Rather than running away from suffering, we use it as the way to deliverance. Out of suffering, we draw beneficial mind states, especially compassion – not blaming our dukkha on any external or internal conditions but letting them go. If we are content with simple blessings, our gratitude consecrates the breath that we are breathing right now. We rest in awareness and experience the truth of the present moment – fleeting, flawed, formless and empty. In the stillness of now, we taste the mountain.

The first 3 minutes explains about Kuan Yin, and the practice of Compassion as a listening and bearing witness to suffering. Then there is a short and simple, 5 min Kuan Yin meditation, on listening with the ear of the heart.

Questions précised - 00:10 Q1 When we take refuge, what are we taking refuge from? 00:48 Q2 The path is to end suffering. Why don’t we look at suffering and enquire what it is. Perhaps we will see it is our own creation and this may be easier than the longer way. 05:30 Q3 Is all sadness, all anger suffering or is suffering the feeling of being pulled down … into an ocean for example? 07:37 Q4 I am a retired solider and I don’t this this kind of self-actualization, “who am I”, I don’t think we can ask in our profession. What advice can you give? 17:25 Q5 In Mahayana very often liberation is spoken of as a state of painlessness, fearlessness and “one taste”. What does the Pali tradition say about this apparent 24-7 blissful state? 24:32 Q6 What does it say in the Pali canon about Ananda giving Buddha this food? How is it interpreted in the Southern tradition? 27:30 Q7 You mentioned Ajahn Sumedho dealing with anger. When we deal with intense emotions is it a good way to exercise patience endurance and use whatever practice works so you can skilfully navigate the situation? 29:56 Q8 I need a little clarity about consciousness beyond the simple meaning of awareness. Particularly in jhana practice, how does one understand infinite consciousness? 31:59 Q9 Regarding meditating on compassion, we are advised to expand it to all living beings. Do you have any advice? I find it difficult to engage with people I have never met. 36:32 Q10 Could you elaborate about the liberative relationships you spoke of? Put simply, my kids and grandchildren are overseas and I miss them. How can I deal with this better?

Questions are précised - 00:09 Q1 - Can you clarify more about compassion. It seems quite dark in English. And does karuna also have some suffering in it? 04:28 Q2 - What are the training steps in the Thai Forest tradition? Also what is spoken about full buddhahood in the southern tradition? 21:41 Q3 – You said not to be carried away with rupa, form and perception and you also mentioned discriminating consciousness. I have trouble with this last one. Can you elaborate? 27:43 Q4 – What does the word ajahn mean? 28:21 Q5 – Did you say that you could not lie down to sleep? 26:30 Q6 – We are an outcome of our relationships and programmes formed over a long period. Is it possible to re-programme ourselves, even while staying in the same environment? 43:34 Q7 – Why is meditation the primary means of insight or analysis. What about writing? Or talking to others?

Meeting what is disappointing and frustrating in an unfamiliar way and through contemplating the immediate experience of body and mind, release ownership. This reveals warm heartedness and compassion.

Ajahn gives a dhamma talk and answers questions at the 17th International Tipitaka Chanting Ceremony. 00:00 Introduction 03:15 Dhamma talk 41:27 Q&A - Questions are précised. 41:27 Q1: On retreat I can sit for about 45 minutes before I have to move, but outslde retreat, I can sit still for only about 20-25 minutes. Can you advise me please? 57:12 Q2: Can you clarify please ' I read a translation that says one mark of awareness is 'holding'. But my experience is that it is discernment or acknowledgement that is a mark. 1:00:40 Q3: I have read the word 'feeling' being applied to the body and also 'feeling' applied to the mind. But my understanding is that feeling is in the mind only and what the body experiences in called a sensation, not a feeling. Can you clarify this? 1:02:23 Q4: Why is 'form' included in the 5 kandas / skandas? It seems I experience 'feeling', not form. 1:04:29 Q5: Can you please describe the 37 path factors? (Ajahn says he will address it in his talk on Dec 8th). 1:05:50 Q6: Regarding attachment, how can we relinquish attachments when we also want to live in a state of love and compassion with others? Is there not a conflict there? 1:10:25 Q7: We do meditation to empty our minds, but can we live in this world with an empty mind? 1:13:24 Q8: I am new at this and struggle to conduct a practice and not being imposed on by kalyanamitta who advise me not to meditate but only to serve. 1:14:47 Q9: (in view of your answer) Should we then practice alone and not have kalyanamitta? What is sangha then? 1:16:39 Q10: Is consciousness really conscious in itself or is it dependent?

In this interview, Mingyur Rinpoche shares about his 4 1/2 years on a wandering retreat and the lessons he learned from a near-death experience. The two then talk about what it means to befriend panic as well as other strong emotions, and the qualities that express our intrinsic awareness. They also talk about compassion for our world, the evolution of consciousness, and the value of hope.

Every moment of right mindfulness is a gift of pure attention, clarity and discovering the true origin of our pain. Applying the alchemy of kindness and compassion towards ourselves and others, we break through the veils of delusion to experience a selfless happiness, peace, and wise benevolence. Measureless are these blessings of the Dhamma.