal realm to the brahma realm. Such was the strength of their practice. So this shows us that the precepts And respect for dharma and respect for elders, when held correctly, is actually a vehicle for samādhi. Because when we have this purity of mind and we have this purity of intention aligned with our precepts, there all these other wholesome qualities will also grow. Report an error in the passage at 58:20 Highlight the passage at 58:20

58:56 And so these are not small things. But the other thing is, Lord Buddha teaches us to develop noble silence. So we have to learn to enjoy silence and stillness and letting go and peace. And this can be a strength for our practice. And sometimes our peace will be disturbed. There will be noises, there will be sounds, there will be engines, there will be... Report an error in the passage at 58:56 Highlight the passage at 58:56

59:29 Thunder, there will be broken windows, there will be all sorts of things. But we take that peace from inside. So we don't always need external circumstances to be perfect. But we learn to have that peace developed deep in our hearts. And so it's from that place deep in our hearts. Now this is when we meditate. This is when we come back to Again and again, that we develop like a stronghold. And whether we get that in little drips, here and there, or we can develop it powerful in single sittings, that just depends on our temperament. Report an error in the passage at 59:29 Highlight the passage at 59:29

1:00:14 But the point is that we gather it up, that we work really hard to do this. And then over the days, the weeks, amongst the years, we'll be able to use that power of stillness. To see into the dharma, to see the three characteristics, to see that these things just turn into dust, turn into ash. But the Buddha's teachings, the dharma, is light and profound and deep and quenching. Report an error in the passage at 1:00:14 Highlight the passage at 1:00:14

1:00:49 And so even though we have many responsibilities, even though we may have jobs and jobs, Families and husbands and wives and children or monks, you know, we have the monastery and the Kulwat and all of these things. You know, we still can have time to practice. And so it's up to us. How do we develop our actions of body, speech and mind? Report an error in the passage at 1:00:49 Highlight the passage at 1:00:49

1:01:20 How do we develop our noble silence? How do we develop our interest in peace? How do we become zealous? How do we associate with the wise Saṅgha more? How do we make time to go to monasteries, to quiet places? And if we have many responsibilities, how do we break up our day so we have time to bring the mind back, to center it, to make sure we have this mindfulness tied to the post? Report an error in the passage at 1:01:20 Highlight the passage at 1:01:20

1:01:55 Because the I, There's always liking and disliking. The ear, there's always liking and disliking. The nose, there's always liking and disliking. The tongue, there's always liking and disliking. The mind, there's always liking and disliking. There's always this tendency to go one way or the other. So we need to learn to develop equanimity. Report an error in the passage at 1:01:55 Highlight the passage at 1:01:55

1:02:20 And this is like covering the whole world with white sheets. We cover over sights with white sheets, sounds with white sheets, smells, tastes, touch with white sheets, and thoughts with white sheets, moods with white sheets. By covering them with white sheets, then we don't have to react to them. We no longer have to say, I like this or I like that, because everything stops in the peace of whiteness. Report an error in the passage at 1:02:20 Highlight the passage at 1:02:20

1:02:53 The peace of equanimity, the peace of opaica. So we can use our wisdom to develop opaica. We can use our wisdom to bring the mind to peace. Have you ever seen when it's raining, have you watched a puddle, and a bubble will appear in the puddle, and it arises, it moves along for a while, and then it pops, and then another bubble will appear. Report an error in the passage at 1:02:53 Highlight the passage at 1:02:53

1:03:22 From the raindrops, it arises for a little while, moves along, and then it pops. And so these are feelings, you know. So you have three types of feelings. Liking, you know, you have sukha, dukkha, and adukha, asukha. So sukha is happiness, dukkha is unhappiness, adukha, asukha is neither happiness nor unhappiness. But they're all feelings, they're all bubbles. Report an error in the passage at 1:03:22 Highlight the passage at 1:03:22

1:03:49 And they just arise. Change for a while and then cease. Arise, move along for a while and then cease. So whatever feelings we have, these are the things that drive us to action, drive us to liking and disliking, drive us to believing the stories of our mind, the stories of Māra, the endless things in the world. Report an error in the passage at 1:03:49 Highlight the passage at 1:03:49

1:04:14 So we can learn just to see, oh, this thought is just a bubble, this sound. It's just a bubble, because it's all feelings that we're reacting to. And there's that great dharma part of it, see the world as a bubble, see the world as a mirage, so bubbles of feelings, and mirages of perceptions, like the labels of recognition. Report an error in the passage at 1:04:14 Highlight the passage at 1:04:14

1:04:39 That we see the world as a bubble, see the world as a mirage, and the Lord of Death can't see us. So whatever practice that we have, Report an error in the passage at 1:04:39 Highlight the passage at 1:04:39

1:05:14 The task that is necessary for us to do, and whether it takes one life or ten thousand lives, and we give our lives to the dharma, but we can practice in this very life to end suffering. It can be done. The great teachers have shown us. Magapala Nibbāna, the doors of Nibbāna are open. All we have to do is give our lives to the dharma and work best with our situation. Report an error in the passage at 1:05:14 Highlight the passage at 1:05:14

1:05:48 Okay, we'll finish with the chant and give a blessing. Report an error in the passage at 1:05:48 Highlight the passage at 1:05:48

1:05:56 Now let us chant the verses of sharing and aspiration. Through the goodness that arises from my practice, may my spiritual teachers and guides of great virtue, my mother, my father and my relatives, the sun and the moon. And all virtuous leaders of the world May the highest gods and evil forces, celestial beings, guardian spirits of the earth and the lord of death, may those who are friendly, indifferent or hostile, may all beings receive the blessings of my life, may they soon attain the threefold bliss. Report an error in the passage at 1:05:56 Highlight the passage at 1:05:56

1:06:46 And realize the deathers Through the goodness that arises from my practice And through this act May all desires and attachments quickly cease and all harmful states of mind until I realize Nibbāna in every kind of birth. May I have an upright mind with mindfulness and wisdom. May the forces of pollution not take hold nor weaken my resolve. Report an error in the passage at 1:06:46 Highlight the passage at 1:06:46

1:07:27 The Buddha is my excellent refuge and surpasses the protection of the dharma. The solitary Buddha is my noble lord. The Saṅgha is my supreme support through the supreme power of all these. May darkness and delusion be dispelled. Report an error in the passage at 1:07:27 Highlight the passage at 1:07:27

1:07:51 Yadavari Vahapura Pariparanti Sakarangi Vangi Vaitodinam Petanam Upakapati Chittam Patitam Tumham Kipamevasamijadu Sviparantu Sangapa Report an error in the passage at 1:07:51 Highlight the passage at 1:07:51

1:08:36 Chant. Report an error in the passage at 1:08:36 Highlight the passage at 1:08:36

1:08:53 Satsang with Mooji Satsang with Mooji Copyright © 2020, New Thinking Allowed Foundation Satsang with Mooji Satsang with Mooji Satsang with Mooji One, two, three. Report an error in the passage at 1:08:53 Highlight the passage at 1:08:53