Practice With kindness And Patience

0:00 Thank you. Okay. Though we are chanting, thank you very much, Gloria, and thank you very much, everyone, for coming in this evening to join. And that's a great pleasure to be here. And just to say, we have been going to Amitabh Guru a long time ago, but anyway, we'll talk about that later. But this being Buddha's words, I will start with Namottas first. Those who like to join may join. Report an error in the passage at 0:00 Highlight the passage at 0:00

0:25 [chanting]

0:46 This is what should be done by one who is killed 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. and wise and skillful not proud and demanding in nature let them not do the slightest thing that the wise would later approve wishing in gladness and in safety may all beings be happy whatever living beings there may be Whether they are weak or strong or meeting 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 0:46 Highlight the passage at 0:46

2:16 Let none deceive another. Or despise any being, any state, let none through anger or ill will 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 Outwards and unbounded Freed from hatred and ill will Whether standing or walking Seated or lying down Free from grossiness One should sustain this recollection. This is said to be the sublime abiding by not holding to fixed views. Report an error in the passage at 2:16 Highlight the passage at 2:16

3:29 The pure-hearted one having clarity of vision, being freed from all sense desires, is not born again into this world. Sad, sad, sad. Report an error in the passage at 3:29 Highlight the passage at 3:29

3:53 The time will be over to you now, Ananda. Thank you. Thank you. Okay. Thank you, Gloria. And so we'll have a quick talk about meditation. And first of all, I think we know why we meditate, but just to touch on that first. And Buddha said we have a problem. Buddha said, we have a huge problem. What is that problem? We are all suffering, going in sansara round and round. And then one day Buddha spoke to the monks. Report an error in the passage at 3:53 Highlight the passage at 3:53

4:31 While speaking to the monks, Buddha took, this is in a sutta called Nakasika Sutta, and little sand on his fingertip, and then asked the monks, monks, the sand on my fingertip, Or the sand on this entire earth which is bigger. So the monks said, Bhante, there is no comparison. This what is on your fingertip is tiny bit compared to all the sand on this earth. So Buddha said, monks, if all the humans on this earth are like the sand on this earth Report an error in the passage at 4:31 Highlight the passage at 4:31

5:23 those humans who will be reborn after death either as humans or as divine beings heavenly beings will be similar to the sand quantity So we have a problem. That's why we are practicing. That's why we are practicing. Buddha said, see the Four Noble Truths. How do we see the Four Noble Truths? That is, Buddha described the problem and also he prescribed the answer. He prescribed the medicine. What was the medicine that he prescribed? Report an error in the passage at 5:23 Highlight the passage at 5:23

5:59 He prescribed the Noble Eightfold Path. So the Noble Eightfold Path, when we follow the Noble Eightfold Path, what is the first one? Of course, the right view will not go through that now, but it ends up with what is called the Samādhi, which is the In English, bancha sujata translates as immersion, and ajahn brahm translates as stillness. Report an error in the passage at 5:59 Highlight the passage at 5:59

6:27 Buddha said, of course, the exact definition of samādhi is jnana, at least the first jnana. There are a number of sutras like that. So that is what we are practicing. So why do we practice meditation to get to samādhi? Because Buddha said our mind is cluttered with defilements, mostly the five hindrances, kamachand, sensual desire, ill will, dullness and drowsiness, restless and remorse, and the doubt. Report an error in the passage at 6:27 Highlight the passage at 6:27

7:02 We are inundated with those defilements connected with that dose. So because of that, we cannot see really. Buddha said, when we are meditating and get to the samādhi level, our mind is like the bottom of a lake on a clear day on a mountain. So we can see. Then we can see it for ourselves. Buddha said, see it for yourself. Buddha saw it for himself by meditating under the Bodhi tree and by getting into the jhāna. Report an error in the passage at 7:02 Highlight the passage at 7:02

7:37 So it is the jhāna that got Buddha into the Buddhahood. into the enlightenment so it is the and also the the so we that is why we meditate that is why we meditate and what is samādhi samādhi is really the Pāli word they are on that one it is not always clarifies this it is the means the chief in Pāli Report an error in the passage at 7:37 Highlight the passage at 7:37

8:11 Mind becomes one with the chief of the object that we are keeping for the meditation. So having looked at that, let's see how to meditate. Now Buddha gave so many instructions on meditation. He recommended about 40 types of meditation, but which is in use is about 10. And then out of that, Buddha practiced anapanasatsutra, mindfulness of breathing. Report an error in the passage at 8:11 Highlight the passage at 8:11

8:41 And on that one, Buddha gave very clear instructions in many suttas, and they are in Satipaṭṭhāna Sangyutta, which has about 200 suttas, Anapana Sangyutta, again the same number of suttas, smaller, shorter suttas, and then we have Satipaṭṭhāna Sutta in the Diganikaya, in the Majjimanikaya, same name, and the Anapana Sutta, Anapana Sutta Sutta. Report an error in the passage at 8:41 Highlight the passage at 8:41

9:11 So, in those suttas, Buddha gave a very clear instruction how to prepare. I will take one line which is appearing on both those discourses. It is, I will say in Pāli first, it comes out. Report an error in the passage at 9:11 Highlight the passage at 9:11

9:35 So, what is Atapi? aata apni sampajanu sati ma Report an error in the passage at 9:35 Highlight the passage at 9:35

9:40 Atapi means, the translation is keen or ardent. When we make, but the Pāli word Atapi comes from the word Thapa. Thapa means Thapi. Thapi, Thapa. It's the burning. It's the, we are ardent, we are keen to burn away our defilements that will come up when we meditate. So these are the defilements, are the five hindrances basically. So we are making determination at the beginning. Report an error in the passage at 9:40 Highlight the passage at 9:40

10:09 That this is my meditation time. So that is Atapi. Atapi Sampajano. Sampajano is the book. It is translated as Situational Awareness by Bhamitha Sujato. Bhikkhu Govodi is Clear Comprehension. And Situational Awareness really fits the bill. Because it is you are aware of according to the situation. Now in the Satipaṭṭhāna Sutta, of course, the book that gives. Report an error in the passage at 10:09 Highlight the passage at 10:09

10:37 Why? Day to day as well to be aware. That is walking, sitting, lying down, standing, all that, everything, eating, drinking, everything, defecating, everything. Buddha gives detailed instructions. But this is for meditation. What is Sampajanoyi meditation? Now there is a sutta called Sati Sutta. This is in the Satapatana Samyukta, Samyukta 47. Report an error in the passage at 10:37 Highlight the passage at 10:37

11:06 This Sutta Buddha says Sampajano is knowing, feelings, perceptions and thoughts that arise in meditation. So that is Sampajano in meditation and Sati is the mindfulness, memory and being a real being. So those three we make a determination that is what we are going to do now in Not Right Now. Vinaya means separated from, rid of. Abhijja means unrighteous greed, the very strong greed that with that abhijja, the greed, people go to any extent to get what they want. Report an error in the passage at 11:06 Highlight the passage at 11:06

11:58 And there was a sutta, I can't remember exactly the name. Yeah, I read that. This came to me. King Kosala was the most powerful king around that time in India, living in Savatthi, where Gurdwara was. And he one day in time said to Gurdwara, I have not been sleeping well. And then Gurdwara asked, why? There has to be a reason. I have this desire for that woman whose husband I'm planning to kill. So this is the unrighteous greed, abhija. Report an error in the passage at 11:58 Highlight the passage at 11:58

12:32 Buddha gave him a discourse and then he of course straight away got rid of that idea and then he was okay. That is abhija. Covetousness is the English translation, covetousness. I should have said that. Domina is displeasure. That is, we are going to be rid of unrighteous greed and displeasure for the whole world. Report an error in the passage at 12:32 Highlight the passage at 12:32

13:01 This whole world can be the world of our five senses or the external world. So that way, and I also want to say, I normally tell a story when I do a dharma talk, and Ajahn Brahm says just the mindfulness is not enough. What Ajahn Brahm's prescription is kindfulness. So kindfulness is the path to happiness. Report an error in the passage at 13:01 Highlight the passage at 13:01

13:27 And Ajahn Brahm, in his one of the more latest book, which is freely available, called Opening, I think the story is in that, I like to tell these stories, actually. This is all connected to meditation. So, Opening Up to Kindfulness. He tells about the monk, I don't know who this monk is, I have not known until I read that book recently. Report an error in the passage at 13:27 Highlight the passage at 13:27

13:52 He says there is a monk in Sri Lanka who has been donating his organs. And then he got a call to say that there is a match for a kidney donation. And then he was asked, are you happy to donate? He said yes, I can donate one kidney. Then he noticed that, I don't know who spoke, doctor or administrator, noticed that they were hesitating. Report an error in the passage at 13:52 Highlight the passage at 13:52

14:16 Then this monk asked, is there a problem? Then that person has said, the person to whom you are going to give a kidney, He's a priest from another religion. I don't know what, not mentioning the book. And he is someone who has more been going around Sri Lanka converting Buddhists to his religion. So do you still want to give your kidney? He has said, no worries. I'm happy to give my kidney. Report an error in the passage at 14:16 Highlight the passage at 14:16

14:48 It is not only mindful, he has the kindness. He has the kindness. And this next story I want to tell is, it is there in Ajahn Brahm's book, Opening the Door to Your Heart, about, I mentioned about, Gloria mentioned about Ajahn Gannha, Lompo Ajahn Gannha, and he, Ajahn Brahm's book, page 123, I can tell you, you can go to that and read it. Report an error in the passage at 14:48 Highlight the passage at 14:48

15:17 It is called The Monk, The Snake and The Mayor, or something like that, those three words. And then this is when this monk Lomphogana was meditating in the forest with another group of monks. This huge snake has come. It's called the one-step snake. This is the king cobra and one step in Thai because if it is bitten, one can take only one step, falls down and die. Report an error in the passage at 15:17 Highlight the passage at 15:17

15:47 This snake has come to this monk and started. Report an error in the passage at 15:47 Highlight the passage at 15:47

15:56 See, eyeballing the monk, eyeballing Ajahn Ghandha. What would happen to us? And he has the mindfulness and kindness. He is regarded as someone who has gained to the very highest level through Netta Bhavana. So he has, in Pāli, he has said, thank you for coming to visit me. And he has patted the hood. So when I met, visited this monk, In a great month, I asked him, Bante, when did this happen? He said it happened twice. I was with him for two hours. He took me in his vehicle. Report an error in the passage at 15:56 Highlight the passage at 15:56

16:34 And so that was the time. So that is the kindfulness. And so that is the way to start meditation. So I mentioned about right view. Right view, start. What is right view? Report an error in the passage at 16:34 Highlight the passage at 16:34

16:54 Truly to see the right view, right view, true right view, what is called the super mundane right view, is to see the Four Noble Truths for ourselves. That is why we are meditating. When we meditate, we see it for ourselves that these five khandas is nothing but suffering. These five khandas. In the Gamchakpatana Sutta, in the Sanyukta 56, Satchasanukta, Buddha said, Report an error in the passage at 16:54 Highlight the passage at 16:54

17:27 That means, in short, these five aggregates, what we take as probably the notion of self, is suffering. So that is the one that we are trying to see within ourselves. In the dhamma it says, These describe sandityako and opanayako, especially, describes the ability to see here and now within me within ourselves that is the ability that we are aiming at through samādhi from by meditating but but we say we have to start with the right view of course there is the right view from the book knowledge by conceptualizing we know that this is the right view Ultimately, and also there is what is called the mundane right view, that is the right way of living, right way of living, that is, it covers mundane right view, you can refer this to in a sutta title, Mahachattarishika Sutta, the English translation is great 40, that is the Majjhima Nikaya number 147, and sorry, 117, a different one, 117. Report an error in the passage at 17:27 Highlight the passage at 17:27

18:46 Manjumanikaya 117 that describes this right view, mundane right view, super mundane right view, right view which is a path factor. So this mundane right view starts with the thing that says there is purpose in giving. So our right view starts with generosity. So we have to be generous. Everywhere Buddha says Those who are generous, those who spend their wealth for the benefit of others will succeed in this world. So generosity and then belief in karma that there is good and bad results of our actions, that there are duties, we have duties to our parents, that there is another world, that there are beings who will be born instantaneously like some heavenly beings and that There have been Buddhas in the world who have seen for themselves and that they have declared the other worlds, there is another world. Report an error in the passage at 18:46 Highlight the passage at 18:46

19:54 So that is the mundane right view. We start with that. Now, we starting with that mundane right view, we will be, then we are on the right path. Now, the other thing is, With the mundane right view, we start with the right view, and then, of course, it leads to right intention. It is a linear process. Report an error in the passage at 19:54 Highlight the passage at 19:54

20:24 And then, of course, the ethics. The next three factors out of eight, what is it? About 36 % of the normal eight-fold part covers ethics. That is, for us, for the lay people, How can we make sure it is just the five precepts? Just the five precepts. Because five precepts are things not to do. Not to kill, not to steal, not to engage in sexual misconduct, not to lie, not to drink alcohol or take drugs. Report an error in the passage at 20:24 Highlight the passage at 20:24

21:01 But when we practice these five, the opposite starts to work. The opposite is... What is it? We have the kindness to all the beings. When we stop killing even ants, we have the kindness. We do kindness. When we don't steal, we develop trust. There is trust in us. Like that. When we, the safety, we give safety when we don't engage in sexual misconduct. Safety, we provide kemato, kemato is the Pāli word, safety. Report an error in the passage at 21:01 Highlight the passage at 21:01

21:37 Like that. We develop all these factors that will be helpful to our meditation. So, they are the factors that will be helpful to our meditation, how to sit, and then, of course, we will talk about that in the guided meditation. Now, having briefly discussed the preliminaries, I said main sutta is the Anapanasvata Sutta, mindfulness of Vedi. Report an error in the passage at 21:37 Highlight the passage at 21:37

22:06 Now, how does that work my mindfulness of breathing which is 118 i said 117 uh and 118 It's a very nice sutta. I think this must be the first sutta that I have come across that the preamble that the Buddha describing the environment, all the monks and what the quality is. Before he gets to the actual Ānāpānasati, actual mindfulness of breathing instructions. So, it is simply, it is simply, we are not going to chase the breath. Report an error in the passage at 22:06 Highlight the passage at 22:06

22:51 We wait for the breath to come and then I just, this afternoon, just to, just mindful, I can't say in Pāli, but English I can't say without looking at it. just mindful, that is SOSATO ASSASATI SOSATO KASASATIN PAALI Translation is, just mindful they breathe in, mindful they breathe out. They are not concentrating on the breath. Report an error in the passage at 22:51 Highlight the passage at 22:51

23:20 We are not going to make an object. We are simply aware of the subject. This is the breath. And then next, actually this, before that, that is the first line. Then the sutta is divided into four tetrads. Four tetrads, four by four. And the first four, these four is to satisfy the four applications of mindfulness. Report an error in the passage at 23:20 Highlight the passage at 23:20

23:51 It's not four foundations. Ajahn Ramali two years ago in a workshop proved that it is not foundations, not wrong, but not the very correct translation. Report an error in the passage at 23:51 Highlight the passage at 23:51

24:02 It's the four applications of mindfulness. And Vatadi, the mindfulness of the body, mindfulness of the feelings, mindfulness of the chittanufasana mind, dhammanfasana mindfulness of the principles. So these four tetrads of the Anapana Satya Sutta is divided according to these four stages of mindfulness, according to the Satyapatthana Sutta. Report an error in the passage at 24:02 Highlight the passage at 24:02

24:29 And Buddha says, whoever who meditates on Anapana Satya Sutta, It fulfills completely the Satipaṭṭhāna. So therefore, I will just say, just the first petrol, and breathing in heavily, this is the first one, this is the first sentence, breathing in heavily, they know I am breathing in heavily. Breathing out heavily, they know I am breathing out heavily. It is just the awareness, just the awareness. Report an error in the passage at 24:29 Highlight the passage at 24:29

25:01 And this Pāli word, direct word, is long breath. Direct word for light breath is short, but Bantha Siddhartha says that in English there's nothing called long breath. So it is one breathing heavily or one breathing heavily. And then next one is, when breathing in lightly, they know I am breathing in lightly. Report an error in the passage at 25:01 Highlight the passage at 25:01

25:28 Breathing out lightly, they know I am breathing out lightly. So we are simply aware that also I want to stress here that we are not going to look for a short breath. We are not going to look for a long breath. When we sit down to meditate, what happens is breath, when the breath comes to us, it may be long, it may be medium. Report an error in the passage at 25:28 Highlight the passage at 25:28

25:58 It may be short. So we stay with that. This is the blueprint. This is the standard blueprint that the Buddha gave to cover every angle, cover every status. But we stay with whatever the breadth that is in front of us. That is in front of us. And when I say in front of us, what comes to my mind is when we are meditating, what is Sajjan Brahm says? Report an error in the passage at 25:58 Highlight the passage at 25:58

26:27 Ajahn Brahm's Emperor's Three Questions. What does he say? He says, Emperor's Three Questions, this is from, I think, from another book he has picked up. And I think you have told stories, one of his books. What is the best time? And Emperor asked this question, historically. And then, what is the best time? Report an error in the passage at 26:27 Highlight the passage at 26:27

26:54 Who is the most important person or what is the most important thing? What is the best thing to do? Very short, this is there in Ajahn Brahm's book as well. The best time is now. Who is the most important thing or person? Whatever that is in front of me. Whatever that is in front of me. In breath meditation, whatever that comes up is the most important thing. So we care for it. Report an error in the passage at 26:54 Highlight the passage at 26:54

27:20 What is the best thing to do? We care for it. So that is the... Now we are going to meditate. Now I have covered two of the lines in the first tetrad. Now then next one is the Pāli one is, I will get to English but because we are running out of time. They practice like this. I will breathe in experiencing the whole body. They practice like this. I will breathe out experiencing the whole body. Report an error in the passage at 27:20 Highlight the passage at 27:20

27:50 The body here is, the number of sutras said, The breath is an aspect of the body. That is why it is said, the body in the body, it is an aspect of the body. When we are aware of the breath, we are satisfying the mindfulness, awareness of the body. And when we say whole breath, we start being aware of the beginning, middle and the end. Report an error in the passage at 27:50 Highlight the passage at 27:50

28:24 And then there is a gap, however minute, nanosecond, and then it comes out. There is the beginning of the out-breath, middle of the out-breath, end of the out-breath. So that is the third line of the first tetrad. And then we have the fourth line. They practice like this. I will breathe in still in the physical process. They practice like... Report an error in the passage at 28:24 Highlight the passage at 28:24

28:54 I will breathe out stealing the physical process. Now this physical process, it is very clearly explained in two suttas. I will, whenever I can, I can give you the numbers and the names, then you can refer back. Chula Vedal Sutta, that is the shorter discourse on Christians and answers, that is Vedal means, that in that sutta. Report an error in the passage at 28:54 Highlight the passage at 28:54

29:23 It's a Majjhima Nikaya number 44, yes. And then in another sutta called Kamabuhi Sutta, that is in the Chitta Sangita, but anyway, one would do, same explanation. It is the breath itself. Breath itself is the physical process. In meditation, there are three processes, physical process, Kaya Sankara, Varchi Sankara, Chitta Sankara, that means Kaya Sankara, physical process. Report an error in the passage at 29:23 Highlight the passage at 29:23

29:53 Vachisankara, verbal process. Chittasankara is mental process. There are different definitions for those three. And it's almost the time to go ahead. But I just want to mention one thing before I finish. Very briefly, I connected to meditation. I listened to a dharma talk by Bhante Sujata just last Sunday. Report an error in the passage at 29:53 Highlight the passage at 29:53

30:20 And his topic was, he introduced a lot of fear and managed to introduce a lot of big concern, AI, that is artificial intelligence, and Buddhism. So he said, one person raised the question and said, I won't go into it. He said, this is the biggest threat at the moment to our practice. So that is why we should practice. Buddha said, practice as if our head on fire, as if our clothes on fire. Report an error in the passage at 30:20 Highlight the passage at 30:20

30:50 There are two number of suttas with that. So that is why we have to practice. That is why the practice has to be given the top priority, atapi, that is keen, ardent, that we are going to practice. So with that, I have gone four minutes over time and 7.34. I will start. Thank you, Gloria. And then we will do this. Report an error in the passage at 30:50 Highlight the passage at 30:50

31:20 I will guide for about 10 to 15 minutes and then we will be on our own for about 15 minutes. Nothing like meditating on our own. And so we will be quiet for the time. And please, if you have any questions on whatever that I mentioned previously or generally on meditation or generally on any dharma topic, please raise. Report an error in the passage at 31:20 Highlight the passage at 31:20

31:46 I'm happy to answer to the best of my knowledge. And they will all come from sutras or Ajahn Brahm, Ajahn Brahm, Dant Siddhartha's instructions. So, okay, we will sit comfortably. Report an error in the passage at 31:46 Highlight the passage at 31:46

32:00 And at the moment we are going to do sitting meditation, not standing, not walking, not lying down. So we are aware and straight and right, have the right posture. There is no right or wrong posture for anyone. Report an error in the passage at 32:00 Highlight the passage at 32:00

32:20 Of course, again Brahm says there is one important aspect of the posture. Anyone knows? What is it? It is have a smile. Why? This is a happy path. I can see one smiling happily and Gita, okay, that's all I can see. And then, so this is a happy path. This purpose of this meditation is to end suffering. What is end of suffering? Report an error in the passage at 32:20 Highlight the passage at 32:20

32:46 Happiness. End is happiness. So we'll start with happiness, having a nice smile, and then we, I normally start with body awareness. Always Ajahn Brahm starts with body awareness. So we will, that also satisfies. There is another sutta called Kayagatha Sutta. These suttas are next to each other. 117, Mahachattarasita, about type view. 118, mindfulness of breathing. Report an error in the passage at 32:46 Highlight the passage at 32:46

33:19 119 is kaigata sati sūtra, mindfulness of the body. All long sutras, but very nice sutras. So we'll start. I know we start with the right foot. So, okay, now this is meditation. I will be still Report an error in the passage at 33:19 Highlight the passage at 33:19

33:39 for a half a minute. You stay quiet for half a minute. And then I will start guiding you. I'll just posture if you want to. And okay. So when we are ready, we take our Vyānas to our right foot, bottom of the right foot. Report an error in the passage at 33:39 Highlight the passage at 33:39

34:11 I'm going to take you to the body. So starting from the right foot, bottom of the right foot, moving from the heel towards the toes, wiggle the toes if you can't feel the toes. Report an error in the passage at 34:11 Highlight the passage at 34:11

34:31 And then to the top of the foot, right foot, slowly coming up from the toes towards the ankles, feeling the ankles, and then feeling the whole foot, right foot, then moving along the shin bone towards the right knee, Report an error in the passage at 34:31 Highlight the passage at 34:31

35:00 half muscle, feeling the whole right lower leg slowly. Nothing to do, nowhere to go. This is the only thing, primary importance. So we are slowly moving on to the right moon, and then from there, if we feel any ache in between, we spend a couple of seconds more there, past loving kindness, but leave it. Report an error in the passage at 35:00 Highlight the passage at 35:00

35:31 How are we kind to our body? By meditation, we leave it as it is. Of course, if it is too painful, too severe, you change your posture. And then we move from the right knee towards the right buttock, along the thigh muscles, right upper leg, slowly, mindfully. Of course, we are silent. Silently, we are moving towards the right buttock. Now you can see the right buttock. I'm sitting on a... Report an error in the passage at 35:31 Highlight the passage at 35:31

36:06 of cushion on the chair and I can feel the contact with the cushion, I am aware of that and then take a look at the whole. We shift our attention to the left foot, bottom of the left foot, same ring, and from the heels of the bottom right left foot, we move towards the toes. breath, and breathe in, and breathe out. Report an error in the passage at 36:06 Highlight the passage at 36:06

36:39 Aware of sensations, I can feel the slight forefeeling and tingling with the toes, bottom of the toes, shift the awareness to the top of the toes, and then moving towards the ankles, moving towards the ankles, and then the whole left foot, and Report an error in the passage at 36:39 Highlight the passage at 36:39

37:12 moving towards the left. Report an error in the passage at 37:12 Highlight the passage at 37:12

37:28 Are you aware of your form, of your place onto the moon? Report an error in the passage at 37:28 Highlight the passage at 37:28

37:40 Then use the tilt button along the thalema series. Report an error in the passage at 37:40 Highlight the passage at 37:40

37:49 of the thalamus's bottom sides and then the whole upper left leg. Again, feeling the left buttock contact. And then I move along what I call the canary between the left upper arm and the edge of the back towards the armpit. I move along and then on to the left shoulder. Revealing. Report an error in the passage at 37:49 Highlight the passage at 37:49

38:30 Same thing on the right side. Moving up. From the right buttock, along that canary, towards the right down feet, right shoulder, then I'm moving from the right shoulder, with a dose of the milk, towards the hip, passing the right ear, simply repeat to the left side now, going to left ear, onto the hip, back across the neck. Report an error in the passage at 38:30 Highlight the passage at 38:30

39:40 Put down the nook, onto the chest, eye down on the left side, passing kindness to all the organs on the left side, of course, very naturally, heart is there, and when you reduce all these thirty other parts, you can learn when there is sweetness, and you have the strength, the sympathy, the strength inside, you are not at the state, but... Report an error in the passage at 39:40 Highlight the passage at 39:40

40:12 If we have been properly going into those, so we go on the right side now, we have the lungs, the body, all that, of course, it is in the middle. And we have the chest going down, so we have covered the front of the body. We start on the left shoulder now, going down. and left shoulder along the top Report an error in the passage at 40:12 Highlight the passage at 40:12

40:49 left upper arm slowly while keep mind feeling the bodhyanshi left the lower arm the wrist the palm fingers knowing that at the end of the three years there are needles so that is one of the body parts that is in the inshi And same thing on the right side. We go down the right shoulder. Report an error in the passage at 40:49 Highlight the passage at 40:49

41:28 If we have had any injuries, I have either done my right shoulder or my left shoulder. So we can spend a few seconds on that. And going down the right upper arm. upper arm slowly onto the elbow junction and then your arm to the right fist, right Report an error in the passage at 41:28 Highlight the passage at 41:28

42:04 So we have virtually covered the body, body awareness. awareness, body scan, whatever you call it, it is the Khayadatta Sati, awareness of the body, even time, we will stay 15 minutes. So what we will do is, I will be sighing for the next about 14 to 15 minutes. Report an error in the passage at 42:04 Highlight the passage at 42:04

42:45 I think if we are already not, it's good to close our eyes so that there are no sights or sounds or anything like that disturbing us. And I will speak at 8 o 'clock. Happy Meditation, everyone. Report an error in the passage at 42:45 Highlight the passage at 42:45

43:09 You can now, I will speak for another couple of minutes. So you can choose any meditation subject and Ānāpānasati, if it is Ānāpānasati, just wait till the breath appears. One, you can go to Rinkanus or recollecting the qualities of the Buddha, Dhamma, or the Saṅgha, recollecting one's own virtue, or recollecting one's own genres, if you are recollected by the Dhyanbees. Report an error in the passage at 43:09 Highlight the passage at 43:09

43:43 These are six of them, it's a few bound here that the Buddha should, any one of those, and what it is, the death, we are not going to choose the death, we are waiting for the death, and to be aware of the death, and as they come. into those two Christians. Man says, into those two Christians. We are Report an error in the passage at 43:43 Highlight the passage at 43:43

· · · silence, 17 minutes

1:00:54 getting closer to the end of this session, but before we open our eyes, before we come out of meditation, please take a minute or a minute to review the process, what happened, not what we did, what happened. Report an error in the passage at 1:00:54 Highlight the passage at 1:00:54

1:01:21 And how was our mind? How was it at the beginning? How are we feeling now? Is the mind more calmer? Or is it agitated? Or if there was agitation at the beginning, has it gone down or gone up? If so, if the mind is calm, what are the reasons? This is all about causality, cause and effect. So what are the courses that are going? What is the outcome? So we take another half a minute to review ourselves like that. Report an error in the passage at 1:01:21 Highlight the passage at 1:01:21

1:01:57 And I say three sadhus for all of us to come out. Report an error in the passage at 1:01:57 Highlight the passage at 1:01:57

1:02:12 Sadhu, sadhu, sadhu. Report an error in the passage at 1:02:12 Highlight the passage at 1:02:12