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| Upasika Kee Nanayon Looking Inward IntraText - Concordances (Hapax - words occurring once) |
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1 1 | steps of the training: ~1. To begin with, know that
2 5 | let your mind think 108 or 1009 things, no matter what,
3 5 | you let your mind think 108 or 1009 things, no matter
4 13| Reading The Heart - March 15, 1974~ ~The Buddha taught
5 1 | Practice in Brief - March 17, 1954~Those who practice
6 1 | Practice in Brief - March 17, 1954~Those who practice the Dhamma
7 11| Dhamma Anatta - July 9, 1971~One night I was sitting
8 7 | Details of Pain - December 28, 1972~ ~To lead your daily life
9 13| Reading The Heart - March 15, 1974~ ~The Buddha taught that
10 8 | Awareness - November 3, 1975~ ~The mind, if mindfulness
11 2 | s Meditation - March 3, 1977 ~~~For those of you who
12 1 | someone else, this or that. ~2. The second step is to deal
13 12| Going Out Cold - May 26, 1964~ ~It's important
14 7 | Details of Pain - December 28, 1972~ ~To lead your daily
15 11| Sabbe Dhamma Anatta - July 9, 1971~One night I was sitting
16 7 | the full extent of your abilities, you'll gain the mindfulness
17 11| in a state of awareness absolutely and solidly still, seeing
18 8 | don't, your practice won't accomplish anything, because these
19 10| know how to observe, how to acquaint yourself with the deceits
20 3 | really likes it, because acting in line with defilement
21 4 | fully aware in all your activities. This is something you really
22 1 | ones being the aspects that adhere to the major ones: things
23 8 | sensing in line with their own affairs. But our stupidity is what
24 8 | a turmoil. If you become afraid that this or that will happen,
25 | against
26 8 | Our major obstacle is this aggregate of perceptions, of labels.
27 2 | doesn't get restless and agitated. It grows still and cool --
28 11| meditation outside in the open air -- my back straight as an
29 8 | start to form, you can be alert to them and disperse them
30 4 | has to be in a state of all-encompassing awareness while keeping
31 | alone
32 7 | the defilements we've been amassing all along. Life that floats
33 8 | to see that the Dhamma is amazing right here in your own heart.
34 12| that it doesn't know or amount to anything. That's not
35 3 | of the mind, we have to analyze them and turn around so
36 7 | physical pain or mental anguish that tears are bathing your
37 | another
38 7 | you'll see the truths that appear within and without, all
39 7 | should study the truths appearing throughout our body and
40 10| 1964~ You have to find approaches for contemplating and probing
41 6 | No likes or dislikes have arisen yet. It hasn't created any
42 4 | the same time, you have to arrange the external conditions
43 9 | like this, you're sure to arrive at insight. But if you keep
44 11| my back straight as an arrow -- firmly determined to
45 3 | really satisfied -- like arsonists who feel gleeful when they'
46 10| though this confusion is one aspect of change and inconstancy,
47 1 | the minor ones being the aspects that adhere to the major
48 10| so that you won't start assuming yourself to be special.
49 10| business do you have making assumptions about yourself, that you'
50 12| Defilement and craving attacked and robbed it, leaving it
51 10| about yourself, that you've attained this or that sort of knowledge,
52 4 | and grow still. Once it attains stillness on this level,
53 2 | settle down, focus your attention on the mind itself. If it
54 1 | truth within themselves will attest to it always. ~ ~
55 4 | outside to make it pretty and attractive, but on the inside it's
56 8 | defilement as well, because avijja -- ignorance -- lies at
57 12| means one who knows, who is awake, who has blossomed in the
58 13| within us that the Buddha awakened to the truth right here
59 4 | decomposing, full of worms, awful smelling. There's just the
60 1 | normalcy, i.e., neutrality. ~b. Once the mind can stay
61 3 | person: Even if he acts badly, we say he's good. If he
62 8 | itself and maintain its balance. You'll come to sense that
63 9 | sound of a cow," "That's the bark of a dog" -- you won't be
64 4 | way it used to before you began the practice. ~ ~ ~
65 10| make yourself an innocent beginner once more. Only then will
66 2 | refined and the mind has begun to settle down, focus your
67 3 | lookout for anything in your behavior that falls short of them.
68 8 | will we see that the water beneath it is crystal clear. ~As
69 | between
70 7 | and mind grow sharp and biting, we have to use our mindfulness
71 3 | right and throw all the blame on other people, other things.
72 2 | cut off the nerves or the blood flow, or else the breath
73 2 | and cool -- refreshed and blooming right there within itself.
74 5 | contact comes and can make it blur and fade away with no trouble
75 10| good and bad -- tend to get bogged down in their knowledge.
76 7 | Foolish people won't want to bother. They'd much rather follow
77 10| this and that, going out of bounds without realizing it and
78 13| will send out all sorts of branches, turning into thought-formations
79 8 | everything. You can't go branding anything. Simply keep looking,
80 1 | The Practice in Brief - March 17, 1954~Those who
81 5 | try and be observant. The bright, clear awareness that stems
82 1 | steps: ~a. Start out by brushing aside all external concerns
83 12| you the quality called "buddho," which means one who knows,
84 7 | Watching pain is a way of building up lots of mindfulness and
85 13| let go, to put down your burdens. If you don't know right
86 10| really seen the truth, what business do you have making assumptions
87 1 | naturally, of their own accord. ~c. When the knowledge that
88 1 | conditions, with nothing worth calling "me" or "mine." When you
89 10| teachers of this sort. He calls them "people in vain." Even
90 11| inside. Eventually the mind came out of this state and gradually
91 8 | and presently aware, and capable of contemplating with every
92 7 | within so that you won't be careless or complacent, oblivious
93 10| truths within you. If you carry all the paraphernalia of
94 8 | outward-going knowing ~ cast aside.~The only thing you
95 8 | Don't let yourself get caught up with your external duties.
96 7 | born to study pain and the causes of pain, and to follow the
97 7 | attachment, and craving, causing us repeated stress, repeated
98 8 | mind can be at normalcy, centered and neutral as its primary
99 4 | is like a restroom over a cesspool. We can decorate it on the
100 10| of them. ~* * *~The basic challenge in the practice is this
101 10| effluents are still there in our character. Our practice is basically
102 1 | the truth that these are characterized by arising, persisting,
103 8 | hold. Perceptions are the chief instigators that label things
104 7 | control over, for they must circle around in line with the
105 10| like. So you have to be circumspect and examine things on all
106 4 | you can do in any set of circumstances -- for example, when you
107 1 | condition of Dhamma in full clarity are bound to grow disenchanted
108 7 | times, and their hearts are clean and pure. As for us with
109 1 | be able to let go of any clinging or attachment to it as an
110 13| ordinary. But if you keep close and careful watch right
111 4 | on the four requisites (clothing, food, shelter, and medicine)
112 2 | Greed, anger, and delusion cloud all of our hearts. If we
113 2 | with the breath. However coarse or refined your breath may
114 13| many words and phrases coined to explain the Dhamma, we
115 1 | major ones: things like color, smell, shape, etc. ~These
116 7 | gain this or that level of comfort. You were born to study
117 8 | practice that, then you'll make comparisons, all of which will keep
118 1 | with, know that the body is composed of various physical properties,
119 4 | why we have to practice concentration: to make the mind quiet,
120 8 | thoroughly. And don't go concerning yourself with external things,
121 8 | sure to label things and concoct thoughts. As soon as there'
122 12| this or that thing, its concocting of this or that thought,
123 11| phenomena of nature, whether conditioned or unconditioned. From that
124 9 | labeling things, it gets confusing. All you need to do is keep
125 7 | something always present in this conglomerate of body and mind. It's here
126 3 | you don't have a sense of conscience -- a sense of shame at the
127 3 | real satisfaction. As a consequence, it keeps filling itself
128 8 | are things you have to consider carefully, because what
129 11| to observe how practice consisting of nothing but fierce desire
130 3 | the fires of defilement consume all those who don't contemplate
131 7 | never studied them, never contemplated them, so they stay stupid
132 8 | every activity. Keep your conversations to a minimum, and there
133 8 | goes looking for issues to cook up, to label, to think about.
134 | could
135 8 | because your awareness, coupled with the mindfulness and
136 10| yourself, the mind will cover itself up with wrong insights
137 4 | just the flimsiest membrane covering it up, yet we fall for it
138 9 | That's the sound of a cow," "That's the bark of a
139 6 | have arisen yet. It hasn't created any issues. It's not being
140 10| correctly? The Buddha is quite critical of teachers of this sort.
141 8 | out looking for things to criticize or latch onto, it can maintain
142 1 | things, ranging from the crude to the subtle, that are
143 7 | brave, the defilements will crush you to pieces. ~We were
144 8 | the water beneath it is crystal clear. ~As you look into
145 1 | body -- a fathom long, a cubit wide, and a span thick --
146 3 | If this is the case, what damage is done? How much freedom
147 7 | in subtle ones -- and the dangers of the subtle ones are hard
148 7 | that they'll be brave in dealing with all sorts of suffering
149 4 | its characteristics as it deals with its objects, to see
150 1 | the cycles of change -- deathless -- free from birth as well
151 10| knowledge. The knowledge that deceives them into thinking, "What
152 7 | The Details of Pain - December 28, 1972~ ~To lead your
153 10| all the various kinds of deception, there's none as bad as
154 4 | We don't see the constant decomposition of this body, in spite of
155 4 | over a cesspool. We can decorate it on the outside to make
156 3 | precepts in thought, word, or deed? If we simply let things
157 1 | unclean. If you look into them deeply, you will see that there'
158 7 | will last. ~Our dreams and delusions make us forget that we live
159 10| eliminates the sense of self depends more than anything else
160 3 | your practice can only deteriorate day by day.... ~When people
161 10| extraordinary, really worth developing -- and it really eliminates
162 9 | you thought you knew, you didn't really know at all....
163 10| careful observation: the difference between willed and unwilled
164 12| discernment in this way is different from -- is opposite from --
165 10| mindfulness and discernment to dig everything out of itself,
166 7 | defilements from making it dirty and obscured. Even if it
167 8 | plain -- and everything disappears. All suppositions, all conventional
168 10| aren't really mindful and discerning, you won't be able to catch
169 7 | oblivious. The pains and discontent that fill our bodies and
170 12| blossomed only to the extent of disengaging from the blatant levels
171 3 | defilements. We'll feel disgust for them and want to extinguish
172 6 | of normalcy. No likes or dislikes have arisen yet. It hasn'
173 1 | still -- neither pleased nor displeased -- and will see physical
174 9 | feelings of pleasure and displeasure, and you won't know the
175 4 | won't have any concerns to distract you.... ~Now, of course,
176 4 | the mind is involved in distractions, thoughts, and imaginings,
177 7 | all sorts of suffering and distress. And when this is the case,
178 9 | That's the bark of a dog" -- you won't be watching
179 7 | defilements won't be able to drag us around, won't be able
180 8 | the heart. But if you go dragging in issues of good and bad,
181 7 | our lives will last. ~Our dreams and delusions make us forget
182 7 | round of rebirth that is so drearily repetitious -- repetitious
183 7 | ageing, illness, and death, driven on by defilement, attachment,
184 7 | attachment, and craving keep driving through the cycles of change. ~
185 8 | words, don't let yourself dwell on the past or latch onto
186 10| you can search to your dying day and yet won't meet with
187 1 | pure condition of Dhamma. ~e. Those who see this pure
188 2 | practice at home, at night or early in the morning, keeping
189 8 | eyes, or sounds with the ears -- then there really aren'
190 7 | wrongly -- as constant, easeful, and self -- and so make
191 8 | contact comes it will have an effect. The mind will go out with
192 10| the defilements and mental effluents are still there in our character.
193 | either
194 3 | practice for the sake of eliminating your sufferings with greater
195 | elsewhere
196 11| from that point on, and it enabled me to know that the moment
197 2 | The mind keeps knowing, enduring the pain so as to let it
198 3 | as your friends or your enemies.... ~As soon as any wrong
199 2 | flow, or else the breath energy in your legs will stagnate
200 5 | Try and see if you can engage your mind with the breath
201 5 | with the defilements. Try engaging it with the breath and see
202 12| proper way, it will yield enormous benefits, not just small
203 7 | they're bound to suffer enormously because they haven't taken
204 8 | future, spinning a web to entangle itself. ~If you truly look
205 12| it, leaving it completely entangled. Now it's disengaged, freed
206 2 | there's pleasure, don't get enthralled with it. If there's pain,
207 8 | themes you can keep track of entirely within yourself. You don'
208 1 | attachments to mental phenomena as entities, as your self, someone else,
209 7 | study it so as to know it -- especially in our life of the practice.
210 10| outwardly, the mere mental event in which the mind labels
211 12| and of itself. This is the exact opposite of the defilements
212 9 | have to focus on in to see exactly how the body is inconstant,
213 10| then you've failed the examination. No matter how correct your
214 4 | the breath. So you focus exclusively on the breath together with
215 4 | filthy things. Whenever we excrete anything, we ourselves are
216 11| elementary phenomena of existence as they arose and disbanded,
217 12| and aware, what can you expect to gain from it? ~When we
218 2 | within itself. So try to experience this still, quiet mind.... ~
219 8 | and see this one thing, it extinguishes all suffering and stress.
220 8 | wrapped up with any other extraneous themes, because all the
221 10| itself is something really extraordinary, really worth developing --
222 7 | with it to the ultimate extreme -- until we reach the point
223 10| wrong. This is something extremely important for the practice,
224 5 | and can make it blur and fade away with no trouble at
225 10| other people, then you've failed the examination. No matter
226 1 | having to ask or take it on faith from anyone, for the Dhamma
227 12| or that thought, have all fallen away. So now it's empty
228 3 | counter to the precepts, falling into hell in this very lifetime
229 3 | anything in your behavior that falls short of them. Only then
230 8 | thought-formations will fashion things into issues and then
231 4 | sensations -- are very subtle and fast. To see them, the mind has
232 1 | school of this body -- a fathom long, a cubit wide, and
233 10| them skillfully is no mean feat -- so we shouldn't even
234 7 | weaker -- because we don't feed them. We don't give them
235 12| and can let them go, it feels cool and refreshed in and
236 11| started to take my hands and feet out of the meditation posture,
237 5 | it. If there's only one fence, it can easily break. ~ ~
238 5 | more insured. It has two fences around it. If there's only
239 | few
240 11| consisting of nothing but fierce desire simply upsets the
241 7 | pains and discontent that fill our bodies and minds all
242 3 | a consequence, it keeps filling itself with the vices that
243 9 | with many, many layers of film. It's really fascinating.
244 4 | this body, in spite of the filth and smells it sends out.... ~
245 4 | contemplate. Try to see the filthiness of food and of the physical
246 4 | full of the most horrible, filthy things. Whenever we excrete
247 4 | doesn't taste good, how to fix it so that it will. That'
248 7 | in heaps of suffering and flame. So you have to learn your
249 10| yourself haven't tasted the flavor of the Dhamma, the Buddha
250 10| as to catch sight of the flickerings of awareness, to see in
251 4 | smelling. There's just the flimsiest membrane covering it up,
252 7 | practice the Dhamma, we'll keep floating along in the round of rebirth
253 7 | amassing all along. Life that floats along in the round of rebirth
254 2 | the nerves or the blood flow, or else the breath energy
255 4 | aware of the mind as it focuses on the breath. Actually,
256 3 | issues the defilements raise, focusing on the faults of others,
257 2 | here is how it's done: Fold your legs, one on top of
258 3 | your precepts. ~Once you've followed the defilements, they feel
259 8 | you see anything, it will fool you into seeing it as right,
260 7 | stick with the practice. Foolish people won't want to bother.
261 12| you're following in the footsteps or taking within you the
262 3 | that of a fire burning a forest or burning a house. It won'
263 7 | dreams and delusions make us forget that we live in the midst
264 8 | neutrality. But if you're forgetful and start latching on, labeling
265 1 | normalcy, you will see mental formations or preoccupations in their
266 8 | suppositions, all conventional formulations, all those aggregates and
267 12| entangled. Now it's disengaged, freed from the defilements that
268 7 | the path of practice for freeing ourselves from it.... Once
269 7 | follow the practice that frees you from pain. This is the
270 3 | should regard them as your friends or your enemies.... ~As
271 9 | of knowing when the mind gains knowledge of anything and
272 12| defilements that used to gang up to burn it. Its desires
273 8 | not-self. ~Use mindfulness to gather your awareness together,
274 10| gained from your learning to gauge things inside you, you can
275 4 | it's the rare person who genuinely makes this a continuous
276 3 | like arsonists who feel gleeful when they've set other people'
277 3 | or spread some malicious gossip, the defilements really
278 11| came out of this state and gradually returned to normal. ~From
279 8 | basic principle. Don't go grasping after this thing or that,
280 7 | you'll gain one of life's greatest rewards. ~Don't think that
281 8 | will keep the mind from growing still. ~If you can take
282 7 | though there is nothing to guarantee how long our lives will
283 3 | will become your everyday habits.... ~Meditators who see
284 2 | things is pleasure only in half-measures, because there's suffering
285 2 | This is a point you have to hammer at, over and over again.
286 8 | duckweed: Only when we take our hand to part the duckweed and
287 2 | that you're really good at handling pain. If you can let go
288 8 | Once you see this actually happening -- even in only the beginning
289 8 | at all -- good and bad, happy and sad, pleasing and displeasing --
290 2 | on your lap. Hold your head up straight and keep your
291 4 | whatever you do, whether you're healthy, sick, or whatever, and
292 7 | life, you'll get mired in heaps of suffering and flame.
293 3 | the precepts, falling into hell in this very lifetime without
294 7 | practice is something of the highest importance. People who don'
295 | His
296 6 | difficult. If your practice is hit-or-miss -- a bit of that, a little
297 10| defilement. This is the real, honest truth, not a lot of propaganda
298 4 | inside it's full of the most horrible, filthy things. Whenever
299 3 | burning a forest or burning a house. It won't listen to anyone,
300 | However
301 7 | have wasted their birth as human beings, because they're
302 10| knowledge, you have to keep humble and respectful above all
303 3 | soon as any wrong views or ideas come out of the mind, we
304 4 | distractions, thoughts, and imaginings, we won't be able to penetrate
305 1 | at all. They are simply impersonal conditions, with nothing
306 7 | something of the highest importance. People who don't study
307 8 | This splashing of the mind includes craving and defilement as
308 11| completely internal and individual. ~After a while I slowly
309 4 | minds will become much less influenced by unwise thoughts. But
310 10| have to make yourself an innocent beginner once more. Only
311 3 | is something trifling and insignificant spoil their entire practice.
312 7 | stressful, in the midst of instability and change. They're things
313 4 | for our contemplation. For instance, you can focus on the breath,
314 10| we probe in to find the instigator -- the mind, or this property
315 8 | Perceptions are the chief instigators that label things within
316 5 | more stable and sure, more insured. It has two fences around
317 7 | a certain basic level of intelligence -- enough to have seen at
318 7 | want to practice? ~Only intelligent people, though, will be
319 3 | let things pass and aren't intent on examining ourselves to
320 7 | mind -- to see how they interact with one another, how they
321 9 | you have to take a great interest in and investigate carefully.
322 4 | the most part we're not interested. We don't feel like contemplating
323 4 | there inside us, in our intestines -- decomposing, full of
324 8 | excited when any special intuitions arise when the mind is still,
325 7 | throughout life. Even if it involves so much physical pain or
326 8 | way. In other words, An inward-staying ~ unentangled knowing, ~
327 8 | going on. There's just the issue of arising, persisting,
328 8 | the harm that comes from joy or sorrow. The mind will
329 10| we may have standards for judging what sort of knowledge is
330 11| Sabbe Dhamma Anatta - July 9, 1971~One night I was
331 9 | The Pure Present - June 3, 1964~ ~We have to catch
332 7 | in line with the laws of kamma and the defilements we've
333 1 | something really to be known for oneself. Those who have
334 5 | all the rules have been laid out, but when you actually
335 13| His truth is truly the language of the heart. ~When they
336 2 | top of the other, on your lap. Hold your head up straight
337 10| Even if you can teach large numbers of people to become
338 | last
339 7 | sees that there's nothing lasting to it, that it's simply
340 | later
341 | latter
342 7 | around in line with the laws of kamma and the defilements
343 11| while I slowly got up and lay down to rest. This state
344 9 | covered with many, many layers of film. It's really fascinating.
345 2 | breath, using the breath as a leash to tie the mind in place
346 8 | the present, you have to leave them alone. Whatever your
347 11| moment I had unfolded one leg but had yet to unfold the
348 8 | that we explain at such length are still on the level of
349 6 | hit-or-miss -- a bit of that, a little of this -- you won't get
350 13| better than taking on a load of other things. Once we
351 3 | foundation and to keep a lookout for anything in your behavior
352 3 | which craving and defilement lord it over the heart. We can'
353 7 | instead of being weak and losing out to it all of the time.
354 7 | to be parted from their loved ones, which makes it even
355 8 | standing, walking, and lying down. Make sure that your
356 12| your eyes, right now as I'm speaking and you're listening.
357 3 | something vile or spread some malicious gossip, the defilements
358 7 | the time to see its every manifestation. The arahants live without
359 13| all of them way off the mark. ~ ~If you know right at
360 7 | we live in the midst of a mass of pain and stress -- the
361 2 | the Dhamma that's the real meat inside this thing undisturbed
362 4 | clothing, food, shelter, and medicine) is a fine pattern for contemplation,
363 4 | from work you can sit and meditate for a while -- but when
364 8 | disliking the objects it meets in the present and then
365 4 | There's just the flimsiest membrane covering it up, yet we fall
366 9 | use the teachings we've memorized to catch sight of these
367 8 | your conversations to a minimum, and there won't be a whole
368 1 | water, fire, and wind; the minor ones being the aspects that
369 7 | chaste life, you'll get mired in heaps of suffering and
370 10| and when it's wrong. Don't mix things up, taking wrong
371 4 | this with every moment. The moments of the mind -- the arising,
372 1 | what ways it is clear or murky, calm or unsettled. The
373 13| no need to give anything names. Right where craving arises,
374 2 | other, but don't cut off the nerves or the blood flow, or else
375 10| you. ~When you gain any new insights, don't go getting
376 3 | maintain them in a way that the Noble Ones would praise. If you
377 3 | won't go straying off into nonsense. For this reason, whenever
378 8 | Aware Right at Awareness - November 3, 1975~ ~The mind, if mindfulness
379 10| Even if you can teach large numbers of people to become arahants,
380 10| form of wrong knowing that obscures the mind from itself in
381 7 | ll be able to remove that obscurity and make the mind empty
382 5 | is at all? ~So try and be observant. The bright, clear awareness
383 8 | its root.... ~Our major obstacle is this aggregate of perceptions,
384 6 | arising and disbanding -- occurring in that emptiness, that
385 1 | something really to be known for oneself. Those who have seen this
386 7 | So as long as we have the opportunity, we should study the truths
387 10| probing deep inside, from the outer levels of the mind to the
388 10| inward, it tends to look outward, simply waiting to receive
389 8 | unentangled knowing, ~All outward-going knowing ~ cast aside.~
390 10| you don't let things show outwardly, the mere mental event in
391 1 | anyone, for the Dhamma is paccattam, i.e., something really
392 2 | body. Don't let the mind be pained, too.... ~This is something
393 2 | craving will plaster and paint things over; the mind will
394 8 | latching on, labeling things in pairs in any way at all -- good
395 10| you. If you carry all the paraphernalia of the concepts and standards
396 7 | And then they have to be parted from their loved ones, which
397 8 | for the events arising and passing away in the present, you
398 9 | the mind is provoked by passion or greed, and even more
399 2 | is where you have to be patient and endure the pain, because
400 2 | It struggles. So here we patiently endure and let go. You have
401 11| that my mind was like a pendulum swinging more and more slowly,
402 1 | a span thick -- with its perceiving mind in charge. This body
403 8 | nothing. The physical elements perform their duties in line with
404 10| Aren't they completely personal within us? If you question
405 10| as issues, good and bad, pertaining to the self. When this is
406 13| are many, many words and phrases coined to explain the Dhamma,
407 7 | defilements will crush you to pieces. ~We were born to do battle
408 10| lot of books, you end up piling more defilements onto the
409 3 | they've set other people's places on fire. As soon as you'
410 2 | Otherwise, craving will plaster and paint things over; the
411 9 | to focus on feelings -- pleasant, painful, and neutral --
412 8 | five aggregates -- gives us plenty to contemplate. We must
413 3 | discernment, we'll see the poison and power of the defilements.
414 10| than anything else on your powers of observation -- to check
415 3 | daily life of a person who practices the Dhamma is to keep to
416 7 | gets, you'll have to keep practicing on to the end. ~This practice
417 3 | that the Noble Ones would praise. If you don't have this
418 3 | see that the breaking of a precept is something trifling and
419 10| understanding. And this is precisely how the desire to stand
420 3 | The same as when we're predisposed to liking a certain person:
421 8 | can be still, totally and presently aware, and capable of contemplating
422 4 | on the outside to make it pretty and attractive, but on the
423 8 | centered and neutral as its primary stance, then -- whatever
424 8 | you understand this basic principle. Don't go grasping after
425 12| desire, empty of mental processes. The important thing is
426 12| stops right there without producing any taste in terms of a
427 8 | peace, to know yourself more profoundly within. You'll come to see
428 10| honest truth, not a lot of propaganda or lies. It's something
429 12| ones. If you don't make it properly sensitive and aware, what
430 4 | make the mind quiet, to provide a foundation for our contemplation.
431 3 | s no way they can attain purity. We have to examine ourselves:
432 2 | If there's pain, don't push it away. Start out by keeping
433 3 | Dhamma, it will ruin all the qualities you'll be trying to develop
434 12| or taking within you the quality called "buddho," which means
435 12| they also disband in quick succession, but when they
436 9 | be able to gain insight quickly.... ~If we know how to observe
437 10| correctly? The Buddha is quite critical of teachers of
438 3 | what issues the defilements raise, focusing on the faults
439 1 | This body has many things, ranging from the crude to the subtle,
440 4 | unwise thoughts. But it's the rare person who genuinely makes
441 10| moment, and then it's like reaching the basic level of knowing
442 10| awareness with which the mind reads itself and actually sees
443 11| words, because it was a realization of the elementary phenomena
444 8 | carefully, because what they refer to is subtle and deep. "
445 5 | hold of the breath as a reference point, that state of mind
446 4 | memorize the passage for reflecting on the requisites, and to
447 4 | 1964~ ~The passage for reflection on the four requisites (
448 4 | sick, or whatever, and regardless of what happens inside or
449 8 | sorrow. The mind will stay in relative normalcy and neutrality.
450 2 | have to endure it and then relax your attachments. Don't
451 2 | breathe in and out in a relaxed way. Only then will the
452 10| Extinguishing suffering, gaining release from suffering: Aren't these
453 2 | endurance -- endurance and relinquishment, letting things go, seeing
454 11| rest. This state of mind remained there as a stillness that
455 1 | anything of any sort. All that remains is a pure condition of Dhamma. ~
456 7 | any way, we'll be able to remove that obscurity and make
457 7 | is something we have to research so as to get to the details:
458 8 | at stillness, without any resistance. ~If the mind can stay with
459 5 | try to do it, something resists. It's hard. But when you
460 10| have to keep humble and respectful above all else. You can'
461 11| slowly got up and lay down to rest. This state of mind remained
462 6 | will settle down from its restlessness and grow still. Let your
463 8 | continuous, your senses can stay restrained. ~Being mindful to keep
464 4 | decomposing. The body is like a restroom over a cesspool. We can
465 8 | with any suffering as the result of its actions. If suffering
466 11| this state and gradually returned to normal. ~From this I
467 12| and craving attacked and robbed it, leaving it completely
468 8 | ignorance -- lies at its root.... ~Our major obstacle
469 4 | the body, which are all rotten and decomposing. The body
470 3 | levels of the Dhamma, it will ruin all the qualities you'll
471 5 | It's very simple, all the rules have been laid out, but
472 8 | good and bad, happy and sad, pleasing and displeasing --
473 12| be empty....This is why I said this morning that nibbana
474 3 | from your practice for the sake of eliminating your sufferings
475 7 | burn us, the mind will be sapped of its strength, which is
476 3 | like that gives it real satisfaction. As a consequence, it keeps
477 3 | defilements, they feel really satisfied -- like arsonists who feel
478 11| awareness that knew within and saw within of its own accord --
479 10| of the Dhamma, the Buddha says that you're a person in
480 1 | sex, is to study in the school of this body -- a fathom
481 1 | else, this or that. ~2. The second step is to deal with mental
482 10| acquainted with itself, are so secretive and hard to perceive. If
483 10| defilement lie hidden deep in the seed of the mind, in this property
484 1 | to have mindfulness and self-awareness in charge as you keep aware
485 3 | When we do, our practice of self-inspection in higher matters will get
486 4 | the filth and smells it sends out.... ~The reason we're
487 8 | The mental elements keep sensing in line with their own affairs.
488 4 | but when you're trying seriously to make it continuous, to
489 1 | of every age and either sex, is to study in the school
490 7 | in our body and mind grow sharp and biting, we have to use
491 7 | details inside us, is like sharpening our tools so that, when
492 3 | at the thought of doing shoddy actions, and a fear of their
493 3 | your behavior that falls short of them. Only then will
494 2 | and fire. It has to keep showing its inconstancy and stressfulness,
495 4 | whether you're healthy, sick, or whatever, and regardless
496 10| from your learning to one side. You have to make yourself
497 10| be able to watch in utter silence? The more you take what
498 10| together just right, in a single moment, and then it's like
499 8 | us," no "them." This is a singular truth that will arise for
500 3 | defilements, our practice can only sink lower and lower. Instead