Dust in Our Eyes

0:00 Good evening sisters and brothers in the Dharma. I'm here today to share with you my learning and my practice. So we start with the meditation. Report an error in the passage at 0:00 Highlight the passage at 0:00

0:24 I know that there are so many ways to meditate. I can only show you my way. We start in the temple in Vietnam. We have three sessions a day. Early in the morning, 3 o 'clock, we do one session for two hours. After that, breakfast. After that, learning or working in the field. And then lunch. And then 2 o 'clock, we have another session to 4 o 'clock. And then 5 o 'clock, we have a little half a cup of powdered milk. Report an error in the passage at 0:24 Highlight the passage at 0:24

1:10 And then six o 'clock, we do the chanting. And seven o 'clock, we have another session of two hours, up to nine o 'clock. And after that, ten o 'clock, bedtime. So, very simple. And I don't know whether it's easy or not, but it's very challenging for me. Report an error in the passage at 1:10 Highlight the passage at 1:10

1:36 So I can show you how we meditate. There are three phases. The first is preparation. Here today, we do only 30 minutes. I don't think you want to do for two hours, all right? Report an error in the passage at 1:36 Highlight the passage at 1:36

1:52 So we prepare a sitting. In our temple, we sit on the floor and on a cushion, 20 centimeter high. The reason why we sit on the cushion is to help us alleviate the back. So we can sit straight up without getting tired or pain in the long run. So try to avoid the sciatica. Report an error in the passage at 1:52 Highlight the passage at 1:52

2:20 So here, when I come here, I know that we have so many sorts of sitting, either on the floor or on the chair or on the stool. So anyway, if you sit on the floor, make sure that you have straight up sitting. That's why we sit on the cushion, the back straight, but not too straight, not like that, because that will give you the pain. Just straight. Report an error in the passage at 2:20 Highlight the passage at 2:20

2:50 If you do full lotus or half lotus, the knee should be flat on the floor, not above, because that will be very tiring if it's above. If you sit on the chair, make sure that your feet on the floor flat it dangling so you have something underneath to support the feet shoulders down Report an error in the passage at 2:50 Highlight the passage at 2:50

3:23 tongue is as Report an error in the passage at 3:23 Highlight the passage at 3:23

3:28 the eyes rest 60 centimeters apart from Very comfortable, very relaxing, and that is preparation. And then we do the three deep breaths. The first one very deep down. The second at the middle. The third a little bit longer than your normal. When you breathe in, think aloud that I am bringing in fresh air to nourish my body. Report an error in the passage at 3:28 Highlight the passage at 3:28

4:02 When you blow out, think aloud that I'm blowing out disease and anxiety. So we do the first one, second Report an error in the passage at 4:02 Highlight the passage at 4:02

4:19 one, Report an error in the passage at 4:19 Highlight the passage at 4:19

4:24 third one. Report an error in the passage at 4:24 Highlight the passage at 4:24

4:29 The hands rest, relaxing all your time, either here or here. Just very much relax. Be fully relaxed and fully awake. Now we enter the meditation. We breathe in and blow out normally. When we breathe in, count one, blow out, count two, three, four, five, Report an error in the passage at 4:29 Highlight the passage at 4:29

5:11 six, seven, eight, nine, ten, and go back to one. Be fully relaxed and fully awake, too aware that the thought arise, do not follow. Do not suppress. Focus on the thought or the breath and the count. Counting from one to ten and go back to one. If you miscount, go back to one. If you don't want to count, focus on the breath. Report an error in the passage at 5:11 Highlight the passage at 5:11

5:59 When breathe in, aware that you are breathing in. When blow out, Be aware that you are blowing out. Be fully relaxed and fully awake. Don't follow the running thought. Don't suppress. Let it go. Focus on the breath. We Report an error in the passage at 5:59 Highlight the passage at 5:59

· · · silence, 25 minutes

30:57 do the three deep breaths to release the meditation. The first one a little bit longer than your normal. The second at the middle and the third very deep. When we breathe in, think aloud that I'm bringing in fresh air to nourish my body. When you blow out, think aloud that I'm blowing out disease and anxiety. Report an error in the passage at 30:57 Highlight the passage at 30:57

31:20 At the same time, we can check the body. So we can do the first deep breath. Report an error in the passage at 31:20 Highlight the passage at 31:20

31:31 Second one. Report an error in the passage at 31:31 Highlight the passage at 31:31

31:38 Third one. After Report an error in the passage at 31:38 Highlight the passage at 31:38

31:47 that, we can give ourselves a good massage from top to toe. In the temple, we allow ourselves 20 to 30 minutes for the full massage to help the body wake it up and then back to the normal circulation. Just imagine the cat, after it sleeps, when it wakes up, it stretches the body before it walks. So we have to follow it, right? Report an error in the passage at 31:47 Highlight the passage at 31:47

32:25 Imagine if you sit for half an hour or two hours and then suddenly you finish the meditation and get up and walk and that is I think against the body nature. Report an error in the passage at 32:25 Highlight the passage at 32:25

32:41 Any question regarding the meditation? It's just about when it comes to that meditation, is the goal of that meditation just to keep focusing? Can you count on 1 to 10 with your breaths or can you like increase the number? No, not really. Why from 1 to 10? Because that is enough numbers to remember. Because if more than that, then you keep counting and counting and you don't meditate. Report an error in the passage at 32:41 Highlight the passage at 32:41

33:15 So we try to remember one, two, three, until ten. Apparently, when we breathe in and we know that we are breathing in and we count one and we blow out and we count two and we breathe in and we forget because we follow the thought. So that's why the number helps you to keep up with the breathing track. Report an error in the passage at 33:15 Highlight the passage at 33:15

33:45 Not to run, run, run. But if you count so much, that's no good. Counting from one to ten. But if you don't want to count, it's okay. Just breathe in as long as you are aware that you are breathing in. And blow out, you are aware that you are blowing out. Breathe in and blow out. And run. And then breathe in and blow out. Report an error in the passage at 33:45 Highlight the passage at 33:45

34:13 Breathe in, blow out, and run. Right? So the purpose is to help us to be aware that we are not running. And once we have that awareness, do we just stay with the awareness or do we just let the awareness go? By the end, that awareness doesn't need to be aware because when you are already aware, Report an error in the passage at 34:13 Highlight the passage at 34:13

34:47 What's the point? Got it? Yes, thank you very much. That's why our meditation is called Awareness Meditation. You are aware that you are breathing in. You are aware that you are blowing out. You are aware that you are running. Report an error in the passage at 34:47 Highlight the passage at 34:47

35:09 And you are aware that you are not running. So between the two thoughts, what is it? Report an error in the passage at 35:09 Highlight the passage at 35:09

35:23 Between the two thoughts, this thought runs, and you come back, and you are aware, and then a thought arise, you are aware. So between the two thoughts arise, what is it? Report an error in the passage at 35:23 Highlight the passage at 35:23

35:41 Your awareness, correct? And that's your consciousness. That's your awareness. Because you are aware of that, you are not running. Report an error in the passage at 35:41 Highlight the passage at 35:41

35:57 Got it? Clear? If not clear, Meditate until you get it clear. So don't worry about, say like, if 30 minutes meditation, I got 100 running thoughts. Okay? Don't worry about that. What we need to be aware is, in between the 100 running thoughts, we know that we have 100 running thoughts. Report an error in the passage at 35:57 Highlight the passage at 35:57

36:33 Yeah? That we need to nurture. So if you are aware that in daily life, you are aware of everything, aware of what you are thinking, aware of what you are talking, aware of what you are acting. Report an error in the passage at 36:33 Highlight the passage at 36:33

36:48 Other than that, we do impulsively. We don't know. And then after that, we regret. So that's why this meditation is called Awareness Meditation. You don't need to sit for long. You can sit for three minutes. 10 minutes, half an hour, as long as every breath you breathe in, you know. Every breath you blow out, you know. Report an error in the passage at 36:48 Highlight the passage at 36:48

37:18 Clear? Okay, so I am, the theme of the talk for the whole training session is dust in our eyes, right? Everything in our eyes is dust, even the speck of gold. wronged in the eyes. It's been hurt. So I'm going to share with you what I've learned. And by the way, if you have heard, please hear again. Report an error in the passage at 37:18 Highlight the passage at 37:18

37:55 Today I want to share with you the journey to enlightenment. Is it too big? Or actually, the seven treasures Buddha gave us. Report an error in the passage at 37:55 Highlight the passage at 37:55

38:11 Okay? Historically, when Prince Siddhartha Sat under the Bodhi tree and meditated for 49 days. Everybody knew about that, isn't it? One early morning, he awoke because he's aware. Report an error in the passage at 38:11 Highlight the passage at 38:11

38:31 He's aware. What is he aware of? He's aware of the suffering. What is the suffering? The accumulation of suffering and the ending of the suffering. Report an error in the passage at 38:31 Highlight the passage at 38:31

38:50 And how to end it. You all learn about it. So I don't need to talk about that. Just give it a brush about that. And then when he saw that, he said he enlightened. Enlightened one is Buddha in English. And that means the person who saw the light. And that is the light he saw. So he handed it down to us. And he said he's Buddha. Report an error in the passage at 38:50 Highlight the passage at 38:50

39:19 And Buddha is the person who enlightens, who sees. And after that, he said, I knew it. I saw the light. I saw this suffering and how to end, etc. When I'm Buddha, you will be Buddha. Report an error in the passage at 39:19 Highlight the passage at 39:19

39:43 Because you already had it. The mind who sees these things. And that, he said so, 2,600 years ago. We already Buddha. But why we still suffer? Report an error in the passage at 39:43 Highlight the passage at 39:43

40:06 We don't see any suffering Buddha. Only us suffer. But he said so. He said we are Buddha. To put it a nice way, we will be Buddha with the hope. Report an error in the passage at 40:06 Highlight the passage at 40:06

40:20 But why we... follow. Report an error in the passage at 40:20 Highlight the passage at 40:20

40:22 We suffer because we forget that awareness that we have the light, the clear mind, or what we call it the true mind, or the true nature, or the Buddha nature. But Buddha is only a word. It's just a person, a human. Because Prince Siddhartha is a person, is a human. But why? Why we suffer? Report an error in the passage at 40:22 Highlight the passage at 40:22

40:55 Anybody know why we suffer? People keep coming and saying, I'm so miserable. Oh, I say, yes, and with a smile. And they don't like it because I smile. I say, yeah, you suffer. I know that you suffer. And tell me you're suffering. I say, it's nothing compared to other people. And keep coming, I suffer. I complain. And they complain, but they cannot get out of the suffering. Report an error in the passage at 40:55 Highlight the passage at 40:55

41:24 But I said, you are Buddha. There's no suffering Buddha. He said, why? Just let drop the suffering. No, hold it too tight. Report an error in the passage at 41:24 Highlight the passage at 41:24

41:34 And we, that treasure. Buddha said, it's not a treasure. The treasure he give us, number one, is you are Buddha. That is the first treasure. And if we have the confidence that we are Buddha, then we can follow the journey to enlightenment. Report an error in the passage at 41:34 Highlight the passage at 41:34

41:55 But how can we have that confidence? Let me tell you, our sixth patriarch, Hue Nang, he is illiterate. He's a young guy. He's illiterate because after he was born, his father died. So he has nothing. And in the ancient time, if you are a commoner and if you are poor, you cannot get education. Report an error in the passage at 41:55 Highlight the passage at 41:55

42:28 All he can do is he go to the bush, cut, chop some trees and get that to the market and sell for the living. One day he heard at the motel, he heard one guest saying that when the mind has no attachment, it is your true mind. That is his first awakening. He said, so nice, so clear. So he asked the guest, Where do you learn it? And the guest said to him that the Master, the Fifth Patriarch, teaches at that mountain. Report an error in the passage at 42:28 Highlight the passage at 42:28

43:07 So he went there and he learned. And the teacher told him the Diamond Sūtra about the mind. And he suddenly uttered, Wow! Eureka! No wonder! Now I know that the mind, It's self-sufficient. It's not free from coming and free from ending, because if it doesn't come, it doesn't end. And free from change. It's there. It's always there. And it's free from pure or impure. Report an error in the passage at 43:07 Highlight the passage at 43:07

43:57 So, wow, that's that. And all things. things are its manifestation. he got the first awakening, the first... So if we have the same confidence like that, because if the second, you are aware of the breath, and then after that, you follow your thought. Suddenly you remember that you are meditating and you are aware of your breath. So that's the first awareness, the second awareness in between these arising, right? Report an error in the passage at 43:57 Highlight the passage at 43:57

44:47 So then that peace is very peaceful. That little bit is very peaceful. That's why if you keep meditating, meditating, that between, The two thoughts. Before the thought arises, another thought arises, another thought arises. And then, slowly, slowly, the distance enlarges. And no more running thoughts arise. And that is your true mind. And if we have the confidence that that is our true mind, it is very peaceful. Report an error in the passage at 44:47 Highlight the passage at 44:47

45:35 When you are at work, You have a stress. Coming home, you have another stress. Life is miserable. But if you take holidays somewhere without television, without news, without radio, without people keep nagging you, in a beach or somewhere, you will find someday you and the beach is one. Have you ever contemplated that time? And that is you coming back to your true self. Report an error in the passage at 45:35 Highlight the passage at 45:35

46:18 And that is the first treasure Buddha gave us, that you are Buddha. So we need to have that confidence, very strong faith, and that Buddhahood applies to... Everyone, regardless of the gender, the ethnicity, the social classes, whether literate or scholar, so that everyone do have the Buddha nature, the true nature. Report an error in the passage at 46:18 Highlight the passage at 46:18

47:01 And why we suffer? Because instead of aware, Of your breath, we run. We chase our running mind. And that dominates us. That is our boss. So when we practice Buddhism, ease, getting away of that one, coming back to your true nature. Very simple. Report an error in the passage at 47:01 Highlight the passage at 47:01

47:41 Whether easy or not is up to your practice. The minute you know that, why I suffer? Because I run after these shadows. And you let go of them, come back to the true nature, and that is bliss. And that is Buddha. Report an error in the passage at 47:41 Highlight the passage at 47:41

48:06 We are all Buddha. This is easy said. Reality. Do we perform as a person, human? We wear the human form, everybody, female, male, and the third party. But we still wear that form, a human form. Do we act, or do we talk, or do we think as human? In reality, most of us, how do you see it? Sometimes worse than animals. Is it correct? Is it? Do we share and care as humans? Report an error in the passage at 48:06 Highlight the passage at 48:06

49:03 Or we try to compete and compare and don't like and hate? And that's why crimes happen. And that is the reason why we stay away, far away from being a Buddha or a person. So how to keep us as? Buddha, like Buddha said, you are Buddha, but why you act not Buddha? He is very generous. He knows that we are always away from our Buddhahood. So he set up some frames for us. Report an error in the passage at 49:03 Highlight the passage at 49:03

49:49 If we live within the frames, we behave humanly. But if we jump over, beyond these frames, we become inhuman and we create all bad deeds. What are these frames? How to keep us be good? Come on. Huh? Report an error in the passage at 49:49 Highlight the passage at 49:49

50:20 Do no harm to others. Yes. But what is the frame, the border you keep in within? Report an error in the passage at 50:20 Highlight the passage at 50:20

50:29 Bravo. You enlightened. Yes. Precepts to keep us. Correct? Yeah. He's very generous. He know that we are his children. You are very good. But at the moment we are naughty. So he give us some stick. If you do wrong, one stick and you give back. Correct? For lay people, for us and for me, it's even worse. For a monk, it's 245. For a nun, it's 300. Report an error in the passage at 50:29 Highlight the passage at 50:29

51:06 Yeah, okay. Before I was fully ordained, I said, that's not fair. Buddha is not fair. If he's here now, I will discuss with him why, right? But after I learned, I said, oh, he's so generous. The precept he imposed to none. Why more? Because we wear different format, and because we wear different form. Report an error in the passage at 51:06 Highlight the passage at 51:06

51:36 Our needs are more than them. Yeah, that's why we have more precepts. So I said, it's fair. All right? So for us, it's that. But for you, it's easy, simple. Very simple. How many you have to keep? Five. Report an error in the passage at 51:36 Highlight the passage at 51:36

51:56 Isn't it? Easy, easy, easy. No sexual misconduct. For the young one, we do the killing first. But for the adults, we do the sexual misconduct, killing, lying, drinking, yeah, drinking, and stealing. I put stealing down because for the reason. For all, I don't need to tell because you all know, right? You all know about the five precepts. I don't need to go into detail. But let me ask you one question. Which one? Report an error in the passage at 51:56 Highlight the passage at 51:56

52:34 I recommend you to keep only one. You don't need to keep so many. Too many. Like my master said that for 300 so-and-so for us to keep, but he recommend us to keep only one. It's only one. Simple. Yes. Simple. Keep your mind clear. Yeah. That is for us. Keep your mind clear. But how can you keep your mind clear? You have to keep the others, isn't it? Report an error in the passage at 52:34 Highlight the passage at 52:34

53:10 He's a very clever teacher. But for you, I recommend only one as well. You don't need to keep so many. Too clumsy. Keep only one. Which one you tell me? Report an error in the passage at 53:10 Highlight the passage at 53:10

53:27 Which one? Anyone? Come on, come on. Recommendation. Huh? Lying. Okay. Anyone? Killing. Okay. Anyone? Huh? Do no harm. Do no harm, that's killing, yeah. No, lying, killing, sexual misconduct, drinking, and stealing. Which one you need to keep? Let me go straight away. Stealing, yeah, stealing. Stealing doesn't mean that I take this one home. This one is very bright. Report an error in the passage at 53:27 Highlight the passage at 53:27

54:10 I take it home. Report an error in the passage at 54:10 Highlight the passage at 54:10

54:14 That is stealing. Yes, because stealing is taking without asking. Isn't it? Yeah. If no one sees me, I take it. Who knows? No, not only that. Stealing means more than taking material. Report an error in the passage at 54:14 Highlight the passage at 54:14

54:39 What is stealing? Report an error in the passage at 54:39 Highlight the passage at 54:39

54:45 You tell me. Huh? Report an error in the passage at 54:45 Highlight the passage at 54:45

54:51 Yeah, but that is material, isn't it? Yeah. Steal. Report an error in the passage at 54:51 Highlight the passage at 54:51

55:03 Sorry, I couldn't get it. Report an error in the passage at 55:03 Highlight the passage at 55:03

55:08 What? Take Report an error in the passage at 55:08 Highlight the passage at 55:08

55:26 advantage? Disadvantage? Yeah, yeah, something like that. But let me tell you, see, like, why not lying? Lying like something you talk wrong from right. Lying like you accuse someone wrongly, isn't it? So, for example, if you are accused wrongly, how do you... react firstly upset upset and then you try to defense and if you don't win you get hurt okay and that is a lying that's why lying but lying what is the effect of that what is that impact you cause that person unhappiness isn't it isn't it so if you Talking about material only, something stolen, you don't like it. You get upset. So you are the victim, and you get upset. Report an error in the passage at 55:26 Highlight the passage at 55:26

56:39 So that's why don't steal not only material, but the mental issues. You hurt people. You upset people. You steal your own happiness and people's happiness. Report an error in the passage at 56:39 Highlight the passage at 56:39

56:59 Isn't it? So talking about other precepts, sexual misconduct, are you stealing their happiness? Drinking, when you drink and you get drunk, you do everything. So you steal people's happiness and your own happiness. Lying and what else? Report an error in the passage at 56:59 Highlight the passage at 56:59

57:24 Killing, yeah, and you harm people. So all in all, you are stealing. Happiness. Report an error in the passage at 57:24 Highlight the passage at 57:24

57:32 Your own happiness and others' happiness. And that's why I recommend keep stealing your most precepts to be kept. And not only taking things away, but you take the happiness away. Right? So that's the frame Buddha gave us. Number one is you are Buddha. And how to help you to be Buddha. He give us the friends. If you keep that, you behave as a human, a person. Report an error in the passage at 57:32 Highlight the passage at 57:32

58:14 And you will be respected. And you respect others. Report an error in the passage at 58:14 Highlight the passage at 58:14

58:24 What's next? After he exactly, absolutely you are Buddha, and he give you some tools to keep you to be a Buddha. We need to, it's a child, a naughty child, so we grow up, so we go to school, isn't it? So we learn. He give us some teaching, so we learn. He encourage us to hear, to every saṅgha, wherever you have the Buddha's, you have the Buddha's teaching, go and hear. Report an error in the passage at 58:24 Highlight the passage at 58:24

59:09 And practice. Now, if you go everywhere, you are luckier than me because I listen to only one master. You listen to so many things. You are buffet. You have a good buffet and you have a choice. Oh, this one, I like it. I can hear. This one, I don't like. I don't want to hear. I have no choice. I have to hear him all the time. All right? So, you're lucky. Report an error in the passage at 59:09 Highlight the passage at 59:09

59:38 People come to me and asking me whether to become a nun. I said, no, be a lay person. You are luckier than we. I have, you know, the monkey, he has a bow in his head. Being a nun or a monk, you have that in your head. You cannot say differently, all right? You be in the frame. But be aware of charlatan. Report an error in the passage at 59:38 Highlight the passage at 59:38

1:00:05 You go and hear. But not hear everything. You have to use your wisdom, even a little bit wisdom, but you still have the wisdom because you are Buddha, remember? Report an error in the passage at 1:00:05 Highlight the passage at 1:00:05

1:00:18 So anything, but how to know that he is a charlatan? That is the main thing. How to know that is a fact one? You need to know the correct one before you know the, if it is not the correct, then it is a fact, isn't it? Right? That's how you see the money, the fake money and the correct money. So now how do you know that is a charlatan? So Buddha told us that the principles he teaches, there are some principles. Report an error in the passage at 1:00:18 Highlight the passage at 1:00:18

1:00:53 If anyone say against these principles or away from these principles, are not from Buddha's teaching. So what is principles? Buddha's teachers. Sorry? Report an error in the passage at 1:00:53 Highlight the passage at 1:00:53

1:01:25 Actually, Buddhism is not a religion. Yeah. Buddhism is not a religion. It is a way, practice to be a human. Because we are born human. Okay? So any religion we can hear. And they do talk the same, or similar, or a little bit close. Because they don't teach, they follow a killing. Correct? Isn't it? So everything is like that. But how do we know that the teacher follows correctly the Buddha's teachings? Report an error in the passage at 1:01:25 Highlight the passage at 1:01:25

1:02:05 What did he tell us? What you sow, you reap, isn't it? The first principle, cause and effect. What next? Everything is not yet their own entity. This one is not an entity. It is a getting together from so many things, right? Everything is a getting together from so many things. Nothing is their own entity. And that is, what do you call it? Dependent origination, isn't it? Report an error in the passage at 1:02:05 Highlight the passage at 1:02:05

1:02:53 Causing this one has the other one. And because it is a formation of so many things, if one element in that formation, collapse doesn't work the whole thing Report an error in the passage at 1:02:53 Highlight the passage at 1:02:53

1:03:15 it? In Permanence, changes. Report an error in the passage at 1:03:15 Highlight the passage at 1:03:15

1:03:24 Everything is getting together for so many things, A, B, C, D, E, F, to form a G or something. And then which element is the main one? There's no man, isn't it? Everything together. You need together. So there is no boss, no slavery, no ego. Report an error in the passage at 1:03:24 Highlight the passage at 1:03:24

1:04:02 Got it? And know that you all learn about that. Why so silent? Is it correct or not correct? Yes or no? So I'm in the right track. Okay? At least I'm not a charlatan. know. Report an error in the passage at 1:04:02 Highlight the passage at 1:04:02

1:04:20 I'm a young nun. Well, considering I ordained in 1998, I'm still very young. Regardless of the body, it says no. The last thing is why we suffer. Because we hold on to the value. It lasts. It's always full. It's half empty. It's always shy. Report an error in the passage at 1:04:20 Highlight the passage at 1:04:20

1:04:56 bright. So if you hold on to these worldly values, you suffer. Report an error in the passage at 1:04:56 Highlight the passage at 1:04:56

1:05:07 People come and tell me that they suffer. I say, yeah, just drop it. Easy. But they cannot do it. I say, simple. Drop it. Why keep it in your head? And telling me that I cannot sleep. I wake up midnight. And I'm so angry. Report an error in the passage at 1:05:07 Highlight the passage at 1:05:07

1:05:29 These things are again impermanent, isn't it? Yeah. So just why not drop it? Okay? So learning is a necessity, but be careful. You need to base on these principles to learn and practice. Clear? Report an error in the passage at 1:05:29 Highlight the passage at 1:05:29

1:06:01 Yeah. Now, the first treasure, I am Buddha. Second one, oh, but I need to behave. Because if you don't behave, oh, you are no good. Third, learning all these principles. And after you learn, you get more aware, you get more understanding, you understand more. In retrospect, I have done so many things bad, right? Report an error in the passage at 1:06:01 Highlight the passage at 1:06:01

1:06:37 Yeah, without me knowing or whether purposefully doing. But I have done these bad things. Correct? We come to that stage. And that bad things I have done, I feel remorse. I feel ashamed. I feel remorse. And do courageous to all of us. We don't have to hide. I have done that. I remorse. I repent. Samhoi. And every day, every day, we have to repent like that. Report an error in the passage at 1:06:37 Highlight the passage at 1:06:37

1:07:20 Something like, very simple. In the past, I have done so many bad things. Due to the beginningless greed, anger, and ignorance from the thinking, Report an error in the passage at 1:07:20 Highlight the passage at 1:07:20

1:07:45 The talking, the acting. Now, all of them, I repent Samhoy and vow not to do it again. If you don't vow not to do it again, there's no point to repent. Because you repent and you do it again. You repent and you do it again. What's the point you go to the monk and say that I've done that, I've done that, I'm so sorry, I'm so sorry. Report an error in the passage at 1:07:45 Highlight the passage at 1:07:45

1:08:18 Yeah, but then the next day you do the same thing. If you bad mouth, if you talk and if you scream and if you swear at someone and you, ah, I regret so much. Next minute you do the same thing. That's no point. You have to vow always. Report an error in the passage at 1:08:18 Highlight the passage at 1:08:18

1:08:38 Remembering, remembering that don't do it again. You can do the new one, but not the old one. That's how to repent. That's why we keep learning, we keep repenting, we keep doing wrong thing, and we keep repenting, but less and less and less. Report an error in the passage at 1:08:38 Highlight the passage at 1:08:38

1:08:58 Got it? When you do it, from today, go home and tell your wife that I have done something wrong to you. Now I repent. And wait and hear what she will do to you. Report an error in the passage at 1:08:58 Highlight the passage at 1:08:58

1:09:16 So we learn, keep learning, right? Keep learning, keep learning and learning. Report an error in the passage at 1:09:16 Highlight the passage at 1:09:16

1:09:29 After repenting, what next? Because you understand, you are clear of the action now. Because everything you sow, you reap. Not exactly the same, but similarly or more than that. Report an error in the passage at 1:09:29 Highlight the passage at 1:09:29

1:09:49 Right? So we, what next? Fear. Fear not to do it again. Not to do wrong things. Because now we are clearer. Before we were not clear. That's why we did it. Now we are clear. So we don't do it. No. If I want to do that one, oh. And then when I learn, oh no, I don't do it. I don't miss it anyway. I don't do it. Report an error in the passage at 1:09:49 Highlight the passage at 1:09:49

1:10:19 So that's how we fear. We fear from doing wrong things. Fear from doing wrong things. And then you can see the progress. That is a journey to enlightenment. Firstly, you are confident that you are a good person, a Buddha, a human. And you, yes? Yeah. Report an error in the passage at 1:10:19 Highlight the passage at 1:10:19

1:10:47 Forgiveness. Report an error in the passage at 1:10:47 Highlight the passage at 1:10:47

1:10:52 Yeah, and that is a remorse. Yeah, and move on. And you fear for not doing it. That fear is, how do I explain? That fear is, I cannot do that. That is a fear. I don't want to do it. The fear for not doing it, right? Not forgiveness. That is different from forgiveness. Like, no, I dare not. Yeah, yeah. No, no, no, no, no. Because in Buddhism, there's no God. Report an error in the passage at 1:10:52 Highlight the passage at 1:10:52

1:11:28 We are no god. We are our own Buddha. So there's no god in there. But that fear is not doing the mistake. Not do that. Because that is the error. That is a mistake. Report an error in the passage at 1:11:28 Highlight the passage at 1:11:28

1:11:49 Like not stealing. Like not lying. And if you suddenly you lie, you have the fear. Oh no. That's no good. Because you know that it is a lie. Report an error in the passage at 1:11:49 Highlight the passage at 1:11:49

1:12:15 I think this fear here is not fear for being captured by the policeman. Report an error in the passage at 1:12:15 Highlight the passage at 1:12:15

1:12:23 That's not that fear. Thou, you have the fear anyway. That fear because when you get caught, you know, and you fear. But that is the fear, the mentally fear that you don't do it because you know that is wrong. That is that fear. No, no suffering. That is a fear because we have the saying, Bodhisattva fears the ghost. Report an error in the passage at 1:12:23 Highlight the passage at 1:12:23

1:12:51 Fear cause. Sentient beings fear effect. Why? Because if you sow, whatever you sow, you reap. That's why a bodhisattva don't sow. So you don't have the consequences. And when we sentient beings, we don't know, we don't care, we don't worry about the cause. You just take it and whatever happen, if you get caught, you blame the policeman. You're nasty, you get me. Report an error in the passage at 1:12:51 Highlight the passage at 1:12:51

1:13:22 Right? So that is that fear, that getting caught with that. So fear. Right? After remarks, after shame, after repent, then you start developing that fear. That is away from doing wrong things. They are not doing wrong things. That's the next step. Report an error in the passage at 1:13:22 Highlight the passage at 1:13:22

1:13:49 Yeah? So confident that I'm a good person. I keep in within the frames. To be good, I behave. And I learn more and more. And then I'm wiser and wiser. And I, in retrospect, I regret of what I've done. I remorse and I repent. And then I dare not doing wrong thing again. Report an error in the passage at 1:13:49 Highlight the passage at 1:13:49

1:14:16 Got it? Next, what do we do? Report an error in the passage at 1:14:16 Highlight the passage at 1:14:16

1:14:23 Because if we Remorse and we are ashamed and we fear. That's we care, isn't it? We care not doing things. That is a caring, right? After we remorse, we care. That's a caring. So what next? Report an error in the passage at 1:14:23 Highlight the passage at 1:14:23

1:14:52 What's next? Yeah? Sharing. And how do you share? Report an error in the passage at 1:14:52 Highlight the passage at 1:14:52

1:15:02 Yes? Dana, isn't it? Report an error in the passage at 1:15:02 Highlight the passage at 1:15:02

1:15:08 Now again. I encourage you to dana. Dana. Everything you have, dana. Do you agree or not? Everything. Everything you have, you dana. Yes or no? Silent. Report an error in the passage at 1:15:08 Highlight the passage at 1:15:08

1:15:32 Why don't you say no? Of course no. I'm telling you wrong, isn't it? Why should I give you everything? House, wife, husband, everything. Everything. You have to give everything. But you have to know what everything is. I tell you a story. And that is Buddhist story. I don't invent. In the ancient time, when Buddha, before he is... Report an error in the passage at 1:15:32 Highlight the passage at 1:15:32

1:16:15 Prince Siddhartha, he was in the previous life. And this is a story of his previous life. He was a hermit, a monk who lived in a remote, right? Report an error in the passage at 1:16:15 Highlight the passage at 1:16:15

1:16:30 And he gave away. He took the virtue of giving dharma, giving everything. I think you have heard of this story. Have you? No? Well, if you have heard, hear again. Report an error in the passage at 1:16:30 Highlight the passage at 1:16:30

1:16:46 He has a wife and children, and he's very rich. Even he live in the remote, because he's a prince, he's rich. Everybody come and ask for things he give. Ask, he give, give everything. Nothing left, only his hut. And someone come and ask him, he said, I don't have anything. Yes, you do. What does he have? Report an error in the passage at 1:16:46 Highlight the passage at 1:16:46

1:17:20 His wife. Report an error in the passage at 1:17:20 Highlight the passage at 1:17:20

1:17:25 Yeah, okay, he give. Oh, isn't it? When I heard that story, I reacted like that. I said, wrong again. Something wrong here, right? And then someone come, ask, I already give so many things. Yes, you have. What do we have? Children, right? And even the book, draw that, the child. One child tried to hit somewhere and one child hold him and cry for mercy. No, he give away. Report an error in the passage at 1:17:25 Highlight the passage at 1:17:25

1:18:05 He give away. He give away. He's a wife and he's a children. I said, that's wrong. And someone explained to me that because you are sentient being and that's why you cannot do that. He's a Buddha. He can do it. I said, no. Buddha is for us. To take his example, right? Not I am a sentient being and I cannot do that, then what's the point to learn and practice? Report an error in the passage at 1:18:05 Highlight the passage at 1:18:05

1:18:36 You tell me. And he can do it, I can do it. But what he did is I don't want to do it, right? Correct? Do you want to do it? Yeah, unless he or she complains to you every day, every day, every day, so you go away. Report an error in the passage at 1:18:36 Highlight the passage at 1:18:36

1:18:56 You kick her out or you kick him out, but you don't give it to anyone, right? But this one, he gives away. Think clearly. Put your mind together. What really he gives away? You tell me. Report an error in the passage at 1:18:56 Highlight the passage at 1:18:56

1:19:16 Yeah, but what exactly? Now, if we think in reality, why every family breaks up? Why family doesn't have any happiness, no good atmosphere in the family? Why? Report an error in the passage at 1:19:16 Highlight the passage at 1:19:16

1:19:35 Because of the dictatorship, isn't it? Isn't it? I am the boss. You have to obey me. Correct? And that's why one partner cannot stay forever, including the children, isn't it? Children are children, not the possessions for you to put everywhere or to order around. Report an error in the passage at 1:19:35 Highlight the passage at 1:19:35

1:20:05 That exactly he teach us 2,600 years ago. He doesn't give a real wife or a real children. He give away the chauvinism. How Report an error in the passage at 1:20:05 Highlight the passage at 1:20:05

1:20:22 good is it if we learn and practice the way he teach us? So fundamental, isn't it? That's how it is. And now another, is it clear? Any question so far? Another story. Sariputra, you know the name? Yeah. He does beg poor people. He come to poor people to beg for alms. One day, he come to a very poor beggar to ask for alms. Report an error in the passage at 1:20:22 Highlight the passage at 1:20:22

1:21:04 And that beggar, not only poor, but people don't like her because she... Doesn't share with anyone. Whatever she has, she hid it to herself. And that's why she cannot do much, no one give her. So she has only little meal two days ago, rotten. And she cannot eat, and she lie there. And he come and he ask her to give him almond. She told him, I have nothing to give you. Report an error in the passage at 1:21:04 Highlight the passage at 1:21:04

1:21:48 I'm so poor. I have nothing to give you. Sariputra said, yes, you have. Tell me, what did she have? What did she have? Report an error in the passage at 1:21:48 Highlight the passage at 1:21:48

1:22:08 A what? Friendship? No, she doesn't have the friendship because people... Because she's so stingy. People don't like her. She has no friend. What does she have? Report an error in the passage at 1:22:08 Highlight the passage at 1:22:08

1:22:29 In the book, the book said, the book said that she had her own meal, two days or one week meal. Do I have time? Do I have time? We finish that. Give me five minutes. And he said, no, I haven't got anything. Report an error in the passage at 1:22:29 Highlight the passage at 1:22:29

1:22:52 Sariputra insists, yes, you have. She's not friendly. She's lonely, not friendship. She cannot give the friendship. Yes, but she can give the loneliness. Sariputra said, yes, you have. He said, I have only that little meal left over from last week, and it has a worm in there. And the book said that she gave it to him, and he gladly take it, and he gladly eat it. I was a teacher. Report an error in the passage at 1:22:52 Highlight the passage at 1:22:52

1:23:28 I never teach children to eat these things. Do you? Of course not. Go to the hospital straight away. Report an error in the passage at 1:23:28 Highlight the passage at 1:23:28

1:23:40 So what did he receive? What did she do now? Tell me. Yeah, friendship. She, he said, you have it. Give it to me. Give it to me. Her misery, isn't it? Her stinginess, her poverty, everything. Give it to him. And he takes her. To the river, wash her and help her and teach her the caring to herself and the sharing to people. Report an error in the passage at 1:23:40 Highlight the passage at 1:23:40

1:24:21 You got the point now? Yes. That is a dharma. Please go to the temple and dharma to your monks and your nuns on your misery. Report an error in the passage at 1:24:21 Highlight the passage at 1:24:21

1:24:37 Whatever you feel unhappy, You go and dana to them. That's why I told people not to be a nun. You receive all these things every day. They ring me even 10 o 'clock in the evening. I'm so miserable. I still have to hear. I want to sleep. Report an error in the passage at 1:24:37 Highlight the passage at 1:24:37

1:25:03 So dana is the last thing. You don't dana your material. Yes, please. If you can, you give it. But the most dana, is your unhappiness. Remember, you keep the precepts not to harm yourself, not to steal your happiness. So you dana them to the temple. Okay? So how many things Buddha teach us? You are a good person. You are Buddha. You have precepts to keep. You need to learn. Report an error in the passage at 1:25:03 Highlight the passage at 1:25:03

1:25:47 And practice, and you remorse. You feel shame, and you fear don't do again. And by the end, you've done all your misery. And what end up with that? If you've done all your misery, what do you have? Report an error in the passage at 1:25:47 Highlight the passage at 1:25:47

1:26:11 Well, no. If I teach you and you don't have anything, why do you learn? Report an error in the passage at 1:26:11 Highlight the passage at 1:26:11

1:26:18 After you dana on the dust in your eyes, what do you have? Ah! Enlightened! Thank you very much! Yes! In Buddha's time, there is one of his disciples, Sadapuri Buddha. Report an error in the passage at 1:26:18 Highlight the passage at 1:26:18

1:26:50 Whenever he met anyone, he paid respect and he said, I dare not despise you because you will be Buddha. So I dare not despise you. Sisters and brothers in the Dharma, you will be Buddha. Sadhu, sadhu, sadhu. Sadhu, sadhu. Report an error in the passage at 1:26:50 Highlight the passage at 1:26:50