Cultivating Samadhi

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maybe this is recording and maybe tonight
we just recited i vow from this life on throughout countless life to hear the true dharma
we recited that
ah this is sir
attributed to
got lucky ancestor a hey go again
he supposedly wrote at about eight hundred years ago i vow from this life on throughout countless life to hear the true dharma

so nice new year's
and how'd you feel about that wow

are you
i do we to have them are you wish to
to hear the true dharma from this life and there throughout countless lives

well the ancient ancestor dogan had dad wow
welcome to join dunbar
and then he said when we said upon hearing had no doubt will arise in as norway lack and faith
i think the simple thing is
a simple statement would be upon hearing it
there will be no lack of faith
i don't know what dog is angie meant when he said no doubt will arise in us because doubt has a very good down he is honored in his and tradition
what kind of doubt
i think doubt that we are fully realize buddhahood downtown
is honored but down in the teaching
ah yes honored to
i think maybe when dog and meant that there will be no doubt in the teaching even if we honor it when you hear the to dharma then there's no doubt about the teaching but they still may be some doubt about whether your practice is realizing it or something along those lines
so when we hear that to dharma we no longer doubt that you're done
and upon meeting it
we will renounce worldly affairs
when you meet the to dharma you naturally
he could say spontaneously renounce worldly affairs

spontaneously doesn't mean without any cause it means there's no additional costs necessary
when the all the causes and conditions that come together
in a meeting with the true dharma
doesn't then in that situation
we spontaneously renounce worldly affairs there's no additional
conditions just the meeting will be the renouncing of the worldly affairs and worldly affairs are
but basically there
there am
they've been distracted
from the dharma
and been distracted from the practice of the dharma
the things that are are turning away from
for messing around with reality those are worldly affairs
what he sought as can shop for topo
without being distracted
from the true dharma

and renouncing worldly affairs giving up pronouncing distraction from the practice
we will maintain the bodhidharma will take care of it we hear it we made it would take care of it and taking care of it the whole earth and all living beings together will attain the boot away
i wow
to join that program
do you

and then it then dogs and he says although our past evil karma has greatly accumulated
indeed been the cause and condition of obstacles to practice in a way
being the cause of distractions from practicing the way
now as an an ancestor's me all the body surface and buddha's be compassionate to us and free us from

if something arises if something comes
here's an opportunity to meet
the true dharma
and maintain it
if we feel like we're in our meeting with whatever is coming we're not meeting the true dharma
strapped and
if we feel we lack faith that what's happening right now is
the occasion for maintaining the true dharma
then we reveal and disclose
but we don't feel that this current situation
is meeting the true dharma and maintaining the true dharma and we see any fulfill sorrow about that we reveal that to stop that sorrow that were
we feel we're distracted
but the
there's a vow which says
i vow to realize the practice which doesn't get distracted which doesn't find any distractions which he uses every opportunity everything that comes
including looking over there to see what's going on

using every opportunity
using every occasion as an opportunity
this is the art
of the buddha away

huh wow
to meet the dharma to maintain the dharma and realize the boot away together with the great earth and all living beings at the bow the practice is to use every opportunity for that meeting maintaining and realizing
but he says although but we may get distracted
from that which we vow
the practice
and then we have a practice for when we get distracted from the practice which we vow
we have a practice
for dealing with when we're distracted from my aspiration
when we notice that were distracted from my aspiration we remember our aspiration and we say i've
i feel that there was distraction and now i used a distraction
as an opportunity so now the practices alive again
i didn't use something as an opportunity therefore are therefore i seem to have been distracted now i noticed i was distracted i will use this appearance of distraction the way i really wished i had use whatever that was that i thought was
not an opportunity
meeting the two-term
and i use it by owning it and seeing if i feel any sorrow
and if i don't feel this are all just keep noticing and until i do maybe i will feel the sorrow for a while but when i do have there it is i'll get now i feel sorry
in this way the root of transgressing the root of distraction from hearing meeting and maintaining the buddha dharma
the root of that distraction will melt away
so that those in the past to made this vow with great confidence and tried to practice it
also practiced confession and repentance because even those great ancestors those great bodhisattva predecessors of us today
who had these great vows they got distracted and they practiced confession and repentance in the presence of the buddhas and bodhisattvas and
whenever they got distracted will not many whenever but when they got distracted they sometimes and again and again and again practice this way this is the pure and simple color of to practice the true mind of faith the true body of faith
this not just the confession and repentance
but the context of the confession and repentance together with the confession the context is i vow
to hear meet maintain and realize the buddha dharma and in that context
some obstruction some distraction some hindrance may appear and then we practice with that all that together is the simple actually simple practice
and the simple practice
is vowing to meet the extreme an inexhaustible complexity of what comes in part of the complexity of what comes is the buddha dharma
all the wonderful details of how to practice
with whatever comes how to practice the art of
meeting maintaining and realizing the true dharma
the last year we've spent considerable effort and in various locations together
reciting and meditating and discussing the song of the precious mirror samadi
this year i would like to continue to study the samadi
the ancestors to samadi of the buddhist the bhutto's samadi
so that would be to continue to contemplate the precious mirror samadi of the buddha's and the soft receiving and employing samadi of the buddha's
the look at the teachings about those somebody's and also to look at the teachings about samadi and aged be universal
encouragements for zazen
but ah excuse me
in the ceremony of the universal encouragements
for the practice of zazen
food i sang it in japanese

so i'm sorry in a way i'm sorry but in my way
i'm i'm okay that not all of you will be a green gulch for the next three weeks
but during that time on your behalf will be studying when i just told you about
and the benefits
the marriage and virtue of this study will be shared with you
even know you may not know it it will be
it will be dedicated to your welfare
he will be in the world you're living in

west are
quite interested in samadhi
which is where and of what is often translated as
or actually also sometimes translated as meditation i think concentration is is better
samadi meet here samadi means
a state of cognition a state of mind
that is
stable settled
com lee joyful
that's sort of the in some sense what the words tomato means
the definition of samadi his mental one point of this
it's the definition of it is a sort of a state that realizes
that nor and known or one point that mind an object or one point
and also identify said but or samadi also is ah
a softness and flexibility of mind and body
sonos that's another kind of criterion of samadhi is a flexible a flexible body and mind

soft flexible
and again and i said a lot of questions and students arm
we'll be happy happily accept the opportunity to realize such a mind
and many in history in a recent in the last fifty years yourself in western zen practice
some people came to zen centres to practice mit
and there are more or less successful
in recent times
some of us have been pointing out that if you wish to
practice samadi
our train in samadhi or cultivate samadi and realised somebody
that practices
is that's exactly it assesses successful practice of that is based on other practices
oh generosity ethics patience and diligence
success in a lot sixteen as success in training and realizing samadi
depends on these other
cognitive endeavors
and cognitive knees physical and mental

but i'm going to attempt to
a focus attention
on the training
which realizes
and not talk about too much these first for
when the first for generosity ethical discipline patience and diligence diligence enthusiasm for practicing for example the people for that i just mentioned plus
enthusiasm for practicing training the attention in a way that
realizes samadi

in one mahayana
there's a chapter
witches can be called
yoga practices or centering practices
and in that
they discuss
insight and
i tranquility in this case the word to use his show matter
which means tranquility serenity
and it also means
sometimes translate as calm abiding
samhita is virtually a synonym for samadi
the definition of schumpeter in some senses also mental one point this it also means stability and openness
and flexibility
and then the other this introduced his insight
and the chapters about bodhisattvas practicing of tranquility samadhi meta an insight
practicing both of them and discusses the differences between them
and one of the
a first differences in differences exactly
yeah because the differences between them as
one of them has
an object one of them looking at something
which is called
in various ways is called an object which is not associated with an image
and one of them is associated or meditates on an object which is associated with an image
the object of schumpeter the object of samadhi to develop somali to train and realize samadi the object is actually
looking at something that's not associated with an image
and sometimes even say a non conceptual image which is a m
it's a non conceptual concept
so you're looking at an idea that's not associated with an idea
that's the object
which when attended to
which were mentally attended to paying attention to that object
and the persona or the insight
subject that's associated with are accompanied by images so the inside is contemplating a conceptual object
and the tranquility or somebody's contemplating a non conceptual object

it's looking at
what's it looking at
and what it says in that chapters it says that the object
have the tranquility
of the samadi
cultivation is
and on interrupted mind
so the mental attention is turned towards a mind
so what what's it what's the object of meditation or mind
what's the object of meditation something that's not associated with an object
what kind of mind by the way an uninterrupted mind
mines which are objects are interrupted
our minds which
ah which are associated with objects those are interrupted when the object changes the mind is interrupted and then you have a different mind associated with a different so this essential teaching about what developed samadhi
is to train the attention
his to mentally attend to a mind
which is uninterrupted or the the mind which is always there
which is always available for contemplation which is another way of saying to attend or something that is not is without an image
this mind does not have an image to uninterrupted mine does not have entered image mines with images
are interrupted and those mines are contemplated by inside
for example i'm talking to you now and all these words and teachings
our minds associated with these words with these images and this is these words are our teachings about how to practice samadi
which you're hearing about in which you can use
to develop smarty once you enter somebody
by giving up
paying attention to these words
one you have entered samadi than you can listen to these teachings again in samadhi and then it is inside
if you if you are listening to if any of you are listening to me now
and your mind is not in samadhi than the way you're hearing what i'm saying is not insight
even if you understand what i'm saying correctly
but if you live in but if you're in samadi then when you listen to these teachings
then it is possible that you're not just hearing them
but you're hearing the true dharma
so for the past year actually i've been talking to a lot about the teachings about the precious mirror
the freshest mirror is the buddha's wisdom the border post a mind
the precious mirror is the buddha mind seal
we've been talking about that and i'm talking about the samadi
in which this precious mirror he's living
it it may seem rather elusive
to practice a mental attention
to something which is not associated with are accompanied by an image
most of our mental attention is going towards things that are accompanied by images
i'm into intention is quite used to attending to images
for how can we tend to
no image that's made kind of elusive
and some examples of how this might work as people often
follow the follow their breathing or pay attention to their posture
counter breathing
and while
giving attention to your posture giving attention to your posture giving attention to your posture giving attention to your posture
the training and somebody might happen in other words while attending to the image of your posture
you might actually be able to see and contemplate something that's not associated with the image of your posture
what puffs of my mind
an image popped in my mind
of this situation of attending to an object does not associated with the image to story or at the beginning of a series of novels written by a
person and carlos castaneda i think the first novel was called the yaki way of knowledge and he meets this this this person meets a
native american showman
who teaches him the first teaching has find your place
i forgot any if he gave many further instruction besides find your place
ten ebay know was only further instruction besides find your place

so anyway he is the the the student named carlos is looking for his place and then the next morning
the teacher
don juan says did you find your place and he said
no i didn't or i don't know
and i want i will work as you were you fall asleep he said over there behind that rock he said at your place
he found his place
where he was
you didn't make a big effort and and he finally found his place but finding that place was not associated with the image of finding the place but he found the place anyway
training in samadhi is like looking for that place
which you which you will find cause it's where you are
it's it's it's the mind of where you are all the time
it's the uninterrupted mind
and when you i don't know what wandering about in the the rocks and cactus in the sonoran desert
following your breathing
wandering i'm around inhales and exhales for or pay attention to your posture you met you you may find your place
were you already were
but you may be have to
wander around your breathing to find it
but when he was looking for the his place he was looking for his place he wasn't like not looking for his place he was not trying to make money he was not trying to become famous he's looking for his place
and he was
using images to try to find his place
but he was still trying to he was looking for his place and then he found his place
but the pretty fun was not associated with images
so we many people use their breathing to find their place
they're not just trying to follow their breathing they're trying to find her place they're trying to actually the phone and breathing to find
what you want to find the place where they are where they are settled we are settled someplace in every moment
we are undistracted
and the place we are this undistracted
and settled is not associated with any image
and finding it is to pay attention to not associated with any image or pay attention to the mind which is uninterrupted which is the mind which is uninterrupted is wary is where you uninterruptedly are
and then if you vow to train in this way
this is a this is a as this is a vow which is appropriate to hearing the true dharma because you hear the true dharma in samadhi
and you are in samadhi
when you are attending to the uninterrupted mind are you have a she i should say you enter samadhi by attending to the uninterrupted mind once you have entered the mahdi want your in somebody then you can actually pay attention to interrupt minds
combines her images of our objects which are associated with images
you can then you can listen to the teaching in samadhi see enter samadi
by letting go
thinking about images and you think about no images
you let go of
interrupted minds
saturday morning is now over saturday afternoon has started
it is now according to some clocks approximately twelve twenty
other clubs in other places it's one twenty or what other possibilities are innumerable all these things are interrupted minds these are examples of interrupted minds
corinne his face looks this way lorries face looks this way abby's face looks this way these are interrupted minds

training and samadi is to let go of those interrupted minds which means let go of wandering from this mind to this mind to this mind to this month which means giving up thinking gift giving up discursive thought
and also giving up trying to suppress
the interrupt interrupted minds
there's interrupted minds
but there's just interrupted mind
i don't know anyway an undrafted mind it didn't quite i wouldn't quite say the interrupted mind to save the interrupted a little bit to understand to say the associates the mind with the
and is slightly less associated
are you can take away and to
to say
mantle attention to uninterrupted mind
mental attention to the mind which is contemplated by all minds
we're actually always contemplating the i interrupted mind
which is colored by many images
which lives together with the mind that is interrupted
these are not separate but to develop samadi we give up going from one mind to another
from this mind which is interrupted by a beginning an end and is followed by another one
but i could say you know
find your place
and then you could look for it
when you give up
looking for it
you know when you collapse in looking for it you will have found your place
but he could also even before you start looking for you you can find it before you start i can say find your place and you could say
one know he could say no i won't
and i might say well you find your place
not do that again find your voice
an and
you know patent attend to that find your place know
when it develops marty find your place know
i'm not going to fall for that instruction
i'm not even gonna say that i'm not going to fall for it i'm not to mean i'm not even going to say no

so this brings us to our are commonly used word
stillness is a word for the for uninterrupted mind
uninterrupted mine is not going anyplace and not coming
either it's not increasing it is not decreasing
is not interrupted by increases and decreases
attending to that developed somebody
i'm tending to that and developing samadi
and realizing samadi then when you then when you hear the teaching no increasing or decrease
you understand it
samadi a stillness in stillness is samadi
in samadhi a stillness and stillness his samadhi

hi don't know how many you heard this story about up that a console was
i came to the twentieth century and was on a tv show
i can have a talk show
and the talk show moderator to call those people moderators or hosts talk show host
said to him
i'm what do you teach
he said why i teach
stillness i teach ya stillness
and house said is added he said who

and then the talk show host had done some research and said why
i i heard that in an then a study cohen's then stories
and what do you think of and the that practice and
dogan a dog instead well that's a bit practice
and how said well i
i thought you said you just teach stillness
he does teach samadi
he said yeah but some people won't practice stillness unless you give him a call on
it can get mccoy and and they
then they say okay and then they practice a call on
and while the practice in a con
they realize stillness
same applies to any kind of
anything you can use anything
as a way
to contemplate the on an uninterrupted mind
because that's what that's where it is is using everything
to develop samadi
that's how it evolves marty
is to use everything to develop samadi
that's how to realize stillness to use everything as an opportunity
to be still
but if you don't want to use everything then we can give you something
not that's not everything like a on for ah your posture or
you're breathing can use his those things as a which are good ways to realize using everything
and this kind of samadhi practice
is devoid of developing samadi is can be used by it has been used by disciples of buddha for the last on and off
on or off means disciples of buddhists are sometimes on and off
sometimes they're practicing samadhi and sometimes i get distracted
but anyway for twenty five hundred years people have been practicing somebody in the buddhist tradition
and then in other cases to people practice mit in the hindu tradition
in the sufi tradition in islam the tradition in the jewish tradition in the christian tradition people also have been practicing samadi
in the carpentry tradition
in in the ballet tradition
in mathematical tradition
in the painting tradition in opera tradition and someone there's many traditions that practice samadi
where people cultivate attention to the uninterrupted mine in the native american showman tradition
so samadi is is not necessarily associated with any image
my fact the way you enter it is by paying attention to what is not associated with any image which all living beings have an uninterrupted mind
it's it's stillness it's mental attention to stillness which all living beings have the stillness but not all living beings have mental attention to the stillness
all living beings have their place but not all living beings are mentally attending to the place right where they are
the to enter samadhi we have to cultivate continuous mental attention to
the uninterrupted mine to the mind which all sentient bags always have
and by the way what is that mind while i don't know what it is and nobody else does either because
it's not associated with any
with any images

if you had met the to dharma you will be able to renounce worldly affairs and cultivates the mahdi because worldly affairs means
why didn't you something other than cultivating somebody when you're cultivating samadi
but if you want if you need to to dharma in you and you
one cultivates samadi it's spontaneous
the one catch their though is is hard to meet the true dharma when you're not in samadhi
the people who have heard the true dharma were in samadi
and they might have gotten into somebody through carpentry ballet or
zen training
once you're in samadhi then when you hear the teaching
you hear it or then when you're listening to the teacher you hear it once you hear it then the somatic practice will be
the spontaneous
because you will give up distractions from somebody when you're practicing some odd and then when your insta you hear the dharma again and then again and a distraction from practicing somebody when you want to practice amati will drop away
again most people who are trying to develop somebody would like a little bit of something to practice mighty with and
as dog instead is and she said on tv that's fine
but they may need something in order to not use anything
cause you
it in you know when you come to it you actually are not can't use anything
to attend to the mind which doesn't use anything
minds that use the that use things something all sentient beings have those types of minds to but we all all have this mind which doesn't use anything
which is uninterrupted if you use something that interrupts some using something else
can that's that's part of the deal
but passionate will pay attention to who were developing somebody doesn't we pay attention to
when you develop insight so there is a place for paying attention to minds that youth things
the pay attention to minds that think about this and not that and not that and this those are interrupted mind we will pay attention to those i'm talking about somebody today
cause this has started this is the practice return
gonna try to encourage you and the practice of attending to the uninterrupted mind attending to something that is not accompanied by any image
so until ice you know after day after we and today i kind of would encourage you to
join this practice of developing samadi this kind of continually developing a continuous mental attention
which will come to fruit as as state of samadhi
somebody to be rooting for that in green gulch for three weeks starting a couple days and please
take care of that
wherever you are you can you can practice samadi wherever you are all day long just remember
and what's the mahdi
it's a state of concentration
and how do you develop it by remembering developing

and oh how do you develop again you you pay attention to an uninterrupted mind to the mind which are always contemplating
so now i'm i'm there's a mind which i see these phases and now i don't see them anymore that's that might interrupted nicely these faces now i don't see these are these i see those faces these are these are interrupted minds okay i'm not trying to stop those
i'm not trying to stop these
i'm not trying to stop those
this a pretty nice minds
god that define the coins
what am i trying to do if i'm develop a samadi i'm trying to remember somebody
i'm trying to remember what isn't interrupted as i look at all these different faces which means what isn't interrupted while all the while amidst all these all these interrupted minds interrupted my interrupted might interrupt this me
mine's gonna be interrupted by by
now have a new mind hasn't yet interrupted but now it interrupted
all these all the mines which can be interrupted will be interrupted
all minds the start
there there start will be interrupted by end
all the ends will be interrupted by a start this is this i'm not trying to stop that i'm just trying to remember stillness and tried to remember somebody no matter in the midst of all
interrupted minds there is an uninterrupted night it's always available
so now we have the possibility of attending to it
once in awhile
more often and finally continuously
and then
we enter samadhi once we interests mit we can give that practice up and practice wisdom

when you said the uninterrupted mind is not accompanied by any images in a way
is it also accompanied by in the sense that is thought about stopping the interrupted images said the same time as
i mean is the uninterrupted mine accompanied by the minds which are accompanied by images in here
yeah so the uninterrupted mind
live together with the interrupted minds
all sentient beings have the same uninterrupted mind
but we have different interrupted minds
and part of our interrupted minds are instructions about a deal with are interrupted minds
yes so interruption actually
that's right
a beginning happens when we see it as a beginning and end happens when we see i entered our meeting gets interrupted when we think it got interrupted
but you know if i'm talking to you and somebody comes in and says this meeting is being interrupted i might actually not understand talking about because i'm paying attention to the uninterrupted mind i hear that does interrupted mines all around and some people said this meeting is not yet interrupted that's also
walk something we that's also the kind of things that happens and interrupted mies is such proclamations of interruption and nine interruption
but then we do see a doubt that than those minds do see things that way and those
but you know we practice compassion with all those minds and we practice compassion with the mind that uninterrupted the poor mind does not getting enough attention generally speak which know the mind which the borders are saying hey is a mine here to pay attention to it
it's not overused
an emery interrupted mind or interruptible mind
there's a good possibility of suffering
and remembering the uninterrupted mind
is part of the art of making every moment of suffering a door to the precious mirror samadi

he's interrupted minds it's possible in the in an ocean of interrupted minds that there is attention to the uninterrupted mind
an attention to the uninterrupted mind in the midst of all the interrupted minds
which have not been eliminated because trying to eliminate interrupted minds isn't is another interrupted mine project
one of it interrupted to one of the types of interrupted minds is the mind which which which is to suppress or interruptions
or to suppress some interruptions and not others etc
that's this is interrupted mind world
as commodities not trying to such suppress interrupted mine is attending to uninterrupted mind it's my time to suppress the minds which are associated are accompanied by images is trying to attend to the mind which is not accompanied by an image
to be able to continuously attend to that mine developed samadi and in samadhi
there can be the vision that the interrupted minds each one is a door to the uninterrupted
and in the suffering that occurs in interrupted minds
all those sufferings
our opportunities
for the put away
you heard the teaching but to realize that we need somebody to realize the art of all suffering being doors to the buddha way
and the suffering curves and these interrupted minds so after we develop samadi we will go back and not look at all the interrupted minds were suffering is living
and we'll talk about the teachings which you've already heard about how to deal with suffering
but today i'm saying that a necessary part of dealing with suffering in a way that opens that shows us to door
or an opportunity to realize we really want the buddha away
samadi is part of the deal and non emphasizing samadi
which means looking at a mind which is not associated with any of these teachings
which are fine and now they're now they're being used to help you look at a mine does not associated with any the images of the teachings
but will come back to them

well i think even is definitely definitely yes
but there could be association eat when there's not attachment
we have attachments are really heavy duty association
i took a be just an association without there being an attachment
and in that case that's pretty that's pretty nice like
here's a beginning and there's an end
and there wasn't a big attachment to the beginning or the end
of that mind
there was
was that mind which looking at you interrupted a mind which is looking at you
and then a my wish at you enter of his mind the looks as you those are those associations were weren't that painful
but still to be to be flitting about all these interrupted minds
he would be good when you're flirting to be in samadhi
and you're not going to get some outages by flooding
which we normally do
and also be analysed it's also hard to apply teachings to all these flits
we're not concentrated
so this is how to get concentrated
if there's attachment
tis the beginning and end of a moment it is attachment to an association like friend or enemy
the net generally speaking all the harder to
pay attention to the mind which isn't interrupted if there's a heavy attachment than we sort of have to say well maybe don't practice mit right now maybe go back and be generous and ethical and patient with the stress of being strongly attached to the associations that are the images which are so
she added to this person
if you get if it's really heavy duty attachment to the association in interrupted minds than you may not be ready to like practice samadhi that i'm saying maybe you are ready to practice somalia because this is two thousand and sixteen
and it's it's the season for somebody buddha somebody
samadi in general and then we'll make this book smart samadi more specific later now it's just samadi
and if you just cannot
and a fine you might just zapped onto a mind an interrupted mind that strongly associated attached to some image the name is gonna be too much weight or look away from that over to
the uninterrupted mind i can't stand you i gotta go back to and interrupted mind because it is calling me so strong that well then we have to practice generosity ethics patience and diligence more maybe you're ready for some a practice maybe you are maybe two
maybe you can start today
with your friends because we're all neighbor going to do that and help each other and even if you're not ready and he could help to your people are

i'm not ready to give up my interrupted mine which is just fixated on itself but it's okay me if you pay attention to the uninterrupted mind
why you're looking at me
in a strange
strange way that you're looking at me now
it's okay so go ahead practice mit while you're looking at me i don't care
i'm going to test your but still you know if you've successfully don't fall for my a tend to distract him some lauded
it's okay with me

saga say look at me without being distracted
a mind that uninterrupted
i vowed to hear the true dharma and a key element in here
into dharma is too
protect and maintain samadi
generosity ethics patience and diligence

sedna for not for are not for now

may our intention equally the extent to early is
do those early days
he saved them delusions are inexhaustible
no to end them dharma gay son boundless ah to enter them buddha as way is unsurpassable high was to become at