What has always engaged me is working with practitioners who are deepening their commitment to the Dharma and then seeing them take a quantum leap in their understanding. My contribution to this commitment is working towards conveying a Theravadan practice with a Mahayana spirit.
The Theravadan practice of vipassana provides simple, direct instructions that can be immediately understood and applied in daily life as well as retreat practice. The Mahayana spirit has the beautiful attitude that we practice not for ourselves alone, but for all sentient beings. Between the two, the unfolding of liberation for ourselves and others becomes a simple, down-to-earth practice that anyone can do.
It is fun for me to take the most difficult concepts and put them into accessible language, to unwrap the mystery. So I try to find ways to explore the breadth of concepts like "emptiness" -- to see how the entire path can be explained in terms of this synonym for nibbana. One of my aims is to bring the goal of freedom into the here and now. This way practitioners get a taste of freedom, so they know what they are heading toward on their journey to liberation.
The tools of mindfulness and lovingkindness can be picked up by anyone. They are easy to understand and they bring immediate benefit to our lives. The essence of vipassana is ideally suited to western society, especially to the resonance between our psychological turn of mind and our quest for spiritual understanding.
The First Noble Truth, that there is suffering in life, has a call to action: this truth is to be fully understood. The Second Noble Truth, that the cause of suffering is craving, also has a call to action: craving is to be abandoned. Abandoning craving moves us to the Third Noble Truth, the end of suffering.
This talk describes the 12 causal links in a sequence leading from suffering to liberation, including faith, rapture, happiness, concentration, and dispassion. It is a description in positive terms, of the Ark of the Buddha's path.
Our experience, as described by the five aggregates, is empty in two ways. There is no self at the center of them, and every aggregate– Form, feeling, perception, formations and consciousness–is insubstantial.
The Buddha used the description of human experience in terms of the five aggregates–form, feeling, perception, formations, and consciousness– To develop the understanding that there is no ongoing essence or self within them.
Explores the relationship of the Third Noble Truth to Nibbana. Describes the traditional understanding of Nibbana in Theravada and the stages of enlightenment. Suggests some classical approaches on meditation practice.