As a monk, I bring a strong commitment, along with the renunciate flavor, to the classic Buddhist teachings. I play with ideas, with humor and a current way of expressing the teachings, but I don't dilute them.
Sitting in a field of fifty to eighty people really starts my mind sparking. Since I don't prepare my talks ahead of time, I find myself listening to what I'm saying along with everyone else. This leaves a lot of room for the Dhamma to come up. Just having eighty people listening to me is enough to engage me, stimulate me, and create a nice flow of energy. The actual process of teaching evokes ideas that even I did not realize were being held somewhere in my mind.
Different teaching situations offer their own unique value. In retreat, you are able to build a cohesive and comprehensive body of the teachings. When people are not on retreat and come for one session, it opens a different window. They are more spontaneous and I'm given the chance to contact them in ways that are closer to their "daily-life mind." This brings up surprises and interesting opportunities for me to learn even more.
I'm continually struck by how important it is to establish a foundation of morality, commitment, and a sense of personal values for the Vipassana teachings to rest upon. Personal values have to be more than ideas. They have to actually work for us, to be genuinely felt in our lives. We can't bluff our way into insight. The investigative path is an intimate experience that empowers our individuality in a way that is not egocentric. Vipassana encourages transpersonal individuality rather than ego enhancement. It allow for a spacious authenticity to replace a defended personality.
(précis) 00:00 Q1 You speak of “an energy body”. I feel energy passing through my physical body but what is the difference between the two bodies? How do they interact? 42:16 Q2 During walking meditation I had the feeling that I no longer existed as a person. Everything was concentrated in the present moment and the sound of a bell ringing lasted for an eternity. The experience unsettled me. ((précis) 00:00 Q1 Vous parlez d'« un corps énergétique ». Je sens de l'énergie traverser mon corps physique mais quelle est la différence entre les deux corps ? Comment interagissent-ils ? 42:16 Q2 Pendant la marche méditative, j'ai eu le sentiment que je n'existais plus en tant que personne. Tout était concentré dans l'instant présent et le son d'une cloche durait une éternité. L'expérience m'a déstabilisé.)
Some suggestions for taking the benefits of the retreat home and continuing one’s development. (Quelques suggestions pour profiter des bienfaits de la retraite à la maison et poursuivre son développement. )
(précis) 00:00 Q1 When an emotion or unpleasant feeling like anger or fear arises, should we carry on meditating on the breath or should we reflect and analyze? 28:02 Q2 Can you explain more about cleansing and transmuting afflictive emorions in one's heart? 45:19 Q3 Is it possible that pleasant sensations can help us live a more serene life even if they are impermanent? 48:28 Q4 Regarding the group form, why do we simply have to listen and only share in the small groups? ((précis) 00:00 Q1 Lorsqu'une émotion ou un sentiment désagréable comme la colère ou la peur surgit, doit-on continuer à méditer sur la respiration ou doit-on réfléchir et analyser ? 28:02 Q2 Pouvez-vous en dire plus sur la purification et la transmutation des émotions afflictives dans le cœur? 45:19 Q3 Est-il possible que des sensations agréables puissent nous aider à vivre une vie plus sereine même si elles sont éphémères ? 48:28 Q4 Concernant la forme de groupe, pourquoi devons-nous simplement écouter et ne partager qu'en petits groupes?)
Using breath we fill a bubble that is almost an aspect of our body, allowing it to diffuse as we exhale. We release the unneeded and bring in what is needed - lightness, warmth or freshness, humour. We allow goodwill to manifest, just this. (En utilisant la respiration, nous remplissons une bulle qui est presque un aspect de notre corps, lui permettant de se diffuser lorsque nous expirons. Nous libérons l'inutile et apportons ce qui est nécessaire - légèreté, chaleur ou fraîcheur, humour. Nous permettons à la bonne volonté de se manifester, juste cela. )
The subtle energies of practicing generosity include feelings of gratitude or respect, avoiding the pitfalls (e.g.) of a sense of obligation or comparison with others. This is right motivation. We note the beauty of our own heart, steady and receptive, void of ill will. (Les énergies subtiles de la pratique de la générosité incluent des sentiments de gratitude ou de respect, évitant les pièges (par exemple) d'un sentiment d'obligation ou de comparaison avec les autres. C'est la bonne motivation. Nous notons la beauté de notre propre cœur, stable et réceptif, dépourvu de mauvaise volonté.)
00:00 You said the citta is concerned with security and nourishment and that it was not personal. Is that before conditioning or before birth? (00:00 Vous avez dit que le citta concerne la sécurité et la nourriture et que ce n'était pas personnel. Est-ce avant le conditionnement ou avant la naissance ?)
Developing the experience of the inner body, the quality of body and mental feelings - being more aware of inner joy, confidence and wisdom. (Développer l'expérience du corps intérieur, la qualité des sensations corporelles et mentales - être plus conscient de la joie intérieure, de la confiance et de la sagesse. )
The five indriya are intimate allies that allow for a full and profound liberation - faith, persistence, mindfulness, concentration and discernment. They are conditioned but help us to cultivate the path towards the unconditioned. (Les cinq Indriya sont des alliés intimes qui permettent une libération pleine et profonde - foi, persévérance, pleine conscience, concentration et discernement. Ils sont conditionnés mais nous aident à cultiver le chemin vers l'inconditionné. )
