Connecting with our Inner Buddha

0:00 Good evening, brothers and sisters in the Dharma. You can call me sister. My name is Hue Can. Easy to remember. One Hue, you can. Hue Can. All right. I am here today to share with you. I'm a student of my master, Thich Thanh Tu, who is in Vietnam. And he's still alive. He's now 103 years old. And we practice meditation. So I'm here today to share with you how we practice, how we meditate. And apart from the meditation, what we do in daily life. Report an error in the passage at 0:00 Highlight the passage at 0:00

0:40 Because we don't meditate for 20 minutes or 30 minutes or 1 hour or 2 hours. Practically, we meditate a whole day, 24 hours. Okay, so I will share with you that. Any question? We start with the meditation first as a schedule and half an hour meditation. And you can do how you meditate, your regular meditation. Other than that, I can explain to you. Report an error in the passage at 0:40 Highlight the passage at 0:40

1:13 Our meditation is very simple, very simple. You just sit on the floor or you can sit on the chair. Report an error in the passage at 1:13 Highlight the passage at 1:13

1:24 Wherever you sit on the floor or on the chair, if you sit on the chair, please, your feet should be flat on the floor, not dangling. That's why I have a little stool in the nun's seat there, because when I sit on that seat, my feet couldn't reach the ground. So you sit on the floor, but your feet should be flat. And if you sit on the floor, your knees. Report an error in the passage at 1:24 Highlight the passage at 1:24

1:52 If you sit on the chair, your feet is flat on the floor. But if you sit on the floor, your knees should touch the ground. Don't hang over. Because if you sit for long, you will be very tiring. Sit flat. That is only the sitting. And what should we do when we meditate? Resting. Rest, relax, fully relax. Report an error in the passage at 1:52 Highlight the passage at 1:52

2:19 Shoulders down, eyes resting. 60 centimeters away, shoulders down, eyes rest, tongue rest. For us, we don't need to curl the tongue or whatever, just rest, everything rest. The hands rest, everything resting. And then, before we meditate, we do the three deep breaths. The first one, very deep down. second at the middle, the third a little bit longer than your normal. Report an error in the passage at 2:19 Highlight the passage at 2:19

3:02 Venerable Hue Can. I'm bringing in fresh air to nourish my body. sing aloud that I'm blowing out disease and anxiety we practice that do the first one Report an error in the passage at 3:02 Highlight the passage at 3:02

3:26 enter meditation. You can close your eyes, but don't... So fit just slightly close or actually open one third of your eyes because you rest your eyes there. Report an error in the passage at 3:26 Highlight the passage at 3:26

3:41 And the meditation, you breathe in and blow out normally. Breathe in, count one. Blow out, count seven, Report an error in the passage at 3:41 Highlight the passage at 3:41

4:11 ten, Report an error in the passage at 4:11 Highlight the passage at 4:11

4:20 and go back to one. Report an error in the passage at 4:20 Highlight the passage at 4:20

4:25 Counting from one to ten and go back to one. Be fully relaxed and fully awake to aware that the thought arise. Do not follow. Do not suppress. Focus on the press and the count. Counting from one to ten and go back to. If you miscount, go back to one. If you don't want to count, focus on the press. When you breathe in, aware that you are breathing in, focus on the breath. When you blow out, aware that you are blowing out, focus on the breath. Report an error in the passage at 4:25 Highlight the passage at 4:25

5:14 Be fully relaxed and fully awake. Don't follow the thought. Don't suppress it. Focus on the breath. Do Report an error in the passage at 5:14 Highlight the passage at 5:14

· · · silence, 22 minutes

27:19 the three deep breaths to release the meditation. meditation. The first one a little bit longer than your normal. second at the middle, the third, the deepest. the same time, you can check. Do the first one. Second one. Third one. Report an error in the passage at 27:19 Highlight the passage at 27:19

28:06 In our center, this is time for giving us a good massage. Here, if you have any question, please ask. Other than that, you Report an error in the passage at 28:06 Highlight the passage at 28:06

28:22 can touch, you can... Please join me to pay respect to Buddha by saying his name three times. Namo Sakyamuni Buddha Namo Sakyamuni Buddha Report an error in the passage at 28:22 Highlight the passage at 28:22

28:46 As I said, I'm here to share with you brothers and sisters in the Dharma what I've learned and how I practice. Anyone know what Nam Mo means? This is a Sanskrit word. Nam is a coming back and Mo is a lean on. Nam Mo is a come back and lean on. Sakyamuni is his name. Buddha is Report an error in the passage at 28:46 Highlight the passage at 28:46

29:21 Written in Chinese in two characters. One is a person, and next is to sweep. The person who sweep is Buddha. In another word, he doesn't keep anything like us, holding on to everything, good or bad. Sweeping everything. He's a perfect person. There's no perfect. There's no person is perfect. The perfect is him. Report an error in the passage at 29:21 Highlight the passage at 29:21

29:49 And after he's enlightened, he said that because he's enlightened, he saw the light, he saw his home, he saw his true nature. After that, he said that I saw that, I see that, I know that I have the true nature. I am Buddha, you, everybody, regardless of... The gender, the ethnic background, the education whatsoever, every one of you do have the Buddhahood, meaning that you are a Buddha. Report an error in the passage at 29:49 Highlight the passage at 29:49

30:26 That's what he said, not me, okay? So nowadays, after he said so, 2,500 so many years ago, have we seen Buddha around us? Report an error in the passage at 30:26 Highlight the passage at 30:26

30:41 Remember that he said that we all have a Buddha nature, Buddhahood. Do we see the Buddha here, the Buddha there, or we see all evils who cause us problems and worries and headaches and hurting us? Report an error in the passage at 30:41 Highlight the passage at 30:41

31:02 He doesn't lie. He said the very truth that if everyone has a Buddhahood, and when you have the Buddhahood, you are Buddha. Report an error in the passage at 31:02 Highlight the passage at 31:02

31:15 Do we have Buddhahood? Hands up, anyone say no? We do have, isn't it? But we remain human. At least if we remain human, it's a congratulations. Other than that, we are lower than human because if we see around us people, how do they react? How do they behave? Some people are worse than animals. True. Yeah, and that's why we hurt. And we hurt because why we hurt? Because we are silly. Aren't we? Report an error in the passage at 31:15 Highlight the passage at 31:15

31:55 They are like that. And why we hurt? Why we hurt? Because we don't understand. Let me tell you what they hurt. If we say that I hurt, someone cry and say that he hurt me or she hurt me or they hurt me. Okay. Put it aside, the object or whatever hurting, just you hurt. So why you hurt? And hurt what? Does that hurt your true nature? No, because you yourself don't know your true nature. Report an error in the passage at 31:55 Highlight the passage at 31:55

32:39 How can other people hurt your true nature? So who hurt your, I call it, fact? You, the running mind, the social me, the big ego me, hurt. And is it real? Report an error in the passage at 32:39 Highlight the passage at 32:39

32:58 It's not real. And that's why we are silly. We're silly in a way that we mix up. We took things not valuable at all as real, and we keep hurting for. The things hurting us is, again, nothing at all. and hurt so something hurt something and you get the consequences you hurt you cannot sleep cannot eat it silly Report an error in the passage at 32:58 Highlight the passage at 32:58

33:31 Buddha taught us that we have the Buddha nature. So we will be Buddha. And Buddha is the perfect person. No hurting. Always calm and clear. We are not calm and clear. Why so? Report an error in the passage at 33:31 Highlight the passage at 33:31

33:48 Why? We learn Buddhism. Buddha teach us to be calm, to be clear, to be bright, at peace and joy. But we are not. So why the practice? Let me tell you. Every month on the 15th day of the month, what do you see in the sky? Report an error in the passage at 33:48 Highlight the passage at 33:48

34:17 The moon. Full moon. Full. And back to the 15, it's full and bright. Suppose today is the 15. I don't see the moon. So isn't it the moon there or not? Is the moon there? Yes or no? Yes! We do have Buddha nature, yes, but why don't we see it? Why don't we see the moon? It's now today 15th of the month. The moon is supposed to be there for us to see full. Why don't we see it? Report an error in the passage at 34:17 Highlight the passage at 34:17

35:07 We are Buddha. We're supposed to have the true nature. Why don't I sense it, reach it, see it, and live in it? What? What covers the moon? Why we don't see the moon? Because something covers the moon, isn't it? And what covers the moon? Report an error in the passage at 35:07 Highlight the passage at 35:07

35:30 The cloud. Yeah. It's cloudy today. The cloud covers the moon. And that's why I cannot see the moon. But the moon is there. Our true nature, likewise, is here. But why can't I feel it? Why can't I sense it? Why can I act as a Buddha? Suddenly the wind blows the cloud away. Here there is, we see the moon. Isn't it full and bright? Now, how can we see our true nature? Report an error in the passage at 35:30 Highlight the passage at 35:30

36:12 What covers us? What covers it? The cloud covers the moon. What covers my true nature? Anyone tell me what covers the true nature? Come on quick. I learned that there are six objects that cover the true nature. Very thick. The first one. What is it? Report an error in the passage at 36:12 Highlight the passage at 36:12

36:56 This is the object to see. I said that. We take the real. The fact is real. What is it? When you think the fact is real, when we don't see the truth, we value the false. What is it? Thank you. The first cover, the big thick cover is... Illusion, ignorance, ignorance, ignorance. We live so many years ago from the previous life until now, we carried everything. Report an error in the passage at 36:56 Highlight the passage at 36:56

37:37 And that is because we think that is valuable, but actually it's not. Buddha said this body is the form and the mind. The form is a composition of... Four things. The mind is well. But then we believe that the form and the mind is me, the big me. Without knowing that, it is a combination. And when it is getting together, it will crack. Report an error in the passage at 37:37 Highlight the passage at 37:37

38:11 But we believe that is that last long, that is valuable, that is so treasure, that's so beautiful, so... We do everything to retrieve the youth, everything, the beauty, and that is impermanent. And we believe in it. So the first cover, the first big, thick cloud is illusion. What is next? Because of the illusion, we crave, yeah, greedy. Report an error in the passage at 38:11 Highlight the passage at 38:11

38:48 We crave, we hone, isn't it? Next. What is craving? What is next? And if we don't have it, we are angry. Report an error in the passage at 38:48 Highlight the passage at 38:48

39:04 Angry. Jump up the roof. Just only when you hear something, please you quickly jump. So that is the third cover. What is the fourth cover? Report an error in the passage at 39:04 Highlight the passage at 39:04

39:23 We learn, because they are so basic. They're so basic. So we learn craving, illusion, and anger. What are the other three? Report an error in the passage at 39:23 Highlight the passage at 39:23

39:43 Hatred. I'm so big. I'm so... This, then... You disrespect other people. Only you is the big ego in there. They have to please you. They have to listen to you. No, only me is the boss. So that is the fourth one. What is the fifth? You Report an error in the passage at 39:43 Highlight the passage at 39:43

40:23 have learned that. I only repeat what you learned. Come on. What is the fifth? Report an error in the passage at 40:23 Highlight the passage at 40:23

40:33 You forget it. When the Master asked, I said, I'm sorry, I forget. I forget. He said, he teaches, I forget. Report an error in the passage at 40:33 Highlight the passage at 40:33

40:49 Suspect, fear is in there, doubt. You fear. Why you fear? Because you doubt. You doubt that you are not loved. You doubt, doubt, suspect. Yeah, suspect. And why? Because you are big. You want to be big. And you are not sure whether he believes that you are big. That fear. And then the last one is, all together is what? Report an error in the passage at 40:49 Highlight the passage at 40:49

41:25 Because we don't see properly, we don't see correctly. We see everything to please the me. If anything against the me, we don't want to see it. We don't want to hear it. Me is the boss. So everything please me, good. If you are in the workforce, you can see that they have a group. They group because whoever for you, their friend. Whoever not for you, your enemy. And everything girlfriend do, correct. Report an error in the passage at 41:25 Highlight the passage at 41:25

42:09 Everything your enemy do, no. You have to think about it. Isn't it? That's how we relate. And that according to these six, the moon has only one cloud and enough for us not to see. Now we have six, illusion, craving, anger, disdain, disrespect, and what else? Report an error in the passage at 42:09 Highlight the passage at 42:09

42:50 Doubt, yes, and then? Report an error in the passage at 42:50 Highlight the passage at 42:50

42:56 Phon's view, six galvas. Are they very thick? The thicker they are, the longer you come back to your true nature. We keep saying namo, namo, coming back, coming back, but we cannot go through. We need a drill to go through it until we can. Feel that is me, and that is the most valuable than the big me as the prime minister, the president, or whatever. Report an error in the passage at 42:56 Highlight the passage at 42:56

43:32 This me is more valuable than anything else. And that's why we need to come back there. And we need to blow away these six cover. The first one, illusion. We need to learn to differentiate the true and the false. Why they are false? Because they are impermanent. They are getting together of so many things. And that's why they won't last, they will break. Report an error in the passage at 43:32 Highlight the passage at 43:32

44:09 And because they are getting together of so many things, there is nothing as a man. Look at in our body. This is a form of so many things, four things. So who is a boss? The body is not the boss. The mind. Now, if you say the mind is a boss, how Report an error in the passage at 44:09 Highlight the passage at 44:09

44:37 many thoughts in a day you have? You have a million thoughts in a day. How many thoughts when you are meditating in 30 minutes? A hundred thoughts. So which one is you? Which one? The bad one? No, no, no. I don't take the bad one. The good one? Yes, the good one is me. Right? We're very clever. That's how we are. Report an error in the passage at 44:37 Highlight the passage at 44:37

45:04 Intelligent, but not wise. Buddha said we need wisdom. The good is me. And then what happens to the others? Right? So, when the thought running, running, running, no one, no thought is me. They are running thoughts. Actually, that's why the thought coming like that. Very thick. And when we meditate, our meditation is called awareness meditation. Report an error in the passage at 45:04 Highlight the passage at 45:04

45:35 We are aware of our thoughts arise. We don't follow and we don't suppress. We let it go. Here is the analogy. When we meditate, like you are sitting comfortable in your lounge, sipping tea, enjoying time. Report an error in the passage at 45:35 Highlight the passage at 45:35

45:59 Suddenly someone knock, knock at the door. The thought arise. And you are aware that visitor. But you still, you don't want to budge because you enjoy your time, relax. You say, hello, and goodbye. You don't stand up. You don't walk to the door. And you don't get out and walk with that person. You got that? Report an error in the passage at 45:59 Highlight the passage at 45:59

46:30 When the thought arise, you are aware, let it go. Same like a hello and goodbye. And another thought arise, another visitor, knock, knock, hello. So the point is how soon you realize that the visitor comes and then you are about moving up. If you spot it, you sit down. Or you stand up, And walk, walk, walk, walk with them. So how soon you are aware of that reaction, you come back to your true nature. Report an error in the passage at 46:30 Highlight the passage at 46:30

47:16 Come back to your just aware of the breath. Normally, we are not aware of our breath. Not until the doctor tell us to breathe deep, and then we breathe. Normally we don't know that we are breathing. Likewise, we don't know that our Buddha nature is with us. We have a saying that every night I hold on to him to sleep with. Report an error in the passage at 47:16 Highlight the passage at 47:16

47:51 Every morning I wake up and walk with him without knowing him. So that awareness is we know that we sleep with him. We know that we are taking him and handing... You got it? And that is we come back to us. And that is we slowly take away the cover. Now talking about the illusions, then learning is we have to differentiate. Report an error in the passage at 47:51 Highlight the passage at 47:51

48:31 The true and the false. Everything is made up together. It is not permanent. It is not true. Same like our body and our mind. So there are two minds. One is a running mind and one is the true mind, which is the true nature, which is Buddha. Report an error in the passage at 48:31 Highlight the passage at 48:31

48:57 And the running mind is a big ego me. So if we see that, we know that, and we choose to come back with our true nature. So from the illusion, we can slowly, slowly finding the others. The other is a craving. Now tell me, what do we crave? Report an error in the passage at 48:57 Highlight the passage at 48:57

49:24 The five things that we crave. Everyone has it. Everyone has it. Depends on which one you want the most. too many, is the number one? Report an error in the passage at 49:24 Highlight the passage at 49:24

49:42 carry it with you, you have it with you everywhere. Report an error in the passage at 49:42 Highlight the passage at 49:42

50:17 love, yes, pleasure. Sexual desire. Report an error in the passage at 50:17 Highlight the passage at 50:17

50:25 I'm that big. Report an error in the passage at 50:25 Highlight the passage at 50:25

50:30 Fame. Eating. Report an error in the passage at 50:30 Highlight the passage at 50:30

50:42 The last. After you eat, what do you do? Sleeping. Right? So these are five things that you are craving. So see which one you can stop. Don't go home and tell that sister, we can tell me to stop this. No, I don't tell you to stop this. Okay? Be wise. We have to help them but moderate. We cannot live, survive without money and some desire, fame. Report an error in the passage at 50:42 Highlight the passage at 50:42

51:21 Then we can minimize a bit. Eating and sleeping. So we are craving on these things. As long as we balance them to nourish this false body in order to nurture the true mind. So that is a process. Other than that, it's not wise. So now five, six covers our true mind. Report an error in the passage at 51:21 Highlight the passage at 51:21

51:54 Five things for us to live with, to go far away from the true mind. Report an error in the passage at 51:54 Highlight the passage at 51:54

52:07 We have a saying about a dialogue between two monks. The master asked the monk, and he know that that monk already see his true nature. So the master asked, you know your nature Report an error in the passage at 52:07 Highlight the passage at 52:07

52:30 due to reading or due to listening? And the student said, neither, sir. Report an error in the passage at 52:30 Highlight the passage at 52:30

52:43 And he said, oh, OK. Meaning that he's not read. He doesn't listen. He doesn't read. But he touches his true nature. He already touches his true nature. So the master asked the next question. Why other people who don't read, who don't listen, but why they cannot touch their true nature? The monk answer, not they cannot, but because they don't accept it. Report an error in the passage at 52:43 Highlight the passage at 52:43

53:13 They are not aware and they don't accept. There's nothing to do, see the answer, there's nothing to do with the capacity. We all have capacity. Report an error in the passage at 53:13 Highlight the passage at 53:13

53:28 But why we don't reach our true nature yet? Because number one, the first stage is that we are not aware. And number two, we don't accept. We live in fear, doubt that we are not Buddha. We don't have them. So the first thing Buddha teach us is to have confidence, to have the faith that we are Buddha. Our faith. Report an error in the passage at 53:28 Highlight the passage at 53:28

54:01 In Buddhism is not that you are God. Buddha don't teach us to see him as a God. But the faith he give us is that you are Buddha. You Report an error in the passage at 54:01 Highlight the passage at 54:01

54:22 have your true Buddha. So you are Buddha. As long as you practice. And the practice is to aware that you have your Buddha. And come back. To your Buddhahood. That's why I said we not meditate for half an hour or one hour or two hours, but we meditate a whole day. How can we meditate a whole day? When you meditate, you sit down or you sit on the chair. You don't follow your thought. Report an error in the passage at 54:22 Highlight the passage at 54:22

55:02 You know that you come back to your seat still. Remember the analogy? You sit still, relax, relax, and relax. Breathe and come back to your true nature. Out of the meditation, what do we do? Report an error in the passage at 55:02 Highlight the passage at 55:02

55:29 We work. And because when you work, you concentrate and your mind doesn't run. But out of that work, the mind quickly jump and run. That's why we call it monkey mind. It jump and run. So we try to do something to forget that. But it still run, it still up, it still there. And that's why when anyone say something, anyone do something against your big ego, you quickly react it. Report an error in the passage at 55:29 Highlight the passage at 55:29

56:11 So the teaching is when you hear something or even when you say you heard, okay. Report an error in the passage at 56:11 Highlight the passage at 56:11

56:20 Reflect on that. What is it? Why you hurt? Now, let me tell you the analogy. Anyone knows how to make a cup of coffee? Hands up, anyone who don't know? Are you sure you can make a cup of coffee? Report an error in the passage at 56:20 Highlight the passage at 56:20

56:44 I doubt it, right? I have someone, some good in the temple. I have a kettle. And that kettle is a new kettle. Someone just gave it to me. And that kettle is a very good one. Because when the water boils, what does it do? It whistles, right? And that means that it's boiling. And the girl put water in and went to the room. Report an error in the passage at 56:44 Highlight the passage at 56:44

57:21 Fifteen minutes later, come back, the water not boiling. She pressed again, and then go back to the room. Another 15 minutes, go back. Sister, the kettle is fake. The kettle is defoam. The kettle is ruined. I said, why? There's no hot water. I said, what do you do? She said, I press it in, and then I come back. Report an error in the passage at 57:21 Highlight the passage at 57:21

57:47 The water is only warm, not boil. I said, why? Didn't you hear the whistle? Where there is a whistle? I said, you stand there. Just stand there and press it again and stand there and wait for three minutes, only three minutes. Just stand there and then what do you hear? Report an error in the passage at 57:47 Highlight the passage at 57:47

58:08 And then what do you hear? Ah, whistle. Ah, so the ketone is working. You need to wait for the ketone to whistle, not to run around and then come back and always get warmer water. So are you sure you can make a cup of coffee like that? Report an error in the passage at 58:08 Highlight the passage at 58:08

58:29 I said, make boiling water now. Before the kettle even whistled, did you hear anything? You hear the bubbles. Did you? Anyone hear the bubbles from the kettle? Yeah. And then after that, it whistled. I hope you hear the whistle and you hear the bubble. Likewise, every time everything come to you, You hear your kettle here. Let hear it. By the sound of the one you call, you think like a not friend. Report an error in the passage at 58:29 Highlight the passage at 58:29

59:14 By the sound of the step or the sound of the voice, you hear your bubble in here. And then after that, no matter what the person says, you shout and you scream, and that's the fact. Report an error in the passage at 59:14 Highlight the passage at 59:14

59:31 So daytime. Apart from the meditation, out of the meditation, you reflect by hearing your bubble. Carry the kettle with you everywhere. You hear the kettle, and then you can see that why you don't like it, why that hurts you, why that upsets you. Report an error in the passage at 59:31 Highlight the passage at 59:31

59:57 And then the first Buddha teach us to love, right? Tell me the first person whom you need to love is who? Thank you, ma 'am. Yes. You have to love yourself first before you love others. Other than that, that is a fact again. So when you hear your bubble, you have to think that I love myself. Don't hurt. Because if you hurt, who gets sick? Who gets pain? Report an error in the passage at 59:57 Highlight the passage at 59:57

1:00:37 That person never get pain. They don't know. And because they don't know, that's why they say something which cause you problems. And they don't know. And why you hurt for the nothing at all. You get it? So that is how I said practice every minute. Come home every minute. Please love yourself to come home. Report an error in the passage at 1:00:37 Highlight the passage at 1:00:37

1:01:13 Other than that, you are a runaway from home. And Buddha loves us so much, he gives us so many teachings to tell us, please, come home. Report an error in the passage at 1:01:13 Highlight the passage at 1:01:13

1:01:31 Come back to your home. And it's not your house, alright? Come home. Anyone has come home? Report an error in the passage at 1:01:31 Highlight the passage at 1:01:31

1:01:47 Home is not far away. In the text, In the sūtra, it says the other shore, right? This shore is dark. The other shore is enlightened. And that is a home. Report an error in the passage at 1:01:47 Highlight the passage at 1:01:47

1:02:04 But tell me, how far is a home? How far? Is it as far as the ocean? As far as a river? As far as a bridge? Or a fraction? Report an error in the passage at 1:02:04 Highlight the passage at 1:02:04

1:02:26 A fraction. Whatever hurts you, drop it. And that is the other show. Why keep hurting you? Think about it. You lost yourself for so many years. For how many years you've been hurting? You lost your true self. Report an error in the passage at 1:02:26 Highlight the passage at 1:02:26

1:02:56 Is it clear? I Report an error in the passage at 1:02:56 Highlight the passage at 1:02:56

1:03:01 don't hear anything. Is it clear? Thank you. Any questions? Report an error in the passage at 1:03:01 Highlight the passage at 1:03:01

1:03:12 I have an image, another image. Do you want to hear any other story about how dropping? I have a nurse. She's a nurse. Years ago, she came to the temple and she asked me to teach her to meditate. Okay. So I tell her to just breathe in, breathe out for two weeks. And she said, sister. I am always number one. You know that number one? As I said, you keep counting, and if you miss the count, go back to number one. Report an error in the passage at 1:03:12 Highlight the passage at 1:03:12

1:03:57 And I said, congratulations! I'm number one. He said, at least you are number one. You are not number ten. And I said that, meaning that you are awake. You are aware that you miss it. So you come back. So that time will be shortened. The first time it's far, now it's closer, closer. And then, don't worry, you will be fine. That's you make progress. Report an error in the passage at 1:03:57 Highlight the passage at 1:03:57

1:04:28 You are aware. And then she tell me that, I think at our age, we know about Grey Lens Hostel, isn't it? You know the Grey Lens Hostel? The hospital for the insane. She said she's a nurse at that hostel. And I was very proud. I said, I don't think so. I said, you are an inmate. She said, no, she's a nurse. Report an error in the passage at 1:04:28 Highlight the passage at 1:04:28

1:05:00 Ah, okay, I take your word, because you said you are the nurse. I just think that you are an inmate, and that's why you need help. I said, she's a nurse. She said that, and she's at the 50s, and she said that people are very cruel. I said, who told you that they are not? Who told you? Because if you have something, people will have more than you. And they're cruel. Tell me who told you that they are not. Report an error in the passage at 1:05:00 Highlight the passage at 1:05:00

1:05:29 I know that everyone is cruel. And the person who's cruel to you is who, you know? You know? The person who's cruel to you, who is that person? Tell me. You! Ah! And he said, oh, she's done. Now, tell me. She said she wanted to tell me something. I said, okay, I can hear you. I don't need to know whatever happened to you. Report an error in the passage at 1:05:29 Highlight the passage at 1:05:29

1:05:58 I don't need to know that. I want to know when it happened. And he said when she was in her teenage. And I said, now how old are you? Fifty. In the teenage. So from the teenage to now, how many years? Forty years. I said, forty years. And I said, I don't need to know how many people involved. Report an error in the passage at 1:05:58 Highlight the passage at 1:05:58

1:06:20 And how long it lasted. But I know that you are still alive now. Okay? And for 40 years, you carry it on your shoulder. And you hurt, hurt, hurt. And she said, so heavy. I said, take it out and weigh it for me. How many kilos? How many kilos you can carry? And you carry it for 40 years. And I want to say that you are so silly. Report an error in the passage at 1:06:20 Highlight the passage at 1:06:20

1:06:51 And she said, yeah. And then she said, and worse, she has two children. She said one day she told the incident to her husband. And after that, her husband left her. And I said, he's another silly. Okay? No human at all. I said, now we are talking human. Now why carry that for 40 days? And I said, I bet you. Report an error in the passage at 1:06:51 Highlight the passage at 1:06:51

1:07:21 People who involved in that incident, they might forget. They all forget because they are as young as you, teenager. And then are some dead already. Only you, at that time, you were the victim, but you survived. And now, who's the perpetrator? Who is the person who caused the problem? Isn't it you? They're already dead. Report an error in the passage at 1:07:21 Highlight the passage at 1:07:21

1:07:52 They're already gone. And now you keep repeating, keep repeating, and keep repeating and hurting yourself. And I said, please, love yourself. And she asked me, so what should I do? I said, oh, easy, simple. Isn't it easy? Simple? Drop dead. Take that mountain, drop it. And please, do a good deep breath. Thank you. Report an error in the passage at 1:07:52 Highlight the passage at 1:07:52

1:08:24 Next week she come. And I said, ah, now you look like a nurse in the hostel. And she said, yeah. She came to the work. And they said that she's so bright. She said, yeah, see? Very easy, very simple. Drop. Love yourself and drop everything which hurt you. And then the next day she said, you can. See why these people intentionally or unintentionally hurt you. And you can share and care with them because they are victims as well. Report an error in the passage at 1:08:24 Highlight the passage at 1:08:24

1:09:05 They are cruel to themselves as well as to you. Report an error in the passage at 1:09:05 Highlight the passage at 1:09:05

1:09:13 All right? Clear? There is a master who's sitting and meditating. Instead of meditating, he has two friends. One friend, you know the friend? And he friend, and he said, Master, Master. And he friend, yes sir, yes sir. Report an error in the passage at 1:09:13 Highlight the passage at 1:09:13

1:09:42 And he friend, wake up, wake up. And he friend, yes sir, yes sir. Don't allow to be cheated. Yes sir, yes sir. Okay? Wake up! Thank you for listening. Thank you. Report an error in the passage at 1:09:42 Highlight the passage at 1:09:42