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good morning everybody

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today is April 8th and the shutdown the

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lockdown due to the spread of the corona

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virus continues and according to some

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statistics that I was able to gather

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this morning here in the United States

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there so far been 402 thousand cases of

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people infected with the virus and

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roughly 13,000 deaths and in the United

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in New York State as of yesterday there

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have been five thousand and five hundred

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deaths now we have to remember that the

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these deaths are not merely abstract

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statistics but these represent the

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passing out of this life of real human

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beings these were people with lives just

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like our own people have to had hoped to

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have a long lifespan who had hoped for

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good health who had their projects their

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wishes their hopes their aspirations

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people who had family members who love

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them and cherish them who had friends

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who also loved them and cherish them and

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now as this terrible virus spreads it

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robs the world of each of these people

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and so we should call them to mind with

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thoughts of sympathy particularly for

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their friends and relatives and I also

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hope that everybody who is watching this

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is maintaining good health through this

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very trying period very severe tests of

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our patience of a determination of our

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equanimity

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and it's particularly I want to

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emphasize again that it's particularly

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important to adhere strictly to the

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guidelines lay down by the health

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authorities to observe what is called

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social distant distancing to remain in

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one's place of residence to the base

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best of one's ability to avoid meeting

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with people out in groups and to always

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wash one's hands with soap to wash them

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for 20 seconds to avoid touching the

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face with one's hands and to try to

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remain fixed within one's place of

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residence to the best of one's ability

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today I want to speak about two

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particular problems that arise as we are

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observing the lockdown as we are

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observing these stay at home quarters

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one of the problems arises when we're

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staying at home in a place in which

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there are several other people our

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family members or friends or roommates

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the other problem is a problem that

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arises when we are observing the

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lockdown or stay at home alone so each

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of these conditions has its own set of

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problems and I want to see what we can

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find within the Buddhist teachings and

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Buddhist practice that can help us deal

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with each of these challenges first

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comes the challenge of staying in a

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fixed residence with other people

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family members roommates friends now

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what happens under these conditions is

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when one is living in close association

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with others close

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in close quarters with others rubbing

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elbows with others throughout the day

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without any chance to break out and to

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go off on one's own it tends to give

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rise to feelings of tension hostility

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irritation annoyance and this could lead

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to unpleasant incidents outbreaks of

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violent speech abusive and aggressive

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speech was sometimes in some cases even

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to physical violence so how can we avoid

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letting the crammed conditions that

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we're observing great uh nerves and

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become a condition for the arising of

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disagreeable behavior okay there are

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several measures that we might draw upon

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first certain practices that we could

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undertake one practice that's useful is

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for everybody who is living in the same

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residence the same facility at the

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beginning of the active day perhaps at

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breakfast time or after breakfast to get

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together of course observing a certain

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distance between yourselves but sitting

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around the table or in the same room a

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chairs place the comfortable distance

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apart and make the determination each

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one makes the determination together

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that no matter what happens in the

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course of the day one is going to remain

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patient and peaceful and not allow this

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these crammed conditions to give rise to

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outbursts of angry speech or of

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aggressive behavior so when one makes

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that determination everybody making the

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pledge to follow those guidelines it

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acts on a curb on one's behavior

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so naturally feelings of irritation

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might arise feelings of annoyance

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displeasure with some of your roommates

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family members roommates for friends

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but when those feelings of irritation

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and annoyance arise you recognize them

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for what they are and you recall the

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pledge the resolution that you all made

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together and then you make an effort to

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prevent that annoyance from erupting in

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the form of disagreeable conduct and so

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one of the instruments that one can use

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to control the irritation is the

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practice of mindfulness and in this case

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would be a kind of Cittānupassanā, an

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exercise of contemplation of the mind or

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perhaps a form of Dhammānupassanā, in a

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contemplation of mental factors in this

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case the mental factor of ill will

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so rather than letting that irritation

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and annoyance govern the mind and

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control and (hence X??) one's behavior and express

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itself in one's behavior one notes the

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state of mind irritation annoyance

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ill-will and then one can either observe

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the state of mind or one makes until it

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fades away and disappears or one can

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make an active effort to suppress it and

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in any case one should control one's

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behavior a more direct antidote is to

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bring up the feeling of loving kindness

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towards the people who are causing the

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irritation so instead of letting the

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angry resentful thoughts continue to run

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through the mind as that irritation

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arises you bring forth the thought that

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we are all living under the same

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conditions these conditions might be

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difficult for me but they might also be

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difficult for the other person and we

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are all observing these regulations this

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stay-at-home practice in order to

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protect ourselves from contracting the

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disease caused by the virus

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and so you would think that we are all

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vulnerable to this illness and in this

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way one generates a feeling of loving

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kindness towards everybody in one's

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household generating the wish may they

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all be well may they all be happy may

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they all be safe may they all be healthy

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and if there's one person in particular

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that's causing the irritation you can

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direct that contemplation towards the

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person who's responsible for the

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irritation so this is a kind of practice

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that one could ( who?? do, there) are actually several

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practices simple mindful observation of

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the mind the more forceful suppression

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and elimination of the angry resentful

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thoughts and the application of the

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antidote the antidote in this case being

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loving-kindness so these are antidotes

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that one can apply in the course of the

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day then what one could do at some point

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in the evening that everybody gets

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together everybody who's living together

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comes together meets together again with

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sufficient distance between you and you

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each offer to all the members of the

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group an apology for any kind of

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unwholesome behavior that one has

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indulged in or any kind of unwholesome

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thoughts that might have arisen towards

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the others in the course of the day

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this is a common practice within the

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Buddhist monastic community generally

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when one has at certain occasions when

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we have the evening recitation each

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member of the monastic community will

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especially towards the elders will make

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the determination go Casavant ami ponte

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de vara taina cotton sobbing achayan

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committed may Ponte and oh come on

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Obadiah so he'll say I pay homage to you

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venerable one

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if I have committed any transgressions

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through the three doors of action so

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body speech or mind let the venerable

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one pardon me out of compassion for me

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so this doesn't have to be applied only

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by monks but as family members get

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together each one could say to the

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others I address you all I have respect

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and affection for you all and if I have

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behaved wrongly in any way through body

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through speech also a thought please all

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of you

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pardon me recognize my fault my

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transgression and let us turn over and

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make a better start tomorrow so these

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are some of techniques that one could

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use when living together with others

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under confined conditions that tend to

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give rise to irritation annoyance

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friction friction that might explode in

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aggressive speech or bodily behavior the

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other type of condition under which

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people might be living which causes

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problems and that is living alone this

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is for people who don't have family

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members don't have friends living with

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them but they're living in an apartment

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to room by themselves and don't have the

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opportunity to socialize with others and

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they might feel the oppression of

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loneliness isolation alienation and this

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can cause the ejection irritation they

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might turn it inward upon themselves and

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started indulging in thoughts of self

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depreciation

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and this could even lead to deep

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depression feeling of being completely

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isolated from others so how do we deal

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with a condition like this again there

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are several tools that the buddhadharma

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gives us well first even before turning

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to the Buddha Dhamma is a very practical

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you know ordinary way in which we can

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break out of that cage of isolation and

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loneliness living in this modern time we

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have access to electronic means of

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communication we can use the telephone

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to call our friends or family members

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speak to them ask how they are you know

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express our good wishes for them and

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particularly there might be people that

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like family members friends that we

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haven't communicated with for a long

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time but now when we're all living under

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these very demanding conditions this

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might be the time to contact them again

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and to renew old acquaintances and to

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express your concern for your family

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members for your friends even some

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colleagues or acquaintances and through

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the means of the telephone sky zoom or

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other means of communication you can

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establish contact with them communicate

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with them and because we're all living

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under Fairey challenging conditions this

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provides the opportunity for

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establishing deeper relationships

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whereas when we're living under normal

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conditions our contacts our

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relationships might be rather

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superficial and not really touching the

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very depths of our being but when we are

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all really staring in the face of the

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debilitating illness even an illness

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which can turn lethal and take lives

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this becomes the chance for us to

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establish much deeper

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much more personal more intimate

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relationships with our family members

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and friends and so even though we might

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be living physically alone

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but through telephone Skype zoom or

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other means we can break out of our

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loneliness and establish communications

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with others but also now coming within

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the domain of the buddhadharma we should

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see the conditions of confinement and

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stay at home

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orders under which we're living to be a

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precious opportunity an opportunity to

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go deeper inside through the cultivation

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of the practices of the buddha dhamma

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particularly the practice of Bhavana

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meditation the buddha says that he this

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is shortly before he passed away he

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instructed his disciples the monastic

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disciples to dwell as islands unto

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themselves

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refuges unto themselves taking no other

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island no other refuge (DN. 16 Mahāparinibbāna Sutta) and what is that

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island what is that refuge if Buddha's

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as disciples to rely upon it is the four

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foundations of mindfulness so when we

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take up the practice of developing the

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four foundations of mindfulness which

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means it affects the systematic formal

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methodical practice of meditation then

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we see the chance to live in solitude to

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be staying alone to be as a kind of

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liberation from our obligations to

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others and a chance to look more deeply

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inside to dwell deep inside ourselves

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and to experience a peace a joy a

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happiness that is only possible when

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dwelling inwardly in solitude

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and even when can join if one doesn't

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want to practice meditation exclusively

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by oneself

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there are various opportunities over the

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Internet to join meditation groups or

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Dhamma discussion groups what to listen

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to Dhamma discourses and so one could be

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practicing alone but in communic

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communion with others in association

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with others and as one comes to dwell

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was in through the practice of

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meditation then one comes to enjoy the

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solitude to cherish it and this becomes

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a kind of ideal way of dwelling sits

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well fixed within the body to dwell with

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in one's own feelings to dwell within

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one's mind descending into deeper more

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peaceful more tranquil states of mind

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and to come to know and to understand

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more clearly the contents the workings

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the operation of one's mind and so in

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this way one finds dwelling in solitude

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to be a precious opportunity to discover

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the peace the joy of was called "nekkhamma

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sukha the Bliss of renunciation the

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Bliss of solitude and while we dwell in

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solitude through our practice we could

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develop at a deep level

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communion with others through the

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practice especially the development of

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meta and karuṇā (loving-kindness and

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 compassion)

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so through loving-kindness we generate

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we spread our mind out over first our

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place of residence the building in which

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we're living in my case the monastery

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where I'm living

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could be your apartment building your

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your street your neighbourhood extending

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to everyone the wish that they might be

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well happy and safe and then you spread

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that mind of loving kindness further

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throughout the whole country wishing all

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the people in the u.s. be well happy and

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safe and then extended to the whole

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world wishing that everyone in the world

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is well happy safe and able to preserve

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good health so that is the practice of

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loving kindness and then when you think

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about the people who are fallen ill who

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are suffering from the virus who might

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be lying in a hospital bed attended by

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nurses having difficulty breathing and

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you think about the relatives who are

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looking after them anxiously then you

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develop the mind of compassion thinking

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of all the people afflicted with

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suffering and generate the wish they all

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be free from suffering and then one

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could bring to mind all of the people

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who are sacrificing their own time even

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their own health and even putting their

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own life on the line to serve others to

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serve complete strangers we think of the

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doctors the nurses the other hospital

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staff the service workers and the

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different service industries who are

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working to keep the economy running now

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we could generate towards them a mind of

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great appreciation this would be a kind

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of

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mudita altruistic joy rejoicing in their

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dedication the selfless service their

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activities even self sacrificial

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activities putting their health and

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well-being at risk to serve others and

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we rejoice and in in their activities

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and this way we generate a very pure

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wholesome mind of altruistic joy and so

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in this way through loving kindness

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compassion and altruistic joy even when

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we're living alone

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we are stablishing very deep very strong

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powerful connections with others

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connections which are founded upon the

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fact that our own life even though we

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might feel lonely and isolated but never

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alone never isolated but we live within

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this very intricate infinitely complex

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web of mutual dependencies and so by

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generating loving kindness and

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compassion and altruistic joy we are

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sending our mental waves out along the

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fibers of these Nets of relationships

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and we are strengthening the well-being

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the vibrancy the Solidarity of the whole

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and this should give us a reason to be

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joyful

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even in our solitude okay with this I

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will end this short presentation today

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and again I want to extend to everybody

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my best wishes for your well-being and

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health and I'll end with some verses of

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blessing calling upon the Anubhāva

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the spiritual power of the Triple Gem to

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promote the well-being and happiness and

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safety of all of you

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Sabbītiyo vivajjantu Sabba-rogo vinassatu (May all calamities be avoided, may all diseases disappear)

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Mā te bhavatvantarāyo Sukhī dīghā

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yuko bhava. (may there be no obstacle[s] for you, [and may] you be happy and have long life.)

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Bhavatu sabba-maṅgalaṁ Rakkhantu

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sabba-devatā, (May all blessings be [yours], may all the deities protect [you];)

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Sabba-buddhānubhāvena Sadā sotthi bhavantu te. (by the power of all the Buddhas, may you have well-being always.)

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Bhavatu sabba-maṅgalaṁ (May all blessings be [yours], may all the deities protect [you];)

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Rakkhantu sabba-devatā, Sabba-dhammānu

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bhāvena Sadā sotthi bhavantu te. (by the power of all the Dhammas, may you have well-being always.)

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Bhavatu sabba-maṅgalaṁ Rakkhantu sabba-devatā (May all blessings be [yours], may all the deities protect [you])

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Sabba-saṅghānubhāvena Sadā sotthi bhavan (by the power of all the Saṅghas, may you have well-being always.)

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tu te.   by the spiritual power of the

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Buddha Dharma and Sangha

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may the Devas protect you and may you

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all be well and healthy and may you all

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be safe