Momentary Unification - Momentary Peace

0:02 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 0:02 Highlight the passage at 0:02

0:30 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 improve 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. Report an error in the passage at 0:30 Highlight the passage at 0:30

1:55 Wish harm upon another, even as a 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. Report an error in the passage at 1:55 Highlight the passage at 1:55

2:51 One should sustain this recollection. This is said to be the sublime abiding. Why not holding to false views? The pure-hearted one, having clarity of vision, being free from all sense desires. is not born again into... Report an error in the passage at 2:51 Highlight the passage at 2:51

3:29 Meditation. Okay. Report an error in the passage at 3:29 Highlight the passage at 3:29

3:56 Start by checking the body is in a comfortable position. Report an error in the passage at 3:56 Highlight the passage at 3:56

4:21 Scanning through the body. Releasing any tension. And Report an error in the passage at 4:21 Highlight the passage at 4:21

4:34 set up our intention. Just imagine as if the whole world was to vanish. Just us sitting here in meditation. There's nothing to worry about. There's no need to think about anything. Report an error in the passage at 4:34 Highlight the passage at 4:34

4:53 Everything is finished with. The most crucial thing right now is just being interested in our meditation. And even if the mind goes off many times, we just let go with patience and kindness and come back to the meditation. We Report an error in the passage at 4:53 Highlight the passage at 4:53

5:20 don't force the mind with shackles and chains, but like a nurse, like a mother. Looking after a child. The child wanders off. The mother makes sure that it doesn't get into any harm and then brings it back to safety. So this is like our meditation. Watching over our minds is what? It's the principal focus. Report an error in the passage at 5:20 Highlight the passage at 5:20

5:50 Being with the object but taking care of the mind. Let me start. Bring up the qualities of the trippajim and the heart. Report an error in the passage at 5:50 Highlight the passage at 5:50

6:07 Bring up our sīla. First is the sīla of our precepts. We, whatever faults or mistakes, we accept. Kudo Minato, Dhammo Minato. Report an error in the passage at 6:07 Highlight the passage at 6:07

6:35 For the sake of future restraint, that we may have our sīla pure, and then we have the sīla by the body door, all our actions, the sīla by the speech door, all our actions, and the sīla by the mind door, all our actions. Report an error in the passage at 6:35 Highlight the passage at 6:35

6:59 So all of these, whatever mistakes we've made, for sake of future restraint, and we commit to purity. In action of body, speech and mind, to purity in our precepts and to devotion, to generosity and to all the qualities of the dharma. Report an error in the passage at 6:59 Highlight the passage at 6:59

7:29 Relaxing the toes and feet, the ankles, the lower legs, the calves, the shins, the knees, the oil of the joint in the knees, the thighs, the thigh bones, the hips. the hips, the wave of the body into the sitting posture, the waist. Report an error in the passage at 7:29 Highlight the passage at 7:29

7:55 Just become aware of the rise and fall of the abdomen, rising with an inwind, falling with an Relax Report an error in the passage at 7:55 Highlight the passage at 7:55

· · · silence, 2 minutes

10:01 the lower back and sides, the middle back and sides, the upper back, the shoulder blades. Report an error in the passage at 10:01 Highlight the passage at 10:01

10:16 Relax the solar plexus region, relax the chest, the lungs. The heart, there's the heart pumping away. Just have this peace, soft smiling in the heart. And the lungs, filling up and emptying. Filling Report an error in the passage at 10:16 Highlight the passage at 10:16

10:46 up with an in-wind, emptying with an out-wind. Relax Report an error in the passage at 10:46 Highlight the passage at 10:46

11:15 the shoulders, maybe they drip a little. Unwinding any tension in the shoulders. So much tension held in the shoulders. Report an error in the passage at 11:15 Highlight the passage at 11:15

11:36 Relax the upper arms. The elbows, the lower arms, the wrists, the hands, the fingertips, relax the neck and throat, the chin, the jaw, the lips, the tongues, the teeth, the gums, the cheeks and cheekbones, around the nostrils, the ridge of the nose, the sides of the nose. Report an error in the passage at 11:36 Highlight the passage at 11:36

12:14 Between the nostrils and the upper lip, the upper cheeks and cheekbones, around the eyes, the temple, the forehead, the scalp, the ears, the inner ears, the back of the head, the skull, the eyelids and eyebrows. Just let the eyes be totally relaxed, totally at peace. We Report an error in the passage at 12:14 Highlight the passage at 12:14

12:47 have this Kaya Pasadi. It's bodily tranquility, suffusing the whole physical body, the earth element tranquility, the water element tranquility, the fire element tranquility, the wind element tranquility. We don't even attach to any of it as us. It's just elements arising, changing and ceasing. Report an error in the passage at 12:47 Highlight the passage at 12:47

13:27 And we let this whole process go. Just have this tranquility there. Tranquility and peace. Now Report an error in the passage at 13:27 Highlight the passage at 13:27

13:58 if we have a meditation object we can bring it up. Otherwise Report an error in the passage at 13:58 Highlight the passage at 13:58

14:05 we could use the word buddho or dhammo or sangho or tacho peaceful or let go. A word that we have We can use it with the in-wind and the out-wind. Otherwise we can just be aware of the feelings, such as the point of contact of the upper lip or the nostrils, or the rise and fall of the abdomen. We just decide on how we are with the breath, it's comfortable, and become aware of an in-wind, become aware of an out-wind. Report an error in the passage at 14:05 Highlight the passage at 14:05

14:53 It's Report an error in the passage at 14:53 Highlight the passage at 14:53

14:58 feeling, it's texture. Report an error in the passage at 14:58 Highlight the passage at 14:58

15:12 Whether it's rough or smooth, long or short, hot or cold, we just let it be comfortable. Let the in wind be comfortable. Let the out wind be comfortable. Report an error in the passage at 15:12 Highlight the passage at 15:12

· · · silence, 2 minutes

17:01 If we're sleepy, maybe we can make the breath a little bit longer. If we're agitated, maybe we tune in to the subtleness of the breath so that it's light as a feather. Report an error in the passage at 17:01 Highlight the passage at 17:01

17:20 We just try to adapt our meditation with a little bit of ingenuity, ingenuity, just enough to help us gain attention, gain a bit of peace and focus. Just Report an error in the passage at 17:20 Highlight the passage at 17:20

· · · silence, 7 minutes

25:05 see that softness of the breath. We can have some delight there, like softness of clouds, lightness of a feather, softness of cotton wool, this feeling of softness. But the heart is delightful, it's bright, it's alert, it's joyful, it's happy, it's at ease. Report an error in the passage at 25:05 Highlight the passage at 25:05

· · · silence, 11 minutes

36:23 So just Report an error in the passage at 36:23 Highlight the passage at 36:23

36:40 by recollecting the peace that we just developed, as Report an error in the passage at 36:40 Highlight the passage at 36:40

36:51 we gather together the peace from our practice, Amma Sambuddhasa Report an error in the passage at 36:51 Highlight the passage at 36:51

· · · silence, 1 minute

36:58 That's the strength from which we can contemplate. That's the strength for which we can overcome the hindrances. We can change our mental states to wholesome ones. So it's important we learn how to develop peace. Report an error in the passage at 36:58 Highlight the passage at 36:58

37:21 Sometimes we might have great sickness. Sometimes there may be very difficult situations that arise. And the tendency of the mind is to fall into extremes, like praise and blame. We have the eight worldly winds, success, gain and loss, success and failure, praise and blame, pleasure and pain. Pleasure and pain is sukha and dukkha. So the mind, natural tendency, the tendency of saṃsāra, It's just to fall into these things, to not know them for what they are. We take these bodies to be me and mine, us, them and theirs, and so on, all these things that are in our lives. Report an error in the passage at 37:21 Highlight the passage at 37:21

38:33 Yes, you know, lay people, you can have sense pleasures, you can enjoy the strands of the sense pleasures. I still need to know limits. We still need to understand the dharma and how to let go of these things, how to develop a peaceful mind. So learning to gather the mind as we were discussing before the talk. Report an error in the passage at 38:33 Highlight the passage at 38:33

39:03 It's about gathering together these moments where the mind releases its object or releases its contemplation. And it gathers into a peaceful state. Lungpho Lee, Dhammadharo said, it's like diving into the water and then coming up again. And you're just going down, refreshed, and then you come up again. That's what he was meaning, I believe. And so it's this, very different from the scattered mind. Report an error in the passage at 39:03 Highlight the passage at 39:03

39:38 It means that you've been meditating. or you've been contemplating the dharma or you've come back to the breath and this can occur anywhere at any time and the result of directing the mind correctly at that time is the mind releases its object and gathers into a peaceful state and this is just for a few seconds and so even this kind of peace we have to notice this is Something that's helpful, a marker on the path that we can gather together. So if we're just falling into restlessness, if we're just falling into thinking and bad mental states, we need to see, how do we correct this? Report an error in the passage at 39:38 Highlight the passage at 39:38

40:30 And also, how do we make our week? How do we make our day? We have to reflect. Are we making the best use of our time? Now can we have Some five-minute meditations to help develop more mindfulness. Can we have times where we come back to the breath, where we develop some peace, so that when we do meditate, so then we do come along to groups like this, so that when we do contemplate the dharma, the mind has a foundation, has a base. Report an error in the passage at 40:30 Highlight the passage at 40:30

41:12 I always speak about sīla because that is the foundation. So we need our virtue. It's both the virtue, which is our precepts, that we always try and keep pure and whenever we make a mistake and we admit that fault for sake of future restraint and we learn and that's our foundation. We try to make that invincible. And then our dana, Always learning to give, giving up miserliness, giving up these stains of the heart, leads to a sense of lightness and beauty. Report an error in the passage at 41:12 Highlight the passage at 41:12

41:53 So we have this moral and this beautiful side to the mind. And then as we start to develop our meditation, could be the contemplation of the Buddha, could be the breath. It could be contemplation of death or the five khandhas or the sense spaces and sense objects. It could be any of the meditation objects or contemplation. And then by religiously, by continuously persevering, coming back to that again and again. Report an error in the passage at 41:53 Highlight the passage at 41:53

42:36 It doesn't matter if we've thought. If the mind goes off into thought or into bad moods, we just keep noticing that did the mind develop the object? Did the mind not develop the object? How did the mind fall into peace? What was it that nurtured at that time? And so on. And Pothet in one of his books describes this very well. We have to become skilled in knowing. Report an error in the passage at 42:36 Highlight the passage at 42:36

43:10 How we developed a peaceful mind. Because once we can reattain what we've attained before, then we can get some momentum. Then we can get that domino effect of one domino knocking a bigger domino. And as we do that, then suddenly these tiny drops of peace, these contemplations, These moments of mindfulness, of correcting our mood, of inclining to noble silence, developing the Eightfold Path, developing our sīla, our generosity, our kindness, our mettā, all the moments of consciousness that we have develops power based on that peace. Report an error in the passage at 43:10 Highlight the passage at 43:10

44:06 peace. And so the... The sīla and the dana and the mettā, these things, they make the bucket strong, so it doesn't have any holes in it, the jug. And then we put the drips into it. And the drips are these moments of peace. So when we practice a lot, even if we just do it in little bits, as I was saying earlier, even knowing the in-wind touch, knowing the out-wind touch, Report an error in the passage at 44:06 Highlight the passage at 44:06

44:41 Knowing the in-wind as it's coming in, the touch. Knowing the out-wind as it's going out as the touch. Knowing the in-wind coming in as the touch. Knowing the out-wind pulling out as the touch. Even that, even just doing three breaths, like one great Sayadaw said, that's a meditation. Report an error in the passage at 44:41 Highlight the passage at 44:41

45:05 So we have to see what's really important in life. Yes, and it's great. Building up the practice, five, ten, fifteen minutes, twenty minutes, half an hour, an hour, two hours, whatever practice people can do, and however much, and on retreats maybe more, and those who are devoted to it maybe more. But what's important is that consistent perseverance in developing these moments. Report an error in the passage at 45:05 Highlight the passage at 45:05

45:39 As I always say, when I was a layman at that last job, when I was a new Buddhist, I remember clearly being mindful going up the stairs, taking my morning tea to try and go and have a meditate in the shed on the premise where it was silent and there was no people around, trying to... I listened to dharma talks when I was driving the car so the mind wasn't doing other things at that time and so on. Report an error in the passage at 45:39 Highlight the passage at 45:39

46:14 So I was finding ways to incline the mind towards the dharma, finding ways to channel the mind towards the dharma. One of the epithets, one of the names of the Buddha is the great irrigator because even in the time of the Buddha there were these great irrigators. They know how to channel the water so the land gets changed so that the water channels out into the fields so all of the crops get properly watered. Report an error in the passage at 46:14 Highlight the passage at 46:14

46:52 And obviously if you do that wrong, then it doesn't work properly and the crops die or are sick. It has to be done properly. And this is like our practice. These things have to be done properly. The Lord Buddha teaches us the way, the Noble Eightfold Path, developing these factors based on our sīla, looking into our actions of body, looking into our actions of speech, looking into our actions of mind, correcting our mental states. Report an error in the passage at 46:52 Highlight the passage at 46:52

47:35 That thought I had as a junior monk that I had mentioned, it's better to have a whole 10,000 wholesome thoughts than it is to have one unwholesome thought. Meaning that sometimes we have to fight with our defilements. Sometimes we have to use our mind to correct itself. Sometimes our mind is like a stubborn horse, so we have to be willing to train it. Report an error in the passage at 47:35 Highlight the passage at 47:35

48:04 We have to be willing to give up our own wrong views, our own laziness, our own arrogance, our own worldliness, all of the bad habits that we've accumulated through these countless past lives. Now we have this burden in our heart and so we have to be honest enough to understand That we have underlying tendencies that are unwholesome and we need to be careful of them. And which activities lead us towards the dharma, lead us towards peace, lead us into the light of the Buddha. Report an error in the passage at 48:04 Highlight the passage at 48:04

48:53 And which activities lead us downwards, into the world, into just sense desire, into being lost. last, into lack of mindfulness, maraud mindfulness. Report an error in the passage at 48:53 Highlight the passage at 48:53

49:09 So, as we develop our peace, we use it to grow each day, each week, trying to build on what we have. For example, even somebody, if they just meditate 15 minutes a day, or an hour a day, Or like when I was a layperson, I did about half an hour every day for a month, and then that was it, I burnt myself out. Report an error in the passage at 49:09 Highlight the passage at 49:09

49:42 And then I used to meditate, I'd go along to the groups, and then I would just meditate when I could. But I would watch the mind as much as I could through the day, and I tried to remove my unwholesome actions, my unwholesome speech. I tried to correct my mental states. I tried to look after my body and mind and tried to do actions like dhana, like giving to the saṅgha, devoting my time. Report an error in the passage at 49:42 Highlight the passage at 49:42

50:14 I was volunteering as a gardener at the retreat center. And all these things, directing the mind in wholesome ways. And then even if we just, the work that we have to do in the day, we try to bring mindfulness to it. If we're reading, we can stop at the end of a paragraph and just take a breath. When we're writing, we can be aware of the sensations of the pen moving, or whatever it is, like our activities in the day. Report an error in the passage at 50:14 Highlight the passage at 50:14

50:52 We can bring mindfulness to it. We can bring good mental states to it. And then when we have These moments of peace, accumulating, gathering, developing, then these are basically these moments of kanika, momentary samādhi, where the mind is unifying momentarily into peace. And we know this distinctly because the result is the purification of the nervous system. The result... Report an error in the passage at 50:52 Highlight the passage at 50:52

51:28 is access to deeper wisdom and a deep sense of profundity in the dharma. The heart starts to become light and luminous. And so even these moments, if we gather them up bit by bit, then maybe we can go on a retreat, or maybe we can develop on a weekend, or in what time that we have, Report an error in the passage at 51:28 Highlight the passage at 51:28

51:56 A few extra hours. We dedicate that to the dharma. And at that time maybe then the mind can access upajara samādhi, where it's continuously with the meditation object, or continuously with the contemplation, and this pīti and sukha arising, such as the contemplation of the qualities of the Buddha, or any of the 84,000 doors of the dharma. Report an error in the passage at 51:56 Highlight the passage at 51:56

52:26 So as the mind unifies into upajara samādhi, or we're just collecting these moments of khanika samādhi, what are we doing? We're directing that towards the Eightfold Path. We're directing that to what is and is not the Eightfold Path. What is and is not wholesome actions of body. Wholesome. Actions of speech, wholesome actions of mind. And this is what starts to build up the momentum that the dominoes are all in a line. Report an error in the passage at 52:26 Highlight the passage at 52:26

53:08 As I was saying, 60 dominoes or whatever it is and you can knock over the moon. This idea of this exponential force. But to do that every single domino has to be in a line. You take out one and it doesn't work. So this is where the unremitting mindfulness is important. So why we may not be at that stage, or if we are at that stage, the point is that we try and develop the causes that are continuous with what we have. Report an error in the passage at 53:08 Highlight the passage at 53:08

53:43 If we have lots of agitation and difficulty in meditation, then we try and focus on the causes of peace, on the causes of this Report an error in the passage at 53:43 Highlight the passage at 53:43

53:56 So we can develop it in drips through the day. We can incline the mind more to silence, more to the Buddha's teachings. And as the mind unifies bit by bit, then we can use this power to actually bring about the end of suffering. And obviously the first level is Sotāpanna. And to do that we need unremitting mindfulness. So we have to take seriously the task of developing all the aspects of our path. Report an error in the passage at 53:56 Highlight the passage at 53:56

54:36 Because even developing the five precepts is enough to go to the Brahma realm if we have true respect in our hearts. So if that alone, one could go to the Brahma realm just from the five precepts. I mean they would have to be profoundly strong and one's attitudes would have to be profoundly pure. But that just shows you if that's enough to be reborn in such a good realm, then how much more just to attain the dharma. Report an error in the passage at 54:36 Highlight the passage at 54:36

55:09 So one could direct such a mind to realizing magapala nirvāṇa, realizing the nature of anicca dukkha anattā. Seeing into these three signs, seeing that these bodies are just like dust, earth crumbles away, water flows away, fire cools down and goes out, wind becomes still, space is nothing, can land on space, you can't put anything in space, it's emptiness. Report an error in the passage at 55:09 Highlight the passage at 55:09

55:50 And then consciousness, wow. What's consciousness that doesn't have anything to land on? How can consciousness land on nothing? And we break all of the elements down. They're profound and deep meditation objects. So we can see that the mind that is well directed, the mind that is well trained, the mind... Report an error in the passage at 55:50 Highlight the passage at 55:50

56:17 That inclines itself to dharma, inclines itself to peace, inclines itself to this noble silence of developing the factors of pīti sukha, this kaya pasadi, all of these things that lead the mind in the direction where it unifies, even momentarily. This momentary peace gathers up. So we can use these things then to actually train the mind further and it's through that perseverance, it's through that strong effort that we can actually attain the path. Report an error in the passage at 56:17 Highlight the passage at 56:17

57:15 For ourselves, based on the words of the Noble One, based on that light of the Great Kinsman of the Sun, the Buddha, that wheel of dharma that rolls down to this very day, that neither Brahma nor Māra nor any being can stop. We have this great opportunity as human beings, as heavenly beings, to apply ourselves to the dharma, to realize the dharma. Report an error in the passage at 57:15 Highlight the passage at 57:15

57:44 To make an end to suffering. Report an error in the passage at 57:44 Highlight the passage at 57:44

57:52 let us chant the verses of sharing in 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 Lord of Death, may those who are friendly, indifferent or hostile, may all beings receive the blessings of my life. Report an error in the passage at 57:52 Highlight the passage at 57:52

58:44 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 58:44 Highlight the passage at 58:44

59:22 May the forces of delusion not take hold, nor weaken my resolve. The Buddha is my excellent refuge, unsurpassed the protection of the Dhamma. The solitary Buddha is my noble Lord. This hunger is my supreme support. Through the supreme power of all these, may darkness and delusion be dispersed. Report an error in the passage at 59:22 Highlight the passage at 59:22

59:57 Yadavari Vahapura Pariparanti Sagarangi Vangi Vaitolinam Petanam Upapapati Chittam Patitam Tumhang Kipamewasa Mijatu Sabeparantu Report an error in the passage at 59:57 Highlight the passage at 59:57

1:00:46 uttapacchaino ca Report an error in the passage at 1:00:46 Highlight the passage at 1:00:46

1:01:32 Copyright © 2020 Mooji Report an error in the passage at 1:01:32 Highlight the passage at 1:01:32

1:02:00 very much. Only for me. Nice work. Report an error in the passage at 1:02:00 Highlight the passage at 1:02:00