While we often discover samadhi (whole heartedness) first on retreat, it's finding samadhi in every day life which can give us the greatest joy. How can live with a more whole attention? And joy from within?

The Buddha told Mahanama not to be afraid of the muddled mind, just to keep developing the qualities which incline the mind to Nibbana. This Dhamma is for one who is content. A mind unburdened can pacify itself and be calmed. A mind fortified by faith, virtue – in particular, the virtues dear to the noble ones – learning, generosity and wisdom, will go to distinction. But for mental peace we have to consider how to seclude the mind and what we are giving our consent to in daily life.

Instructions for doing two written exercises, exploring fear in the context of daily life then in the context of meditation and dharma practice

Questions are précised. Q1 0:00 - Could you explain the meaning of mind? Q2 14:29 - When watching the breath, continuous attention is difficult due to the interference of thinking. How can we overcome this? Q3 28:14 - What are the basic techniques of meditation for a beginner Q4 39:12 - Before starting meditation should we practice yoga to train our mind? Q5 40:52 During breath awareness meditation, should we take the breath consciously, or see the natural process of breathing? Q6 42:00 Can you explain the process of metta meditation and how it helps to overcome anger, frustration and resentment. Q7: 46:00 What is mindfulness meditation? How is it practiced? Can we practice it while working in the office? Q8 52:36 I have acute pain in the knees and ankles when I sit. Are there any exercises that would help? Q9 56:12 When I meditate I usually feel sleepy. Why is this? Q10 1:00:19 When I meditate I see colours and lights, hear the sounds and feel fully aware of what is happening around me. What is this state? Q11 1:02:51 When I meditate my thought processes get very sharp, and more and more very good ideas seem to come into my mind. Hence, now I know I am fond of thinking rather than meditating. Please advise me. Q12 1:13:02 How can we shift from samatha to vipassana meditation? How long will it take a beginner to practice vipassana? Q13 1:20:50 How can we identify the improvements and development of mental states we've achieved as a result? Q14 1:26:50 During meditation I see a lot of incidents / situations mentally, which I have never experienced in day-to-day life. What is this? Q15 1:29:32 When I go to bed I usually try to pay attention to my breath. Is this good or will it negatively affect my sitting meditation? Q16 1:30:29 How long one should practice meditation to achieve samadhi? May I know a program or meditation schedule in order to achieve this state? Q 17 1:33:15 I joined a new company that meditates 15 minutes before work daily. Why I didn't get this opportunity before? Was it an effect of my kamma?

Sayadaw’s instructions for daily life

After situating today’s theme in the context of the nature of the “ordinary habitual mind” and how it is transformed, we look at the fourth parameter of transformation: the nature and sense of self. We start by recognizing the often conceptually confusing nature of this area, and then proposing a primarily practical way to approach the area. We first identify the conditioned sense of self as permanent, independent, and separate, how this sense of self manifests in various ways and why this can be a problem, connected with suffering. , We then briefly suggest how the elements of such a conditioned sense of self are absent in an awakened being and how other positive qualities are present. Finally, while recognizing a number of complexities, including developmental issues, we look at two practical ways to explore and transform the conditioned sense of self: (1) by looking out for and being mindful of when there is a “thick” or “big” sense of self, and (2) finding various ways, in the flow of daily life as well as in formal meditation, to “thin” out the self, developing ways of experiencing with no or much less of a sense of self.

Sayadaw’s instructions for daily life

We contextualize our conditioning in relationship to the different “parts” of our experience—related to our thinking, emotions, and body—by examining some the social and cultural history of the last few hundred years, in which thinking has been increasingly differentiated from emotions and the body. We then examine further the nature of our ordinary, habitual experience of the body. The main focus is on a number of “body practices,” including mindfulness of the body in both formal meditation and daily life, ways to self-regulate when there is high activation, using the body in investigation of experience, and the body as a key to presence in speech and interaction.

How to practice in daily life, or whenever there is more going on than on the beneficial fabrication of a silent meditation retreat. Primarily we'll develop vibrant tranquility (samatha) via getting to know body-heart-mind, cultivating gratitude and mettā, and nourishing a spacious breath and body awareness. Once we've established attentional stability via this relaxed diligent attitude we can investigate and inquire into experience (vipassanā). The vipassanā techniques suggested in this meditation are more fully explored in other guided mediations on this retreat, and at DependentOrigination.org/resources

Though there are many different approaches and styles of practice they all have one common principle that neuroscience corroborates and other spiritual traditions agree on. This talk explores this unifying practice principle and how we can simply and effectively apply it both in formal practice and daily life when we're lost in the prison of our mind.