Practice Guided by Wisdom [Audio]

Practice Guided by Wisdom, by Kittisaro:

Transcript:

___ Dharma’s ___ period, starting tomorrow night where a classic, blending of devotional practice were once holding the nine for five days, ___ cultivating, blessings, and into the way to the Dharma, which is quite powerful. Not that noun in the West, not the East in the West of having one name, one phrase, in turn, it’s a month of practice. And then five days, followed by what’s called ___, which is the essential core of the ___ Dharma’s, which is turning the mind right back to the ___, turning the mind to that, which is not born and not ___, what in the ___ to the practice ___ calling, turning the mind of the ___, turning the mind to that, which remains, which is all I see right now.

So tomorrow night, that’s the beginning of the ten day period. We will focus on that and we will be leaving it and reflecting on how those practices are not a part from what we’ve done so far, but a continuation, an inter-weaving. Hopefully just a deepening of those practices.

So today, we’ll have an opportunity to integrate some of what we’ve already done. And tonight, ___ and I have a call that we have to make with the online Dharma calls. Also we ___ be at the first part of the meeting, so ___ have your first sitting, 7 to 7:45, we will—7:15 to 8, ___. We’re having a bell, that would be ___, then we’ll come back and enjoy everything. Then tomorrow morning, we’ll have an opportunity for a discussion on any questions about what we’ve done so far as we’re preparing to move into this next section of the retreat tomorrow night.

But today, I’d like to talk about an important principle of practice, which could be called agility or tuning. Tuning. It’s the, as the practice matures, it’s not ___. Response to what’s going on. Remember this morning, we ___ reflecting on the ___. What the Buddha called the ___, those principles, which binds us and keep us from knowing the unbinding. Another translation of ___ is “unbinding.” And we’re bound to, and then the five ___. A condition in that ___. We realize not the ___ talking about. That’s the ___. We leave on something, depending on something ___. Thing is that condition changes. There’s the whole sense of the world. Wavering. Our being, wavering. And that’s what’s called aging, sickness, or ___. It’s that frustrating. There’s the streaming out of becoming of the heart to find stability somewhere else. So when there’s a connection to conditions when conditions changes ___, that recognition is the beginning of insight, and the reflection on the nature of what it is that we’re identifying with, claiming, or even rejecting and finding, the recognition, you see, the wisdom, of changing nature starts to undermine and lead to the fading of ___, and relinquishing, because once we rely, something’s really ungrasping of unchanging, naturally, there’s, “Oh, ___.”

So, another word for ___ is, another translation is, “unbinding.” Because there’s one, let’s go of this compulsive grasping taking somewhere to get something to own, or something to get rid of, because there’s a relinquishing of those thing. Noticing what’s already here. The peacefulness, the brightness.

So in this first reflection on what brought us from tasting Nirvana ___ factors that all have to do with cognitive thinking of relationship to ___. Views are rigid. Rigid view. This is… yes, we have to get perspective on perception. That’s very subtle. Very flickering. But when a bunch of perception is our world and together into something that’s more rigid as a ___ view. Someone’s also an idiot. They’re that way. You know, when we right off the whole group, we right off the whole family, we right off the whole party, we right off someone because of their color. Because of the view. There’s a certain views about ourselves, views about others. Views about practice. You have got to do it this way to reach in the view. None of it have to… when our practices are very bound by views, it’s not agile, it’s not flexible, it’s not so responding for what is going on. It’s very rigid.

Naturally, a practice begins by doing things at certain ways. That’s how we get some experience. That’s how we… so, it’s good to stay with things to be with the breathing, to count, to have our certain phrases, it’s our way of practicing in order to get our experience naturally. But there’s a certain limitation in a practice if we just have a fixed view about this is how it’s going to be.

So in order to get a feeling for agility, this is the way ___, when we say that the obstacles come high, he duck. When the obstacles come low, he jump. You know, to get a feeling for being in touch with the moment and having the intuitive capacity to whether than just having to keep doing it the same way, polishing that brick hoping to get a mirror, we might be making a great effort. So if we’re polishing a brick, we’re not going to get a mirror. ___ and so, there’s something about our practice about being able to tune in to what’s happening and respond, respond to that. So we’ve had a lot of skillful ___ that we’ve covered in this first part of our retreat, which are part of ___. They’re tools. The practices. It’s skillful means, and you know, in time, the practice becomes more of a dance. Becomes more of a… listening into how we are and insisting what we want to do, and what we want to focus on. There are no really fixed rules.

In some traditions, that can be useful for a while, that can be very helpful, but you don’t have to tell exactly what to do all the time. You do this, and do this, and then you do this. And that is nice. It tells us what to do. It keeps us going, but the difficulty with always having something to tell exactly what to do is ___ never come ___ with doubt.

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About the Author Sean Fargo

Sean Fargo is the Founder of Mindfulness Exercises, a former Buddhist monk of 2 years, a trainer for the mindfulness program born at Google, an Integral Coach from New Ventures West, and an international mindfulness teacher trainer. He can be reached at [email protected]

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