Right View in Buddhism

0:00 So good evening everyone. Just recently someone asked me to talk about right views. And actually this is one of the very important factors, especially in the novel. For Parvizan that you start with right views. Because whatever practice that we practice, If you do not come from the right understanding, right view, you will go the opposite. And that's why sometimes when we talk about right views, lots of people thinking that, you know, right or wrong. Report an error in the passage at 0:00 Highlight the passage at 0:00

0:29 It's not about right or wrong. I'm right, that means the other person must be wrong, you know. Right view actually is right in the context that leads you to freedom, that leads you to liberation. But if it's any practice that you do that leads you to more suffering, there is no longer right view, right understanding. Report an error in the passage at 0:29 Highlight the passage at 0:29

0:49 For example, if someone like, for example, keeping precepts, being a virtuous person, yes, it's good to keep it. Even if you keep it perfectly, you know, I'm not breaking any of my precepts. Then if you come from the place that, oh, that I'm holier than anyone else, I'm purer than... I'm purer than others because I can keep it perfectly. I'm such a good person. Then it becomes wrong view. Because you're boosting your ego, the three concepts. Report an error in the passage at 0:49 Highlight the passage at 0:49

1:20 I'm better than anyone else. That's why people don't see that. It's not about you're doing... Yes, it seems that you're doing the right thing. But then if you come with the place of understanding, because your motivation will come from your ego. I'm better. And then we tend to judge others thinking that they're not good. Report an error in the passage at 1:20 Highlight the passage at 1:20

1:39 You know, they're not as good. Or those, like the Buddha said, you know, we don't put down other people. Like, you know, we just speak on dharma. So we understand that. Some with right view, we understand that, you know. Yes. Being a virtuous person, keeping precepts, live a skillful life, it leads you to happiness, leads you to freedom. If you do anything that is unwholesome, unskillful, it leads us to suffering. Report an error in the passage at 1:39 Highlight the passage at 1:39

2:04 It's not that, oh, you are the good guy and they are the baddie. They are not the ones who are doing it, they are bad, they are good guys. So you are doing it, you are the goody-goody. So I keep it, I'm purer, I'm goody-goody. Those who are not keeping it, no, the Buddha said, we only speak on dharma. Speak on dharma that this is, This is going to lead you. If you are doing this, this will lead you to suffering. If you live a skillful life, it will lead you to happiness, lead you to freedom. Report an error in the passage at 2:04 Highlight the passage at 2:04

2:30 And it's not about, yes, even though you're doing the right thing, but if you come to the wrong understanding, because the wrong understanding leads you to the wrong motivation, isn't it? You do it because you want to be liked, or you want to be praised that you are better. And actually you're boosting your ego, your ego even bigger, and then you become more very, Dash Manta. Report an error in the passage at 2:30 Highlight the passage at 2:30

2:52 And you're always judging people all the time. Actually, ultimately, who's the one to suffer? If your mind has all these negative thoughts, thinking about how terrible other people are, are you going to be happy? You're not happy, isn't it? You keep thinking, you know, you have this fault-finding mind. So that's right. This is the wisdom aspect. You have the right understanding. Report an error in the passage at 2:52 Highlight the passage at 2:52

3:13 You have the clarity. You have the understanding. Because when you come from that wrong motivation, because you come from wrong view, Report an error in the passage at 3:13 Highlight the passage at 3:13

3:37 The bigger the ego, the more suffering, isn't it? And then when someone challenges you, when someone disagrees with you, we get very angry, isn't it? Because you sense yourself being challenged. And I remember some time ago, someone said to me, this person said to me that he was being humiliated, thinking, oh, why so stupid? Report an error in the passage at 3:37 Highlight the passage at 3:37

3:57 Why are you keeping five precepts? Why can't you drink? Why can't you do this and that? And he a bit... upset and angry that you know i'm doing the right thing you know i'm keeping present i'm being a good person i restrain myself i'm you know why why why you get why why you why why you think that i'm doing wrong you know then i said the moment we get angry and upset then actually it's no longer right views isn't it because we're holding on to we are right The self-righteousness, I'm right, I'm doing the right thing. So it's okay, even with being humiliated, if you have the right will, if you have the right understanding, it's okay, it doesn't matter. Report an error in the passage at 3:57 Highlight the passage at 3:57

4:36 If you want to, you know, humiliated, it's fine, you know, because they don't understand, they don't have right will. But if you got angry and upset, then actually it no longer lead us to freedom, isn't it? happiness because we suffer because we got angry and upset so the Buddha said someone having right view right understanding you always go back to the source you always look at why leading to that when we get angry so why we get angry so the angry that is always we have to go back to the origin what give rise to this If someone had right views, you know, but very easily when we got angry, we would say, okay, because my suffering, I'm angry because of you make me angry. Report an error in the passage at 4:36 Highlight the passage at 4:36

5:21 Then we don't see that actually we think that our problem is because of someone else. You did that to me. You said something nasty to me. You've been rude to me. That's why I'm angry. Then we tend to justify that it's okay that we're angry. You cannot justify because when you get angry, it's very unpleasant, isn't it? You know, it's not really pleasant feelings, you know. Report an error in the passage at 5:21 Highlight the passage at 5:21

5:47 Sometimes you have to, if someone has right view, the Buddha said, that we're able to really to see, you know, the root of unwholesome to wholesome, and you know what leading that what. Rather than easily, you know, when someone says something to us and we got upset, angry, we think, oh, because I'm angry, because of you make me angry. Report an error in the passage at 5:47 Highlight the passage at 5:47

6:11 But we are unable to see that actually the person is just the trigger. It's just the condition is there. But if someone has right view, someone has the understanding of things happen according to multiple causes and conditions. When the condition is there, things happen. When the condition is not there, it would not happen. So then we are unable to see where is our suffering. Report an error in the passage at 6:11 Highlight the passage at 6:11

6:38 And then we keep thinking that I'm suffering because of someone else. Someone you have done that to me, I suffer because you did that to me. But unable to say that. If someone with right view will be able to see, okay, yes, when we got greed, hatred, you know, and then we got angry, you know, anger is also come from hatred. Report an error in the passage at 6:38 Highlight the passage at 6:38

7:00 Hatred is more from the intense dislike. So intense dislike give rise to because it's unpleasant. So anger is a very strong feelings of unpleasantness. So then... What is the origin to give rise to this jealousy, this greed, you know, and then anger, you know, hatred. And actually it's come from the likes and dislikes. Report an error in the passage at 7:00 Highlight the passage at 7:00

7:23 Isn't it whenever we have things that we like, we give rise to greed. And things that we dislike, we give rise to anger, hatred, because we don't like it. And this is how then we, the Buddha said, if someone have right, we will be able to see that. But most people, when you don't have right views, we blame other people for our own suffering. Because we don't have the understanding. We don't understand, we don't look for the Buddha said, we don't see what is the origin, what is give rise to the situation right now, how we feel right now. Report an error in the passage at 7:23 Highlight the passage at 7:23

7:59 It's because we are unable to see that. But if someone with right view can see, you know, the dislikes and dislike. Actually, the origin, what gives rise to likes and dislikes, it comes from our desires, isn't it? When we have desires, we want something, and when we get it, it always gives rise to greed, we want more, isn't it? Report an error in the passage at 7:59 Highlight the passage at 7:59

8:22 We like it because, you know, likes and dislikes. And when we can't get it, you know, you have ill will. Hatred, you know, anger, we get upset and angry. And then you see the Buddha said, you have to keep looking, you know, you have to keep looking. Where is the origin? It's like the Tibetan origination. Things won't happen out of nowhere. There is always something that is a cause and effect. Report an error in the passage at 8:22 Highlight the passage at 8:22

8:48 The condition is that it gives rise, you know. Sometimes when you say, some people think that I have no anger. You don't feel angry, right? In this moment doesn't mean that you have no anger because the condition is not there. If someone come along and call you pig or call you dog or whatever, you get upset, isn't it? Report an error in the passage at 8:48 Highlight the passage at 8:48

9:09 And that is the condition because the condition is not there. Sometimes people think, oh, I wouldn't do such things. It's so gross, you know. I wouldn't have killed anyone. I could not do such a thing. I can tell you, as long as your underlying tendency, Your great hatred delusion is still there? When given the condition, you think that you wouldn't do it? No. As long as you're not enlightened, as long as your underlying tendency, given the condition, you don't know. Report an error in the passage at 9:09 Highlight the passage at 9:09

9:40 You think, oh, I don't do such things. I will not hit someone. I will not beat someone up. You think so because the condition is not there. Even the condition is there, we don't know, isn't it? Especially when we are not. Mindful, we keep feeding our defilements, especially if we keep feeding our anger, it will be accumulated, accumulated, accumulated. Report an error in the passage at 9:40 Highlight the passage at 9:40

10:07 And then without knowing that, to a point that we cannot hold. And this is where someone come along, you know, said something, you know, it's trigger. And sometimes, why? Sometimes people say, why this person, you know, they ended up... Killing someone or harming someone over small little thing, actually it's nothing to do with the person who triggered. Actually it's been building up. Report an error in the passage at 10:07 Highlight the passage at 10:07

10:34 All the anger been building up because you don't see that, you don't understand where is it coming from, where is the origin, what give rise to how you feel now. And you suffer, you're unable to see what give rise to the situation right now because you're unable to see that. So the craving is... The craving gives rise to likes and dislikes. And then what gives rise to desires, craving? Report an error in the passage at 10:34 Highlight the passage at 10:34

11:00 It's the thinking, isn't it? We keep thinking about it again and again, and that gives rise to desires, isn't it? And then what gives rise to thinking? Our underlying tendency to proliferation. We like to proliferate, isn't it? Anything comes up, you know, we keep thinking, we will project. project into the future we project or this might happen that This is all our proliferations, you know, like the Buddha said, you know, and what always expected, not expected. Report an error in the passage at 11:00 Highlight the passage at 11:00

11:33 All the things that you can expect, it will not happen, I can tell you. I remember just recently, when I came back from Santi, the flight being divert to Kaukuli. And then I can expect, I did something that I can expect, you know, I can expect that I might miss a flight, I might delay, the flight might delay, and the flight might cancel, but I never expect that. Report an error in the passage at 11:33 Highlight the passage at 11:33

12:03 The flight couldn't divert to Kalkuli. It almost arrived at Perth and then divert to Kalkuli. They said sometimes, you know, you always expect the unexpected, but we always, the mind always go on and on. Isn't it peripheral? What is going to happen? But none of that will happen, you know. And that is how, that is how, when you have very strong tendency to peripheral, you are a great thinker. Report an error in the passage at 12:03 Highlight the passage at 12:03

12:27 You think a lot, you know. The thinking itself gives rise to that, that, that, that, craving the desires you know sometimes sometimes i know sometimes someone gives up put something in my mind sometimes i never think about that at all when someone starts to say that oh yeah then you start thinking and then your craving come your desire come and then they said this is how we have to go back to the source but very easily we tend to blame others for our suffering thinking or because We are angry because of the situation, because of the people, because of the people around us, they are not doing the right thing, you know. Actually nothing to do with us, even other people not doing the right thing, other people not keeping their precepts, it's their problem, isn't it? Report an error in the passage at 12:27 Highlight the passage at 12:27

13:10 But then we make it our problem, and then we got angry and upset when people not doing the right thing. But that actually is basically none of our business, isn't it? But we carry that with us. That you are unable to see because of so much suffering. And whatever practice, even when we talk about being positive, it's okay. Report an error in the passage at 13:10 Highlight the passage at 13:10

13:33 Positive, if you have the wrong understanding, it's okay to be positive. But then if you come from the wrong understanding, you think, only if I'm positive, I believe in myself, I believe I can do everything, then all my problems will be solved. I will have no problem. I will be happy ever after. But that is not having right view, wrong understanding. If someone really being positive, you being positive because that you know that, you know, it's not that you being positive, all your problem will be solved. Report an error in the passage at 13:33 Highlight the passage at 13:33

14:08 It's not going to solve. But because you being positive, you understand, you know that even in a very difficult situation, I'll be okay. It's not that everything will be okay. You'll be okay because you have the positive attitude. And then you choose. Always look at something good in someone else. You train yourself. You'll be able to train yourself to always choose kindness. Report an error in the passage at 14:08 Highlight the passage at 14:08

14:37 Even in the most difficult situation, if someone is positive, but if you come from the wrong understanding, oh, you know, everything will be solved, my problem will be solved. And then sometimes living in denying. I remember it's just a few years ago, this happening in Malaysia. And this lady, she met her husband in high school. Report an error in the passage at 14:37 Highlight the passage at 14:37

14:58 And then eventually they got married after graduated. They got married, they have three girls, you know. Always post on the Facebook, perfect family, happy family. Always nice, nice photo on the Facebook. Perfect couple and never quarrel, never argue. People thinking that they're perfect couple is sometimes too good to be true, isn't it? Too good to be true. No argue, no fight. Report an error in the passage at 14:58 Highlight the passage at 14:58

15:28 And one day, you know what happened? This lady killed her husband. Report an error in the passage at 15:28 Highlight the passage at 15:28

15:35 Because it's just like in denial, because you think that I should be positive, I should think that I'm okay, my marriage is okay, everything is okay. But we are lying to ourselves, we're deceiving ourselves. This is not being positive, it's just being absolutely deluded, isn't it? Absolutely deluded. Being positive, you have to come from the right understanding, be able to see where's the problem. Report an error in the passage at 15:35 Highlight the passage at 15:35

16:01 Why, you know, you know that, you know, sometimes there's no point, like, you know, like things that we keep holding on. Like if someone has the right understanding, being positive, you have the right understanding. Like we don't punish ourselves, you know, like sometimes very easily when we look back and we tend to punish ourselves, questions ourselves that the things that we have done in the past. Report an error in the passage at 16:01 Highlight the passage at 16:01

16:23 And then we punish ourselves for the decision we made in the past, but already past, when we have the right understanding, we don't punish ourselves, isn't it? So we can't, you know, whatever we have done in the past, we cannot go back and fix it, isn't it? It's already done, you know. Life doesn't allow us to go back to fix the things that we have done wrong. Report an error in the passage at 16:23 Highlight the passage at 16:23

16:46 But life is always, if you have the right understanding, you have the right view, life is always allow us to live better than the last one, isn't it? Actually, to me, even the mistake that we make, actually, sometimes I can see from my own experience, I find that sometimes even the mistake that I have made, actually, that really helped me to grow. Report an error in the passage at 16:46 Highlight the passage at 16:46

17:08 I learned more. Sometimes when you look back, actually, it's okay. Even the mistake that I have made, you know, That actually is also that helped me to grow to the person who I am now, that I'm the person that I am now because of the misdeeds I have been in the past. Sometimes when we look at, it's just part of our transformation, it's part of our growth. So sometimes if someone has right view, we don't beat ourselves up, you know. Report an error in the passage at 17:08 Highlight the passage at 17:08

17:40 We always choose to forgive, we always choose to look at the... Positive side. They say sometimes, especially that when we're holding on to our views, what we think that is right, even we are doing the right things, when we're holding on that this is right, and then sometimes we actually, we give rise to this judgmental mind and then thought-finding mind. Report an error in the passage at 17:40 Highlight the passage at 17:40

18:04 We constantly find fault with others, thinking that they're doing the wrong thing, and then we create more suffering for ourselves. And then we also tend to, You know, impose our ideas on others when we hold on to our views. So we think that, oh, this is right for you, you should follow my views. You think, you know, this is good for you. Especially sometimes, you know, like when people enter into a relationship, when they come to me, I say, okay, if you want to get married, first thing I say, you have to ask yourself, can, am I be able to live with this person? Report an error in the passage at 18:04 Highlight the passage at 18:04

18:41 For the rest of my life, accepting this person as the person is, whether shortcoming or including the shortcoming. But never ever think that you're going to change your partners, your husband or wife, to be a perfect husband or wife, to try to shape them, to change them into your ideal husband or wife. Report an error in the passage at 18:41 Highlight the passage at 18:41

19:05 You'll be disappointed. And then you actually... They will be disappointed. And because this is only your own ideas, you impose your ideas on others. And one of the common things is also how parents also impose their ideas on others. Our children, we accept as they are, but not to try to shape them. To be a mini, mini, mini version of you. Or they are the extension version of you that some of the things they are unable to fulfill, my children will fulfill for me. Report an error in the passage at 19:05 Highlight the passage at 19:05

19:42 And then force them, isn't it, to do it. They are only temporarily, you know, you just borrow time with them. Rather than to help them to be a best of them, but not best of you, you know. They are not part of you, you know. And that's why my nephew, because my sister-in-law always wants my nephew to become a doctor. Report an error in the passage at 19:42 Highlight the passage at 19:42

20:11 So I kept telling him to be a doctor, be a doctor. Of course, actually he didn't like it. But somehow he still studied medicine. After five years, graduated, and then he's been, you know. Posted to, not only when you started to practice, they post you to all the small, more rural area, you know, the country, country town, and to practice. Report an error in the passage at 20:11 Highlight the passage at 20:11

20:39 But actually she did, if you have the passion, if you like to become a doctor, you don't mind, isn't it, wherever you've been posted? But actually he didn't like it. Then he dropped, he didn't practice, he didn't become a doctor, but then he studied something else. So he into AI now. Then my brother asked him, why didn't you tell me that you wouldn't want to become a doctor? But because the mother wanted him to become a doctor. Report an error in the passage at 20:39 Highlight the passage at 20:39

21:08 So it's only sometimes the mother thinking that I love you, this is good for you, being a doctor is good for you. But what we think that it's good for? For us, it may not be good for others. We tend to impose our ideas on others, you know. Then actually, even though, yeah, you think that it's doing the right thing, but then when you come from the wrong understanding, and actually you create more suffering, it will reinforce our underlying tendency, our defilements increase. Report an error in the passage at 21:08 Highlight the passage at 21:08

21:39 They say sometimes if you come from right view, it's when you were heading to the right direction. Your wholesome state of mind will increase. Unwholesome state of mind decrease. You become more at ease and more at peace. But if your wholesome state of mind decrease, unwholesome state of mind increase, that means you are coming from the wrong understanding. Report an error in the passage at 21:39 Highlight the passage at 21:39

22:05 Going off the track, you're not coming from the right understanding. Even practicing kindness, compassion, you know, and being someone very caring. But if you come from the wrong understanding, you know, that, oh, because you come from, if you come from a place that, because of, you want to be helpful, you want to be kind, because of, you want to please everybody, and someone will praise that you are very good, you know. Report an error in the passage at 22:05 Highlight the passage at 22:05

22:30 And that also... Actually, you're increasing your defilements rather than your defilements decrease because you come from the wrong understanding. And it creates more suffering for yourself. That's why the Buddha said, even being kind, also you have to have the wisdom. If you're being kind, if you don't have the wisdom, and it causes you more suffering. Report an error in the passage at 22:30 Highlight the passage at 22:30

22:57 And the Buddha said, yes. You know, it's okay. It's okay to be kind. It's okay to be always there for our loved ones, our friends, you know, and to give them moral support. But if we find that we get affected, you know, like sometimes people come to me, say to me, oh, you know, sometimes people come to me and they're through all the, you know, that... Report an error in the passage at 22:57 Highlight the passage at 22:57

23:24 They just want to talk. They just want to dump all the rubbish to you. And then they got affected. And then the whole day they go back, the mind keeps thinking about the other person's problem. And then get emotionally involved. Then I said, there's no good. Then I said, you have to learn to say no. Report an error in the passage at 23:24 Highlight the passage at 23:24

23:42 Because the Buddha doesn't encourage us. We don't help others at our own cost, isn't it? Because you suffer. And actually, you have to say no. And we have to also know for ourselves. It's okay if you be able to listen, you know, then not get affected. It's fine. You can help. You can be a listener, listen to that person to give the person encouragement. Report an error in the passage at 23:42 Highlight the passage at 23:42

24:10 If mentally you are not stable enough, you get affected, you have to say no, because we have to look after ourselves, isn't it? Because sometimes we tend to attach to our identity, identity view, who we think we are, we are a kind person, we are a caring person, we have to care for everybody, we have to be kind to everybody. Report an error in the passage at 24:10 Highlight the passage at 24:10

24:34 But then... You don't have to look after yourself and you don't know, we don't know our limitation, how much we can, you know, how much we can give, how much we can support, you know. If they're going to affect us, then we can always say no. We say no. Saying no doesn't mean that we are not kind, you know, especially if they're going to affect us and not on the... Report an error in the passage at 24:34 Highlight the passage at 24:34

24:57 expense of ourselves and not creating more suffering for ourselves. Sometimes we have to remove ourselves. We have to say no if that causes you suffering. And that's why we have to say no. But then sometimes the problem is we tend to attach to those being kind, being gentle, and then sometimes some of those qualities. Report an error in the passage at 24:57 Highlight the passage at 24:57

25:19 I remember there was someone... Many years ago, this person stayed in the monastery, and she's a very frugal person, and she never wastes any food, and actually it's a good quality. Not being wasteful, being frugal, it's a good quality. There's nothing wrong with that, it's a good quality. But if you attach to being frugal, it will become a problem, isn't it? Report an error in the passage at 25:19 Highlight the passage at 25:19

25:44 And then this is how she will make sure that, you know, she will make sure that, you know, that... Like, for example, she would count, oh, six nuns, okay, cut three kiwi. Each nun only have half. Report an error in the passage at 25:44 Highlight the passage at 25:44

26:01 She said, then I said, she prepared everything, like, you know, I said, I said, is it enough? I said, you know, you make sure that you have enough for the nun to eat, isn't it? They have enough to eat. You don't concern about... Whether they waste food or not, isn't it? I said, that actually, you're not really kind, isn't it? I said, it's more important that you're concerned about whether people have enough to eat rather than you're concerned about whether they're going to waste the food. Report an error in the passage at 26:01 Highlight the passage at 26:01

26:29 So I told her, I said, it doesn't matter. That is whether the nun waste their food or not, it's not your problem. But you make sure that they have enough to eat. That it's truly come from the kindness and compassion, you're not judging, you know. But because she constantly look at whether how much, whether the nun finish their food or not, whether the bean have any left or what, they're true. Report an error in the passage at 26:29 Highlight the passage at 26:29

26:54 Actually not your business, isn't it? And then even though, yes, being frugal, you know, not being wasteful is good. But then it's come from wrong view. Then actually you... You think that you're doing something good, but actually you increase your defilements. They say sometimes that we think that even though we are doing the right thing, if it comes from... Report an error in the passage at 26:54 Highlight the passage at 26:54

27:33 The wrong understanding, and we create more suffering to ourselves. So they said, right view is right in the context, lead us to freedom, lead us to happiness, not lead us to more suffering. Because if we come from the sense of self, increase our sense of self, we increase our suffering. I know there's some years ago, one lady, she told me, she's always, especially after retreat, she always think that after retreat, her mind is purer. Report an error in the passage at 27:33 Highlight the passage at 27:33

28:03 She's so pure. I become so sensitive. And especially people are very negative. Oh, I can't stand. I even feel vomit. Because they're negative, they affect me. Report an error in the passage at 28:03 Highlight the passage at 28:03

28:14 And then she said, oh, then I said, how can you function? And then her friend said to her, I look at you, I would not, I never want to go for a retreat anymore because I come out, I become so vulnerable. Report an error in the passage at 28:14 Highlight the passage at 28:14

28:30 You know, because she had the wrong understanding. She think that, you know, she think that after retreat my mind is purer than anyone else. Other people, oh, they have more defilements, you know, that affect my mind, you know. I said, it's different if you really have the purity, actually you will not get, you will not be affected. If you are really positive, if you have a very strong mind, Actually, you're not easily affected by someone else, you know. If even someone negative, like for example, some well-practiced monk, and they have those energy very strong, positive energy. Report an error in the passage at 28:30 Highlight the passage at 28:30

29:08 And people just love to be with that person. You feel the energy, you feel the peace, you feel the calm, you know. You feel that very strong energy. So they say sometimes that people, they like to be with someone, be very strong. positive energy and and but because of she come from this strong understanding and she think that or after retreat my mind is so pure i'm so sensitive now my you know i can't Actually, if your mind is really peaceful and calm, actually, you're very happy. Report an error in the passage at 29:08 Highlight the passage at 29:08

29:43 I remember the first retreat I did. After the retreat, too much. Actually. Report an error in the passage at 29:43 Highlight the passage at 29:43

29:48 I was so happy, even I go back, actually they maintain few days, like everything goes so good, and then even the food tastes better. Even the people that used to irritate me also, that looks better. Report an error in the passage at 29:48 Highlight the passage at 29:48

30:04 And actually then it comes from the wrong understanding. In fact, her defilements actually is not decreasing. decreasing. Her defilements is Increasing because you're constantly judging others. And then to a point also, psychologically, she feels that the negative energy affects her physical body. And she says she feels sick. She feels very sick. Report an error in the passage at 30:04 Highlight the passage at 30:04

30:35 was sick. Actually, it's really no good. Then I told her that it's no good. It's not really good for you. You don't focus on others. You always focus on yourself, you know. Because she's comparing, like the Buddha said about the three conceits, because I'm purer than anyone. I'm purer than others, and they are lesser than me, they are not as pure as me, they have more defilements than me. And then actually, you increase, you know, you boost up your ego, your ego, you know, your sense of self becomes bigger, and that actually, you have more suffering. Report an error in the passage at 30:35 Highlight the passage at 30:35

31:08 This right view doesn't mean that even though you are doing the right thing, if you come from the wrong understanding, actually leads you to more suffering, and you reinforce your, you know, your, your, your, your, your, your, Report an error in the passage at 31:08 Highlight the passage at 31:08

31:21 And also like sometimes people have the belief, you know, in doing certain ceremony, certain practices that will free them. Like even now, this in India you still have, isn't it? Those people never lie down. They only stand only until the food so swollen, you know, they're still standing the whole life, you know, they practice or they behave like a dog or a cow. Report an error in the passage at 31:21 Highlight the passage at 31:21

31:48 And they believe that this kind of practice leads them to freedom. And it's wrong view. Still people practice that, you know, or perform certain ceremony. Then, you know, my perform certain ceremony, oh my, I'm bad luck. So I perform certain ceremony, so I have good luck. You know, I change my luck. The thinking that those ceremony will help to change their luck. And this also remind me, there was a, this is just a joke. Report an error in the passage at 31:48 Highlight the passage at 31:48

32:17 There was a, There was this family that was coming from a very removed area. And the first time they visit those shopping centers, the mall, you know, first time. So, of course, everything is new to them. They have never seen that before. So this husband and wife and the son, and they come across the lift, you know, and they see the lift open and close, open and close. Report an error in the passage at 32:17 Highlight the passage at 32:17

32:44 And they were so curious, what is this door? You know, he's thinking that it's a magic door. And then he saw this old lady, very old lady, walking into the, go into the lift, you know. Then this old lady go into the lift, and this old lady, okay, she went down, and then after that, the lift opened, she went out, then was one gorgeous, beautiful young lady went in. Report an error in the passage at 32:44 Highlight the passage at 32:44

33:07 And of course, he come up, and then this guy standing there, and then the moment he saw this lift open, there was beautiful young lady, gorgeous lady come up. Then she quickly turn around and tell the son, go, go look for your mother, come and look for her. So he thought that it's a magic door that will turn this old lady become a beautiful lady. Report an error in the passage at 33:07 Highlight the passage at 33:07

33:34 Quickly ask the son, go and look for your mother. That is also wrong views. Actually, you have more suffering. You don't resolve. You don't see where your suffering is coming from. And then this is how we've been stuck in the saṃsāra. Report an error in the passage at 33:34 Highlight the passage at 33:34

33:49 We will react in the same way, we're doing the same thing again and again, you know, follow our old conditionings. We never get out of it, you know, because we don't have the right view, we don't have the right understanding. So that is the... That's why you need to have the clarity. You have to need the... Actually, that's the whole part of practice. Report an error in the passage at 33:49 Highlight the passage at 33:49

34:11 The right views is a wisdom aspect. You begin with wisdom, also you end with wisdom. So you need to have a small wisdom to accomplish the big wisdom, big insight. So that's why you have to have some understanding. If you don't have some understanding, you go off the track. It's very easy. I remember when I first... Report an error in the passage at 34:11 Highlight the passage at 34:11

34:34 When I first traveled to Thailand, I started to stay in the monastery. Of course, you have this idea, you're thinking, oh, because it's a Buddhist country, everybody practice, everybody know dharma, you know, that kind of, you know. Of course, I remember the monastery that I stay, they do a lot of performance, like, for example, changing luck, they will do some... Report an error in the passage at 34:34 Highlight the passage at 34:34

34:59 ceremony performance so that you change your luck. And even that you become a temporary Meiji, you know, and then for two weeks you change your luck. And then they even have to see what date that you become Meiji and what date you disrobe. They have to calculate the time and the date, you know, which date and the time, you know. Report an error in the passage at 34:59 Highlight the passage at 34:59

35:24 And of course, I was a bit annoyed at that time. I was thinking, this is not dharma. This is just superstitious. Why people believe in that? This is not really teaching the dharma. Then I was a bit annoyed. Then I was thinking, I'm going to, you know, I got affected. Even though, yes, even though, yes, they are not doing the right thing, but I got affected. I then become very negative and then fault-finding. Report an error in the passage at 35:24 Highlight the passage at 35:24

35:52 you know then i was thinking i'm not going to say that i'm going to leave now i can't stand you know i have to leave but actually i stopped even though i was thinking i'm going to leave that i stopped i was thinking why i keep focusing on that why don't i try to look something in something good in someone Then I tried to see that, yes, they're doing all these performances, but all those Meiji, they're very kind person, they're very nice person. They've been very kind to me. Report an error in the passage at 35:52 Highlight the passage at 35:52

36:22 They're very nice person. Why don't I focus on that? So when, actually the moment when I focus on that, that kind of, you know, that thinking they're not doing the right thing is wrong, that is gone. And actually it also helped me that this is how I learn, you know, that okay, then I focus on that. And then little by little, and also I start to develop this, I condition myself, you know, to train myself that always anything I try to look something good in someone. Report an error in the passage at 36:22 Highlight the passage at 36:22

36:56 Even someone being, you know, someone being rude to me. I also can see something good in that person. So to me, I also, oh, it's okay. Even though the person is rude to me, but at least the person being not pretentious, at least the person being themselves, they're not pretend that, you know, at least this person, you know, this person honest to the extent, they're not trying to pretend, you know, at least they're just who they are, you know. Report an error in the passage at 36:56 Highlight the passage at 36:56

37:24 And actually it's also, then I don't get upset and angry. And that's little by little. And then when you train yourself, over a period of time, naturally, you always can see something good in someone. I noticed that. And this is how... It comes with the right understanding. It doesn't matter. Other people doing wrong thing is their problem. Report an error in the passage at 37:24 Highlight the passage at 37:24

37:49 And then we have kindness and we have compassion towards them because we have the understanding of that... They're doing something unskillful, unwholesome. They are the ones who suffer. That's why the Buddha said someone with right view, right understanding, you have to understand the Four Noble Truths. Report an error in the passage at 37:49 Highlight the passage at 37:49

38:10 You understand suffering. So you understand our suffering. We understand the suffering of others. We understand this is the suffering of others that ultimately they have to bear the consequences of. Report an error in the passage at 38:10 Highlight the passage at 38:10

38:25 The Buddha said, when someone has the right view, you have the right understanding, and you understand what is... The wholesome and unwholesome root, what leading to that, what is the origin, and you have the understanding and the conditioning. Things happen according to multiple causes and conditions. Things don't happen out of nowhere. And then when you be able to see things like that, we don't take things personally, isn't it? Report an error in the passage at 38:25 Highlight the passage at 38:25

39:14 Because we tend to take things personally, you know, whatever other people do. So that's it. Then, actually, Rather than we lead us to more suffering, rather than we decrease our defilements, we lessen our suffering. And then they said right views, when we have right views, we have right understanding, it always leads us to freedom, leads us to liberation, leads us to happiness. Report an error in the passage at 39:14 Highlight the passage at 39:14

39:41 But if we have wrong views... Because our defilements increase. Our suffering comes from our defilements, isn't it? As our defilements increase, we have more suffering. As our defilements decrease, we lessen our suffering less. That's why sometimes if you want to know whether you're on the right path, then you have to check. Report an error in the passage at 39:41 Highlight the passage at 39:41

40:08 Whether your wholesome state of mind increase or your unwholesome state of mind increase. If your unwholesome state of mind increase, your wholesome state of mind decrease, that means you're off the track. But if your wholesome state of mind increase, your unwholesome state of mind decrease, that means you're on the right track. So sometimes it's not about whatever you do, whether it's right or wrong. Report an error in the passage at 40:08 Highlight the passage at 40:08

40:31 That's why you have to have the wisdom, have the understanding. Understanding the conditioning. To understanding the unwholesome and wholesome root, to understand things happen according to multiple causes and conditions, you have the understanding of the karma, you have to understand... You know, the suffering, you know, the cause of suffering, and there is a way to practice, you know, and then you can understand that it's the ending of the suffering. Report an error in the passage at 40:31 Highlight the passage at 40:31

41:02 So if you have come from that understanding, then you are on the right track. So that doesn't mean that we're doing the right thing, we must be right, and then we got upset if people disagree with us. You know, it comes from... The right understanding. Because when you come from the right understanding, you have the right motivation, isn't it? You are not motivated by that sense of self, that ego. Report an error in the passage at 41:02 Highlight the passage at 41:02

41:28 Then if you're motivated by our ego, by our sense of self, our ego grows, you know, big. You know, like I said, they say sometimes it's quite common even in monastic life. People sometimes when they come to monastic life, you know, and people tend to, you know, when they think that, oh, I'm keeping all the precepts, then they think that I'm so good, I can keep all the rules, I'm so good. Report an error in the passage at 41:28 Highlight the passage at 41:28

41:54 And then you become like a police, you know, you will focus on other, whether you look around and see whether they are... They're keeping it, they're doing the right thing or not. But then, even though you keep it perfectly, but then it's wrong view. When we attach to our views and also if we impose our ideas on others, it's okay. Report an error in the passage at 41:54 Highlight the passage at 41:54

42:15 People disagree with us, it's fine. Even the whole world disagree with us, it's okay. We're not going to get upset, we're not going to get angry. Even we've been humiliated that we're doing the wrong thing. For me, like some of my relatives, they don't understand what I'm doing. They think that I'm nuts, you know. Why is she doing this? Why does she want to become a nun? Why does she have a family? Why is she doing all these things? Report an error in the passage at 42:15 Highlight the passage at 42:15

42:41 But then, for me, it's okay. Because even I explain to them, they cannot comprehend. They are not me, isn't it? I don't have to explain to them. I don't have to explain to them. Why I'm doing this? Because even I explain, they may not be able to understand. They cannot comprehend. It's just like a fish can never understand what is dry land. Report an error in the passage at 42:41 Highlight the passage at 42:41

43:06 The same thing, you know. Some people say, even some of my relatives, they feel so sorry for me that I'm being a nun. But I'm perfectly, I'm happy, I'm okay. I'm happy with my life, you know. I just... For me, it's like, you know, I can't really, you know, what is really to me is that living this life to me is a blessing, you know, to be able to live this life, you know. Report an error in the passage at 43:06 Highlight the passage at 43:06

43:39 You can't explain to others, so it's okay. Whatever other people think of you, it's fine. But if you have the right understanding, and also you have the confidence, you have the faith, you know that what you're doing, you know that you're heading in the right direction, you're not so easily affected by what other people said about you, or even other people criticize or practice. Report an error in the passage at 43:39 Highlight the passage at 43:39

44:03 And to me, I just, yeah. You know, I remember someone come to me that this person and I was teaching a retreat in Malaysia just recently, I just came back. This person come to me, she said, oh, she bowed to me. She said, oh, the first time I'm doing a retreat, I'm so happy. But sometimes I want to ask for your forgiveness because in the past, I have this unwholesome thoughts towards you, you know. Report an error in the passage at 44:03 Highlight the passage at 44:03

44:32 Then I was thinking, I don't even know this person. I don't know this person at all, you know what I mean? The person also, I don't know why, you know, but I don't, I actually didn't bother me. I said, it's okay, fine. But then I was, I was thinking, it's strange, isn't it? You don't know someone, the person that, the person, actually the person don't know me. Report an error in the passage at 44:32 Highlight the passage at 44:32

44:53 in person personally maybe she know me because of um because of maybe she she she knows me because of she knows that i'm a nun or whatever she knows me but i don't know her but i don't know her in person she doesn't know me in person then she said oh you know but now i changed my view about you i think it's great i'm happy you know Report an error in the passage at 44:53 Highlight the passage at 44:53

45:17 But to me, like, I cannot control what other people think of me, isn't it? If I'm going to get upset, I suffer so much, isn't it? So I just, okay, then I say, I will not think that, why she, if I keep thinking, why she, I don't even know her, why she think of me like this, da, da, da. Eh, who is going to suffer? I'm going to suffer. Basically, I don't care. Even, you know, sometimes deep down, you know what you've been doing, isn't it? Report an error in the passage at 45:17 Highlight the passage at 45:17

45:42 Sometimes, deep down, we know that we haven't, we have. If you have done something that is not really good, you know, deep down we know, isn't it? Even the whole world praise you, said you are a wonderful person, but inside you know who you are. But you have done, isn't it? But if you know that you haven't done anything, causes anyone any hurts or harm, even the whole world said that you are, you know, don't think that you are good, you know, it's okay. Report an error in the passage at 45:42 Highlight the passage at 45:42

46:06 You know, even the whole world criticize you, it's fine. I don't really bother what they said because I know that I haven't done anything. But this is how sometimes we tend to carry other people's problems with us. This is the reason why when we lock into right and wrong, we tend to judge others and then we become very negative. Report an error in the passage at 46:06 Highlight the passage at 46:06

46:34 And then our mind goes on and on and on. This is the conditioning, we have to condition ourselves, we condition ourselves, you know, to always... Report an error in the passage at 46:34 Highlight the passage at 46:34

47:08 good in others. Because focusing on other people's shortcomings is not going to bring us happiness. And no one is fully bad or fully, you know, wholly bad. Everybody not perfect, they have the shortcomings, you know, they have the, you know, they have the Report an error in the passage at 47:08 Highlight the passage at 47:08

47:30 They have also the good qualities in someone else. So if we focus on someone's good qualities, we grow their qualities, isn't it? So that's why if someone has the right understanding, you will not be so judgmental, you will not be so negative about others, you know. And that's why sometimes this is good that we remind ourselves is having right view. Report an error in the passage at 47:30 Highlight the passage at 47:30

47:59 Right understanding is not what we are doing, whether it's right or wrong. Even though we are doing the right thing, being someone helpful, being someone kind, someone gentle, even we're doing that. But if we come from the understanding of, come from ego, come from thinking I'm better, I'm holier, or I'm a caring person, and you attach to the identity, then you... Report an error in the passage at 47:59 Highlight the passage at 47:59

48:26 You will increase your defilements. You're boosting your sense of self. When you boost up your sense of self, you have more suffering. And that is not right for you. So sometimes it's not whether you're doing the right thing or not. You have to come from the right understanding. You have the right understanding. Report an error in the passage at 48:26 Highlight the passage at 48:26

48:46 You have the understanding of the conditioning. You have to understand what defines that. What is the origin of... your problem so you understand yourself. We understand our suffering, but very easily we tend to blame our sufferings. Our suffering comes from the problem we have to deal with, or the situation that we are in. Report an error in the passage at 48:46 Highlight the passage at 48:46

49:16 We tend to think that our suffering comes from there. We don't always go back to the... To the root, what causes the suffering. If someone has right view, always go back to the source, go back to understand where is it coming from, what leading to the situation right now. And then we choose to relate to the situation, we always have kindness, with compassion, with the understanding, and always choose to train ourselves to choose to see, There is always something good in that situation. So if you have that right view, right understanding, you will not have that negativity. Report an error in the passage at 49:16 Highlight the passage at 49:16

50:01 And naturally, you always look at something good in the situation. So whatever situation you're in, even in the most difficult situation, you always deal with the situation with kindness and compassion. So I offer this for your dharma reflection. Is there any questions or comments? Report an error in the passage at 50:01 Highlight the passage at 50:01

50:41 Okay, this is the first question. My relationship with my boyfriend was ended last year. I spent the whole year checking his profile online or stalking him. Why can't I let go? Why don't I have self-control to not check? Report an error in the passage at 50:41 Highlight the passage at 50:41

51:01 Because we attach to the object. Sometimes, for example, We attach to someone because we think that the object is the one who gives us happiness. Actually, for example, we like someone. Actually, we feel happy to be with that person. It's not the person is the source of happiness. It's just how the person makes us feel. Report an error in the passage at 51:01 Highlight the passage at 51:01

51:34 is not that the person of Because I'm happy, I want to be that person, and the person gives me happiness. Actually, it's not the object. It's not the person gives us happiness. It's just when there's this contact. And this is how the person makes you feel. You feel happy with the person. But then people will think that, oh, only if I be with that person, I'll be happy. Report an error in the passage at 51:34 Highlight the passage at 51:34

51:59 My source of happiness has come from that person. So they said because we have the wrong understanding, you know, that we couldn't let go because we also tend to attach to the person as part of us, me and mine, and that's why it's very difficult to let go. They said it's good that not to, you know, because you keep focusing and keep looking. Report an error in the passage at 51:59 Highlight the passage at 51:59

52:27 Why can't I let go? They said the letting go is thick times. They said sometimes it's good that you change your mind. You focus on something else or doing something, doing some volunteer job and doing something else that makes you happy. Because if you keep focusing that this person will always give me happiness and when you lose that person, Then you think that your happiness gone because also you're attached to the person. You think that this person is also part of you. And yeah, you can, you know, you can not to focus on him. Report an error in the passage at 52:27 Highlight the passage at 52:27

53:08 That's the way to stop. You know, stalking him and not to check. Then actually you do something else. Maybe you can go for a gym exercise, you know. Do some volunteer job, you know. It's good. You can look for any center, you know. You feel good about yourself, isn't it? So then rather than focusing on that person and then you doing something that is more meaningful, you know, do some volunteer job and that will help you. Report an error in the passage at 53:08 Highlight the passage at 53:08

53:38 Because if you always... Because if you have nothing to do, then all you do is just focusing on the person, checking on the person. If you do something else, and do some volunteer job, and helping some other people, and then you feel more meaningful, then you'll be happy. Because it's very difficult. This letting go thing, it takes time. I remember there was a lady, there was a lady, Because the more you force, especially the more you force yourself not to check on him, actually you want to check on him more. Report an error in the passage at 53:38 Highlight the passage at 53:38

54:18 True, you know. They say it's always good to do more loving kindness meditation. You do loving kindness towards yourself, then sitting there, so may I be able to let him go, may I be able to control myself, and that will help. But not to force yourself not to think, not to force yourself not to check, The more you force yourself, I can guarantee you, you think more. I remember there was a lady, she's just separated from, have a divorce with her husband. Report an error in the passage at 54:18 Highlight the passage at 54:18

54:49 Then she forced herself not to think of her ex. The harder she tried, the worse. She tried to occupy herself, doing all sorts of things, very busy, learn this, learn yoga, learn this, everything, so that she keep herself so busy. But the moment she stopped, She think of him again. So I said, it's okay. Next time you think of him again, you think of want to check on him again. Report an error in the passage at 54:49 Highlight the passage at 54:49

55:16 He said, it's okay. I still think of him fine. What's the big deal, you know? I said, then it will stop. Because I think people sometimes try hard. They try to force themselves not to think, not to check. Actually, the harder you try, the worse, isn't it? If you tell yourself not to think, you think more, isn't it? So that's why you have to say, it's okay. I think one of the best ways is to send loving kindness towards yourself. Report an error in the passage at 55:16 Highlight the passage at 55:16

55:41 May I be able to let go? If each time you find it, if you feel like you want to stalk him, you want to check on him, so you sit down, relax, you know, and then sending good wishes to yourself. You know, sending loving kindness to yourself. May I be able to let go? And may I be able to not to check on him anymore? And he just keeps sending loving kindness. Report an error in the passage at 55:41 Highlight the passage at 55:41

56:07 Actually, it takes time. But that actually works because we have someone a bit different, but someone being abused by the husband. And then she got divorced, you know. And then, but she... She didn't want to carry that anger or hatred towards her ex-husband. She wanted to let it go. But of course it's not easy. And she tried to do loving kindness. Report an error in the passage at 56:07 Highlight the passage at 56:07

56:36 It doesn't work because it's very difficult. The moment she tried to send loving kindness to her ex-husband, all the horrible things, all the things that he did, it comes out. And then anger, so much anger. Then I told her, I said, no, you don't send loving kindness towards him, you send loving kindness towards yourself. Report an error in the passage at 56:36 Highlight the passage at 56:36

56:57 May I be able to forgive, may I be able to let go, may I have loving kindness towards him. Then he said, oh, that is doable. Then after that, she started doing that. And then after later, few years later, she told me that she's no longer when even sometimes the ex-husband, sometimes, you know, sometimes you live with this person for this or this year. Report an error in the passage at 56:57 Highlight the passage at 56:57

57:19 Of course, sometimes the memory come back, isn't it? You see certain things and trigger. But she said, nowadays, even the memories, any trigger, any memories comes back. She said she's quite economist. She don't really, If you force yourself not to check, If you force yourself not to check, You cannot control, you want to check more, you know, and it's difficult because actually people don't understand that when you're using willpower to try to control yourself, to stop yourself, actually you're reinforcing it. Report an error in the passage at 57:19 Highlight the passage at 57:19

58:12 You make it stronger. A lot of people don't see that. People think that, oh, you know, I push myself not to think, not to do that, then I will let go. This is not how you let go because a lot of people, that they're they're they're Most people don't know that actually you're reinforcing. This is not how you let go. So letting go is accepting how you feel. It's okay, this is how I feel. Report an error in the passage at 58:12 Highlight the passage at 58:12

58:37 I'm unable to let go, but don't force yourself to let go. If you can't let go, it's okay. I can't let go at this moment. So then start sending loving kindness to yourself. That will work, okay? Dear Ajahn, when I was in the clinic, I got... Treated with anger and arrogance by some nurses that caused me more pain. I got no help and got extremely angry. Report an error in the passage at 58:37 Highlight the passage at 58:37

59:04 How to deal with that emotion? So when you got upset and angry, so actually it's a good way that you bring your attention rather than, because when you get angry and upset and... The next thing is thinking, isn't it? You think about it, isn't it? Then you think about it, you get more angry. So at the moment, you take three deep breaths and focus on your body and feel how your body reacts to your anger. Report an error in the passage at 59:04 Highlight the passage at 59:04

59:33 And that also helps. And the breathing exercise is really good. You can do the breathing exercise when you get angry. You just breathe it in. Anger, breathing out, peace. So this is how to condition your mind, to train your mind, to condition your mind that it's okay. You learn to make peace with the anger, but not try to get rid of anger. Report an error in the passage at 59:33 Highlight the passage at 59:33

59:58 If you try to get rid of anger, you increase the anger, you reinforce the anger. You have to learn to make peace. It's okay. So when you do the breathing exercise, breathing in anger, breathing out peace, you're embracing the anger. It's okay. But because we don't want to be angry person, then we try to get rid of the anger. So the more you try to get rid of the anger, actually you're reinforcing it. Report an error in the passage at 59:58 Highlight the passage at 59:58

1:00:27 Yeah, I remember last time I got for my blood test, the person is practicing, and then she keep poking, poking, and then my blood just... Report an error in the passage at 1:00:27 Highlight the passage at 1:00:27

1:00:43 I think because she doesn't know, she doesn't have the skill. And then she tried twice, you know, until my whole, my arms are swollen and become bruised, you know. Then they said, okay, I can't take from this hand, Report an error in the passage at 1:00:43 Highlight the passage at 1:00:43

1:01:06 these arms, you know, from these arms. And I was thinking, but I also want to I didn't say no to her, better you don't do it, you know, because I also do want to, you know, to make her, because sometimes you've been put off, and then next time she has no confidence in herself, you know, so I said, never mind, I just suffer. Report an error in the passage at 1:01:06 Highlight the passage at 1:01:06

1:01:29 But luckily she said, oh no, no, no, she don't want to try. I was like, oh, again? Because she's just under training, she's a trainee, and she doesn't know the skill, you know. But I didn't say, I said nothing, I didn't say, oh, please, you know, don't do it anymore, you know, because I also, it's out of kindness and compassion that if I said that, because it might affect her confidence in the future, so I just keep quiet. Report an error in the passage at 1:01:29 Highlight the passage at 1:01:29

1:02:03 But she herself said no, but I didn't say anything. Out of kindness, compassion, nama, and suffer again is okay. Because to me, physical suffering is fine. But if someone, if just a bit of, it's okay, a little bit of pain, it's not too bad. But at least you give. You help the person have the confidence in themselves, I think it's worth it. It's worth that kind of physical pain. So it comes from kindness and compassion. Report an error in the passage at 1:02:03 Highlight the passage at 1:02:03

1:02:34 I say, okay, never mind. If I have a physical discomfort, pain is fine. So I'm not damaging someone's confidence in themselves. Report an error in the passage at 1:02:34 Highlight the passage at 1:02:34

1:02:44 Is it previous birth karma that determines where we get born to and want to live in Australia, where I was born in a developing country? Yeah, this karma is very complex. The karma comes from our drive, that drives us here. They said it's very important that we have to develop that very strong inclination. So you have a very strong inclination, you have all those wholesome qualities that will drive you to reborn in a good place. Report an error in the passage at 1:02:44 Highlight the passage at 1:02:44

1:03:34 They said the Buddha said it's important that you develop that strong inclination. They say sometimes people used to ask me questions like, oh, what do I do if someone dies? So what kind of meditation, what should I do? You have to come from your practice. You have to train yourself to develop that habit. You cannot say last minute I control. Report an error in the passage at 1:03:34 Highlight the passage at 1:03:34

1:03:56 I control myself. I only think of good things. Cannot. If you are a negative person, you cannot help it. You're just negative. You know what I mean? But if you train your mind, you've been conditioned your mind, you're always a positive person. It's naturally, you're just positive. You naturally always think of something good. Report an error in the passage at 1:03:56 Highlight the passage at 1:03:56

1:04:14 You cannot say, last minute I think of something. You cannot control because it's non-self, you know? You cannot say, oh, last minute I think of something good, you know? You can't. But if you always, someone is very negative, you're naturally negative, isn't it? You cannot last minute, you can change it because it's automatic, like a default setting, you know, it's called automatic. But then, that's why it's the other way around. Report an error in the passage at 1:04:14 Highlight the passage at 1:04:14

1:04:39 You have to train your mind like a default setting. Like you naturally have kind thoughts, you naturally have a positive thinking. That kind of default setting is not the default setting that is negative. So if your default setting is negative, you can't help it. It's just default. That's why the Buddha said it's so important you train yourself, incline to a strong inclination. Report an error in the passage at 1:04:39 Highlight the passage at 1:04:39

1:05:06 It naturally becomes part of you. It's just naturally you have positive thinking, you have positive, you know, someone has just always been looking at something good, always have kind thoughts, you know. This is how the Buddha said it's important to make it a very strong inclination. So any more questions or comments? Yes, one there. Report an error in the passage at 1:05:06 Highlight the passage at 1:05:06

1:05:36 Thank Report an error in the passage at 1:05:36 Highlight the passage at 1:05:36

1:05:44 you very much, Ajahn Hasapanna, for the guidance in meditation and for nice talk. With regards to meditation guidance, I noticed that you were guiding us to do something specific with our thoughts when the thoughts arise. Can you please? expand on that a little bit more what to do when a thought comes during the meditation and also maybe even stronger when it's like when i'm actually like lost in that thought during the meditation what to do Okay. Thank you very much. Okay. And then this also, the practice is also that also is important that if someone have lots of thinking, and also you also have to learn to apply the present moment awareness practice in your daily life to train your mind to paper. Report an error in the passage at 1:05:44 Highlight the passage at 1:05:44

1:06:40 Because the fact that we always wonder off because we can't stay present. I might keep... That's why it's so important in our daily life, whatever you do, try to train your mind to be able to stay with what you are doing. Because imagine, you can't even stay with what you are doing. Breath is more subtle. Report an error in the passage at 1:06:40 Highlight the passage at 1:06:40

1:07:02 You can't even focus on the causal object. How can we stay with the more refined object? It's so important. A lot of people think, oh, practice dharma, okay, yeah. Only I need to listen to many talks, you know. Day and night listen to talks, you know. I know people sleeping also listen to talks. Actually, you're not present. Either you're not focusing on sweeping. I say, hey, how come? I've seen people putting on and listen to dharma talk sweeping. Report an error in the passage at 1:07:02 Highlight the passage at 1:07:02

1:07:33 Then you're not present, you know. Fully here. This is strange. And they said, the Buddha said, in the Anapana Sati Sutras, the Buddha said that, you know, you have to, your press, you have to... When you know that you wander off, you come back. Report an error in the passage at 1:07:33 Highlight the passage at 1:07:33

1:08:06 It's okay. Then actually, little by little, maybe at the beginning, you go to side period without knowing how you get there, you know, go on and on and on. But then if you keep training your mind in this way, over period of time, your mind naturally know how to come back. Your mind won't go too far, you know. Report an error in the passage at 1:08:06 Highlight the passage at 1:08:06

1:08:27 Maybe at the beginning, you can write a book, you know, all your story, you know. Then slowly, you need to train your mind to come back. You have to do that. In your daily life, then when you sit in meditation, it helps. It will help. And then because I ask people to do some body relaxation and things like that, actually when you relax your body, it's also as a way to calm your mind. Report an error in the passage at 1:08:27 Highlight the passage at 1:08:27

1:08:52 Because sometimes people, too fast, they sit down, straight away they go to the breath, and they keep forcing themselves, focus on the breath, counterproductive. Because you have to allow the mind to settle. You have to calm the mind first, not straight away. So spend a bit of time just aware of your body, how you feel, and relax your body. Report an error in the passage at 1:08:52 Highlight the passage at 1:08:52

1:09:18 So you can feel when you relax your body, you feel that it's calmness within your mind and your body when you're relaxed. You feel that. Until that you feel the calmness and you feel the peace, that only you can feel the breath is very... Clear. Quite prominent. Then you go to the breath. But sometimes even too quick and using too much willpower. Report an error in the passage at 1:09:18 Highlight the passage at 1:09:18

1:09:48 It's counterproductive. Because meditation itself is a natural process. Enlightenment is a natural process. You have to put in the causes and conditions. Report an error in the passage at 1:09:48 Highlight the passage at 1:09:48

1:09:58 So no need to rush and focus on your breath. Just sit down and just relax. Take however long you need until you feel that The calmness in your body and your mind and you feel peaceful, then only you go to your breath. Most people tend to rush. People think that if I focus more, push yourself, actually you're getting worse. And then actually some people, I know some people that sit for one hour, two hours using willpower to force themselves and after that they become very angry person. Report an error in the passage at 1:09:58 Highlight the passage at 1:09:58

1:10:37 True. Then sometimes you say, why this person meditating a lot? Why so angry? Because you are forcing your mind. Actually, you just have to, you know, train your mind. Be kind to your mind. That's why Ajahn Brahm used to say kindfulness. Because you have to be kind to your mind. Being gentle to your mind. Report an error in the passage at 1:10:37 Highlight the passage at 1:10:37

1:11:00 It's okay. So in daily life, it's important to train yourself to be present. Then over a period of time, I can guarantee you, you will see, you will find, you will see you have progressed, and you will notice that your mind won't go too far. Maybe you still sometimes go, you know, you still wander off, but you're getting quicker and quicker, you'll be able to pick up very quickly that your mind wanders off. Report an error in the passage at 1:11:00 Highlight the passage at 1:11:00

1:11:30 Maybe at the beginning you wander off without knowing that you wander off, but you know, yes, when I first, when I, I first started to practice and meditate. Then I realized that how sometimes the beginning of these little thoughts arises and then when the end of the thoughts actually not related at all, go on and on and on. Report an error in the passage at 1:11:30 Highlight the passage at 1:11:30

1:11:51 Nothing to do with, you know, these little thoughts come up, you know. Then when you stop and the mind go on and on, actually completely not related at all, you know. This is how our mind peripherates. We create that. And that also is important to do. To try to do that practice, actually to help you to strengthen your mindfulness, you know, in daily life. Report an error in the passage at 1:11:51 Highlight the passage at 1:11:51

1:12:16 And then that's why it's important, like the body contemplations, aware of your body, you know, relax your body, and feel your body, and it's also aware. Because body, physical sensation and feelings is a causal object compared to your breath. So then you strengthen your mindfulness through a causal object. But a lot of people try to just straight away go to the more refined object. Report an error in the passage at 1:12:16 Highlight the passage at 1:12:16

1:12:46 Because breath is a more refined object. So then you strengthen your mindfulness from a causal object. Then you need a more refined object. No need to rush. So does that help? Does that make sense to you? Report an error in the passage at 1:12:46 Highlight the passage at 1:12:46

1:13:19 I said she was going to punch it off. I will drink more. Report an error in the passage at 1:13:19 Highlight the passage at 1:13:19

1:13:33 So I didn't put her, give it to her blame. I didn't blame her, so I put it to myself. Because if you say, oh no, I don't want you to do it, and next time she's really scared, she'll have no confidence to do it. It's a skillful way at least. Report an error in the passage at 1:13:33 Highlight the passage at 1:13:33

1:13:53 Rather than say no to her. She was happy and I was happy. Very good. It's a skillful way. They said this is also a skillful way to deal with kindness. Report an error in the passage at 1:13:53 Highlight the passage at 1:13:53

1:14:08 Even though Deep Thao was thinking, my goodness, I'm not going to use this hand again. When I went back, my arms here, he's all black. Black and swollen, swollen. Thank you. Report an error in the passage at 1:14:08 Highlight the passage at 1:14:08

1:14:30 Ajahn Hasapanna, your talk tonight on right view, don't you think the problem in the world you're facing now is to the wrong views of those people in power. The wrong view is associated with high false ego, isn't it? Whereas right view is you lower your ego and you reach out to people, like have empathy, see the other side. Report an error in the passage at 1:14:30 Highlight the passage at 1:14:30

1:15:05 Because if you come from wrong view, actually you boost up your ego. And if those of you, you start to practice, you can see whenever you suffer. the other side. Report an error in the passage at 1:15:05 Highlight the passage at 1:15:05

1:15:19 You investigate, you always know that it comes from me and my ego. Nothing outside, I can guarantee you, nothing outside that is, you know, that really causes so much suffering. That's why you can see if people have big ego, they get angry very easily. If people say things that have been challenged or people disagree, they got very angry. Report an error in the passage at 1:15:19 Highlight the passage at 1:15:19

1:15:43 Because of, that's why, the bigger the ego, you have more suffering, you know. on, baby, go. Report an error in the passage at 1:15:43 Highlight the passage at 1:15:43

1:15:49 And the smaller the ego, then you don't get hurt easily. Whatever you want to say, fine. Basically, you don't really bother. You can say whatever you like. But that's why you're more suffering. So that's why when you come from wrong view, your ego becomes big. For example, the wrong view in the Middle East. They want to bomb the bomb in order for them to submit. Report an error in the passage at 1:15:49 Highlight the passage at 1:15:49

1:16:19 That's wrong view and here, here in Australia, I won't say the person, there's no good Muslim. How can you say that? That's wrong view. And don't you think, by saying this thing, okay, there's karma involved, you know, and then what you say this thing, you know, you can't run away. People can judge you eventually. People initially, they might, oh, you know, after a while, they are not stupid, you know, they can judge you. Report an error in the passage at 1:16:19 Highlight the passage at 1:16:19

1:16:49 And it's also karma. Like it's just like, you know, yes. All the terrorists are Muslims, but not all Muslims are terrorists. Isn't it? Not all Muslims are like that. Yes, those terrorists are Muslims, but not all Muslims will be like this. But a lot of people tend to just, because of someone doing it and they judge them. But I come across many very kind. I mean, I'm from Malaysia, but Malaysia is actually a Muslim country. Report an error in the passage at 1:16:49 Highlight the passage at 1:16:49

1:17:22 We have no problem. My neighbor, you know, they're Muslim. They're very kind. Actually, they're very kind. It's not like that, you know what I mean? But of course, you know, but people have the kind of very strong, just because of someone doing it, and then they think, you know, it's just like, you know, yes, those terrorists are doing all the, it's terrible thing. Report an error in the passage at 1:17:22 Highlight the passage at 1:17:22

1:17:46 Yes, they claim themselves to be a Muslim. But then it's not all Muslims like a terrorist, isn't it? But the problem is people just judge. I remember there was an incident many, many years ago. I think because there's so much hatred towards Muslims because of the Middle East, the war like that. And someone, this person, he looked like a Middle East man, but actually he's not. Report an error in the passage at 1:17:46 Highlight the passage at 1:17:46

1:18:16 But then people jump into conclusion thinking that he's a middle-aged and he was killed. But this is how sometimes we very easily jump into conclusion. They say sometimes when we believe in something, they say sometimes most people thinking of... Most people say seeing is believing, but actually the other way around, believing is seeing. Actually, when you believe, you see it. Report an error in the passage at 1:18:16 Highlight the passage at 1:18:16

1:18:51 You see what you want to see, isn't it? Your perception will bend towards that. When you believe in something, when sometimes you have a strong belief in certain things, you see it, you will feel it. Report an error in the passage at 1:18:51 Highlight the passage at 1:18:51

1:19:08 I don't know if you can even feel it. It's happening. I can feel this. I can see this. Actually, because you believe that, you will create that. Your mind will create that. In fact, in Perth here, I know of two Muslim ladies. They wear the burqa. They don't just wear it just for fun like that. And they really have the heart of gold. Really kind people. And even though among the Muslims themselves, A lot of Muslims, they don't like the people wearing burqas too, the Muslim women. I gave a lift to one of the sultan's sisters in Malaysia at the time. Report an error in the passage at 1:19:08 Highlight the passage at 1:19:08

1:19:47 He said, oh, you know, these people shouldn't be wearing burqa. It was like in olden days because of the sandstorm, you know, all these things. They wear it, this thing, and they shouldn't be wearing now. Yeah, so all these things, but you don't have the right to go and just condemn like that. From someone, you know, great fear and all these things, that's not good, you know. Yeah, this is so against because we attach to our views what we think is right. Report an error in the passage at 1:19:47 Highlight the passage at 1:19:47

1:20:12 And then we tend to make other people wrong. Doesn't mean that, you know, that other people disagree with us. It's fine, we respect their views, you know, it's okay, they have different views, you know. But then we always respect them, you know, but not to make them wrong. And sometimes we may not be right. Sometimes maybe they only come from a different perspective, how they see things. Because when we attach to our views, then we think that whatever I see is right. Report an error in the passage at 1:20:12 Highlight the passage at 1:20:12

1:20:45 Other people disagree, that must be wrong. But then we leave it open. There's always respect other people's views. If people disagree with us, it's fine. We always respect. They have different views, different opinions. It's fine. We always respect it. Whatever it is, towards the end, there's a karma involved. You can't run away with that. You can't say anything bad and get away with it. Report an error in the passage at 1:20:45 Highlight the passage at 1:20:45

1:21:10 You can see karma towards the end. Karma. That kind of energy, when you have that kind of very strong negative energy, and that drives you. That kind of energy will drive you to that. That's like the suction, you know, it will drive you there. That's why the Buddha said you have to make it very strong inclination. Very strong. Report an error in the passage at 1:21:10 Highlight the passage at 1:21:10

1:21:34 Then your energy will draw you into... Positive, you know, that's why the Buddha said you'll be reborn in a good place. But you cannot say, oh, last minute I think of something good that I reborn in a good place. Doesn't work like that. Most of our karma is more habitual, mostly. Unless we do something very heavy, you know. Report an error in the passage at 1:21:34 Highlight the passage at 1:21:34

1:22:01 Bad karma or good karma, then you, for example, good karma, like, you know, you're in deep meditation, you're in jhāna, then you die, then you repent, you know. Heavy karma is not only referred to bad karma, it's good karma as well, like enlightenment, you know, or this good karma, you know, you repent in a good place. Report an error in the passage at 1:22:01 Highlight the passage at 1:22:01

1:22:24 So that's why sometimes it's mostly... Our karma is the habit. That's why it's so important that we practice, we develop the habit, you know, then we have a strong mental habiture pattern. It's naturally you're kind, you're naturally compassionate, you're naturally a gentle person, and it comes naturally. Thank you, Ajahn Hasapanna. Report an error in the passage at 1:22:24 Highlight the passage at 1:22:24

1:22:57 Any more questions or comments? No? Okay. I think that's it. 9.20 everything. Thank Report an error in the passage at 1:22:57 Highlight the passage at 1:22:57

1:23:12 you. Listening. reading. Report an error in the passage at 1:23:12 Highlight the passage at 1:23:12