The Universal Mind

0:01 [chanting]

0:25 When Report an error in the passage at 0:25 Highlight the passage at 0:25

0:55 the Buddha was, Kothamatha Buddha was enlightened, He thought, this truth that I've discovered is so subtle, no one can understand, no point in teaching. Report an error in the passage at 0:55 Highlight the passage at 0:55

1:13 And then Brahma Sahampati came, compassionate God, and begged the Buddha to teach for the welfare of those with only a little dust in their eyes. Report an error in the passage at 1:13 Highlight the passage at 1:13

1:27 So he consented to do that. This is the, he began to realize, The natural state of the mind is blissful in which we feel very much. Once you begin to realize that state, then one would like to abide there rather than be caught up in the society and the world and all its problems and complexities. Report an error in the passage at 1:27 Highlight the passage at 1:27

2:03 But out of compassion, there's this movement back toward the Being of use, of service to the society. Now Report an error in the passage at 2:03 Highlight the passage at 2:03

2:23 you can just see this in your own maybe experiences during this retreat of a peaceful mind. How one would like to stay always with the empty mind and to come back and to have to even Report an error in the passage at 2:23 Highlight the passage at 2:23

2:42 speak to somebody or be caught up in all the worldly things again seems very unattractive prospect. But Report an error in the passage at 2:42 Highlight the passage at 2:42

3:04 since our karma is such, then we have this life to live, the lifespan of this body, which means that for as long as it operates under the laws of nature with its sense organs, its brain, physical body, then it must be recognized. Report an error in the passage at 3:04 Highlight the passage at 3:04

3:33 And respect it. But then one is no longer operating from an illusion of self, that one has to do anything for oneself. Then what one does is for the welfare of others. Compassion, in other words. Report an error in the passage at 3:33 Highlight the passage at 3:33

3:58 So once the self-illusion is seen through, that sense of me and mine, then of course there's nothing one has to do for oneself other than just say, For the body, maintaining it and respecting its needs. Report an error in the passage at 3:58 Highlight the passage at 3:58

4:26 Now just note in these reflections, the suchness of the moment, that which is added to, that which we add to, just like with eye consciousness. As you look, as you're really looking at something, there's jacuvinana, eye consciousness. Report an error in the passage at 4:26 Highlight the passage at 4:26

4:50 And at that moment, there's no thought. There's no thought. That's added to what one sees. For example, sitting here, when they're just looking at the Buddha Rūpa on the shrine. Report an error in the passage at 4:50 Highlight the passage at 4:50

5:09 There's full perception one sees, but then there's no thought. The thought comes after that. So actually, if you've noticed during your meditations, when you keep your eyes open, And look and gaze at something, an object, that you don't think. That as soon as you start thinking, then you're, you're, the object, you're not, the jacobinana is no longer there. Report an error in the passage at 5:09 Highlight the passage at 5:09

5:39 So that you can only have one thought moment or one sense moment at a time. You can't have jacobinana or high consciousness and a thought at the same moment. Report an error in the passage at 5:39 Highlight the passage at 5:39

5:56 When you close your eyes, there's no... Chakravinyana consciousness, Report an error in the passage at 5:56 Highlight the passage at 5:56

6:04 there's still the body itself, isn't there? The feeling, the weight of it, the feelings of touch, heat and cold. There can be odor, there can be sound, and Report an error in the passage at 6:04 Highlight the passage at 6:04

6:29 then thought added to these, so that the unpleasant odor, one is aware of it, and then One adds to it with, I don't like this. Report an error in the passage at 6:29 Highlight the passage at 6:29

6:47 Pleasant order of consciousness, I like this, I want more of it. So this noting, this complexity of sensory experience is an endless kind of sequence of one thing after another. If you're not aware, you're just caught up in reacting. reacting, to what is impinging on the mind. Report an error in the passage at 6:47 Highlight the passage at 6:47

7:47 This impingement of conditions arising and ceasing. Report an error in the passage at 7:47 Highlight the passage at 7:47

7:55 what I've been pointing to in this retreat more than ever before is space, emptiness rather than form, because form is no problem, you can see that easily, but is more subtle. Report an error in the passage at 7:55 Highlight the passage at 7:55

8:14 one, say, to abide in the mind, the pure mind, rather than in the Now you can stay right on the edge, you don't want to just attach to emptiness as an idea, as a suppression of form, but be willing to note through this reflection of this is the way it is, the suchness of the moment, and Report an error in the passage at 8:14 Highlight the passage at 8:14

8:51 just watch, listen, be attentive, the silent watcher, the silent listener. The one that knows. The Report an error in the passage at 8:51 Highlight the passage at 8:51

9:14 sound of silence, the roaring silence, that's the sound that you can use for that because it is something quite obvious once you recognize it. And Report an error in the passage at 9:14 Highlight the passage at 9:14

9:34 you can't get behind that. You can be distracted from it, but you can't say stop it. You can't get through it or around it. Report an error in the passage at 9:34 Highlight the passage at 9:34

9:52 So that's one limit, isn't it? Thought, say, you can explore thought, like the highest, what is the finest, highest, altruistic thought that you can think? What is the meanest, nastiest thought that you can think? We've explored thought in this way. Now we attach to maybe very high-minded thoughts as reality. Report an error in the passage at 9:52 Highlight the passage at 9:52

10:22 What's the highest? The all-compassionate Bodhisattva sacrifices himself in any kind of personal comfort or salvation for the welfare of all sentient beings so the last blade of grass is enlightened. Report an error in the passage at 10:22 Highlight the passage at 10:22

10:42 That's really high-minded, isn't it? That's a very high-minded thought. It's hard to think of anything more kind of truly compassionate. Report an error in the passage at 10:42 Highlight the passage at 10:42

10:59 And that thought. But it is a thought. You've created all sentient beings and the last blade of grass and the bodhisattva. All these are conditions of the mind. Report an error in the passage at 10:59 Highlight the passage at 10:59

11:17 The meanest, nastiest thought. Report an error in the passage at 11:17 Highlight the passage at 11:17

11:24 Curse on all beings. May they all suffer in eternal hell. Be totally miserable forever in the most excruciating pain and torment and despair you could possibly conceive of. Report an error in the passage at 11:24 Highlight the passage at 11:24

11:41 Something like this, maybe. It's still just the thought and the mind. So thought has that, is that way. It arises and ceases in the mind. It can be all embracing thought or just a small detail, just me and mine, all I care about is me. Report an error in the passage at 11:41 Highlight the passage at 11:41

12:04 The hell with the rest of you. Just so I get what I want, that's all I care about. They can have those kind of thoughts or those... I am Report an error in the passage at 12:04 Highlight the passage at 12:04

12:26 a very important person. And you better respect me because I'm Mr. Report an error in the passage at 12:26 Highlight the passage at 12:26

12:41 Big. And I could go on into proliferating on how important and marvelous, wonderful I am. Or I could go the opposite way. I'm a miserable, horrible, wretched, worthless human being I am. Report an error in the passage at 12:41 Highlight the passage at 12:41

13:01 But those are just other conditions that arise and cease in the mind. Even the conventional realities of thought, such as I am a Buddhist monk, I am a man, I am an American, these are just merely soap bubbles, foam on the sea, things that just float by. They're not really a person, they're merely a... Report an error in the passage at 13:01 Highlight the passage at 13:01

13:34 A condition that arises and ceases has no substance. Report an error in the passage at 13:34 Highlight the passage at 13:34

13:42 Now in our society, we've created the highest thoughts that human beings can think already. We can't really, there's no point in spending the rest of your life thinking, trying to find higher thoughts than the ones that have already been attained. So by this time, it's all written down and probably now computerized. Report an error in the passage at 13:42 Highlight the passage at 13:42

14:07 Probably they have a special disc now. Highest thoughts that man has ever thought. Report an error in the passage at 14:07 Highlight the passage at 14:07

14:16 Lowest thoughts that man has ever thought. Report an error in the passage at 14:16 Highlight the passage at 14:16

14:22 Then the feelings of attraction and aversion. No, the senses always work on that principle. And you find some things attractive and some things unattractive. Through the eye, ear, nose, tongue, body. Thought memories can be attractive. And thoughts can be attractive or unattractive or indifferent. Report an error in the passage at 14:22 Highlight the passage at 14:22

14:49 So that one can before one, you needn't follow attraction or aversion, but note it. For example, the flowers on the shrine. Report an error in the passage at 14:49 Highlight the passage at 14:49

15:01 They're attractive. Report an error in the passage at 15:01 Highlight the passage at 15:01

15:06 They tend, flowers are attractive. They're naturally attractive. Meaning that one wants to, just for a human being or just for This being here, when you see flowers, you like to linger and look at them. Especially the more attractive that they are, the more you want to pay attention to them. Report an error in the passage at 15:06 Highlight the passage at 15:06

15:36 But when they're ugly and unattractive and so forth, then you want to throw them away. So that one sees this, the reaction, the emotions of... Report an error in the passage at 15:36 Highlight the passage at 15:36

15:50 Being attracted, being repelled, being indifferent. But these are not self either. You realize these are very relative to what's impinging and that the emotions arise and cease in the mind. All these things of love and hate, romantic love, is merely a condition of the mind. It's not a real person. All these things are personal. Report an error in the passage at 15:50 Highlight the passage at 15:50

16:23 things that we find where we want to treasure and hold close to us and all these are programmed like computers they're not real people really what it seems Report an error in the passage at 16:23 Highlight the passage at 16:23

16:48 are just following the laws of nature, of attraction, aversion, not a person. Report an error in the passage at 16:48 Highlight the passage at 16:48

17:03 Life is operating on that belief and that assumption that all of this is what I really am. My hatred, my greed, my stupidity. Report an error in the passage at 17:03 Highlight the passage at 17:03

17:22 This can be rather shocking to some people because Christians say, well, what about loving God and the love of God and the love of their fellow man? Christians have this great attachment to the... Perception of love. Report an error in the passage at 17:22 Highlight the passage at 17:22

17:43 And the love is unitive, isn't it? In that sense. It's not greed that they mean, I'm sure. I hope not. But the more, say, uniting. That which, say, love is an expression of union. Report an error in the passage at 17:43 Highlight the passage at 17:43

18:05 When you love somebody, you want to be with them. You want to unite with them. You want to communicate with them. Report an error in the passage at 18:05 Highlight the passage at 18:05

18:22 So then you contemplate if there is true love, love that is an immortal love, absolute love, then what would that be? Report an error in the passage at 18:22 Highlight the passage at 18:22

18:36 Certainly not an emotion of attraction, is it, to one thing. Just being attracted to somebody. That's the vedanā of the mind. That's not what they mean by God's love. Certainly not just being attracted to something. Through the eye, the ear, the nose, the tongue, or the body, or through concepts. Report an error in the passage at 18:36 Highlight the passage at 18:36

19:16 And through this way of reflecting, one frees oneself from personality illusion and expectations and hopes for unions and meeting somebody that will provide some kind of eternal union and happiness and live happily ever after. And a fairy tale dream, one begins to see the unsatisfactoriness, the dukkha of the sensory experience. Report an error in the passage at 19:16 Highlight the passage at 19:16

19:55 And therefore there's nothing left but to transcend it, to no longer be caught in the illusions of it. And that takes this mindfulness, ability to reflect on the way it is, to keep reminding ourselves continuously. Report an error in the passage at 19:55 Highlight the passage at 19:55

20:13 Now when there is no self, When the senses operate, they're still operating, eyes still see, the ears still hear, the nose still smells, mouth tastes, the body feels, the mind thinks, but these are no longer coming from a wrong view, from wrong understanding, from ignorance. Report an error in the passage at 20:13 Highlight the passage at 20:13

20:41 So that all these functions on the sensory plane, Can be skillfully used for the welfare of other beings. And that is what one might consider true love. Report an error in the passage at 20:41 Highlight the passage at 20:41

21:01 Because it's not attraction, greed based on attraction, but it's no longer differentiating this creature here from everyone else and preferring this one to that one or being attracted. Following the laws of attraction and repulsion through ignorance, just being caught in that movement of being attracted, being repelled, not having been enlightened, not seeing things as they are, one is just hopelessly caught up in those forces. Report an error in the passage at 21:01 Highlight the passage at 21:01

21:40 But once there is that knowing and seeing clearly, then one is no longer going to be caught up in those dreary forces. I've just been a helpless victim of the sensory extremes of sensuality. Report an error in the passage at 21:40 Highlight the passage at 21:40

22:09 Now use very much this reflection, this is the way it is, so that you establish the acceptance of the present moment. Some of you can be very arrogant sometimes in wanting things to be otherwise. You can sit here and criticize monks or nuns or anagarikas. Report an error in the passage at 22:09 Highlight the passage at 22:09

22:37 This and that, feel attracted, feel repelled, being caught up in the endless kind of personality conflicts or preferences or judgments. Report an error in the passage at 22:37 Highlight the passage at 22:37

22:48 One can feel very inferior or worthless to some of the monks and nuns, thinking, oh, they're much better than I am. Or you might think you're much better than they are, initially dwelling on the flaws, the faults. of the community, communal life. But then the reflection, this is the way it is, allows us to just accept the whole of it in one moment. Report an error in the passage at 22:48 Highlight the passage at 22:48

23:24 We're just, at that moment, we're not picking it apart and saying, I like this and don't like that. We're just taking this grand view, this total acceptance, this is the way it is, which is not showing a preference that we even like it or dislike it. It's really, Opening the mind to engulf the whole of it, rather than pick at it with the mind. Report an error in the passage at 23:24 Highlight the passage at 23:24

23:54 This is how you can use your mind. The mind can be very narrow and fussy and critical and bigoted and so forth, endlessly criticized, find fault with everything. You can be very dull, just not to stay in a dull state. Report an error in the passage at 23:54 Highlight the passage at 23:54

24:24 can create a fantasy world yourself. Report an error in the passage at 24:24 Highlight the passage at 24:24

24:30 in a world of fancies. Report an error in the passage at 24:30 Highlight the passage at 24:30

24:37 the Buddha mind, the way of a Buddha, is by the mind so that one in line, alignment with the universal mind, the whole mind, rather than just... The thoughts, the feelings, the body. One can, by being mindful, be in tune with that whole, the wholeness rather than with the bits and pieces of conditioned phenomena. Report an error in the passage at 24:37 Highlight the passage at 24:37

25:13 The more you abide in that emptiness of mind, just clarity, emptiness, knowing, then one can bear with all the Problems and difficulties, attractions and aversions that appear and disappear in any moment, any day of our life, wherever we happen to be. Report an error in the passage at 25:13 Highlight the passage at 25:13

25:42 One learns to accept the whole rather than try to pick and choose among all the bits and pieces. Now this is the way out of suffering. Of course the appearance is that the mind is in the brain. Because we're so attached to To the conditions and the sense consciousness itself, identified with it, then we do think we've got to protect ourselves, defend ourselves, make a safe place for ourselves, get rid of the bad ones, hold on to the good ones, and all this with our life is a struggle, and a struggle for survival as Report an error in the passage at 25:42 Highlight the passage at 25:42

26:29 an individual being. Because the identity is very small, isn't it? Identity is just with the body, planetary body, this body here, and all its thoughts and memories and feelings. Report an error in the passage at 26:29 Highlight the passage at 26:29

26:49 Transcending that, then it's the universal, the unlimited. Report an error in the passage at 26:49 Highlight the passage at 26:49

26:58 And to be aligned with that is the way of mindfulness. It's deathless, unlimited. Not a person, it's not male or female, not a monk or a nun. Report an error in the passage at 26:58 Highlight the passage at 26:58

27:16 There's no name. Report an error in the passage at 27:16 Highlight the passage at 27:16

27:21 Call it universal mind only for the sake of communication, but it's not even that. You have to give up all words, all concepts, and just be. Report an error in the passage at 27:21 Highlight the passage at 27:21

27:36 Be the knowing. Report an error in the passage at 27:36 Highlight the passage at 27:36

27:42 Now is the knowing. Report an error in the passage at 27:42 Highlight the passage at 27:42

27:46 So from this you can glean how to practice, continue to practice as the formal hibernation retreat in January ends. It's kind of structured. Report an error in the passage at 27:46 Highlight the passage at 27:46

28:01 Disciplined way, silent in the form of it, but the practice is always the same. Report an error in the passage at 28:01 Highlight the passage at 28:01

28:17 You don't practice any differently when you're doing the dishes, walking on Vrindabhat, repairing something, gardening or whatever. It's not that you practice meditation in a formal retreat and then you go out and do the gardening and you don't meditate. Report an error in the passage at 28:17 Highlight the passage at 28:17

28:40 That's the big illusion of meditation retreats these days. You go and meditate on a retreat and then you stop when you leave. You go back home. Then you have sittings. You try to have sittings where that's called meditation. Report an error in the passage at 28:40 Highlight the passage at 28:40

29:01 Sit in the morning, sit in the afternoon, sit in the evening. But remember the four postures are the ordinary postures that we use for Either sitting or standing or walking, lying down, which is a way of saying mindful in all four postures, mindful in every position that one is in, reflective, contemplating. Report an error in the passage at 29:01 Highlight the passage at 29:01

29:31 One is more and more aware of, say, repressed feelings, of fears and anxieties that one may never have noticed, but not like analyzing and... judging anymore. It's more or less just awareness of these that they are seen as conditions rather than as personal See how important that is, to look at these whatever, even if it's a terrible anxiety or horrendous paranoia or terrible kind of relentless lust or dullness or stupidity or whatever, to see it as it is. Report an error in the passage at 29:31 Highlight the passage at 29:31

30:21 There's a condition rather than as a personal problem. Report an error in the passage at 30:21 Highlight the passage at 30:21

30:28 Some great fear arises in my mind at this time. I can make a big problem out of it. Where did that come from? Why do I think like that? What did I do in a previous life? How can I get rid of it? How can I... Should I go to a psychiatrist? Report an error in the passage at 30:28 Highlight the passage at 30:28

30:50 Psychoanalyst? Should I do some kind of primal screen therapy? Should I do... Report an error in the passage at 30:50 Highlight the passage at 30:50

31:00 Psychosynthesis therapy. All the different therapies. Confrontation therapy. And Report an error in the passage at 31:00 Highlight the passage at 31:00

31:17 then it becomes enormously complex. But if one sees it, in the moment, now is the knowing. It's really something that, as the way it is, whatever arises, ceases. Report an error in the passage at 31:17 Highlight the passage at 31:17

31:33 Notice how that is always putting it in the right perspective. It's never exaggerated. Nor is it dismissed or ignored. It's seen as it really is. When it becomes a big personal problem, then it's exaggerated. You make it more than what it is. It's no longer in perspective. Report an error in the passage at 31:33 Highlight the passage at 31:33

31:58 So through this practice, all these personality difficulties, problems, will cease. You're letting them go because you're not giving them, you're not creating a person out of them that has to constantly be given rebirth. This is to come back in the same wretched state all the time. That's what we do. We just constantly recreate these wretched things so that they're always having to come back and exist and cause misery to themselves and others and then disappear again and then come back again. Report an error in the passage at 31:58 Highlight the passage at 31:58

32:38 But out of compassion, when one is mindful, one is allowing these things that have arisen to cease. And that's... The natural, that nature, whatever arises, ceases. That's in harmony with nature, in Report an error in the passage at 32:38 Highlight the passage at 32:38

32:57 perfect harmony. You're not making something that has arisen. You're not trying to get rid of it. You're letting it cease. And that's the difference. A great difference, really. When something that has arisen, you try to get rid of, then you make it so that it becomes a habit. Report an error in the passage at 32:57 Highlight the passage at 32:57

33:21 Because you're... You're making a personal karmic connection to it. So it will always come back as a personal problem forever until you let it go and allow it to cease. That which arises ceases and is not self. Report an error in the passage at 33:21 Highlight the passage at 33:21

33:48 Now from my own experience of practice, I've had a very strong, a lot of personal problems, emotional problems and fears and... Desire that certainly had, I thought, an enormous amount of these things that seemed to be almost impossible to get rid of. Report an error in the passage at 33:48 Highlight the passage at 33:48

34:16 One trying to get rid of things in those days, trying to push them out. But then the more I pushed them aside and tried to deny them, get rid of them, ignore them, then it seemed like the more hopeless it was. It just seemed to be... The more I tried to push them out, the stronger they seemed to get. And it was only through the practice of meditation and realizing how to let things go that all those things could go, could cease. Report an error in the passage at 34:16 Highlight the passage at 34:16

34:57 And when they cease, the karmic force has ended. They don't come back. Can you actually note that in your mind? That's something you can actually experience and realize. Report an error in the passage at 34:57 Highlight the passage at 34:57

35:12 How to let things cease in the mind. Let go of things. Report an error in the passage at 35:12 Highlight the passage at 35:12

35:21 I'm not just talking in a kind of theory. I'm not just theorizing about Buddhism. I'm trying to share with you the personal experience. I try to bring Buddhism, Buddhist teaching to a way that you yourselves can actually use it so it works for you. The Report an error in the passage at 35:21 Highlight the passage at 35:21

· · · silence, 1 minute

36:22 empty mind Report an error in the passage at 36:22 Highlight the passage at 36:22

36:28 Don't hang on to the sound of silence or to emptiness as the kind of ultimate goal, but to more like the state of wonder, the open mind. Report an error in the passage at 36:28 Highlight the passage at 36:28

36:42 In that sense, I'm not thinking into little cozy thoughts and memories or seeking security of any sort, but always on the brink, always on the edge of the abyss, always in that state of wonder, openness, vulnerability. Report an error in the passage at 36:42 Highlight the passage at 36:42

37:04 Just contemplate that. You were opening yourself to the unknown all the time, rather than trying to think into just safe little habits and thoughts and material comforts. You know, like the Venerable Nyaraviru this morning in Pavahra and Subhathara threw themselves into the pond, the living pool. Report an error in the passage at 37:04 Highlight the passage at 37:04

37:43 That is something that you do, you don't think about. If you think about it, you don't do that. You have to decide to do it, and then do it, rather than decide and not be sure. Think, maybe I will, maybe I won't. I will, or I won't. But if you're going to do it, then you say, I will, and then you just do it. Report an error in the passage at 37:43 Highlight the passage at 37:43

38:06 Because the second thought would stop you. You'd have to move right into it. Then that, say, toward the unknown. Oh, is that saying yes to the unknown? Report an error in the passage at 38:06 Highlight the passage at 38:06

38:20 All the time, to just embrace and open up to this grand, total commitment to not knowing everything, but to being in that, say, to be opening yourself completely to this whole universal, to the whole universe, to everything. And that is the point where you're just attentive. The attitude is no longer from selfishness. Report an error in the passage at 38:20 Highlight the passage at 38:20

38:55 But from having transcended self-view, then one is no longer going to be pulled into the endless little petty complaints and problems of the sensory world. I Report an error in the passage at 38:55 Highlight the passage at 38:55

39:13 mean this body and all its senses, if you attach to them, they'll always put some false thing into your mind. You'll always end up with some... Something not quite real, not quite true. It's an illusory kind of consciousness. Not to be trusted, not to be identified with, not to be sought after, not to be attached to. Report an error in the passage at 39:13 Highlight the passage at 39:13

39:48 So we take this grand view, the total, the whole, the unknown, because from the force of having been born in a separate form, in a sensual being, Report an error in the passage at 39:48 Highlight the passage at 39:48

40:07 This is how brave you have to be if you want to get beyond suffering, to be truly brave by opening completely each moment to the unknown, to Report an error in the passage at 40:07 Highlight the passage at 40:07

40:28 the mystery of life, to the vast universe and all its potential for whatever, pleasure, pain, happiness, suffering. We're no longer making requests for just happiness. Because we feel we can embrace the whole of it, the pain and the happiness, the sickness and the health. You can see Sister Dasaniya, kind of inspiring woman whose mind can embrace cancer rather than resent it or resist it, hate it. Report an error in the passage at 40:28 Highlight the passage at 40:28

41:10 Well, cancer is like most people, the most horrible thing that can happen to you. Ruins your life. Dreadful disease. Report an error in the passage at 41:10 Highlight the passage at 41:10

41:23 Nothing but fear and resentment can come from disease. But a mind, universal mind, can embrace the whole of it. Cancer, TB, leprosy, these Report an error in the passage at 41:23 Highlight the passage at 41:23

41:43 things all are in perspective in the mind. They're no longer personal failures, personal obstacles. So even if the body does degenerate into the most pathetic things, ways that The way we don't want them to go, the mind can embrace that. It's not any real personal problem, unless you want it and insist on it being so. Report an error in the passage at 41:43 Highlight the passage at 41:43

· · · silence, 1 minute

43:36 Talking to his sister Jyotika today, she said she never gets sleepy because she always has pain. This pain keeps her awake. And then she says, probably the people that fall asleep all the time don't have any pain. Report an error in the passage at 43:36 Highlight the passage at 43:36

44:00 She's learned to embrace pain. Accept pain without resentment. If you had chronic pain, pain all the time. I've never had that. I've always been able to not have very much pain. But what if it's just continuous all the time for year after year? Report an error in the passage at 44:00 Highlight the passage at 44:00

44:25 That can be embraced. There's room for that. The worst things you can think of, there's room for. And oftentimes those things are the very things that give us strength. Report an error in the passage at 44:25 Highlight the passage at 44:25

44:37 The things that... I do expect Report an error in the passage at 44:37 Highlight the passage at 44:37

45:01 you now to use some wisdom in your lives here. If you want to repay me for anything or want to give me any gifts or show any kind of gratitude, the best way you can do it is by using wisdom in Report an error in the passage at 45:01 Highlight the passage at 45:01

45:24 your life here. Very inspiring for me to see. Quite depressing sometimes to see some of you not bothering, still thinking into wrong views and all kinds of foolish ideas. Report an error in the passage at 45:24 Highlight the passage at 45:24

45:58 But I have room for that too. You can be as foolish as you want. I can bear it. Report an error in the passage at 45:58 Highlight the passage at 45:58

46:20 For your own good, I advise you to do that, actually. Report an error in the passage at 46:20 Highlight the passage at 46:20

46:32 Don't believe your thoughts. This childlike trust in the dhamma, the real practice of the dhamma, the universal truth, absolute truth, opening up to that absolute truth, opening up to the dhamma, Report an error in the passage at 46:32 Highlight the passage at 46:32

46:59 rather than giving much ground for your silly thoughts, all these beliefs and fears and passions and that that go on through the mind. Anicca dukanata. Some of them really urge and say, I'm terribly important and you better pay attention to me and say, Anicca dukanata. Report an error in the passage at 46:59 Highlight the passage at 46:59

47:24 No matter how impressive they might be, don't waste your life by attaching to them. Just keep going. The sense of development, of pavana, the path to be developed. Report an error in the passage at 47:24 Highlight the passage at 47:24

47:46 There is the The Eightfold Path, it should be developed. And then the realization this path has been fully developed. Report an error in the passage at 47:46 Highlight the passage at 47:46