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If I am here, it's because the Sangha is here
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I smile at my sangha
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Sangha is here, smile at the sangha
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Hello, dear friends
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Today is the 21st of march of the year 2013
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We are in the mutation of the so called full moon
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in the New Hamlet, Plum Village
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We just listened to the chant of
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the sutra "The heart of the Prajnaparamita"
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it is about the perfect understanding
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What is the " perfect understanding"?
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The word in sanskrit is prajna
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prajnaparamita
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that is a sort of understanding, a deep vision,
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a kind of wisdom
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that can bring us
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to the other side, the side of no fear
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of no anger, of no despair, of liberation (release)freedom
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the Other Side
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We talk about the deep vision
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this deep vision
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is obtained by the deep insight
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When we live within mindfulness, we are really here and now
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And if we look deeply, we will be able to touch
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the real nature of what is here
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our body, our mind, the world, a cloud, a pebble
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so everything can be the subject
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everything can be the object of our meditation
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If you look deeply in the nature of a pebble
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then you can touch its own nature
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and you can touch,
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and you can have this Perfect Understanding
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this deep vision.
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There are three sorts of energy
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that can give us this deep vision
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the first one is the mindfulness, smriti
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is the energy that allow us to be there
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here and now
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this energy which unable us
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to bring back the body toward the mind, the mind toward the body
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in order that we can really be here.
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This is the energy that unable us
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to be aware of the fact, of all that
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occurs in the present
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in our body, in our thoughts
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in our sensations, etc....
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It is the energy of mindfulness
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As practitioner, we know that
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practice is to generate that energy of mindfulness
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If you live with mindfulness, you live deeply every moment of life.
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We do not waste our daily life.
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We live in depth, we touch the wonders of life in depth
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to feed oneself, to heal oneself
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So when we walk, we eat or when we work
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We are inhabited by the energy of mindfulness
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The good practitioner
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is the one who can
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generate that energy of full consciousness
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The second energy is the energy of concentration.
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Samadhi.
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When to take your attention to something
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as your breath or a flower,
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you have the energy of mindfulness
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If that full awareness is maintained,
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that gives rise to the concentration.
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You're focused on that.
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the breath, a flower, your body, on anything
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which is the subject of your mindfulness.
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When you walk
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mindfulness is your steps.
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When you breathe, the object of your meditation is breathing.
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When you drink tea in mindfulness,
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the object of your meditation is the tea.
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Mindfulness is always very conscious of something.
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With a good concentration,
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a strong concentration,
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We can drill
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the object of our meditation.
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Be a pebble, a cloud, or a flower,
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We make a breakthrough
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its true nature,
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called nature of thusness or the interbeing
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That understanding, that profound vision,
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can free us.
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The Mindfulness, first energy,
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2 second energy
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the third is the deep vision.
It is also an energy.
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That energy, that profound vision,
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is there,
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as a result of our practice.
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Because our full awareness
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is strong,
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and our focus is great enough.
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With full mindfulness
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and concentration we can make a breakthrough
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the nature of things.
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And to acquire that knowledge, that wisdom,
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This profound vision, that correct vision,
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We are liberated
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In Buddhism is salvation through knowledge,
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not by grace.
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That knowledge is the profound vision,
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perfect understanding.
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It can be interpreted very well
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that deep vision
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as a grace, it is a kind of grace.
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It is the greatest grace.
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There is the shore of suffering
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and the shore
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of liberation
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We are standing, sitting, on this shore of suffering,
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illusion, of fear, of suffering.
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What can be done to leave that shore
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to be able
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to get to the other side?
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It is the perfect understanding.
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Deep vision to acquire for meditation.
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And that is done
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every day with practice.
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five trainings to mindfulness
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they are instruments, utensils,
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very precious, very important
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that I can use to acquire
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that perfect understanding.
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Because those five trainings to full consciousness
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they are based on deep insight.
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It is a global ethic
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based
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not a belief, but a profound vision.
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The vision of the inter being
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We have already learned the four noble truths of Buddhism.
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It is time to look,
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to consider these four truths
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in the light of the inter being
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We know that the first truth is the existence
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of suffering.
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Buddhism is very practical.
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Non-philosophical, metaphysical, speculation about being,
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but methods
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appropriate, concrete, for power
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transform suffering into something else.
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If you think that there is suffering in the world,
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You agree with Buddha.
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There is suffering,
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and you can do something
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to transform it.
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So the first truth
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It is to accept that there is suffering in the world.
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The first truth is
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the presence of ill-being,
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There is ill-being in the body,
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in the sensations,
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in the perceptions,
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in mental states and our conscious knowledge.
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There is a collective consciousness and individual consciousness.
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Collective consciousness is made by individual consciousnesses.
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And individual consciousness is made by the collective consciousness.
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It is how left and right.
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We have been in our consciousness the collective consciousness of our society.
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We have been in our
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suffering also the suffering of our society.
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The collective suffering.
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If we can transform the inside suffering,
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We help the world, society, at the same time.
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What you can do for you,
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you do it for us.
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If you can breathe
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and you feel better, you do it not only for you,
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but for us also.
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The teaching of Buddha
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It's pretty simple.
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But the sages
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they have transformed it into something very complicated, difficult.
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Here, in Plum Village, we try to simplify
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but we always keep the depth of the teaching.
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Simple but profound.
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So there is ill-being
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And when we look in the ill-being
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with full awareness, with concentration,
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We will discover the second noble truth:
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the roots of ill-being
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The causes of ill-being
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The foundations of ill-being
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We have lived in such a way
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that ill-being has become real.
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We look to see how ill-being has been installed.
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It is meditation.
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We look into the unrest
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and we see the causes,
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the elements
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that you have gathered
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to establish that ill-being
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So the second
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the second noble truth
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It is the basis of the ill-being
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Either, the way
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that leads to ill-being
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This kind of life, this way of living,
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that leads to ill-being
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Thus, the second noble truth can be described
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as a road.
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But instead of leading us to happiness,
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freedom, leads to ill-being
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The path that leads
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that it leads to ill-being
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Buddha said it in a very simple way:
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"What you have just installed"
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i.e. your ill-being, your pain, the suffering,
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the suffering has been installed,
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as a depression,
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desperation, ill-being
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It is what you have just installed.
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You just installed
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If you can look at
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in depth in its true nature,
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and if you can identify the roots,
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food sources that you've used to feed him,
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you're already on the path of liberation.
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So look into ill-being
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to see how we have lived,
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how we have acted, how we discussed,
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how we thought,
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so that ill-being
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is there.
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That is the root.
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The second truth
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is the root
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of the ill-being.
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The venerable Shariputra,
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one of the more intelligent disciples of Buddha,
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Shariputra,
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described the
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the cause of the ill-being,
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insofar as food.
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In terms of nutrition.
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Food
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It brings
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ill-being
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Because Buddha said many times
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nothing can survive without food.
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He repeated it many times.
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Nothing can
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survive without food.
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Not your love.
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If you don't feed your love, it will die
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If you don't know how to feed your love,
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It will die.
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You have to know how to feed your love.
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It is an art, it is a practice.
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Your depression is the same.
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If your depression still exists, it is because you are still feeding them.
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Your anger, your despair also.
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If it is still there, it is because you feed it every day.
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You have to look at, identify this kind of food
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(e) interrupt it.
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Cut it.
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If short discomfort food source,
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the discomfort will die.
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Your depression, your desperation, will die.
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The monk, the venerable Shariputra
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has helped us a lot
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describing the second truth in terms of food.
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Buddha spoke of four types of food.
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Edible food,
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prints
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sensory, what we see, we hear,
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What we feel, we think, is food.
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Our ideas, thoughts,
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they can be
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harmful,
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poisoned.
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They are a type of food.
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We eat
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with the eyes, ears, nose, tongue,
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with the body and thoughts.
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We have to be very attentive.
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We should not feed us
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poisonous things.
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What you see
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on the television.
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What you read
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in the magazines.
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The conversations you hear
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can
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contain in themselves
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toxins, poison.
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Then, we consume it.
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If we have a depression,
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It is because we have consumed way such
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that depression has become real.
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So we have to identify the sources of food.
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You have to be very attentive when you see TV,
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When you read press articles,
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When listening to a conversation, because those things
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You can enclose much venom.
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You should preserve you,
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protect yourself. Five workouts, especially the fifth,
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as a discipline, a practice,
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to protect ourselves, to protect our children and society.
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It is the engaged Buddhism.
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Buddha said this:
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nothing can survive without food.
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What you have just installed, if you can look in depth
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in that thing
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e identify the food source that has brought it with you,
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you're already on the path of transformation and healing.
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The second truth brings already
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the release.
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It is a profound vision.
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The deep vision of the second truth,
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the cause of the discomfort.
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Then, the third truth
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It is a cheerful music of the practice note.
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That is, the transformation is possible.
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Healing is possible.
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Peace is possible.
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The expression has been used
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"the end of unrest".
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The end of unrest. What does mean?
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It means the beginning of welfare.
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It is the same.
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When we say "absence of darkness", what do we say?
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The presence of light.
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We must read the sutras in this way.
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The absence of discomfort, i.e. the presence of welfare.
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Joy, happiness, is possible.
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It is the third truth.
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It is a positive, happy, note in the music of the practice.
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And how?
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Getting to the end of unrest?
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There is a way
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carrying, which leads
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to the well-being.
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That destroys the discomfort.
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The road
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carrying
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to the well-being.
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I.e.,
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the destruction of the discomfort.
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To the EESC
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the unrest.
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In fact,
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the third truth
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called "ceasefire".
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The truth of cessation.
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Nirodha.
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What ceasefire?
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Cessation
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the unrest.
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It is said that this is nirvana.
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Nirvana.
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Nirvana is the absence
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fever.
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The absence
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the flames that burn us.
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The fires of affliction.
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There is fear,
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desire,
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There is despair,
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the ira, are burning.
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The fire that burned us in everyday life.
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Nirvana is the extinction of the flames.
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The extinction of the flames.
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The extinction of the flames means the presence of freshness.
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You can say that nirvana is the freshness.
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It is springtime.
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But where can we find the spring,
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the happiness, nirvana?
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Buddha said: here and now.
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It is always available instantly if you know how.
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The other Bank.
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Perhaps if you know inspiration once in full consciousness,
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If you can
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release,
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simply you
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to reach the other shore.
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A practice
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as simple as inspiration can take you instantly to the other shore.
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There are fresh, no fear, no anger, instantly,
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Thanks to the perfect understanding.
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Suppose that you feel anger towards that person.
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Do you think that that person is the cause of your disgrace.
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You are overwhelmed,
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are trapped by this idea,
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by that perception.
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You want to do something to make the other person suffer
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to make you feel better.
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If she suffers, I will feel better.
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It's crazy,
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but many think so and act as well.
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If we look, we see
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He said something, he has done something,
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why he said it?, why you did it?
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It is because there is so much suffering in it.
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It is a person incapable of managing their suffering.
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It is a victim of his own suffering
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and it causes suffering to others.
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This profound vision instantly dissolves anger.
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And it motivates you the desire to help that person
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to suffer less.
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It may take some seconds
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having that vision.
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You can do it. We can all do it.
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Look deep.
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If you can recognize, identify that person suffering,
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and see that he is a victim of his own suffering,
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the anger in you will disappear.
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You're in nirvana. You've nirvanizado instantly.
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So nirvana is not a place,
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is not a local,
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nirvana is the release
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and it is possible to reach it at every moment of our everyday life.
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With what? With practice, to achieve that deep vision.
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If we fear death it is because we have not had this profound vision.
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When you look at things,
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We see that their nature is the of no birth, no death.
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You know that
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It is said: nothing...
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Lavoisier,
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Lavoisier is the father of modern chemistry, right?
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It is a French, non?
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Lavoisier said: nothing is lost,
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nothing is created, nothing is lost.
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He said exactly what he says the sutra
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perfect understanding.
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There is birth, there is death.
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And we all know
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According to the first law
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of thermodynamics
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It can not be,
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cannot create matter.
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The matter can not be destroyed.
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Energy can not be created.
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Energy cannot be destroyed.
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Everything is transformed: subject matter,
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matter into energy, energy in energy, energy in matter.
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But we can't
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create or destroy matter or energy.
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The law of conservation of energy.
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So science has already touched that.
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The nature of no birth, no death.
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And if scientists can apply that
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in daily life, they will have no more fear,
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they will not more suffering.
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From the point of view of the form
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There are four truths.
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The first is not the second,
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the second is not the third, the third is not the fourth.
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But in the light of the interser
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We see it otherwise.
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That is why, in the sutra of perfect understanding
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It is said: there is no suffering.
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There is no cessation of suffering.
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There is no way. Suffering, nor road, nor cause, or road. Why?
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Because to look at in the light of the interser,
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We see that all inter - is.
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For example, the third truth,
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It is the cessation of the discomfort, which is happiness.
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It is closely related to the first,
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the suffering.
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When we look at happiness
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with the power of full consciousness, concentration,
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We will discover that happiness
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It is made with elements not happiness.
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Happiness is a thing,
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just like a flower.
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When we looked at the flower
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with full awareness and concentration,
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We will discover that the flower is made
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only of elements not flower.
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The Sun, the rain, the Earth,
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time, the gardener, things like, a multitude of causes calls not flower.
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And those elements not flower
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gather to help that state flower
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as a wonder of life.
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Now,
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If forward
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light
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the Sun,
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rain-cloud,
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nothing left, the flower is no longer exists.
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So flower is made only
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elements do not flower.
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The flower is empty of a separate existence.
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The flower is full
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Cosmos.
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All cosmos is in flower, the flower is full.
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But in a separate existence, a separate self,
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She doesn't have it.
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If we look in depth, we see that the flower has no
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a separate self, a separate existence.
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It is said: the flower may not by itself.
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The flower must be interser yet.
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Being interser.
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But unfortunately
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the word is not yet in the dictionary.
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Interser is possible.
Be not possible.
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You can't be yourself.
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If you're not there, I couldn't be here
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at the same time.
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So in the light of the interser, happiness
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It is a type of flower.
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When you look at happiness
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you see elements not happiness who have gathered
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to give birth to happiness.
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Those elements not happiness
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It is the element of suffering.
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When hungry,
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you want something to eat.
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If you have joy
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to eat, it is because there is hunger.
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If you are not hungry, there is no joy
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when eating.
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If you've experienced a war,
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You can appreciate the peace.
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The suffering
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serves as a background
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so that we can identify the happiness.
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Most of the time you have happiness
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but you do not identify it.
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Happiness is always there.
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But as we are not aware
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We believe that happiness is not there.
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With the very conscious we are really there
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and we can identify
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the conditions for happiness that are present.
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And happiness is there.
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Nirvana is there, instantly.
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It is said to be careful,
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full consciousness, is a source of happiness.
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It is the practitioner or that
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You can generate
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every day, several times,
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power of full consciousness to identify
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the conditions of happiness that are here and now.
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We must not run forward
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to find conditions of happiness.
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We have more than enough already here.
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We hope to be happy.
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It is a French song.
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Happiness and suffering
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interson.
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You can speak of the benefit of suffering.
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If you have suffered, it's okay.
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Because about the second level of suffering,
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You can better identify
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conditions of happiness that are already there.
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More
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that you need.
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For example,
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When you remember that you have eyes
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still in good condition.
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Then the eyes are a condition for happiness.
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A paradise of colours and forms is available.
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And as I have eyes
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still in good condition,
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the paradise of forms and colors exists for me.
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I'm in paradise.
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I'm on the other side.
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You have many conditions like this
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in you and around you.
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You have lungs.
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You can enjoy inspiring and exhaling
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and an inspiration can already give much happiness.
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With full consciousness, you know that the air
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Here it is pure.
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There is sunshine, there are many conditions of happiness.
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Happiness is possible.
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You must not go to find nirvana in another site.
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In Plum Village, we like to say
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nirvana is now or never.
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As the Kingdom of God.
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The Kingdom of God is now or never.
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The energy that helps us to identify,
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to recognize the Kingdom of God,
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It is full consciousness.
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And everyone can have full consciousness.
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An inspiration, an exhalation,
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a step in full consciousness,
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that creates, you can create,
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power of full consciousness
-
with which we can identify
-
the conditions for happiness available.
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I would ask you to observe this:
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There is no way
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to carry happiness.
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I'm going to deny the fourth truth.
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In the light of the interser,
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each truth cannot be denied.
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As in the sutra Sung this morning.
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There is no discomfort, there is no road that leads to discomfort,
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There is no cessation of discomfort, there is no road that leads to the cessation of the discomfort.
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There is no way
-
to carry happiness.
-
Happiness is the way.
-
Every step, every breath,
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every gesture, every thought,
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It can bring happiness.
-
It is thought that the third and the fourth
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they are different things.
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I have here
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the path that leads
-
to happiness. And behold the happiness.
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So there is a distinction between happiness
-
and the way that it leads to happiness.
-
It is one
-
a vision
-
dualistic
-
It is not the truth.
-
The road can not boot
-
that leads to nirvana nirvana.
-
So every step on this path
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It reveals to us the nirvana.
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Nirvana in every step.
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Nirvana at every breath, nirvana at every step.
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Nirvana in every moment of daily life.
-
Nirvana is available here and now,
-
as the Kingdom of God.
-
It is not a hope.
-
It is a possible realization here and now.
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If we can stop the load,
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you have freedom.
-
And you're in nirvana, in the Kingdom of God.
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How to load it?
-
You must realize that the load
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It is the cause of your disgrace.
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Of your suffering.
-
Why continue hauling the load?
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It is to continue worth?
-
In the moment in which you can let the load you will be free.
-
Nirvana is yours, the Kingdom of God is yours.
-
I have said to the Christian friends
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that he should not die in order to enter the Kingdom of God.
-
It will be too late.
-
Too late.
-
The Kingdom,
-
the Gospel says that the Kingdom comes,
-
the Kingdom has been, is here.
-
In fact should be very alive in order to enter the Kingdom.
-
And how
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do you live?
-
An inspiration in full consciousness
-
brings the mind to the body,
-
and when the mind with the body
-
you are installed at the present time.
-
You are fully
-
present.
-
You are fully alive.
-
With a single step you enter the Kingdom of God, in nirvana.
-
And it is possible today.
-
Then the two truths,
-
the first and the fourth,
-
interson.
-
You can't boot
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one of the other.
-
To look deeply into happiness,
-
the suffering is seen.
-
Look at the suffering you can see happiness.
-
As the mud and Lotus.
-
No sludge there is no Lotus.
-
The suffering
-
and with perfect understanding
-
good use of discomfort can be.
-
I would ask you to observe
-
There is no
-
Nirvana
-
out of the way.
-
The road is nirvana.
-
The road is happiness.
-
Walk along the road
-
in happiness.
-
Every moment of being,
-
every moment to live,
-
locks up happiness, well-being.
-
We know how
-
manage a suffering,
-
We know how to create
-
a happiness.
-
All of us at both to practitioners,
-
We can act
-
as magicians.
-
That is, we can create a moment of happiness,
-
happiness at the moment, when we want.
-
With what? With full consciousness.
-
With the very conscious we can quickly identify
-
a condition for happiness.
-
For example, around the table,
-
before dinner, look
-
yours
-
with love and say: is a moment of happiness.
-
Think a moment of happiness.
-
You're a magician.
-
You have the power to create happiness for you and others
-
at any time.
-
You can practice to have sufficient peace and compassion
-
to create those moments of happiness in daily life.
-
I conclude that when looking at one of the four truths
-
the other three can be.
-
The four noble truths interson.
-
There is no separate truth, there is a separate self.
-
A truth is made of elements of other truths.
-
So is studied
-
in the light of the interser Buddhism.
-
Buddha is a living being,
-
There is no Buddha outside
-
of living beings.
-
If you want to search to Buddha, you should look at human beings.
-
Because a Buddha
-
It is a person, a being live.
-
And every living being
-
It has Buddha-nature.
-
The safest place to search for Buddha
-
It is in ourselves.
-
The road that leads to happiness
-
that described Buddha, begins with the right view.
-
This fair vision is the basis
-
all practice.
-
Also
-
It is the result of the practice.
-
We rely
-
in the right view to practice
-
and practice
-
It gives us correct vision.
-
Sometimes it is called
-
deep vision, perfect understanding,
-
prajnaparamita.
-
Understanding that leads
-
to the other shore.
-
The correct view is at the base of every practice.
-
With a fair view
-
can
-
practicing correct thinking.
-
The right-thinking
-
is not something harmful,
-
poisonous. There are thoughts
-
harmful, poisoned.
It is not a good food.
-
Right-thinking without any discrimination.
-
But a right-thinking
-
It is only possible when we have a correct vision.
-
How to have correct vision?
-
We must look
-
deep things.
-
For this reason,
-
which brings us right view
-
is the concentration,
-
right concentration.
-
In the practice of meditation
-
It teaches you to concentrate
-
to be able to play
-
the right view.
-
For example, when looking at a cloud,
-
We recommend you look at how a cloud
-
to be able to play its nature of no birth, no death.
-
Samadhi.
-
SAMA, samadhi.
-
Right concentration.
-
And to have correct concentration
-
It should be practiced
-
the full correct consciousness.
-
Full consciousness.
-
Be aware in everyday life.
-
With the power of full consciousness
-
abundant, vigorous,
-
with a strong concentration,
-
We can Pierce reality to acquire correct view.
-
The right vision is a vision
-
free of all discrimination.
-
Once, a monk
-
called Katyayana,
-
his name in pali is Kaccayana,
-
Buddha asked:
-
dear teacher, you have spoken many times
-
correct vision.
-
What is truly
-
the right view?
-
This time, Buddha said: the right view is a view
-
that transcends the concepts of being and not being.
-
There are many ways
-
talk,
-
describe the correct view, but this time
-
Buddha
-
a fairly accurate statement,
-
pretty short.
-
Buddha said that most of the people
-
It is caught by the notion of being and not being.
-
On the basis of discrimination
-
they can't see the truth.
-
All fear, discomfort,
-
complex,
-
despair, is born
-
on this false vision
-
What is being
-
as opposed to not being.
-
The truth, absolute truth,
-
the ultimate truth, transcends the notion
-
to be and not be.
-
It is something to ponder.
-
It is not a metaphysical speculation.
-
Suppose,
-
We do a brief meditation, together
-
Suppose that you stroke
-
the course of the time.
-
From left to right.
-
Time passes.
-
Time passes.
-
It is the address of the past.
-
And this is the address
-
of the future.
-
At a certain point,
-
someone is born.
-
In the course of time.
-
There is a point here
-
that I can call N.
-
Birth.
-
The birth.
-
What we think of the birth?
-
Generally, it is said to be born
-
It is from not being to be, right?
-
Because I did not exist
-
before the point N.
-
For this reason, the segment
-
ending in N
-
the segment is called not to be.
-
Before he was born, I didn't exist.
-
He belonged to the non-being.
-
And from that moment,
-
I belong
-
to be.
-
It is our way of seeing things, think.
-
Buddha said that think this is not right-thinking.
-
Because it is not a correct view.
-
Most of us think
-
to be born
-
It is not to be, to become.
-
Anyone we get someone.
-
Before ask someone we weren't nobody.
-
If not we will be. It is the way of thinking.
-
If the birth is there, else should be there at the same time.
-
It is death.
-
And we set the day of the death
-
one hundred years after more or less.
-
M.
-
The segment
-
NM
-
life is called.
-
A life.
-
When ando,
-
Road
-
on the segment NM,
-
I'm afraid.
-
Because I think
-
I owe
-
at some point reach M.
-
And I prepare to go from being not to be.
-
There are pairs of opposites
-
in terms of mental categories we have.
-
There are many pairs of opposites.
-
The first is to be and not be.
-
As there is being, there is not to be.
-
If you confirm being, you must confirm the non-being.
-
There are theologians who think
-
in terms of being and not God.
-
They say that God is the basis of be, the Foundation of being.
-
If it is so,
-
who will play the role
-
from Foundation of the non-being?
-
If God is the basis of being,
-
who will be the basis of not being? Satan?
-
So there a God's enemy.
-
God is
-
in the field of self and Satan is in the field not to be.
-
There is a battle.
-
Being and not being
-
According to Buddha, they are nothing more than ideas.
-
They are nothing more than concepts, notions,
-
that it does not apply to reality.
-
As we are caught
-
in this pair of opposites,
-
We're also stuck with
-
by another pair of opposites,
-
the notion of birth and death.
-
Because we think to be born
-
It is from not being to be.
-
We think to die
-
It is to go from being not to be.
-
The idea of birth and death
-
It is not possible without the idea of being and not being.
-
And the fear of death is based
-
the idea of not being.
-
If we can remove the idea of being and not being,
-
We also removed the idea of birth and death,
-
and we are free.
-
It is not be.
-
When we look a cloud,
-
Discover
-
that it is impossible.
-
We try to look at
-
a cloud.
-
A cloud is made up of elements not cloud.
-
Heat,
-
of water from the ocean,
-
from the Lake,
-
our breathing.
-
When we look at the cloud, we see elements not cloud.
-
A cloud
-
It is impermanent, it constantly changes.
-
Its nature is the nature of impermanence.
-
A cloud changes
-
faster than a person.
-
There are changes at any time, a person
-
cells that are born and die,
-
but look, we think that the person is the same.
-
But in a cloud
-
It is easier to see the impermanence.
-
Its shape changes very fast.
-
We see that the cloud
-
a cloud does not die ever.
-
Can a cloud pass
-
to not be?
-
We say that the cloud is, and that one day no longer more.
-
If,
-
the cloud will not be.
-
But it is impossible that a cloud happens to not be.
-
A cloud cannot be reused
-
nothing.
-
A cloud may become hail,
-
rain, snow.
-
Mist.
-
A river. But a cloud can not die.
-
And that fits very well
-
with Lavoisier: nothing is lost.
-
It is impossible that the cloud is lost.
-
You can never become anything.
-
You can only convert into something else.
-
With a very different appearance,
-
but the cloud still lingers.
-
The same must be true for the human being
-
and other beings.
-
We can not die,
-
We continue in other forms,
-
more or less fine, but always continue.
-
There is a medium
-
acquire...
-
The cloud is still there.
-
It is possible to make
-
a beautiful continuation.
-
For a cloud and for us also.
-
Because we will always continue.
-
Like? In Buddhism it is action.
-
We continue on our actions.
-
I think Jean Paul Sartre said something.
-
The man is the sum of their actions.
-
The man is not more than their actions.
-
The value of a human being is seen in his actions.
-
It is very close to Buddha.
-
With a correct vision
-
free of all these notions,
-
You can
-
produce correct thoughts.
-
He is a right-thinking
-
free of all discrimination.
-
A thought that has
-
understanding
-
and love.
-
A thought that can nourish us,
-
You can heal
-
and nourish and heal the world.
-
It is possible for each practitioner
-
produce a right-thinking, a loving thought,
-
a thought of understanding,
-
If we have this base
-
of knowledge, the right view.
-
There is a separate self.
-
You are, therefore I am.
-
I am done
-
elements I, and you're not made of elements not you.
-
I am in you and you are in me.
-
As a novice,
-
I learned how to make a bow to Buddha
-
with a gatha.
-
My teacher told me:
-
before touching the Earth
-
before Buddha,
-
You must breathe
-
and you should read a little poem
-
to get ready for a relationship
-
a real communion with Buddha.
-
This gatha
-
It is as follows:
-
He leans and which is there,
-
It receives the inclination,
-
both are empty in nature.
-
I am made of elements I
-
and you, Buddha, are also made of elements not Buddha.
-
I am also in you and you are also in me.
-
Then you see the interser between you and Buddha.
-
You must see
-
Buddha is made of elements not Buddha
-
and it is empty of a separate self.
-
You are a practitioner,
-
you know you're done
-
elements not you
-
and among those elements not you is the Buddha element in you.
-
You have a seed of understanding,
-
a seed of love, attention,
-
a seed of awakening in you.
-
Buddha in you and you in Buda.
-
Only after seeing that you can make a bow.
-
Then the communication will be perfect.
-
It is the deep vision.
-
When to drink your tea,
-
You can do the same.
-
You're in tea and the tea is in you.
-
You are in the cloud and the cloud is in you.
-
When you have a cup of tea in hand,
-
You can practice
-
You can enjoy, you can look and see
-
to the cloud
-
of which we have spoken
-
It is in your Cup.
-
And you can smile at the cloud in the tea.
-
Thus, you have deep vision.
-
The cloud is now the tea.
-
And now you drink your cloud.
-
It is poetry, but it is also a meditation.
-
Thus, there is a deep communion between you and the world.
-
You can live every moment like this.
-
The correct thought is a thought
-
that has this vision of I.
-
This vision
-
of interser.
-
If the vision of interser and not me is there,
-
There is no more discrimination, there are no more anger.
-
For this reason, a right-thinking me cure,
-
I feed,
-
and he heals and feeds the world.
-
As a practitioner, you must, you can,
-
produce
-
thoughts as well
-
during the day.
-
It is good for our health,
-
It is good for the health of the world.
-
Right view is needed to produce a thought as well.
-
Very healthy.
-
Very nutritious.
-
Very healing.
-
With the right view, you can also produce
-
the correct word.
-
A correct word
-
is a Word
-
based on the vision of the interser, not I.
-
My dear
-
I know that
-
you know you're in me,
-
and I am in you.
-
Intersomos.
-
Our suffering
-
is not an individual question,
-
our happiness
-
It is not something individual.
-
When you say something like,
-
your suffering is my suffering,
-
my happiness is your happiness,
-
If you see it as well, you can say something like this.
-
In a right word there is compassion, love, understanding.
-
And that healthy.
-
That feeds. When you write a letter
-
with loving Word,
-
the healing process
-
It happens instantly.
-
You have not yet sent the letter
-
but the healing has begun.
-
Write a letter,
-
send an email,
-
It is practical.
-
It is necessary that what you say, what you write,
-
take itself
-
compassion, non-discrimination,
-
understanding. That you will heal you and the other person.
-
As a practitioner, you can do it several times a day.
-
Thanks to that correct vision,
-
to that realization deep.
-
What you are doing,
-
the action,
-
It is based also on the right view.
-
There is no discrimination, there is compassion.
-
There is understanding.
-
What you do
-
can
-
protect, sustain, help and nurture.
-
With your body you can protect life, you can help others.
-
You can help to heal, to transform.
-
It is the correct action.
-
The correct action is also based
-
in the right view.
-
In Buddhism we talk
-
continuation in the future in terms of action.
-
Action.
-
In other words, karma,
-
Karma means action. Triple action.
-
The thought is action.
-
Because the thought
-
You can change the world.
-
Or you can
-
destroy the world.
-
The Word also.
-
You can change the world
-
or pushing someone to kill themselves.
-
So the word is very important.
-
The word is action.
-
With your body
-
You can protect,
-
You can support and help.
-
So each day
-
We produce thought,
-
We produce Word and action.
-
It's like an orange.
-
Patio Orange produces beautiful leaves,
-
beautiful flowers, beautiful oranges.
-
We, humans, produce thoughts, words and actions.
-
It is our continuation.
-
Because nothing is lost.
-
We are our actions.
-
And that always endures.
-
Nothing is lost.
-
So there is no death,
-
There are no more than transformation,
-
then in another form.
-
And well we can ensure
-
a beautiful continuation by correct thought, Word and action.
-
We also have,
-
practice, right livelihood.
-
The profession, livelihoods
-
correct.
-
That it does not harm anyone, that does not harm
-
the environment.
-
It is also based on the right view
-
our planet, our society.
-
There are also
-
This practice called diligence,
-
diligence
-
correct.
-
I.e.,
-
proper diligence is our way of eating,
-
our way
-
manage the suffering,
-
our way of creating small joys.
-
The Sangha we support
-
to do so every day.
-
We always, follow
-
It is the proper diligence.
-
It is easy to do with a Sangha us around.
-
So the road
-
described by Buddha
-
as the path,
-
consists of eight elements: right view, right-thinking,
-
correct word, right action, right way of life,
-
proper diligence, full correct consciousness,
-
right concentration.
-
And each element of the path
-
It gives us happiness during practice.
-
The good practice is it makes us well at the moment.
-
We must not wait.
-
If we know how to do an inspiration,
-
we relax,
-
We can come into contact with the wonders of life,
-
We can feed ourselves at the moment.
-
The practice should be nice.
-
The practice should bring happiness, freshness, nirvana,
-
the extinction of the flames instantly.
-
It's time to walk.