100 Days

Here are all the 100 Days to Enlightenment podcasts in sequence:

https://soundcloud.com/dharmasar-music/sukhitatta-minor

First, download and read the Overview.

Click the links to go to MediaFire player. 

1. The Dharmasar Solution Overview

2. How I Attained Release

3. The World Teacher

4. Glories of the Buddha

5. What is Enlightenment?

6.  Beginning the Practice

7. Practice not Philosophy

8. How we Make ‘I’

9. Ānāpānasati

10. Form, Sign & Countersign

11. Yoga & Bhakti, Buddha & Tantra

12. Magic of the Mind

13. Stages of the Path 1

14. Stages of the Path 2

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34 thoughts on “100 Days”

  1. i read that and now i am into the 100 day solution but i am not that refined so i should start from the beginning stage but the bad thing is i am quite distracted sir soon as i sit to meditate the things that never come to me when i am doing other stuff comes to my head (usually bad thing) so its hard for me to develop

    1. Good! This is exactly the expected response. Actually those distracting thoughts were there all the time, using up attention and energy at a subliminal level. By focusing attention on mindfulness you become more sensitive to them, and can see, maybe for the first time, what a mess there is. That’s why we recommend to begin with practicing mettā by chanting the mantra: sabbe sattā bhavantu sukkhitattā. By chanting and meditating on its meaning, you will effortlessly advance to the next level of concentration and mindfulness.

      “Monks, for a virtuous person, one whose behavior is virtuous, no volition need be exerted: “Let non-regret arise in me.” It is natural that non-regret arise in a virtuous person, one whose behavior is virtuous.

      “For one without regret no volition need be exerted, “Let joy arise in me.” It is natural that joy arises in one without regret.

      “For one who is joyful no volition need be exerted, “Let rapture arise in me.” It natural that rapture arise in one who is joyful.

      “For one with a rapturous mind, no volition need be exerted, “Let my body become tranquil.” It is natural that the body of one with a rapturous mind is tranquil.

      “For one who is tranquil in body, no volition need be made, “Let me feel pleasure.” It is natural that one tranquil in body feels pleasure.

      “For one feeling pleasure, no volition need be made, “Let my mind be concentrated.” It is natural that the mind of one feeling pleasure is concentrated…” — Saṃyutta Nikāya, Book of the Tens, V 2

  2. thank god for that ….. but in the pdf it say that if u work the magic alone u will fall in trouble. I dont have any one who has attained this level to get advice so what if i continue will i fall in trouble

    1. Actually what it says is:

      “And here is a warning: this knowledge cannot be taught or studied like an academic subject. It must be caught from someone who has realized it deeply. It may be possible for an exceptional autodidact to teach himself the method from this description. But it’s very unlikely that even such a genius could attain Release without experienced guidance. I‘m willing and even eager to be proven wrong on this point, but please be aware: the Dharmasar Solution is deeper than it may seem at first. If you try to work its magic independently and get into trouble, don’t say I didn‘t warn you!”

      Well Jayson you can always contact me…

  3. i start with metta im still working on that. its good sir keep podcasting its always great to hear something classified
    thank u

    1. What do you mean by ‘metta tanta link’? I think you got something wrong. It seems to me you’re a little careless or sloppy with language. Please make sure you understand everything by looking up unfamiliar words in the dictionary. Then there will be less chance of misunderstanding. Did you go through Becoming Genius?

    1. i will go through that series but i have only a small data amount left soon i will run out of data so im focusing on the podcast

  4. Hello! You mentioned in this series that to try out a meditation technique you must practice it for at least 3 days for 4 hours each and see some result. What kind of schedule you suggest? 4 x 1 hour, or something else? I have been meditating for quite some time, usually 2 hours a day (1+1), but i have not got results i was looking for – i can count the times i have even got to the lights/sign phase and pleasant feelings and usually i just feel like my session was quite pointless, just sitting there, paying attention to breath, nothing happening – not that I specifically want anything, its just that the whole process does not improve at all. What I’m currently following is Pa Auk Sadyaw’s method and instructions. I have gotten past all kinds of thinking and can easily return to breath and not think about past/future/etc, but it’s just that my concentration does not seem to be improving, there is no tangible change after many hundreds of hours of practice. Funny thing is that i got to incredibly, otherworldly state of bliss, with nimita and all the things first time i was trying out meditation, but that has not repeated, only fast fleeting nimitas, that disappear mostly because I’m taken by surprise any time that happens ( I would guess only getting to that stage more frequently would give me opportunity to solve that). What do i do? I have researched tons of information, know all the hindrances, etc, but i just don’t seem to be able to find any joy and peace in this practice, therefore the mind does not want to just stick to the object at all – it just feels blank, not painful, but not at all pleasant either – I must constantly spend much willpower to keep focusing and after about 1 hour of just that, although breath itself calms down and distracting thought almost ceases, i still need to put effort to keep the mind on the breath, instead of just feeling kind of black/blank, so that after that hour has passed, I’m just exhausted mentally from always paying attention to that breath. I have tried to “do nothing”, but it just brings me to sleep or sort of dark, dull pointlessness. I know that wisdom, concentration and effort needs to be balanced, but as long as mind does not find this whole ordeal pleasant, i just need to constantly re-engage and put in effort, trying to notice more of the breath, but nothing happens! I have succeeded to get to feel breathing as pleasant and I know what kind of thing we are talking about, its just not working [anymore]. Can you suggest anything?

    1. Dear Oscar, thank you for your deep question. Of course, even though you have written at length, I feel there is insufficient information to offer more than a guess. For example, what is your family and relationship history? How is your mental and physical health?

      Anyway, anytime someone mentions that they are following some system, I become a bit skeptical. I was ordained in a group of monks loosely following Mahasi Sayadaw’s method, and was not impressed with their attainments. Later on I got to visit Na Uyana monastery, which is supposed to be the pinnacle of På Auk practice in Sri Lanka, and it was horrible—dry and cultish. The head monk there seemed very focused on control, and recently I found out there have been serious allegations of abuse.

      Why do these things happen? I believe it is because the way meditation is taught nowadays has become too moralistic and specialized. People get over-intellectual and miss out on the real juice of life. Practice becomes dry and empty, unsatisfactory.

      I never let myself be captured by any method or limited by any system. I became a monk long enough to penetrate the Suttas and get the result; then I disrobed and went back to ordinary life. My approach has always been the simultaneous practice of several methods in their appropriate chakras, as described in The Dharmasar Solution. The synergy among the various methods makes them more powerful, and brings the whole being to enlightenment very quickly.

      Once I tried to discuss the Mahasi method with my Buddhist mentor Bhikkhu Ñānananda. As soon as I brought it up, his immediate and forceful reply was, “No systems! Any system is an abstraction. Follow the whole teaching of the Buddha.” I was very pleased by this response.

      Few people seem to understand the significance of the Buddha’s childhood. He lived the formative period of his life in an extensive harem. Certainly he was well-trained in all the arts, including eroticism. That was the standard for princes in his day. And some people claim that the Buddha’s father subsequently attained enlightenment through those practices.

      I think the truth is that we must develop all sides of our being, from sexuality through superconsciousness, not omitting anything in between. That also means developing physical and emotional health and intelligence through cultivation of various arts.

      The Buddha was not a dry religious person; rather, having richly experienced all sides of life for himself, he saw through the illusion of being and becoming. Out of compassion, he offered a way out of the trap of desire. Once we get the result of his method, we automatically see what else needs to be done.

      That’s right. Nibbāna is not the end. Actually it’s just the beginning of real life. But to get there we have to cultivate the jhanas, step by step. Don’t get stuck in any one method. If it stops being juicy, use another method to get yourself unstuck. Don’t be dogmatic and limit yourself. That is just a trick used by insecure modern gurus to trap you in disciple mode. You will never get realized that way. Try everything until you find something that works for you.

      The Buddha’s path is one of complete freedom. That includes freedom from rules and ritual observances as well. I could quote several Suttas here, but you should have found them yourself by now, and I don’t want to insult your intelligence. Anyway, thanks for your sincere question; I hope you can appreciate my sincere reply.

      1. “For example, what is your family and relationship history? How is your mental and physical health?”

        Nothing really special there, I would say that i’m past any kind of relationship and don’t feel resentment or any need to try and engage in relationships. Physical and mental are fine as well — 25 years old, no health issues, I don’t feel miserly or depressed, just “normal”, even quite a bit less stressed out than anyone around.

        The Pa Auk Sadyaw i mentioned is Pa Auk Sadyaw Tawya from Pa-Auk Forest Monastery in Myanmar. It’s not the only thing i have tried, it’s just the latest in my quest to find anything that works — I liked hes teaching, because he and hes scholars seem to give very practical kind of advice and also give instructions about nimita phase, that many omit =)

        I will now incorporate and practice mettā, maybe that will improve things. When i was meditating last night the chant was in my head repeating all the time, I just did not pay any attention to it. Honestly I have avoided any mettā meditation before this with line of thinking that “that is just wishful thinking, no one is going to get happier from this anyways”.. I’m not really sure how to practice them together, so i will practice 1h mettā, followed by 1h of ‘conventional’ attention on breath.

      2. LOL, mettā practice isn’t about making others happy, it’s about making yourself happy. Try it and see. If you check out The Dharmasar Solution, I advise people to start from mettā practice and add things from there. If the heart is right, then everything else will go right.

        Done with relationships at 25? Good grief, what have you done to yourself? Your prime of life is still ahead! I would take a good look at that if I were you. It sounds like you have shut your heart chakra down. Of course your practice is joyless!

    2. I just realized, I didn’t directly answer your question. Yes, I can suggest the practice of mettā as given in Karanīya Mettā Sutta:

      1. “He who is skilled in (working out his own) well being, and who wishes to attain that state of Calm (Nibbana) should act thus: he should be dexterous, upright, exceedingly upright, obedient, gentle, and humble.

      2. “Contented, easily supportable, with but few responsibilities, of simple livelihood, controlled in the senses, prudent, courteous, and not hanker after association with families.

      3. “Let him not perform the slightest wrong for which wise men may rebuke him. (Let him think:) ‘May all beings be happy and safe. May they have happy minds.’

      4.& 5. “Whatever living beings there may be — feeble or strong (or the seekers and the attained) long, stout, or of medium size, short, small, large, those seen or those unseen, those dwelling far or near, those who are born as well as those yet to be born — may all beings have happy minds.

      6. “Let him not deceive another nor despise anyone anywhere. In anger or ill will let him not wish another ill.

      7. “Just as a mother would protect her only child with her life even so let one cultivate a boundless love towards all beings.

      8. “Let him radiate boundless love towards the entire world — above, below, and across — unhindered, without ill will, without enmity.

      9. “Standing, walking, sitting or reclining, as long as he is awake, let him develop this mindfulness. This, they say, is ‘Noble Living’ here.

      10. “Not falling into wrong views — being virtuous, endowed with insight, lust in the senses discarded — verily never again will he return to conceive in a womb.”

  5. Hey, just want to let you know I’ve been practicing.

    It’ll certainly take me longer than 100 days, but once I can get things in order I’ll try doing a long retreat.

    1. Hi Ryan, good to hear from you. If you practice daily over a period of time, you will build up the strength to take a longer retreat so you can practice intensively. But keep in mind, to get to the good stuff you have to sit 8 hours a day or more.

  6. I have a basic question about chanting Sabbe satta bhavantu sukhittata. Is it better to chant this aloud or does that not matter? I find myself chanting this over and over in my mind throughout the day. It becomes a replacement for the usual mind chatter and because of the meaning or intent behind the words, it is not self-centered as most idle thoughts are. I have also spent some time chanting it aloud, using the long breathing with it. This is very pleasurable. But, I like the intimacy of chanting it silently as well. I do notice that I’ve been in a very good mood of late and more patient. I am no where near ready to sit for 8 hours a day but I sit for longer and longer and with much pleasure. Thank you for this.

    1. It’s your preference. Chanting aloud engages the breath, which directly influences consciousness. One time I did a six-month wilderness retreat on Kaua’i where I chanted 8-10 hours daily. I got into some beautiful trance states. Practice of mettā is the best way I know to settle the mind, get happy and bring pleasure to your meditation.

      “Monks, for one whose awareness-release through good will is cultivated, developed, pursued, handed the reins and taken as a basis, given a grounding, steadied, consolidated, and well-undertaken, eleven benefits can be expected. Which eleven?

      “One sleeps easily, wakes easily, dreams no evil dreams. One is dear to human beings, dear to non-human beings. The devas protect one. Neither fire, poison, nor weapons can touch one. One’s mind gains concentration quickly. One’s complexion is bright. One dies unconfused and — if penetrating no higher — is headed for the Brahma worlds.” — Mettānisaṃsa Sutta

  7. Thank you for this series. I’m only just through the 10th podcast, but chanting with the metta sutta is having immediate and beneficial results. This is a good practice for me. Thank you.

    1. Hi Luka, thanks for the feedback. Everyone who has tried the process has had good results. Two students have attained very significant breakthroughs from the techniques. Unfortunately the audience for this kind of deep teaching is rather limited. People are lazy and don’t want to invest the time and energy necessary to get real results. Please continue to let me know how you’re doing.

  8. Venerable Thero,
    We are greatly thankful to you for providing many techniques for self-realization. Your teaching style is very effective.

    Maybe thousands of people are benefiting from this site even though they don’t make frequent comments. Please continue your service.

    Blessings of the triple gem!

    1. Thank you Sam, I’m happy you find the site useful. There aren’t too many visitors. That’s understandable because I won’t compromise my realization just to have a commercially viable popular teaching. But if it speaks to you, then make the best use of it and attain nibbāna very soon.

  9. Do you think the myth of Adam and Eve in Christianity is a metaphor of why men seem to be more powerful in life and at the same time have a much harder time to find nibbana?

    In the “magic show”, if you look from the front row, you might think that Adam being created first and Eve eating the apple first put Adam at an advantage.

    If you look from behind the stage you can see how the kamma of men (your ego is more important, women brought suffering to you) is holding them back compared to the kamma of women (your ego is less worth, you brought suffering to yourself).

  10. What exactly do I have to practice for 100 days to get enlightenment your videos are excellent 🔊 sound like just what want why is that mantra so important sabbe Satta bhavantu sukkhitatra

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