I practice the meditation in following the teachings of the Buddha that said, once, that "life is a lot of continuous fight in all cycle and the man does not have any reserved time for himself". Thus, Buddha has taught the principles for us of the known Dhamma under the name of "The meditation Dhamma to relax (to relax), have time for oneself-even and realize his life". In conformity, to this, I waould to maintain you of my comprehension of the practice of the Dhamma that is extremely delicate and important for those that desire to know the dresses and resulting principles of the truth. A lot of dream us concentration Samadhi. We want to know this that this is. We want to learn how to do it. We have been to look for it everywhere and, to the end, we become more confused. In reality be them human are very intelligent. This is our intelligence that does us to oversee the truth of the matter. In this position, my comprehension is that we all possess the concentration Samadhi inside ourselves from the first day where we are born.

Buddha said, once, that the Sati (conscience) is the basis Vipassana (meditation). If someone does not have the Samadhi (concentration) it is unhealthy or his spirit is not healthy; what means that it does not possess any basis propice to the practice Samadhi. For example, if someone do not possess the Samadhi, that mean that it does not have the Sati and will not be capable to do good. It will not be capable to nourish itself. When it will walk, it will lose his way. If we do things correctly and surely, that mean that we have automatically the Samadhi and we do not have need to look for the Samadhi in outsides of ourselves. But a lot of we sit to meditate and concentrate their spirit: this is only because we do not have any reserved time for ourselves. As early as the first day where we are born and until we attain the age of twenty, thirty, forty, fifty, sixty, sixty ten years, we do not have any reserved time for ourselves. We think always to Tanha (desire). We think of what is produces itself in the passed. We think of the future. We think again to the passed and to the future. That turn in round. Before we could sleep, we think and think until the body become tired and goes to sleep. Once awake, we begin to reflect again. This process thought does not take never fine.

Speak of age ten years until we attain the age of sixty or sixty ten years, how much millions of ideas have us formulated to this subject?

There-has-t-it someone that know our thought? There-has-t-it someone that has collected these data? There-has-t-it someone that the has recorded somewhere?

Our ears have heard millions of sounds. There is all sorts of sounds, that they be pleasant or unpleasant, good or bad, exciting or no exciting.

There-has-t-it someone that has collected these data? There-has-t-it someone that has recorded these sounds? Someone in it knows?

Our eyes are as the movie camera. We have seen millions of "rupa" (form) and of colors. There-has-t-it someone that knows to handle the movie camera to film them? Where are stocked these forms and these colors? Someone in it knows?

Our body can feel the hot, the cold, the heavy, the light during millions of times, but person n' has-t-it recorded and stocked these sensations somewhere?

Our nose can feel good and bad during millions of times, but someone it knows these odors and the it stocks somewhere?

Our language can taste sweetened or tart saveurs, hot or salted, bitter or not during millions of times, but someone it has recorded these saveurs and the it has stocked somewhere?

Our heart can feel sad or afflicted, happy or dissatisfied, happy or unfortunate, excited or no, in love or hate-filled during millions of times, but someone it has recorded these sensations and the it has stocked somewhere?

Has due to that, Buddha taught, once, that if someone desireed to know all that in the passed (if it has there happiness or misfortune, joy or discontent, softness or bitterness, goodness or poorly) then it had to begin the "meditation Vipassana" in order to attain wisdom. In this position, we will have to have time for ourselves. We understand more and more life. This is the reason Buddha had to sit in position of "meditation Vipassana".

Consequently, Buddha knows the passed, the present, and the future. It knows them by the practice of the meditation Vipassana and not by something else.

I waould to relate you again, for example, that when you meditate, this is as if you closed the laid of entry of your house. This house, this are the ears, the eyes, the nose, the mouth and the heart (Chit). When we sit to meditate, we must close all these laid.

Our eyes do not see nothing to the outside. Our ears do not hear no noise coming from outside. Our nose does not feel any odor of the outside. Our language do not taste any saveur coming from outside. Our heart do not communicate with person being located to the outside. We consider and examine only all what is located inside our body. When we close our eyes, there is millions of colors that appear. In this position, we be incapable to know exactly this that they are actually. I will not try to explain them here in detail. But if someone of desire you to have an explanation, it must close its eyes. What it starts with to do it and then it will obtain the response that it looks for from its eyes. Once your eyes closed, your desire begins to appear immediately. I waould to explain in brief this that this is that the desire. You desire to know what appears. You desire to know this that this is. You desire to understand. You desire to see. You desire to see if what had appeared in the passed will reappear. There is millions of questions that we would like to put. Similarly, there is millions of responses. But in the reality, there is more questions than of responses.

Has the end, we are not capable to find the response. Then the confusion begin to install itself. Our spirit becomes confused. Our spirit is incapable of itself some to go out and millions of ideas begin to invade it. This is the reason we lack wisdom.

This is our desire that returns us more and more confused. Because we desire to obtain the response, a feeling fear arises when it has not response. Then, we try to find a means of us about it to escape. If we cannot to escape some for us us are disappointed. To the end, we fall in the state ignorance (Avijja). I waould to say you that all these things arising in your eyes constitute the Tanha (desire, envy). This is this Tanha that gives rise to in us the desire to know this or that. It gives rise to at our place the desire to understand. It provokes at our place the desire be happy. It gives rise to at our place the desire to escape the sufferings. When there is Tanha (Upadana) there is devotion. This mean that we are attached to the forms (Rupa), to the taste (Rosa), to the odor (Gandha), to the sound (Sadda) and to the tangible objects (Phothabba). This is as the sons that secure our heart and our spirit; they secure our feet and our fists. Then be not for us capable to find a means to go out some for us. This is the reason fall for us in a state ignorance (Avijja). I waould to relate you such that I know, the source of what appears in our eyes, from which that originates. What is appeared since we have attains the age ten years to the age of fifty, sixty or sixty ten years, our subconscience knows it in his body. The past events under all their forms are stocked completely in our memory.

In this position, one can desire to require why we do not see them all previously. The simple response that comes us to the spirit, this is that we do not have any times for ourselves. We have a lot of Tanha that we prevent be never satisfy. Of even, our ideas are endless. To due to that Buddha has escaped all the "dukkha" (pain, suffering) and all the tanha (desire, envy). Buddha has given an example to all the be so that they follow it. Whoever follows the steps of Buddha will be capable to find the way exit allowing for him to escape all the sufferings. Buddha himself has showed the way to us all so that we followed it. It has showed that all the be human that have correctly practiced the meditation Vipassan will be capable to attain a superior state of the Dhamma that it had himself attains.

This that I have you says concern my practice of the Dhamma during my retirement in 1993 to the Samadhi Cottage, property of the family Somaia to Melbourne. I realize that some an of you can know more than myself. Nevertheless, although I have attains I waould you to do it to know and you to transmit it. The way to resolve the sufferings in our spirit darkened by the Tanha (envy, desire), the Kilésa (impurities), accompanied d'Upadana (devotion) that, in return, cause there the confusion and the facts to sink in the ignorance, is to return our heart and our calm and quiet spirit so that develops there wisdom. We must practice the meditation. We must determine ourselves. We have be vigilant. We do not have be weak. If we are weak be not for us capable to fight again the Kilésa (impurities). We must use the whole wisdom that we possess and detach our heart and our spirit of the Kilésa while recalling us that all the things are unreal. All is not true. All the rupa (form that we see) were in the passed and there is only obstacles (Nirvana). We have be strong and stable and these obstacles will disappear slowly. The devotion (Upadana) that is as an end wire securing our spirit will become slowly slender. It some will result that our spirit will be free. Our spirit will be pure. Our spirit will not suffer more (dukkha) and this is this than we all researches. But a lot of us not not the can do because they do not possess the knowledge sufficient intellectuelles, what does them to sink in the ignorance (avijja).

Another thing that I waould to explain you concern the Kilésa (impurities). Since the day where the child is born until it attains the age ten years for example, his spirit does not contain any impurities but is as a leaf white paper.

It is clean and pure. From the age ten years, the child begin to include impurities that are similar to the numerous drawn black lines on the leaf white paper. Then we colored these black lines with any color that we prefer. If we prefer the red color, we colored them in red. If we prefer the blue color, then we colored them in blue. If we prefer the green color, then we colored them in green. If we prefer the yellow color then we colored them in yellow, etc... Finally this leaf paper is a lot of black lines and of colors. She becomes a leaf of untidy. She is not more useful for that than this be for she is a lot of all sorts of lines and of colors. That represent the Tanha (desire, envy) and then the l'Upadana (devotion) will follow. We finally must look for a way exit. When we cannot find the way exit have fear for us and that does us to suffer (Dukkha). More suffer us more us are inclined to look for the way exit. These pains are similar to the leaf white paper a lot of lines and of colors. The sown way of pains to which try to escape us is the way by which one try to return this leaf for us of untidy again white and pure.

Want to look at the drawing hereafter:

Has due to that, Buddha has showed the way for us us allowing to escape us from sufferings (dukkha). These Kilésa and Tanha are sons pushing back us towards the circle of endless sufferings. The colors that we paint on these black lines represent the Tanha. We take our own decisions. If we prefer the red color, we paint it in red. We create our own Tanha. If we prefer the sweetened taste, we add sugar. If we prefer something tart, we add something tart. If we like something bitter, we add something bitter and thus until we be satisfy.

As for the sensual pleasure, when one touch there, one has a sensation. Our heart says us that to touch it is soft. And our spirit itself will attach there and itself will set up there while saying us that that is pleasant and will be happy. As for the food, when we consume it us ourselves attach there and we set up there while saying that she is good. In conclusion, the odor, the taste, the sensation that are part of Kilésa and Tanha are bouts wire allowing us to see lines on a leaf white paper. There is a lot of color on the leaf paper of which spoke to us and when we combine all the lines and color together, that returns the leaf unusable white paper for some useful goal that this be. If we want to know the quantity of our desire, we must wear our Sati (conscience) to examine it with care. More we desire it, more suffer us more. This is the reality in accordance with my practice of the Dhamma that I have endured in order to find the Dhamma that is a factual reality.

The truth in the Dhamma and the void reside in our Buddha. When Buddha was again prince Sidharta, it did not have the void. Why not it had not the void. This is because it had take care of his people. It had sixty thousand concubines. It possessed palaces for the seasons of the year. It had a woman, children, nephews and nieces. The enchevêtrements in which these was located the prince Sidharta are similar to the traced lines on the leaf white paper of which spoke us plut early. This is a pagaille. All there confused east. Thus, in this position have us realized that the prince Sidharta did not have the void. To due to that, it décida to look for the void. Of a certain manner, it looked for the supreme happiness. It believed in his illumination and when it in has decided thus, it has left his pretty woman and its children and itself some is gone while torturing itself in order to find the happiness (Vimokkha). This is similar to the fact that we want to escape the sufferings, that is to say to escape the pagaille being located on the leaf white paper.

The way practice Dhamma for which one I have chosen is that if we want be happy, we must accept the truth. The truth is the real happiness as the void is the supreme happiness. Buddha said, once, that it does not exist other happiness that the salvation or the total liberation (Vimuttti). This is because our spirit is not more slave Kilésa and of Tanha. Our spirit is completely free and is not more occupied by although this be. It some results that we rejoice at the perfect happiness that we all researches.

By comparison, there is a glass empties that we can fill with all go out water. This is only because the glass is empty. Once full, we cannot fill it with although this be because the glass is already full and that this is not the pain to add water or liquid to fill it again. Our spirit is similar to a glass a lot of water that does not have any emptiness and as a such is incapable to add although this be in the spirit that is a lot of desire equipment. Our spirit will not be empty before it be not more selfish, than our spirit be a lot of courtesy and want the happiness with the others. The void will develop in our spirit when our spirit will be nice and generous. Courtesy is a precious Dhamma. Buddha has learn to the be human to know the void, that is to say to live together in harmony and in accordance with the Dhamma. The Dhamma is not equipment. The Dhamma does not have any color. It does not have any saveur. The Dhamma is not tangible. The Dhamma cannot be bought. The Dhamma can be given for it is the void. Whoever wants to know the Dhamma and whoever wants to know it completely it must do all only. It must persevere in its efforts in order to be able to understand it by himself and of some be satisfies. It some results that it will have to obtain the happiness. This is a true Dhamma that Buddha has taught to the be human so that they know the meditation Vipassana. Buddha has us learn to find the void by ourselves of manner to escape the sufferings (Dukkha). This is the truth that we all sought airplanes since 2536 years. Some an of have us attains the superior state of the Dhamma, but it some exists again a lot of others that remain confused to due to their ignorance for they refuse to accept the reality that the oblige to remain attached to them own desire. When our desire awakens when it stops? It begins as early as in the morning when we open our eyes. When they are open our desire begins immediately. This is the desire to raise us. We desire to be going to wash the face. We desire to see, eat, listen, chat, be happy and be not poor, to not die. Our desire and our breathing go together. It will not stop never. We desire until we went to the bed.

Even when we go to the bed, we desire again all the time until our body more cannot hold and goes to sleep. When we get up again, our desire reappears. Since the day where we are born to now, never do not have us nothing desireed. We desire more and more. çHas do not stop never. To due to that, the prince Sidharta had to flee in the forest where it is himself tortured during forty nine days. It kept his thirst, his breathing in order to escape the desire and to succeed in the void. But unfortunately, the prince Sidharta comprit that it remained in the state ignorance for it was again thirsty desires. The desire of the prince Sidharta could not accomplish itself and it fails to lose life. But thanks to his exploit in the passed, it parvint to dominate its desires and the void. The prince Sidharta was extremely soigneux. It usa of all delicate sound Sati (conscience) in order to find the way allowing for him to dominate his own desire. It usa of all itself wisdom to undo his own desire. To the end, it trouva the void. It does not have there anything else above the void. Buddha was succeeded in the illumination without being taught by no master. It was the biggest master of gods and of the be human. The Dhamma of illuminated Buddha understands: dukkha (suffering, misery), Samuttha (due to the suffering), Nirotha (suspension to suffer) and Makkha (way taking to the extinction of the suffering). The Dhamma that fights (the) Dukkha is the void and only the void can overcome the suffering. This is called Ariyasaccha Dhamma that is the reality. The reality is not changeable. The void is not changeable and, of even, Saccha Dhamma is not changeable. The good action is equally non changeable. The Dhamma that you come hear here cannot be bought little imports if you have a lot of money. They cannot be given to person and very Buddha cannot give it to you. The only way allowing you to obtain it is to try it yourself. If you await again someone that can do it for you, that mean that you are again to the state ignorance (Avijja). In accordance with the teaching of Buddha, Avijja is the ignorance for are not for us some measure to accept the reality. We are mistaken when we believe be people of well. We are mistaken when we believe be more intelligent than others. We are mistaken when we believe to have reason and that the others are wrong. And to due to our own error are for us fallen in a state ignorance and this, more and more, until we be incapable to find the way exit (solution).

Before giving something to someone, we must do it with a spirit empties. If our spirit is not empty, that wants to say that we are not ready to give. Give something to someone with a spirit empties (without ulterior motive) more precious east than to give something to someone without spirit empties.

Give something to someone without empty spirit mean that we want something in return. Such a action cannot be classified as Parisuri (pure action). It some is of even when you solicit the five préceptes and that you are finally incapable to apply them. We only can assume it. From that time, in this position, we can assume only that we are happy as the reality remain the reality. She cannot be changed. From that time, in a spirit void.

The happiness will develop in a spirit void.

The suffering will disappear in a spirit void.

Dhamma will not develop in a spirit that is not void.

The happiness will not develop in a spirit that is not void.

The suffering will not disappear in a spirit that is not void.

Such are the Dhamma. They are very delicate and are located in Have Just Had To Dump-Ché-Ru-Or.

The spirit void, the intention void, the form void (rupa) cause a calm spirit propice to develop and the spirit remain in the void. This is the Nibbhan. The void is the happiness. The happiness was found by the Buddha that is the Nibbhan that we know.

If someone has again some doubts on the subject of these proverbs dhammiques, it can find the response himself. Nevertheless, before beginning the meditation Vipassana it will have to know where are the bases for a meditation Vipassana. Where it must begin before attaining the spirit Vipassana. Then it find the response that it looked for.

A spirit void is a quiet spirit.

The intention void remains fermement in the healthy action. The rupa void does not attach itself to the Rupa (form), Rosa (saveur), Gandha (odor), Sadda (his), Phasa (contact) and Dhammarom (mood). Only the void composed quietness can be classified as "Or" that is an abbreviation Nibbhan. If we want to know how much the Dhamma is delicate, we must place simply a small bullet cotton or of wool on the back of our hand. We realize immediately the weight of cotton or wool and, at the same time, recognize immediately the sensation on the back of our hand, we be capable to know and to understand the Dhamma. Here only an example without that it be necessary to doubt that the Dhamma is even more delicate.

Dread the quantity of the reality resembles itself to know the Dhamma as a threshhold. The reality is not either too big or too small. This is the exact sum. This is the exact sum taking to the guitare to three ropes that returned the prince capable Sidharta to escape the ignorance (Avijja).

We drive ourselves poorly and we forget ourselves. We think that we are very scholars and wise. We forget how it is necessary to live. We forget how it is necessary to converse. We forget how to take and how to desire. We forget how we to recollect. We forget how we to recall the way of the house. We forget ourselves that we use words injuring that could provoke the suffering with others. We forget that we are not in harmony with the reality. We forget that we do not practice the Buddhist Dhamma that had us left, but, to the opposite, we do a bad usage of the Dhamma. If we want to know the truth, we must find the truth by ourselves and, then, we will obtain the response that we looked for. After having obtained the response, we more will not have to forget. This is the true Dhamma of the Buddha that does not confuse itself with the bad usage of the Dhamma of which have just spoken to us. If we want to know the truth that is the reality have us be diligent, we must practice to obtain the wisdom that will return us capable to understand the Dhamma the more delicate by ourselves only. This is the meditation Viapassana, the average Way, the way that you look for. With the blessing of the Triple Jewel, I wish you to all to have success in this that you look for.

Sadhu Anumodhami.