How to Find a Good Teacher and How to be Close to the Buddha

0:00 Today I'm going to do things slightly differently so I'm going to speak a little bit at the beginning and say why is it that we meditate or rather how do we meditate maybe yeah I'll address why we meditate later but how do we meditate they both go together because people meditate for so many different reasons but Report an error in the passage at 0:00

0:29 But, um... Report an error in the passage at 0:29

0:33 In the dharma path, in the Buddhist spiritual journey, the way we meditate is to purify our mind with all the defilements and to reach full enlightenment, which is ending of all suffering, ending of craving, ending of rebirth. So if you just remember that we are meditating to end craving, to understand. Report an error in the passage at 0:33

1:06 What this craving is and where is it coming from? From the teachings we know it is coming from delusion. But what is this delusion? Just as an experience to understand it. Report an error in the passage at 1:06

1:24 So as we become aware, as we become still, as we wake up into this present moment fully, hopefully that is what we are going to see. Report an error in the passage at 1:24

1:44 So sometimes it is important to understand why meditate, why we meditate, in order to understand how to meditate, how to guide our mind. We have done many dharma talks on mindfulness and clear comprehension and vice attention. So how is this in action while you're meditating and what's the purpose of this whole thing? Report an error in the passage at 1:44

2:10 Because otherwise sometimes we just sit, relax and watch the breath. And that's nothing wrong with it, but to have a bit of a guidance on how and why is also quite helpful. Report an error in the passage at 2:10

2:32 So during this meditation, have that awareness in your mind. Report an error in the passage at 2:32

2:40 Obviously, it's been a busy day for many of you, maybe. Maybe some of you, it was a restful day. But regardless of whether it has been busy or restless, the day is full of things, full of activities of all kinds. Report an error in the passage at 2:40

2:57 So as you sit to meditate, you can see the oscillation of the mind still echoing what has just gone before. Report an error in the passage at 2:57

3:13 And this is our problem in staying present. We miss the present moment many times. And that is how delusion is kept up. That is how the craving can creep up. When the hindrances are there, it's easy for the craving to come up. But Report an error in the passage at 3:13

3:40 the beautiful thing is when the mind settles down, the mind becomes still, you can see the craving coming up. It's in bright light. It still starts to come up before we enter jhāna, while the hindrances are still there, but they're getting... More and more settled, the lights of the mind are starting to brighten up. They're shining. Then we start to see. Report an error in the passage at 3:40

4:16 Even that much is sometimes helpful. Of course, the most profound insight comes after the jhāna, after deep meditation, when the hindrances are completely gone for a little while. But even before that, when Report an error in the passage at 4:16

4:37 we become fully present, When we become aware, you can see the movement of the mind. Report an error in the passage at 4:37

4:50 If you are gentle with yourself, gentle with your mind, understand this is the nature of a mind, then Report an error in the passage at 4:50

5:02 it will slowly, slowly settle down. And your job, your mindfulness, is to just watch. Not get too involved, but watch and see where is it going and why. Report an error in the passage at 5:02

5:23 And gently remind it that for the next little while my job is to just be here, to become still, become aware and Report an error in the passage at 5:23

5:36 really get to know the present moment which is completely still, really empty, quite beautiful and peaceful for the very fact that all those defiling things are not there. Report an error in the passage at 5:36

5:57 They only become present when the mind moves with craving. That is when the defilements rise up. But if you are able to stay in the present, second after second, the mind, one pointed, craving has no chance. Craving needs movement. And then you can see things much clearer. Report an error in the passage at 5:57

6:31 I hope this is a bit inspiring or gives you something interesting. Report an error in the passage at 6:31

6:40 to do i mean you're not supposed to do too many things but at least some kind of groundwork How am I sitting here? How am I being aware? How am I directing my mind? This I find quite helpful. So for the next 20 minutes or so, let's just see and try and be aware. Report an error in the passage at 6:40

7:13 And allow the present moment to rise up, try and see, and try and get to know the present moment. Report an error in the passage at 7:13

7:31 And enjoy. It is blissful. It is peaceful. So enjoy that present moment. When you see its beauty, you will be more and more inclined to be here. Report an error in the passage at 7:31

7:53 It's a very simple thing, not anything complicated. So keep it simple. Report an error in the passage at 7:53

· · · silence, 16 minutes

23:43 As we are getting close to the end of this meditation, reflect back and see how many times did you meet the present moment? Report an error in the passage at 23:43

23:59 What was it like to be fully present? Now Report an error in the passage at 23:59

· · · silence, 3 minutes

27:10 I invite you to take three long, slow breaths. And at the end of the last one, you can open your eyes and come out of meditation. Report an error in the passage at 27:10

27:38 So today I had two proposals. So from the Australian group, somebody proposed how to find a teacher who has attained to right view. How to find somebody who you can trust. And this is important. This is so very important, isn't it? Report an error in the passage at 27:38

28:04 Because human beings are incredibly gullible. We often believe things that we really shouldn't be believing but it's incredible how intelligent adults can believe you know all those conspiracy theories outrageous things but some people really believe these things let alone anything else so Report an error in the passage at 28:04

28:35 once we believe something once we have faith and confidence in that thing We take up those views and that's what guides our way of thinking. And the way of thinking is what breaks into speech and actions. Report an error in the passage at 28:35

28:55 And if we are misguided, it's a big problem. In many previous talks, we have mentioned how the association is so critical, right? It is through association that we become conditioned, even though we feel like we have a free will. Report an error in the passage at 28:55

29:16 Our willed actions, our choices are conditioned. So especially when we take up somebody as a teacher to guide us, it is so important to know whether it's somebody who is wise, somebody who has right view. Report an error in the passage at 29:16

29:40 Is it a true teacher or somebody who is fake? Because it's a very dangerous time at the moment. That's a very important question. And not only for dharma, but even for other things. Like recently I was doing some reading about diabetes, how to reverse diabetes. Report an error in the passage at 29:40

30:03 And there are so many different articles and some of them contradict. When you check with the doctors and the different doctors have different views. And which doctor to believe and which research paper to believe sometimes. And these are peer-reviewed research papers that contradict each other. So it is difficult even to get very mundane information that is true, correct, helpful and wise. Report an error in the passage at 30:03

30:34 So even at that level, this is a dilemma. So when it comes to the spiritual path to get the teachings, it becomes really problematic. Report an error in the passage at 30:34

30:47 So somebody who has right view or who has attained to right view, This is a very high bar to clear. This is a fortunate time in the world where there are people, but there are extremely few. But there are many people who claim themselves to be that or even higher. Report an error in the passage at 30:47

31:23 But if somebody is claiming themselves to be that, then you can be sure that they are not. Because anybody who has attained to these levels of right view, what have they left behind? They have understood that there is no self. Their identity view is gone. So how can they identify themselves? with the attainment and say I am I have attained this that itself shows that those people be careful but it is really really hard to find and find out who is attained and who is not and we get from time to time The very surprise, sometimes monks and nuns, nuns have not been that long to say 30, 40 years, but very senior monastics who we have put so much confidence and trust in suddenly disrobe and get married. Report an error in the passage at 31:23

32:27 So if you put lots of confidence in a person, then that is quite dangerous because it's really hard to get to know. Especially if you only see them during a dharma talk, under a retreat situation, you know, and during a ceremony like that, it is difficult to get to really know the person. Report an error in the passage at 32:27

32:52 However, the Buddha mentions this because this is really important, yeah, to find who is a true teacher, who is a wise teacher. And this comes up in the Chankisutta. If you want to read up, it is in the Middle Length Discourses, Majjhima Nikaya, Sutta number, I believe, 95. Yeah, I think it's Sutta number 95. Report an error in the passage at 32:52

33:17 It's a long Sutta. I'm not going to read that one out, but I'm going to say a little bit from an extract, a little bit about it. Report an error in the passage at 33:17

33:28 So there the Buddha says, three things to look for in a teacher. See whether this person has strong desires. See whether this person has hatred, ill will and negativity in a big way. See whether this person has delusion. And this is the hard one, but that ego, big sense of self. And that's not hard to check. Report an error in the passage at 33:28

33:55 Sometimes you can see when somebody's ego pops up. So greed, hatred and delusion. Are these things present in this? person so Report an error in the passage at 33:55

34:10 the Buddha recommends for people to go and visit them time to time or even stay at the monastery that's the best way to learn interact with them ask questions from them yeah and see as you interact with them ask questions and engage in conversation and even engage in doing things whether you see greed hatred and delusion coming up in these people if these come up if you see these things then that's a clear sign that they are not yet attained to right view however this is very hard to see yeah many people these things are quite latent and you know doesn't come up so easily that doesn't mean they are gone yeah so Report an error in the passage at 34:10

35:06 So this is why it is difficult. So finding out whether somebody is attained is nearly impossible. So what can we do? So what we can do, we are also at a fortunate time where the Buddha's teachings are directly available in many languages that you can easily read. So taking the Buddha. As our teacher is the best thing. He definitely is attained to right view. So taking up the Buddha as our teacher is helpful. Report an error in the passage at 35:06

35:47 And this can be difficult. And this was the question that came up from the New Zealand group. Somebody from the New Zealand group said that they are new to Buddhism and grown up in the West. And they have come to appreciate the teachings very well, the Buddha's teachings. However, they were finding it hard to get connected to the Buddha, to do Buddhanusati, to understand who this is and take him up as a teacher in a good way. Report an error in the passage at 35:47

36:19 They were having a bit of a struggle and fair enough. And they were asking whether I can help out and show the way to how to get close to the Buddha. And this is so helpful. When we all take the Buddha as our teacher, then we can be safe. Then of course you can take up whoever teacher who's available to you and see whether these people actually read out and explain the teachings of the Buddha. Report an error in the passage at 36:19

36:51 Of course, they will tell their own commentary. I mean, this is what a dharma talk is about. Somebody trying to explain it. But whatever they explain, Report an error in the passage at 36:51

37:02 If it makes sense to you and if it actually aligns with what you have understood by reading the Buddha's teachings, then you can take it on board. And when you apply those methods, if your wholesome states are increasing and your unwholesome states are decreasing, then you can continue to use that. However, when you take up those teachings and your unwholesome state starts to come up and wholesome states are going down, then Leave that to one side. And if you also get questions thinking, but in the other place, the Buddha said like that, but what this venerable is saying is a bit contradictory. Report an error in the passage at 37:02

37:44 If that is the case, again, leave those to one side. So the way that you find out whether somebody is telling the Buddha's teachings is when you know the teachings as well. Whether they are in alignment. So it is important that you have a good grounding, a good basis in the teachings. And the way to do it is to learn the teachings. Read them. Understand them. I mean it is okay for people to get together and have a sutta class and we read out the suttas and we try to explain and express and discuss. Report an error in the passage at 37:44

38:23 So learn together and see. And as your understanding of the Buddha's teachings grow, then it is easy to understand and know a suitable teacher, even though they may not have attained to stream winning or anything. At least if they are able to articulate and express the teachings in a way that is helpful to you. But the Buddha's teachings are not their own teaching. Report an error in the passage at 38:23

38:51 Then that would be okay because that's what we are going to get most of the time because the highly attained people are available but very few and access to them is also not that always easy. So then you have to do it but do it with care and not place your full confidence in these teachers who you don't know that well. Report an error in the passage at 38:51

39:16 And you're probably never going to find out that well. So if something happens to them, if there is robe or whatever, then not to have a broken heart because your confidence is in the teaching of the Buddha, not on individuals. And then you can be a bit careful. So what it comes down to is really have a good grounding in the teaching. Report an error in the passage at 39:16

39:41 So then you know whether you are led astray. Or whether what they say is within the dharma. So actually what the Buddha knew, the Buddha says in the Simsapa Sutta, that is like the leaves in a huge forest. However, he only taught what he could grab into his hand, just a few leaves. And he says this is all you need to end all suffering. Report an error in the passage at 39:41

40:15 To get enlightened, to purify your mind, to reach that state, to end craving. This is all you need. These are the only teachings you need. Not everything I know is not helpful about the world and how all these things happen. That is not useful. I mean, our curious mind wants to know, but it's not helpful for ending suffering. Report an error in the passage at 40:15

40:37 To end the suffering, to end our craving, to reach peace. To reach extinguishment, you need only very little. And the path is actually very simple, not very complicated at all. And that is why even at the time of the Buddha, kids as young as seven years of age were enlightened. Report an error in the passage at 40:37

41:05 Just street sweepers or very uneducated people who never went to school or learned anything complicated. Even they were able to understand the teachings with very simple language. In fact most of the Buddha's teachings are given in very plain simple language and simple way of expressing. Easy to understand. It is our modern complicated minds. We try to complicate the simple teachings, thinking that this profound thing must be, there must be something profound in this. Report an error in the passage at 41:05

41:40 So trying to look into this complication. The thing is the path is simple. What you need to do is simple. But what is profound is the result. Yeah, when the craving ends. When you become enlightened fully, and that is profound. So that is something that happens. But what you need to understand and what you need to do is not complicated. Report an error in the passage at 41:40

42:11 It's very plain, easy to understand. It's everywhere in the suttas. In fact, almost all the suttas are pointing into that very little place. And what is this very little place? Report an error in the passage at 42:11

42:26 Yeah, and that is where the contact is happening. That is where all of our defilements are born as we contact the world, right? We contact the world and receive things as sight, as sound, as smells, as feelings, as ideas. In all of these ways, we contact the world. Contact happens. Report an error in the passage at 42:26

42:56 Through the five external senses, and then the mind comes in and explains this, perceives this, and proliferates about it. Report an error in the passage at 42:56

43:09 So when this process, when we can't see the process, when we have delusion, we have the feeling that there is me. I exist. I am. We feel a sense of agency inside. Even though we know according to the Buddha's teachings there's no one here, we feel me. When we look into the mirror, when we brush our teeth in the morning, who do you see? Report an error in the passage at 43:09

43:34 Me. I exist. You feel yourself. So we have to use that in order to understand it. But when you have, when I am, then I want. I want to experience. Report an error in the passage at 43:34

43:51 So that is where the craving comes. When the delusion of a sense of self is there, then craving is there. I want things. I don't want is a form of wanting. So want and don't want. Want pleasure, don't want pain. We know nothing about the neutral things. We don't care about it, but delusion is still there in the neutral feelings. So this is where the problem happens. Report an error in the passage at 43:51

44:18 And as we receive the world, And then we react in a habitual way. And our reactions are usually based on the same defilements of sense of self, greed and delusion. And based on that, we can do sometimes skillful things, sometimes unskillful things. So whatever is wholesome or unwholesome. As we create these things, these are the... Report an error in the passage at 44:18

44:47 This is what takes you into future in this life, how continuation happens and going into a future life when this life ends. When this body dies. So the practice is all about understanding. Seeing through and ending this delusion. It's like the darkness. Disappearing of the darkness and the arising of the light of wisdom. Report an error in the passage at 44:47

45:40 So what keeps up the darkness? We did this in a previous sutta when we talked about where is the starting point of delusion and the Buddha could not find a starting point but he found a nutriment. So the five hindrances is what keeps up the delusion. So as we meditate, whatever form of meditation you are doing, what we are trying to do is to allow the five hindrances to at least temporarily settle down when they settle down the darkness at least reduces to a large degree and light comes up wisdom comes up you understand and this is that meeting of the present moment yeah fully meeting the present moment we are fully present you are still Report an error in the passage at 45:40

46:36 craving has no place because delusion is temporary not around it is underlying it's not eliminated but it is not very active force there's much more brightness yeah this is the light of wisdom present when you are in deep meditation so Report an error in the passage at 46:36

46:56 this is when the seeing things for what they are happens then you see the whole process yeah So in order to bring this up, this is not just me making this up and saying this, this is everywhere in the suttas. But for this, I thought I was just inspired to bring up some verses, some beautiful verses. And the first one that I'm going to read out is from Badde Karata Sutta, Majjhima Nikaya 131. So this is how it goes. Report an error in the passage at 46:56

47:29 Let one not trace back the past or yearn for the future yet to come. That which is past is left behind, unattained is the yet to come. But that which is present, he discerns, within sight, as and when it comes. The immovable, the non-irritable, in the state should the wise one grow. Today itself should one be stirred. Report an error in the passage at 47:29

48:07 Tomorrow death may come. Who knows? For no bargain can we strike with death who has his mighty horse. But one who dwells thus ardently by day, by night, untiringly, him the tranquil sage has called the ideal lover of solitude. It's quite a deep verse. Today, I may not go into all its depth. But just to show this is how we meditate, right? And why we meditate. It's all there. Report an error in the passage at 48:07

48:49 Just what I explained and expressed is there in this little sutta itself. Not going towards the past or the future and staying and also not getting attached to the present either. But understanding the present moment within sight. Seeing this process happening. Seeing the contact happening and how we get fooled by delusion and how craving continues to keep us going. Report an error in the passage at 48:49

49:23 We can start to see this process when the mind is freed from the hindrances. So that really is all there to it. Everything else is how to get there. Yeah, this is the deep point. So whatever you hear, whatever you learn, if it is, you know, pointing into this place, then no problem. It's another beautiful verse. This is from Sutta Nipata. I think this is Uragava book, chapter one, eighth verse. Report an error in the passage at 49:23

49:55 And this is from Katukurunde Jnanananda Thero's translation. So it's a bit old English. Who leaps not too far? no legs behind and hand has transcended this prolific mind that monk forsakes the hither and the thither and as the snake it sloughs that doth wither So it's just saying that, you know, not running into the past, nor to the future and has transcended this. Report an error in the passage at 49:55

50:32 prolific mind that's that mind that is moving and going on and on and creating these things say we spoke about this in the previous sermons how this happens so when that is transcended when the mind has become still yeah so they have gone beyond birth and death that hither and thither is that yeah That's just in verse, just to show in a very simple and inspiring way, I hope. There's many, many things I could say. And there's another one. Report an error in the passage at 50:32

51:08 This is from Dhammapada 348. It goes, let go what has gone before. Let go that which comes after. Let go thy hold on the middle as well and get beyond all existence. Report an error in the passage at 51:08

51:26 Thus, with mind released in every way, you come never more to birth and decay. Quite simple. I mean, we can complicate it. There is depth to it, but it just shows the here and now process, the uncovering of delusion. And when the delusion is seen, craving vanishes. Report an error in the passage at 51:26

51:57 And this is another one from Sutta Nipata 1035. Whatever streams there are in the world. Ajita. This is from the Ajita Sutta. So said the Lord. Mindfulness keeps them in check. Report an error in the passage at 51:57

52:16 This I say is the restraint of streams. But by wisdom are they damned. Again, that's a very sweet. way of expressing this present moment yeah so when there is strong mindfulness when the hindrances go down as we meditate as the mind become one pointed when it's not running here and there when it is still the mindfulness is very strong very alert very powerful so the mindfulness Keeps the streams in check, as in the streams are the craving, the craving. The craving is kept in check. Report an error in the passage at 52:16

52:57 But it is through wisdom, when we see the delusion, when we see this empty process, conditioned process, the conditionality of this process, when we start to see, when the mind is powerful, that is what we start to see, the emptiness of our aggregates, that is the form, the feeling, perceptions, the formations of the mind, and even the consciousness. Report an error in the passage at 52:57

53:20 How they conditionally arise and that's empty of a self. They come to see this craving dies down. So these are profound things but to show that this is really the essence of the dharma. And the last one I'm going to read as Sutta parts is from again Sutta Nipata. This is the questions of Tisamateya from the Parayanavagga. Report an error in the passage at 53:20

53:51 Who here in the world is content? said Venerable Tissa Maitreya. Who has no disturbances? What thoughtful one having known both ends is not stuck in the middle? Who do they say is a great man? Who here has escaped the seamstress? And then the Buddha answers. Leading the spiritual life among sensual pleasures, replied the Buddha. Rid of craving, ever mindful. Report an error in the passage at 53:51

54:28 A mendicant who after appraisal is quenched. That is who has no disturbances. That thoughtful one having known both ends is not stuck in the middle. Here He is a great man, I declare. He has escaped the seamstress here. Report an error in the passage at 54:28

54:55 So again, the meaning of this Majje Sutta, that is the bit about this end and the other end and not getting stuck in the middle, is explained in Anguttara Nikaya, Book 6, Sutta No. Report an error in the passage at 54:55

55:21 61. It's called Middle. number. Report an error in the passage at 55:21

55:24 So in there, there are explanations given to understand. And there again, the Buddha clearly explains, one end is contact. The other end is actually the arising of the contact. Middle is the ending of the contact. And it's a craving, it's the seamstress that stitch the two together and we keep going. Report an error in the passage at 55:24

55:47 Quite a deep sutta, but just to show that the problem is there, is coming up everywhere. I just picked up just for the sake of inspiration, just some verses, but if you read the entire teachings, this is where it always comes down to. Report an error in the passage at 55:47

56:13 So I won't go into detail because this is not the purpose. The purpose of this talk is to find out a good teacher and then taking up the Buddha as our ultimate teacher and how to get close to the Buddha. So the next 20 minutes or so, I'm going to spend a little bit of time how to get to know the Buddha. And this is quite important and quite beautiful. Report an error in the passage at 56:13

56:37 And this is really, really a very nice way to do things because it actually inspires our hearts. If you do it in the right way, it uplifts your heart. And this is actually a way of even starting your meditation. And when the mind is uplifted, so Buddhanustati, this is in Pāli, a recollection of the qualities of the Buddha, it energizes your mind. Report an error in the passage at 56:37

57:00 It has what is called Pamoja, gladness comes up. And once you have that glad mind, Because of thinking about the Buddha in the right way, in a way that inspires your heart, then meditation, you don't have much to do. The Buddha says, You don't have to exert will. The rest of the meditation process happens as a matter of course. Report an error in the passage at 57:00

57:26 So, you're thinking about the Buddha in the right way. Bringing the Buddha or getting close to the Buddha or getting the Buddha in our heart is so very important. But we have to do it in a right way because sometimes later After the Buddha has passed away, some kind of divinity is projected towards the Buddha. And this is sometimes a bit difficult for people. Report an error in the passage at 57:26

57:51 Some people want it, but for most people, I suppose, in the modern world, especially, you know, in the Western world as well, and who are new to Buddhists, it's difficult when it has a divinity. Because the Buddha, the beautiful thing about the Buddha was he was a normal human being. Yeah, he was born into He was a prince. Report an error in the passage at 57:51

58:28 And then what is beautiful was, you know, when he put forth effort, when he did his practice and became a Buddha, became awakened into right view. When he awakened into the wisdom that he's sharing with us and became fully enlightened, ended all suffering, ended rebirth, when that happens, that is when he became somebody a bit more special than us. Report an error in the passage at 58:28

58:57 Because it's somebody who does not have any defilements, no sense of self, no ego. Now take for a moment to think about this. From time to time you do meet people I mean, it's really hard to find with somebody who has no ego, then they will be fully enlightened and such people are extremely rare in the world. Report an error in the passage at 58:57

59:20 But we do meet in our day to day life, some people whose ego is much less. But of course, we often meet people with big egos as well. So we know what that is like. Report an error in the passage at 59:20

59:33 So it doesn't matter even somebody's features are very attractive and beautiful. When the ego comes up, they become instantly quite ugly, isn't it? When the ego comes up, ego is quite ugly. But when somebody is having lesser ego, when they're much more humble person, quite beautiful. Even if they may not have very beautiful, attractive features, they seem very beautiful. Report an error in the passage at 59:33

1:00:03 You want to hang around with these people. Now extrapolate that into somebody who has no ego, has completely transcended the sense of self. And this is the Buddha. This is also the Arahants. So how beautiful would it be to meet the Buddha? Somebody who has no ego. Very, very humble. When you read the sutras, you get to know the Buddha. Sometimes the Buddha in the evenings, usually that is his practice, in the evenings he would go to the dharma hall to offer some teachings to the monks and nuns. Report an error in the passage at 1:00:03

1:00:46 But sometimes when he approached the door, he hears that the monks and nuns who are gathered there are engaged in some dharma discussion. like this practice. Report an error in the passage at 1:00:46

1:00:55 Then the Buddha doesn't go in and interrupt them because he's the boss. He doesn't do that and starts giving the sermon. But he waits outside quietly. This is the Buddha. This is their teacher. But he just waits outside very timidly, very quietly, wait till the discussion ends. When the discussion ends, that's when the Buddha quietly enters the room. Report an error in the passage at 1:00:55

1:01:21 And he does not enter in a way that's like, you know, making himself very obvious and sit in a throne in a big place. And how do we know that? In other suttas, you know. There is the mentioning, some people can't find out when all the monastics are gathered together, when there's a group of monks together, they don't know, they can't see which one is the Buddha. Report an error in the passage at 1:01:21

1:01:43 He doesn't make himself stand out from anybody else. And like one time King Ajatasattu comes to see the Buddha and he's asking his minister and he sees all the gathering of the large group of monks. He asked which one is the Buddha because he can't tell. Yeah, there are many other places. So he looked like everybody else pretty much. I mean, the sutta says that he's quite tall, quite handsome and all of those things. Report an error in the passage at 1:01:43

1:02:10 But there were many others. His cousins were also like that because there are other places just to see that he wasn't all that standing out in a weird way because one time one of his cousins went on arms round first. And then on the same route, without knowing, the Buddha also went on arms round. And one lady really tells him off, saying, you greedy person, you came just now and coming again? Report an error in the passage at 1:02:10

1:02:35 Because she couldn't tell there were two different people. If Buddha stood out in a very extraordinary way, this wouldn't happen, right? So he looked pretty much quite close to his cousin, which is common, right? Cousins sometimes look alike, tall, maybe handsome and beautiful skin, they say. Those things are there. But the most important thing is not his external looks, but his mind, who he was as a person, his conduct. Report an error in the passage at 1:02:35

1:03:04 This is beautiful. So when you think about the Buddha as a human being who has taken the human condition to its very peak, that's the difference between us and a Buddha. He is still human, but he has taken the human condition to its... highest level you know the mind a most powerful mind yeah more the wisest kind of person which is why we so appreciate the teachings yeah when we hear them it makes so much sense to So all of these things came from the Buddha, from his mind, after his enlightenment. So that is what is special. Report an error in the passage at 1:03:04

1:03:46 This is the right view that came out from him. So when you think like that, it is so beautiful. So think about the Buddha as a human being with this extraordinary beautiful quality. So one is seeing as somebody who is very humble, who does not have an ego, even though he was like the leader of, you know, that religion or whatever you want to call. Report an error in the passage at 1:03:46

1:04:13 He was a very humble person. And then, you know, how he spoke. The words he speaks go to your heart. Again, think for a moment. Sometimes you may have met in your life somebody when they speak. He's so beautiful, so gentle, so kind, so sweet. Really coming from a beautiful place. You can feel they're not buttering you up. They are true. They're really good people. They are really... Report an error in the passage at 1:04:13

1:04:48 You know, speak in a way that is so beautiful. When you meet such a person, you feel like you want to keep them in your pocket, right? You want to hang around them. They're so nice. And when somebody speaks nicely, it is so beautiful. It is so rare in the world. But when you meet somebody and think about that person, and that's still an ordinary human being, still unenlightened, yeah? Report an error in the passage at 1:04:48

1:05:10 And this is still beautiful. And imagine. How beautiful would have been the speech of a Buddha. How kind it would have been, you know, the speech of the Buddha. So when you think like that, your heart sort of inclines, inspires towards this beautiful teacher, this beautiful being who is your teacher. Also at the time when he gave the teachings, He was thinking of us as well because these teachings are still relevant to us two and a half thousand years later, isn't it? These teachings are also for us. Report an error in the passage at 1:05:10

1:05:47 So that is also a really beautiful way to think, even though his body is gone, nothing is there, but his teachings are there. The Buddha said, when anybody wants to get to know him, get to know him through the dharma. If you have inspirations to the dharma, it's as good as you get to know the Buddha. This is because the dharma came from the Buddha. Report an error in the passage at 1:05:47

1:06:11 So this is beautiful. Another beautiful way. Another nice way. Imagine yourself sitting in front of the Buddha. Meditating. trying to meditate yeah you know we all know how our minds are like all restless with all kinds of problems all kinds of difficulties some of us being scallywags you know done all kinds of stupid things and sitting in front of the Buddha and of course we know the Buddha has the psychic abilities right he has the ability to read our minds that's one of the powers and this is something you can develop after deep meditations there are people even monks and nuns who can do this So this is a common psychic ability with deep meditators. So he can see what you've been up to. But yet the beautiful thing is he would not tell you off. Report an error in the passage at 1:06:11

1:07:03 He would not scream and yell and tell how bad you are. He accepts you. He's kind to you. He allows you to be who you are. And it's with kindness he tames you and guides you gently, ever so gently in the right path. Think for a moment how wonderful that would be to have such a person as your teacher. Isn't that amazing? It's a really, really beautiful way to think about the Buddha. Report an error in the passage at 1:07:03

1:07:32 This is who the Buddha was. He did not discriminate people. He was very inclusive. His teachings were not given specially for special people. He didn't have favourites. It was given with an open hand, not a closed fist. It's available to everybody. He tried to help everybody as much as possible, as much as their karma allowed. Report an error in the passage at 1:07:32

1:07:59 So extremely beautiful to think. And this brings to my mind even Ajahn Brahm as a teacher. Ajahn Brahm's been my teacher for the past 20 years. And how wonderful. That has been because I am not proud to say this. In fact, I'm embarrassed to say this. But, you know, I have been a scallywag as well. You know, I'm not being the best kind of monastic daughter. Yeah. Sometimes I won't listen to what he says. Report an error in the passage at 1:07:59

1:08:30 I do go and do right what he asked me not to do. Yeah. Sometimes I would go and argue with him and do all kinds of things that he's sometimes not happy about, silly things. These things happen, yeah? But when this happens sometimes, later on I feel bad and then I would go up to him and ask for forgiveness. And I have beautiful memories of how he looks at me. Report an error in the passage at 1:08:30

1:08:55 And how he would forgive. I would say it's okay. Never mind. You're allowed to do these things. That's all right. As long as you learn and grow. And then sometimes I'm even bold to say, you know, I'm still capable of re-offending these things. I'm not sure. I can't promise you that I'll never do these things again. Report an error in the passage at 1:08:55

1:09:17 And you know what he says? He says, okay, when these things happen, are you able to forgive yourself? He asked me. So I think about it and say, I suppose I can, because I sort of know, you know, I'm conditioned to do certain things and it's like that. So I suppose I can try and forgive myself. Then he says, okay, take two steps up, one step down, two steps up, one step down. Keep going like that in your monastic path. So beautiful to have such a teacher, isn't it? Report an error in the passage at 1:09:17

1:09:47 So beautiful and forgives you for the past, present and future. And this is Ajahn Brahm. And imagine what the Buddha would have been like. And if you ever read the Vinaya, you can see the Scalivac monks and nuns, what they got up to. Some of them were really naughty. Some of them did really stupid things. But Buddha was always very kind, always gave them another chance, always guided them patiently and kindly. Report an error in the passage at 1:09:47

1:10:21 This is what the Buddha was. Because he understands human beings. He understands how we are conditioned by our past and the stupidity coming out now. So he understands, he accepts us and he gently, gently guides us. So very beautiful to think of the Buddha in this way. There's so many ways you could think about the Buddha. He has incredible kindness. One of the things that he did every day, early morning when he wakes up, early morning when he wakes up, he meditates for two hours at least. Report an error in the passage at 1:10:21

1:10:59 And after he rise up from his meditation, he also has the divine eye, the bachakku, that is the eye that can see the beings far away and see who can I help today. Yeah, who can I be of service? So sweet, isn't it? So beautiful. He sees that there is somebody. Sometimes he can see somebody is quite ripe. Report an error in the passage at 1:10:59

1:11:23 They can attain enlightenment, but they're about to die. So then he goes to this person and tries to help them out so that they can die after getting enlightened or at least making some progress. But he doesn't catch a car or Uber or anything like that. He walks. So humble. So beautiful. He walks to these people. Very kind. As you see the suttas, as you read through them, you get to see the Buddha. Report an error in the passage at 1:11:23

1:11:58 You get to understand. When his robe gets torn, he would patch it up himself. He doesn't just tell somebody else to do it. He would patch it up himself. If nobody came to offer alms, he would get his bowl and robes and walk on the streets for alms. Very humble, very simple. Such a simple person, very humble person, kind person, gentle person, accepting person, extremely wise. Report an error in the passage at 1:11:58

1:12:33 And the affection of the Buddha, the mettā he had in his heart. So again, I can invite you to remember the time that you have received some beautiful affection. Not affection from somebody who is very sensually attracted to you, but affection from like an old auntie or an uncle or somebody like this. Report an error in the passage at 1:12:33

1:12:57 Somebody who was really sweet and kind and affectionate to you. And that really feels good, isn't it? Receiving affection. Report an error in the passage at 1:12:57

1:13:08 And then imagine how much more the affection that comes from the heart of the Buddha when he spreads mettā to the whole world. Report an error in the passage at 1:13:08

1:13:19 So this is the Buddha. This is how you get to know the Buddha. So when you think about the quality that comes up in the itipi, so that's the qualities of the Buddha, the chant. When you say Arahant, so he was somebody who has ended greed hatred and delusion and became fully enlightened quenched the craving yeah ended suffering ended rebirth So you can say so much more. This is just a brief version. But the idea is for you to study, learn, contemplate and go deeper and make it real in your heart. Report an error in the passage at 1:13:19

1:14:02 This is how you get close to the Buddha. So Arahant. Sama Sambuddho means that he got awakened by his own means without a teacher. He went to all the teachers. He wasn't arrogant. He didn't. He went to so many teachers, but he could not find the solution that he was looking for. Everything was just a little bit too short. Report an error in the passage at 1:14:02

1:14:26 It ended not going to the very end. So at the very end, it was with his own efforts. that he became fully enlightened that is why he's called the Sammasambuddha but also he was able to teach yeah whatever he learned the wisdom the right view he was able to articulate so beautifully and explain to all of us and it is said one of the beautiful abilities of a Buddha is when he is giving a discourse to the audience Everybody in the audience thinks that this sermon is specifically to me. The Buddha is speaking to my heart. Yeah, and they are all different kinds of people with all different kinds of agendas. Report an error in the passage at 1:14:26

1:15:09 But for each person, they feel the Buddha is speaking to them. Such was his ability to give a beautiful dharma talk. That is also one of the psychic powers. And that's the only psychic ability that the Buddha ever praised, the ability to teach the dharma. To individuals, to their own, how the faculties are. So that's a beautiful way. That's a beautiful ability, not these other things. Report an error in the passage at 1:15:09

1:15:36 So that quality has many things, but also all of those understandings, the beautiful insights, but also all the psychic abilities are there. They are not that important except for the ability to teach. But nevertheless, that was also who the Buddha was. Vidyacharana Sampanno. Sugato. He is somebody who has very gently, very beautifully reached to the other side. Report an error in the passage at 1:15:36

1:16:08 Other show means to enlightenment, to nibbāna. Very gracefully, very peacefully. Sugato. Loka Vidu. He is somebody who understood the three worlds. The sensual world, kamaloka, rupaloka and arupaloka. So the sensual world, the world. He knew how beings get born in these places and what the life there is like, all of those things, everything about these things, he knew very well. Report an error in the passage at 1:16:08

1:16:42 So he tamed everybody who could be tamed. Anuttaropuri Sadam Report an error in the passage at 1:16:42

1:16:46 So only the people who had extremely dark defilements, who were not able to comprehend any dharma, then those people he could not help because their minds are too dark and they could not understand, they could not comprehend. But other than that, anybody who was tameable, the Buddha was able to help them out. Report an error in the passage at 1:16:46

1:17:07 so anuttaro purisadham nasarati sattva deva manussana see well he was also the Teacher of gods and humans. And this is again very beautiful. The heavenly beings would also come down from time to time and ask for teachings. And there's even two chapters in the Sangita Nikaya, the connected discourses about the conversations, the verses with the heavenly beings and the Buddha. Report an error in the passage at 1:17:07

1:17:37 But there is also a really beautiful sutta and the lord of the devas, the heavenly beings, is called Sakka. There's even a whole chapter about Sakka's engagements with the Buddha and the suttas. But one of my favorite ones is coming up in the Diganika, a long-length discourse, sutta number 21, Sakka Panya Sutta. Report an error in the passage at 1:17:37

1:17:57 Yeah. There is a beautiful sutta. I'm not going to get into the sutta. But in that sutta, the Sakka says at the very end, you know, wherever I go, I go to so many different teachers. And when they get to know who I am, and that is Sakka is the lord of the devas, they start bowing and asking how is the heavenly world and so many things. Report an error in the passage at 1:17:57

1:18:23 Then they get so excited. But he's going to ask, you know, for teachings. But when he comes to the Buddha, it's the other way around. And the Saka is so inspired, so impressed by the teachings, the wisdom teachings. In fact, in the Saka Panya Sutta, as he was listening to this, it was a question and answer session. And at the end of that, the Saka became a stream winner. Report an error in the passage at 1:18:23

1:18:48 He reached the first level of stream entry. So he was a very wise person. So devas can also attain. They can practice. They listen to suttas. They discuss. They were engaging with the Buddha. So the Buddha was also the teacher of not only human beings but also of the heavenly beings. Sattadeva Manusana. Buddha. He was fully awakened. Awakened to the truth and understood the darkness has disappeared. Report an error in the passage at 1:18:48

1:19:19 The ignorance has vanished. Craving has quenched. Buddha. Bhagava, he's the fortunate one. Fortunate, why? Because he has ended all suffering, ended rebirth, make an end to all the problems. That's just one small version, yeah? This is one small version, but you can talk a whole day about one quality if you want to. Report an error in the passage at 1:19:19

1:19:47 In fact, my mother is in the room here. She has written a really beautiful chapter about the Buddha's qualities. It's unfortunately at the moment in Sinhala. She might do it in English and I could share. And it's so beautiful. Just going deep into each quality. And then when you make it real, you get to really know the Buddha. Report an error in the passage at 1:19:47

1:20:10 You get close to the Buddha. And the Buddha is our real teacher. Then nothing can go wrong when you take Buddha as the teacher, the person who declared the right view, who gave the right view to all of us. Then nothing can go wrong. And then any other teacher who shares the teachings of the Buddha and who reads them out and explains them, then that is a little bit safe as well. Report an error in the passage at 1:20:10

1:20:42 So this is what I have to offer, trying to tie two things up, which ties quite well in this occasion to the two people who have made requests. And now I open for any questions. So if you have a question, you can unmute and ask or put it into the chat. Report an error in the passage at 1:20:42

1:21:07 Please ask, I see something on the chat. Okay, Nilu says, thank you so much, Venerable, for the inspiring dharma talk. Buddhist concepts have always helped me to be more humble and simple and see the impermanence of the things in the world. However, Is it correct to think Buddhist path is going against the norm of flow, swimming against the water current? Report an error in the passage at 1:21:07

1:21:35 Absolutely, yeah. This is what the Buddha said. In fact, there is a beautiful sutta and it is called the Nadi Sutta, I believe, in the Itibuttaka or somewhere there. And there the Buddha exactly says this, yeah? He exactly says this. He says it's like, you know, it's like a stream and there is somebody who is floating in the stream. Report an error in the passage at 1:21:35

1:22:09 Following, going along where the stream is going, but the stream is heading towards a place, a lake or something, which has very dangerous things, which has big whirlpools, big crocodiles and all kinds of dangers. That is where the normal world, if you go. That is where. And at the moment, it's so nice. Yes, you are floating and being carried away with the current. You feel nice. You feel good. Report an error in the passage at 1:22:09

1:22:40 You think you're going and heading towards a nice place. And this is us in the sensual world, thinking, eating this, going there, seeing that. All of this is great. It's amazing. But little do we know how these things grab us and eat us up. One day maybe I can do that sutta, but it's really funny. In that sutta, do you know who the crocodile is? Not the crocodile, the demons are. Report an error in the passage at 1:22:40

1:23:08 Yeah, there are demons also there. And the demons is your partner in life. It's not funny, but it's funny also. Buddha had a good sense of humor. Your partner in life eats you up. Or for the monastics, it's the person you are attracted to sensually. And that's the end of the monastic life. So that's why it's called like a demon and a crocodile. So it's kind of really interesting. But I'll leave that. Report an error in the passage at 1:23:08

1:23:36 But in that sutta, the Buddha says, when somebody with good eyes tells you the problem, tells you, good man, you know, you're going towards this with the current and you're headed towards big danger. And that is the Buddha saying that somebody with the eyes and says that take your arms and legs and with all of your Strength, go against the stream, you know, swim to the opposite direction where the safety, the place of safety is upstream, not downstream. Report an error in the passage at 1:23:36

1:24:07 So that is why it is called going against the stream. So very, very true. Thank you, Nilu, for bringing it up. It's a whole dharma talk in itself. Okay, so dhamma. Thank you, Venerable. My question is, I'm fairly certain I haven't met the Buddha in the workplace, okay? Given everyone has departments, how do we know their advice and intentions are well intended? Report an error in the passage at 1:24:07

1:24:38 The difficulty is the same piece of advice is helpful and harmful to two different people. A black snake was dangerous to some, but of benefit to a snake. Oil salesperson. Okay. Yeah. I hear you. I hear what you're saying. Yeah. It is not easy. So this is why I also mentioned even about my latest research into diabetes. Yeah. And to see which one to believe, what should I do? Report an error in the passage at 1:24:38

1:25:11 Which diet should I follow in order to reverse? Yeah. So this is difficult. It's just not a difficult one, but still, you know, it is true. So what is... helpful then is first when you hear it see whether the person does what they say and see whether that has reaped some benefit to them because some people can say but then some people talk about you know losing weight but you can see the size of these people yeah they're certainly not doing it yeah so like that in a way just try and see do they do what they say and has it brought results to them and then also See, mentally inspect, compare it, see whether it makes sense to you. And then try it out for a little bit and see how is it going? Report an error in the passage at 1:25:11

1:26:06 Is it bringing the results, the helpful things to you? So it comes down to your own ability. It's okay to sometimes take up different advice. Try it out within limits. Of course, as long as it's not going to kill you. Yeah, if that is the case, we'll leave it aside. But if it is not, if anything else, so with mindfulness, with awareness, try it out. Report an error in the passage at 1:26:06

1:26:28 And as you try it out, and after having tried out, reflect back and see what happened. Did it improve the situation? Did it bring the results it gave me? Did my wholesome states go up? Unwholesome says go down, whatever it is. So doing that reflection, looking back, and then you see, okay, well, this is dodgy advice. Report an error in the passage at 1:26:28

1:26:51 This is helpful. That's, I suppose, the only way. It's really, really hard to find people and people are so good at covering themselves, right? To appear as kind people, appear as wise people, appear as people who know everything. And tell you all this advice. So it's very hard sometimes to know who is who. The other way, tamha, is you can meditate, get into jhāna, develop the psychic ability to read the other person's mind, then you're all sorted, no problem. Report an error in the passage at 1:26:51

1:27:28 That's the other way. But the more practical way is, of course, observing and seeing what happens when you practice that way. Sometimes I find that's the only way. So for me as well, even with these various diabetic diet plans, so I investigate, inspect, use my understanding and research and all that what makes sense. Report an error in the passage at 1:27:28

1:27:54 So the few that make sense, then I try it out for a period of time and see what happens. And if it helps, then I continue. If it doesn't, then I stop. stop. Report an error in the passage at 1:27:54

1:28:08 Thank you very much. Okay. Thank you so much. That was a beautiful talk. Okay, thank you. Report an error in the passage at 1:28:08