I think of myself primarily as a monk who occasionally teaches, who strives to convey the spirit and the letter of Buddhism through my lifestyle, through explanation, and through the imagery of storytelling in order to bring Buddhism to life for people who are seeking truth and freedom.
As co-abbot of Abhayagiri Monastery, I am deeply involved with forming a monastic community that can serve as a guiding spirit for Buddhist practice in the world. The traditional, renunciate form of the practice is the embodiment of simplicity, strength and resiliency for anyone who seeks classical training in the monastic life. It is also a hand extended to the lay community that says: come, experience the life of the forest, the chanting, the bowing, the serenity of meditation, the robes, the peacefulness of celibacy. Draw from our well and bring this spiritual nourishment back into your everyday life.
The outward structure of traditional Buddhism supports a form of spiritual living that is grounded in honesty, non-violence, and living in truth-all the qualities of inner freedom that are precious to me. Buddhist practice turns the current of attention toward an inner life, irrigating the arid internal landscapes created by the external priorities of our Western world.
Buddhist practice also reconstructs our relationship to time and space. Our fragmented world is suffering from a continually diminishing attention span as we become overwhelmed with so much to do, with so little time and so many options. The practice allows us to visit our interior landscape, slow down, pay attention to the qualities of time and spirit, to explore who we are, instead of focusing on what we do. Buddhism trains the heart to recognize happiness, not by racing onto the next thing, but by paying attention and ending suffering.
Questions are précised - 00:10 Q1 Can the question you referred to (Who am I?), could be asked during infinite space or nothingness, the 5th jhana? 01:22 Q2 How does this practice help in the extreme scenarios we face in life – like in war - or day to day activities? 12:09 Q3 I really found the receptive aspect of loving kindness helpful and I’m wondering if the other three immeasurables also have this receptive quality? 20:29 Q4 You spoke about the 3 kinds of desire. In my study, I’ve heard that self-grasping / ignorance is the root of all these. Does that idea line up with the three types of desire you speak of? 25:23 Q5 Mingyur Rinchope speaks of a vertical and horizontal “gap” from the stream of thoughts. Does the Thai Forest tradition speak about this gap? 24:16 Q6 Is there much spoken about the “subjective clear, light mind” and “rigpa” in the Southern tradition? 28:48 Q6 What is the state of dreaming and where is consciousness at that time? 34:53 Q7 When ”I” consciousness dissolves, what is that expresses this experience? We have to make a temporary or onlooker self even if there is no self. 42:04 Q8 Don’t you think that organized religions/ traditions fossilize the “I” rather than dissolve it?
Questions are précised - 00:15 Q1 How do we dislodge the idea of a self. Also you say there is an experience without an experiencer. Can you elaborate? 14:34 Q2 You spoke of Ajahn Mun’s teaching on the deathless dhamma. Could you speak to the idea of the subjectivity of the Buddha or even a “de-centered” subjectivity? 27:04 Q3 Could you say more about what stream entry is and its importance. 33:55 Q4 When sitting, how do we know we are anchored in our breath and when we can then shift and broaden our attention to other things? 35:15 Q5 I find walking meditation easier than sitting. Is this OK? 36:36 Q6 Has Buddha offered any view on the purpose of my life especially given its suffering? 42:00 Q7 How can we tell if our meditation tool is working and that we are progressing on the path? 52:22 Q8 Regarding concentration in meditation, is this the same thing that creative people use in their work?
Questions are précised - 00:22 Regarding loving kindness, it is possible to love without liking. Does it involve dana? Is it possible to love without emulating? 14:31 Q2 You were saying that to reduce ego should be a process. But ego is also a driver. If we try and be something different is it driven by the ego? [the answer to this question and the file end abruptly].
