Buddha and the Hindrances

0:04 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. Report an error in the passage at 0:04 Highlight the passage at 0:04

0:32 Unburdened with duties and frugal in their ways, peaceful and calm, wise and skillful, not proud and demanding in nature, 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, whether they are weak or strong, omitting none, the great or the mighty, medium, short or small, The seen and the unseen, those living near and far away, those born and to be born, may all beings be happy. Report an error in the passage at 0:32 Highlight the passage at 0:32

1:41 Let none deceive another or despise any being in any state. Let none through anger or ill 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. Report an error in the passage at 1:41 Highlight the passage at 1:41

2:22 Over the entire world, spreading upwards to the skies and downwards to the depths, outward and unbounded, free from hatred and ill will, whether standing or walking, seated or lying down, free from drowsiness, One should sustain this recollection. This is said to be the sublime abiding by not holding to false views. Report an error in the passage at 2:22 Highlight the passage at 2:22

3:05 The pure-hearted one having clarity of vision being free from all sense desires is not born again into this world. Report an error in the passage at 3:05 Highlight the passage at 3:05

3:34 Budo Minato, Dhammo Minato, Sangho Minato, Budo, Budo, Dhammo, Dham. Bring up this boundless heart of mettā, this benevolence to all beings including ourselves, boundless compassion to all beings including ourselves, Report an error in the passage at 3:34 Highlight the passage at 3:34

4:01 boundless appreciative joy, this peacefulness. and joyfulness to all beings including ourselves. Aboundness, equanimity. Sublime peace to all beings including ourselves. I Report an error in the passage at 4:01 Highlight the passage at 4:01

4:22 start by putting down the world. When we meditate we can just imagine that the whole world vanishes. And if everybody is to vanish, nothing for us to think about. Worry about, plan, remember, imagine. We just let all of that go. Report an error in the passage at 4:22 Highlight the passage at 4:22

4:47 All of that house building, all that creation, let it all go. It's Report an error in the passage at 4:47 Highlight the passage at 4:47

5:04 good to start with the body, make sure it's relaxed, the toes, the feet, the ankles, the lower legs, calves, the shins, the knees, the thighs, big muscles, the bones, the waist, the weight of the body onto the seat. Just become aware of the rise and fall of the abdomen. It's Report an error in the passage at 5:04 Highlight the passage at 5:04

5:34 grounding the mindfulness. In the present acts Report an error in the passage at 5:34 Highlight the passage at 5:34

5:47 the lower back and sides the middle back and sides the upper back the shoulder blades acts Report an error in the passage at 5:47 Highlight the passage at 5:47

5:56 the solar plexus region the chest the heart pumping all the blood around the body and soft smile in the heart the lungs just become aware of the lungs as they fill up and empty filling up with an inwind empty in with an outwind Report an error in the passage at 5:56 Highlight the passage at 5:56

6:21 It's this process of breathing with the lungs. Tune into that. Report an error in the passage at 6:21 Highlight the passage at 6:21

6:34 Even if we can't see the wind with the mind's eye, we can understand that it's there through Report an error in the passage at 6:34 Highlight the passage at 6:34

6:45 the process of the movement of the lungs. Stillness Report an error in the passage at 6:45 Highlight the passage at 6:45

7:05 and calmness. Report an error in the passage at 7:05 Highlight the passage at 7:05

7:32 Relax the shoulders, even if they drip a little. Unwinding any tension. Relax the upper arms, the elbows, the lower arms, the wrists, the hands, the fingertips. Report an error in the passage at 7:32 Highlight the passage at 7:32

7:49 Relax the neck and throat, the chin, the jaw, the lips, the tongue, the teeth, the gums, the cheeks and cheekbones, around the nostrils, around the nose, the ridge of the nose, the nostrils, around the eyes, the temples, the forehead, the scalp, the ears, the inner ears, the back of the head, inside the head. Report an error in the passage at 7:49 Highlight the passage at 7:49

8:20 The skull, the brain, and then the eyelids. Just let the eyelids relax. They're not tight or tense. And the eyes, free from any tension, any stress in the eyes. So we have this kaya pasadi, this bodily tranquility through the whole physical form and freedom from any tension in the eyes. Report an error in the passage at 8:20 Highlight the passage at 8:20

9:05 And just allow ourselves to breathe in a natural way. A lot of air or a little air. Rough or smooth. Long or short. Just let the in-breath be comfortable. Let the out-breath be comfortable. And Report an error in the passage at 9:05 Highlight the passage at 9:05

9:33 tune in to the feeling of the breath. Maybe it's at the nostrils or the upper lip. Or we can just feel the sensation of the breath. In Report an error in the passage at 9:33 Highlight the passage at 9:33

9:52 -breath, we know. Report an error in the passage at 9:52 Highlight the passage at 9:52

9:56 Our breath is the letting go of everything. As Report an error in the passage at 9:56 Highlight the passage at 9:56

· · · silence, 1 minute

10:40 our body we tranquilized earlier, now just let the mind become tranquil and still. Now we have this brightness, alertness, clearly knowing what we're doing, but also this total peace, total inner stillness, this letting go of everything, of Report an error in the passage at 10:40 Highlight the passage at 10:40

11:12 the whole of the in-wind. I suffuse Report an error in the passage at 11:12 Highlight the passage at 11:12

· · · silence, 1 minute

11:58 the inwind with tranquility, suffuse the outwind with tranquility. Just like we tranquilized the physical body earlier, now we imagine the inwind breath body becoming tranquil, the outwind breath body becoming tranquil. Tendencies Report an error in the passage at 11:58 Highlight the passage at 11:58

· · · silence, 2 minutes

14:42 of the mind to become still and tranquil. Report an error in the passage at 14:42 Highlight the passage at 14:42

14:53 Feeling the senses inside, content just to be with the breath, giving up the whole world, having Report an error in the passage at 14:53 Highlight the passage at 14:53

15:18 our attention as light as a feather, and Report an error in the passage at 15:18 Highlight the passage at 15:18

15:25 with this ease, there's a sense of delight, a sense of subtle joy, with Report an error in the passage at 15:25 Highlight the passage at 15:25

· · · silence, 3 minutes

18:19 keeping this careful, purposeful intention. I'll Report an error in the passage at 18:19 Highlight the passage at 18:19

18:39 be silent for the second half of the meditation. Mind Report an error in the passage at 18:39 Highlight the passage at 18:39

· · · silence, 17 minutes

35:26 is, after half an hour of meditation. Report an error in the passage at 35:26 Highlight the passage at 35:26

35:34 And then we see what the causes are. We've Report an error in the passage at 35:34 Highlight the passage at 35:34

35:47 overcome sense objects, how we've stilled the mind, tranquilized the body, overcome painful feelings, whatever it may be. Report an error in the passage at 35:47 Highlight the passage at 35:47

36:13 [chanting]

36:27 to samāsambuddhasabuddhantamahasankalamassa Do Report an error in the passage at 36:27 Highlight the passage at 36:27

36:39 you have any questions at all today? Report an error in the passage at 36:39 Highlight the passage at 36:39

36:52 Is there a lay person that resides here that takes care of you? Yeah, at the moment there is, yeah. Western body or care body? Western. He actually was a... He ordained with me many years ago. He was a monk at Bodhidharma. Report an error in the passage at 36:52 Highlight the passage at 36:52

37:12 And he's the caretaker here at the moment. Yeah, we have a roster. So there's usually Report an error in the passage at 37:12 Highlight the passage at 37:12

37:25 at least one family every day is on a permanent roster community. Report an error in the passage at 37:25 Highlight the passage at 37:25

37:34 But you can certainly put your name down if you're interested. And if there's something that comes up in the future, we can let you know. But there is a spare room we've just cleaned out. So you can come and stay for a couple of nights or something. Report an error in the passage at 37:34 Highlight the passage at 37:34

37:53 And in the new year, when I'm feeling a bit better, I'll start the Monday classes again, which is pretty much the same as the Sunday class. Report an error in the passage at 37:53 Highlight the passage at 37:53

38:06 Except I was given quite a few talks more directed at monks this year, so I think I may have frightened off a few people. Report an error in the passage at 38:06 Highlight the passage at 38:06

38:16 That's okay, after being in Thailand. That's what I like about, you know, the talks in Thailand are very, you know, you go to the monastery and it's often there. Talks that have been given to the monks that you're listening to. I didn't have any idea what they were saying. I Report an error in the passage at 38:16 Highlight the passage at 38:16

38:45 presume. I did hear some Pāli words every now and then. Report an error in the passage at 38:45 Highlight the passage at 38:45

38:55 It's really nice, the qualities in Thailand. Report an error in the passage at 38:55 Highlight the passage at 38:55

39:05 So, yeah, when we come to practice, obviously we have the, you know, the sīla, our precepts, our generosity, like the Buddha teaches the monks even to, you know, when you're putting the rinsings of the bowl. You know, how to, you know, think of giving it to the insects and animals, you know, may they be happy and well. Report an error in the passage at 39:05 Highlight the passage at 39:05

39:31 So we see that in our day we have all these moments of consciousness that we can point towards doing good. And so, you know, for lay people it's the focus, the sīla, the dhanasila bhavana, generosity, virtue, mental cultivation. And then if... As your practice develops, the stay in monasteries, and then it's more the sīla, the virtue, the samādhi, the concentration, and the paññā, the wisdom. Report an error in the passage at 39:31 Highlight the passage at 39:31

40:03 By whichever path we're taking, the goal is the same. Report an error in the passage at 40:03 Highlight the passage at 40:03

40:14 It's hard to even think of a Buddha. What did the Buddha say? you know, where, where, uh, Report an error in the passage at 40:14 Highlight the passage at 40:14

40:20 The domain of the Buddhas is an inconceivable matter that one should not try to conceive. One who tries to conceive it would either reap madness or frustration. So we have to understand that the path to being a Buddha is an extremely rare thing. And so we don't really see the Buddha talking about that. Report an error in the passage at 40:20 Highlight the passage at 40:20

40:44 But all the Buddha and the great disciples of the Buddha, they all became so through determination. Through practicing for many lives to become those beings, countless, almost uncountable lives. But the Buddha's teaching is focused on ending suffering. So when a Buddha arises in the world, the path, the Eightfold Path, is like this setting in motion, the wheel of dharma, the wheel of Brahma. Report an error in the passage at 40:44 Highlight the passage at 40:44

41:15 And neither Brahma or Māra or any being can stop that wheel. So as long as the Saṅgha is practicing, there will be Sotāpanna, Sakadagami, Anagami, Arahats. So the question is, how are we going to apply ourselves to the practice? How are we going to realize the teachings of the Buddha? And to do this we need an impetus. We have to look at what is the thing that's going to drive us to actually practice. Report an error in the passage at 41:15 Highlight the passage at 41:15

41:48 And usually it's suffering. Usually we have to see the suffering of old age, sickness and death. We have to become weary with existence. And this weariness, this nivada, this turns us not to depression, not to indifference, but it turns us to actually do that practice that is necessary. That we see being born again and again. Report an error in the passage at 41:48 Highlight the passage at 41:48

42:17 Being stuck in ignorance, being stuck in the mud of existence, it just leads to more suffering. And so how can we find an end to suffering? And so in Buddhism obviously the end of suffering is nibbāna, the extinguishment of suffering, the going out of suffering. And nibbāna is neither existence or non-existence. Report an error in the passage at 42:17 Highlight the passage at 42:17

42:44 So if you think of Nibbāna as nothing, well, nothing is Narupa Jhāna. Nothing is a formless state. And if you think of it as some kind of eternity, some kind of heaven, well, that's wrong as well, because that's still becoming. And so, you know, what is Nibbāna? Well, you know, the Buddha has a few similes, but he doesn't talk a lot about it. Report an error in the passage at 42:44 Highlight the passage at 42:44

43:10 And the Arahats don't talk a lot about it. And the reason is, The path is to get us to the end of suffering. If we spend all of our time thinking, what is nibbāna and what is this and what is that, we're getting older every day and we're getting closer to sickness. And so what we do is we use the path to realize the end of suffering. And how do we do that? We look inside of ourselves and we see. Report an error in the passage at 43:10 Highlight the passage at 43:10

43:42 What is our mind doing? What is our speech doing? What are our actions? And we align them with the dharma. And we align them with practice and goodness. And then we have to associate with the wise. We have to find people who are on the Buddha's path, that have right view, like the Sotapannas, Sakarganis, Anagamis, Arahats. Report an error in the passage at 43:42 Highlight the passage at 43:42

44:08 And we have to be careful. That we don't make assumptions, that we don't take the wrong path, because there's many beings of this world, there's many views. Like Brahma of the universe, he thinks that he's eternal, he thinks that he'll, you know, he's the creator of the universe, he has this wrong view. Report an error in the passage at 44:08 Highlight the passage at 44:08

44:31 Or Māra, you know, has another extreme wrong view. And so the tendency of the mind is always to fall into wrong views. And so, you know, we have these great lineages that go back to the Buddha. Like in Thailand, we have the lineage of Ajahn Man, you know, this great teacher, and his great disciples, like his early disciples, like Ajahn Lee and Ajahn Thed, or his later disciples, like Ajahn Mahabhua. Report an error in the passage at 44:31 Highlight the passage at 44:31

45:01 And so we have these lifelines. And then in Burmese tradition, you have like... Mahāsi Sayadaw and Webu Sayadaw. And so we have all of these lifelines. And the thing about the arahas, the great beings, is they never argue about nirvāṇa. They may have different methods that fall within the four foundations of mindfulness that they prefer, that suit their practice and their minds. Report an error in the passage at 45:01 Highlight the passage at 45:01

45:36 But all of their teachings fall within the dharma. And all of their teachings are a vehicle to be practiced to realize nibbāna. And so we have to feel that we can do it, that it is possible. And the way when I was a young monk is you just say in your heart, you know, whatever the Buddha said was true and not otherwise. Report an error in the passage at 45:36 Highlight the passage at 45:36

46:01 Because sometimes we don't know, maybe the text. Maybe there's something wrong. Or maybe a teacher, maybe there's something wrong. So we make sure that the first thing we do is we take the Buddha as our teacher. And then what we try and do is associate with those good qualities and those good actions of the teacher and the Saṅgha, both ordained and lay, that align with those qualities. Report an error in the passage at 46:01 Highlight the passage at 46:01

46:28 Because then when we have that kind of good friendship, We can associate with those qualities. We can associate with those good actions of those beings. And the qualities and actions that don't align with the Buddha, then we can just put them aside. We don't have to get upset. We don't have to get into arguments. We can just see that this is not something worthy of emulation. Report an error in the passage at 46:28 Highlight the passage at 46:28

46:54 And just focus on developing ourselves. Focus on putting that effort in the right place. Because the purpose of realizing Nibbāna is to end suffering in our own heart. And really, yes, we can help others along the way as we're practicing, but we shouldn't get stuck on teaching or we shouldn't get stuck on study or anything else. Report an error in the passage at 46:54 Highlight the passage at 46:54

47:21 But the purpose of the dharma is the raft. We grab the leaves and the sticks and the twine. Which is the dharma that suits our hearts. Any of the 84,000 doors of the dharma. And we make that boat. And then we stick the boat in the water. And we use our own effort. Our arms and limbs. Learning to reduce our sleep. Learning to do our walking and sitting meditation. Report an error in the passage at 47:21 Highlight the passage at 47:21

47:50 Learning to keep track of our mind. Even in the face of great sickness. Trying to control ourselves. Trying to overcome and separate the body and mind so we're not suffering when we're faced with difficulties but we keep coming back to the dharma. And realizing whatever wrong actions that we have, whatever defilements that we have, these are the things that are blocking us from nibbāna. Report an error in the passage at 47:50 Highlight the passage at 47:50

48:22 So if we start to develop our meditation, if we start to develop our practice, I always like to start with that with the Buddha and you say, I learned this one as a junior monk. The Buddha said, Bhikkhus, for a faithful disciple who is intent on fathoming the teacher's teaching, it is natural that he conduct himself like this, reflecting like this. Report an error in the passage at 48:22 Highlight the passage at 48:22

48:52 The Blessed One is the teacher, I am a disciple. The Blessed One knows, I do not know. For a faithful disciple who is intent on fathoming the teacher's teaching, the teacher's teaching is nourishing and refreshing. And so we have this focus that the dharma that arises through our practice, it's not in the books, it's not in the teachers, it's in us taking that dharma and actually putting our feet on the path. Report an error in the passage at 48:52 Highlight the passage at 48:52

49:29 And actually doing the work, learning to still our minds, learning to overcome our lust, our hatred, our greed, our ill will, our conceit, our rough parts of our character and so forth. All these things that are blocking us, our ignorance. So many times our mind will latch to wrong views, latch to wrong... Report an error in the passage at 49:29 Highlight the passage at 49:29

49:58 aspects of the path, but the only way we can overcome these things is by doing the work. So when we develop the Eightfold Path we have to pick up what is right view, what is right intention, what is right speech, what is right action. We have to use our mind again and again to think what is it and what is it not. And sometimes as we go through these factors of the Eightfold Path As we deepen our meditation, as we develop mindfulness from the moment we wake to the moment we go to sleep, as we put our effort into these things, what is the result? Report an error in the passage at 49:58 Highlight the passage at 49:58

50:40 Yes, sometimes we get it wrong. Sometimes we don't know. But the only way we will correct our views is by chopping down a tree, like Ajahn Chah said. said, no, you can't just get a tree and have a chair. Report an error in the passage at 50:40 Highlight the passage at 50:40

51:03 chop it up into pieces and then you can make the chair and sand it down and oil it there's all these layers and levels and if you've never made a chair before there's going to be a lot of work it's going to be a lot of effort and so we have to see that the meditation is not just for for developing peace. Report an error in the passage at 51:03 Highlight the passage at 51:03

51:23 And the sīla, you know, is not something, the virtue that we can overstep, or the generosity. So that all of the factors of the path go together. And wherever we're lacking, you know, I love this teaching of overcoming by opposite. You know, so if we don't have generosity, then we can learn to overcome our miserliness. Report an error in the passage at 51:23 Highlight the passage at 51:23

51:48 Like Ajahn Chah would say, if you have a big apple and a small apple, Then give the big apple to your friend, even if it hurts. And so, the idea is, is later on, then you can reflect, oh, you know, I gave my friend that big apple, and even though I didn't want to, but, you know, they enjoyed it. And then so you can reflect, you know, that was a good action. You know, I went against greed, I did the right thing. So whatever our defilements are, we just set up, you know, this slow evolution. Report an error in the passage at 51:48 Highlight the passage at 51:48

52:24 of identifying our blind spots, identifying our defilements, identifying our bad actions. And what I was briefly going to talk on is the hindrances and the factors of awakening. So once we are having a bit of time developing our meditation or wanting to brighten our minds, Report an error in the passage at 52:24 Highlight the passage at 52:24

52:50 You know, we come across this teaching of the five hindrances. And so the five hindrances is basically the domain of the mind that can't meditate. So it's either falling into sense desire, falling into ill will, falling into sloth and torpor, to restlessness and remorse or doubt. And so there's a thing called the nutriments. So, you know, when we have sense desire, what we're doing... Report an error in the passage at 52:50 Highlight the passage at 52:50

53:18 As we're feeding the sign of the beautiful, we're going, oh, that's a beautiful sign, or that's a beautiful sound. It's called the subha nimitta, so this beautiful nimitta that we're attaching to. And so, you know, we have to see the danger in that. And then ill will is the sign of the repulsive, where we say that we don't like that. Report an error in the passage at 53:18 Highlight the passage at 53:18

53:40 Sloth and torpor is when we give frequent and careless attention to be... To discontentment, to lethargy, to lazy stretching, like when you're just stretching your legs out and being lazy, or drowsiness after meals, you know, can just be from eating too much or from letting the food affect the mind, and sluggishness of mind. Report an error in the passage at 53:40 Highlight the passage at 53:40

54:08 Restlessness and remorse is when the mind is unsettled and doubt is giving the frequent frequent careless attention to those things that bring down a lot of Westerners for example have down you know so What is the problem with faith characters? characters is you can have a bit of blind faith so you have to be careful but whatever character we are We'll find that the mind, when we come to meditate, will fall into one of these five things. And so, what do we do to overcome this? Report an error in the passage at 54:08 Highlight the passage at 54:08

54:56 Well, the opposite for sense desire is the sign of foulness. An extreme version of this is the monks. So when the monks, maybe they develop the loathsiness of the body parts to overcome lust. So even being celibate, the mind can be brought to neutrality. But another thing is just to remember impermanence. Report an error in the passage at 54:56 Highlight the passage at 54:56

55:24 So if you see something, like a lot of people, they desire a new possession, you just remember that it's going to break, and it's going to get dirty, all these things are going to happen. So you just take that beautiful sign. And you actually contemplate the opposite of it so that the mind loses interest in it. Because whatever sight or sound or smell or taste or touch, ultimately it's impermanent. Report an error in the passage at 55:24 Highlight the passage at 55:24

55:52 So if the mind always wants comfort, the mind always wants nice things, and so you just go to the opposite side of that. And so that's called the sign of foulness and ill will. You know, so we learn liberation of mind through love and kindness. You know, there's mettā, ceto vimutti. And so, you know, like doing a practice of mettā for three months, you know, every day, start with five minutes. Report an error in the passage at 55:52 Highlight the passage at 55:52

56:24 Learn the mettā meditation practices and build up to 20 minutes and just do that every day for three months until there's not a person in the world that you can't share this mettā with. You know, so... This is the way to develop these profound brahma-vihara. And then you know that ill-will is not something that can stay in your heart. Report an error in the passage at 56:24 Highlight the passage at 56:24

56:50 And sthathantorpa, we have the opposite, is the element of arousal, where we arouse the energy in the mind. The element of endeavor, where we put forth that idea into motion. Where we have this earnest endeavor and the element of exertion. This is where we sustain our effort and we can not only have the endeavor but we can put forth the effort. Report an error in the passage at 56:50 Highlight the passage at 56:50

57:24 I've heard of a very great monk in Thailand and at the peak of his practice he was doing 18 hours of meditation a day. Report an error in the passage at 57:24 Highlight the passage at 57:24

57:35 You know, so, but he didn't build that up out of nothing. He started very small, you know, and built up over the days and the weeks and the months and the years until his practice became supreme. And so we don't imitate these great beings. We look inside ourselves and we see, you know, what is it that we're trying to achieve? Report an error in the passage at 57:35 Highlight the passage at 57:35

57:59 How can we live in harmony with our life? But still, you know, have this arousal, this endeavor, this exertion, so the mind's not falling into soft and torpor. And then restlessness and remorse. You know, this is like the mind that's agitated because it's worried, it's sad, it's regretful. And the opposite of this is peacefulness. So we learn through our meditation, through our day, like if we can just bring the mind back to peace. Report an error in the passage at 57:59 Highlight the passage at 57:59

58:34 Whatever this agitation is, whatever this difficulty is, if you can just separate the mind and bring it to peace, then agitation and worry and depression and any of these things can't exist. The two are impossible to coexist. So this is the power of our samatha, that we learn to be able to have a tranquil body and a tranquil mind at will. Report an error in the passage at 58:34 Highlight the passage at 58:34

59:03 And then doubt. Well, doubt arises because of a lack of understanding of what is wholesome and unwholesome, blameable and blameless states, inferior or superior states, dark and bright states and their counterparts. So this is where we actually learn what is the dharma and what is not the dharma. Report an error in the passage at 59:03 Highlight the passage at 59:03

59:31 The extension of this is the factors of awakening, which I'll speak about another day. But what I found personally useful is learning the similes for the hindrances. There's two sets of main similes in the suttas. Some people are more like the dharma and some people are the similes. But that means when you're meditating or you're going for a walk or any time where you're trying to control your mind, you know, to develop some samādhi, you can see, like, where is the mind straying? Report an error in the passage at 59:31 Highlight the passage at 59:31

1:00:11 You know, is it straying into one of these five hindrances? And then just by this habit of reflecting on these teachings again and again, you see that where the asura, where the outflow of the mind is going. And because you can see that, And you learn what its antidote is. And so, by keeping the mind with the mind, the mind with the object, and it's not straying out, that's when samādhi starts to develop. Report an error in the passage at 1:00:11 Highlight the passage at 1:00:11

1:00:40 And that is basically when we put the rock on these five hindrances. And so when the rock is on these five hindrances, then we can start to develop the factors of jhāna. So people are already starting to touch on this often when they meditate, when you're starting to feel deep peace, when you're starting to feel the pīti sukha, the ease and the joy in the meditation. Report an error in the passage at 1:00:40 Highlight the passage at 1:00:40

1:01:03 These are already signs that these factors of jhāna are arising in the mind. And so what we do is we do this a lot, we make this a habit, that even if we meditate sometimes and the mind's not peaceful, we don't give up, we don't give in. But we can see this is a tool that we can use to help direct the mind so we can understand why it's flowing out into the world, where the mind is stopping in the wrong place, what it's getting stuck on. Report an error in the passage at 1:01:03 Highlight the passage at 1:01:03

1:01:37 And so as we learn to unstuck the mind out of these unwholesome habits, then the mind no longer goes into these asuras out into the world. I was no longer interested in sense desire or ill will, sloth and torpor or the restlessness and worry or the doubt. The mind is centered, it's focused, it's aware. And even though that is not enlightenment, that is the basis for meditation. Report an error in the passage at 1:01:37 Highlight the passage at 1:01:37

1:02:10 So when we have samādhi as a basis, then we can start to purify the path. Use our wisdom to overcome our difficulties. And this means that when we have that ability, then those drips in the bucket, that's the kind of mindfulness. Then when we associate with right view, when we associate with the Buddhist path, that we can actually have the power to see into the dharma, to have this nibbada, this weariness towards existence. Report an error in the passage at 1:02:10 Highlight the passage at 1:02:10

1:02:48 But there's love for the dharma that we can actually overcome unwholesome states, purify our minds and attain to magapala nibbāna. Report an error in the passage at 1:02:48 Highlight the passage at 1:02:48

1:03:04 Now let Report an error in the passage at 1:03:04 Highlight the passage at 1:03:04

1:03:23 us chant the verses of sharing and aspiration. I'm the man, I'm the man, I'm the man. Report an error in the passage at 1:03:23 Highlight the passage at 1:03:23

1:03:25 aspiration, through the goodness that arises from my practice, may my spiritual teachers and guides are prayed for true, my mother, my father, and my relatives, the sun and the moon, and all virtue sweet. May the highest gods and evil forces, celestial beings, beings, guardians, spirits of the earth, and the May all beings receive the blessings of my life. Report an error in the passage at 1:03:25 Highlight the passage at 1:03:25

1:04:09 May they soon attain the threefold bliss and realize the deathless through the goodness that arises from my practice. And through this act of sharing, 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, austerity and vigor. Report an error in the passage at 1:04:09 Highlight the passage at 1:04:09

1:04:47 May the forces of delusion not take hold, nor weaken my resolve. 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 1:04:47 Highlight the passage at 1:04:47