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[ Three sounds of the great bell ...]

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Plum Village Practice Center,
Loving Kindness Temple,

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The Path of the Buddha,
Winter Retreat 2008 - 2009.

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The Insights that help us Break Free from Wrong Views
14 December 2008.

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In the past, when Thầy just received 
the Great Precepts,

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the Pratimoksha,

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Thầy had to recite them in Chinese.

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Classical Chinese.

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Thầy could not recite them 
in his native Vietnamese.

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Nowadays, monks and nuns can
recite the precepts in Vietnamese.

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However, in Vietnam, most monks and nuns

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still recite the Pratimoksha in classical Chinese.

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They have a feeling that reciting it in Chinese

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sounds more sacred than 
reciting it in Vietnamese.

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It's like reciting scriptures in Latin over here,

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it sounds more powerful,

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more sacred than reciting it in, say, French.

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Reciting in Sanskrit

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reciting in Latin.

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Thầy really likes the introductory words 
to the Pratimoksha.

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The Pratimoksha that we recite in Plum Village

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is from the Dharmagupta school
(Pháp Tạng Bộ 法藏部).

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The precepts are like the 
ocean without boundaries.
[ Giới như hải vô nhai ]
[ 戒如海無涯 ]

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The precepts are like precious treasures, 
we never grow tired in their pursuit.
[ Như bảo cầu vô yếm ]
如寶求無厭 ]

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It is because we want to protect the sacred 
inheritance of the true teachings
[ Dục hộ thánh pháp tài ]
[ 欲護聖法財 ]

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that we have gathered to hear 
the recitation of the precepts.
[ Chúng tập thính ngã thuyết ]
[ 眾集聽我說 ]

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Sixteen words.

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It means

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the precepts are like 
the ocean without boundaries.

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The precepts are like
the ocean without boundaries.

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"Giới như hải vô nhai,"

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"Như bảo cầu vô yếm"

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means the precepts are like precious 
treasures that we are searching for.

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It's like going to a mountain full of gems;
we can pick up so many gems.

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But picking up three gems is not enough,

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five gems is not enough.

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It is never enough.

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So the precepts 
are also like that.

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Studying the precepts, 
pursuing the precepts,

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we never grow tired of it.

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So back then, as a young bhikshu reading the precepts, I felt those words were wonderful

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but I hadn't fully understood them.

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I hadn't seen clearly that the precepts

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are as vast as the ocean,

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and that there are no boundaries,

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there are no limits.

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Now I can see it.

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I see that the precepts
are really without boundaries,

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so vast.

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The more we study, 
the deeper they become,

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the more we study, 
the more we see its vastness.

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And now I understand clearly the line 
“Giới như hải vô nhai,”

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meaning, the precepts are
like the ocean without boundaries.

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In the beginning, we may think,
"They're precepts. What's the big deal?"

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The five precepts, the first is no killing, 
the second is no stealing ...

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what's so complicated about them 
that they need to be considered

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as vast as the ocean without boundaries,

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without limits?

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Like precious treasures we 
never grow tired in their pursuit.

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Of course, some of us enjoy studying the precepts.

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But, even if we like 
studying the precepts,

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there must be a point
where we feel it's enough.

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But in the introductory paragraph
it says, "như bảo cầu vô yếm."

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So like precious treasures that we search for,

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no matter how many we find 
we never feel it's enough.

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The precepts are also like that,

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the more we study them, 
the more we see how wonderful they are.

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So when we study the 5, 10 or
14 precepts

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and we think we've had enough,

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then we have not truly touched the precepts.

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Because the precepts are very deep.

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They contain concentration and insight.

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And insight is a treasure chest

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of understanding and love.

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And so we may study the precepts 
our whole life and still feel it's not enough.

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"Giới như hải vô nhai, Như bảo cầu vô yếm."
[ 戒如海無涯，如寶求無厭 ]

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The precepts are like the ocean
without boundaries.

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The precepts are like a mountain of gems, 
we never grow tired in their pursuit.

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"Dục hộ thánh pháp tài, Chúng tập thính ngã thuyết."
[ 欲護聖法財，眾集聽我說 ]

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"Because we want to protect that 
sacred inheritance of the noble ones

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that the sangha has gathered here to listen 
to the recitation of the precepts."

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It is because we have a very precious 
inheritance, which are the precepts.

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And if we can guard that inheritance, 
we will continue to be rich.

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If we lose that inheritance, 
then we will become poor.

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That is why the precepts 
are very important in Buddhism.

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Precept is sila.

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And we are about to have a great
precepts transmission ceremony,

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the New Lotus Season Great Precepts
Transmission ceremony (Giới Đàn Mùa Sen Mới).

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And many people are coming to request 
the transmission of the precepts.

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"Sila" means

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precepts.

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And

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precepts lead to concentration.

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Concentration is "samadhi."

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When our precepts and concentration 
are powerful enough,

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we can pierce through 
the net of illusion

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and arrive at a very deep understanding,
which is called "insight,"

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or Prajna.

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So the precepts contain 
concentration and insight.

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If the precepts do not contain
concentration and insight,

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they are not true precepts.

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So we must know that precepts here

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contain concentration,

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and concentration contains insight.

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Here is concentration.

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And here is insight.

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If by practicing we are able to develop
concentration and insight

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it's because the precepts themselves 
contain concentration and insight.

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So when we observe the first precept of

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no killing, of protecting life,

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we know that concentration and insight is there.

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There must be a kind of insight

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which serves as the foundation for precepts.

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In the past few weeks 
we have seen very clearly that

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insight is right view.

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"Chánh kiến" means right view.

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Right view.

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And right view

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is the view that leads to solidarity and love,

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and not to discrimination and division.

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That is what we mean by right view.

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The view of interdependent co-arising, the view of interbeing.

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Interdependent co-arising.
[ Duyên sinh ]

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Interbeing.
[ Tương Tức ]

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Interdependent co-arising means 
this relies on that to manifest.

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Like the left relies on the right to be.

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If there is no left, there is no right.

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This is also interbeing.

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Left and right rely on each other to be.

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If there is no left, 
there will never be a right.

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If this does not exist, 
then that will never exist.

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In the sutras, the Buddha 
taught this very clearly,

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"This is because that is."

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It is very simple.

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This is because that is.
[ Thử hữu tức bỉ hữu ]
[ 此有故彼有 ]

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[ Thử hữu tức bỉ hữu ]
[ 此有故彼有 ]

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It means, this is because that is.

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This is, therefore that is.

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This and that.

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Suppose there is no left.
How can the right be?

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At first we see that 
the left and the right

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are like the sun and moon,
opposing each other.

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But in fact, 
they embrace each other.

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In the left there is the right.

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And in the right there is the left.

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Wherever the left is, the right is there also.

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It's wonderful.

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If there is no left, there can be no right.

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This is right understanding.
What we call right view.

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It's like when we say “I” and “you.”

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"I" and "you."

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These two things.

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The one and the all.

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The one.

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and the all.

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The one and the all.
[ Nhất, nhất thiết ]
[ 一 , 一切 ]

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In Buddhism it is said that 
the one is the all.

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This is the one,

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this is the all.

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The one. The all.
[ 一 , 一切 ]

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Why is the one the all?

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Because looking deeply into the one,

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looking very deeply,

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we can see the all.

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In Plum Village we often use 
a flower as an example.

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Looking deeply into this one flower,

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we can see that it contains everything.

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The cloud, the sun, the earth, 
even human consciousness,

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there is nothing in the universe 
that is not contained in this flower.

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The all is inherent in the one.

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And if we take away the all, 
the one no longer exists.

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If we take away the all, 
the one no longer exists.

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So the one embraces the all 
and the all embraces the one.

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Outside of the one, the all doesn't exist,

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and outside of the all, the one doesn't exist.

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That is why the one and the all
rely on each other to be.

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We cannot say that the all comes first 
and then the one comes after,

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or that the one comes first
and then the all comes after.

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So it's a very deep understanding.

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And when we can see the nature of interbeing,

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interbeing,

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this is that,

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this embraces that,

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then we begin to understand.

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Like when we look into the precepts and see 
that they contain concentration and insight,

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we can see the true nature of the precepts.

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But if we see that the precepts
are not concentration and not insight,

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we haven't really understood the precepts.

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Because precepts, concentration 
and insight inter-are.

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They inter-are.

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That is the insight that we need to realize.

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And that insight doesn't come by speaking or listening.

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We have to practice looking deeply.

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And one day we will be able to have insight.

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That insight is called the right view.

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And once we have insight,

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the precepts become 
something very natural.

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Once we see that the other person is us, 
we cannot possibly kill them.

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Because killing that person 
means killing ourselves.

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It's the same if we talk about 
man and the environment.

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Man and the environment.

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And if we have wrong view (tà kiến),

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we would say man is one thing
and the environment is another thing.

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That is not a right view.

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And without right view, 
ethics is not possible.

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According to the Buddha’s teachings

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as well as the insights of the great beings

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the environment is also man.

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Man comes from the environment.

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And the environment creates man.

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That is why we can say
that we are the environment.

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You are the environment,
the environment is you.

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When we have this insight, 
that is right view.

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Seeing the inter-being between 
ourselves and the environment,

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we can't possibly harm the environment.

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Because harming the environment
is harming ourselves.

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To kill the environment 
is to kill the human species.

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Nowadays, sociologists and scientists 
are all able to see this.

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They can see it in theory
but perhaps not with insight .

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So in not harming the environment,

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in observing the precepts to not harm the environment,

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to not kill other species,

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to not kill other people,

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that comes from insight.

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There is right view.

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That's why we say precepts must contain insight

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to be called true precepts.

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If we just say, 
"The first precept is no killing,"

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but we don't have the insight
on why we shouldn't kill,

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then we have not understood the precepts.

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We need the insight of inter-being:

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If you kill that person you kill yourself.

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You will suffer a lot.

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With that insight,
no-killing is possible.

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So the precepts contain 
concentration and insight.

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And looking into the precepts,

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we'll find it's complete with
concentration and insight.

238
00:17:10,700 --> 00:17:14,300
That is why the precepts 
have no boundaries.

239
00:17:14,300 --> 00:17:16,910
The precepts are like the ocean, 
without boundaries.

240
00:17:16,910 --> 00:17:20,910
The more we study, the more 
we see how deep and vast they are.

241
00:17:20,910 --> 00:17:23,833
The more we study, the more we see how 
precepts contain concentration and insight.

242
00:17:23,833 --> 00:17:26,899
And insight is limitless.

243
00:17:30,240 --> 00:17:33,068
For some, a lake or a pond 
may already seem large,

244
00:17:33,092 --> 00:17:35,920
but when they encounter a river, 
and they see that the river is so vast.

245
00:17:35,920 --> 00:17:39,920
But a river is nothing compared to the ocean.

246
00:17:39,920 --> 00:17:44,750
So when we look deeply into the precepts,

247
00:17:44,750 --> 00:17:46,709
we can also see that the precepts are limitless,

248
00:17:46,733 --> 00:17:50,541
Because the precepts contain
concentration and insight.

249
00:17:50,720 --> 00:17:55,233
And if insight is limitless,
then love is also limitless.

250
00:17:57,254 --> 00:17:59,316
Insight is understanding,

251
00:18:03,450 --> 00:18:06,440
and compassion is love.

252
00:18:09,390 --> 00:18:13,120
Compassion is love. 
Insight is understanding.

253
00:18:15,600 --> 00:18:21,765
And we have learned that in Buddhism

254
00:18:21,765 --> 00:18:24,640
love is immeasurable.

255
00:18:25,980 --> 00:18:29,725
Love is made of four elements:

256
00:18:30,353 --> 00:18:33,083
loving kindness, compassion, 
joy and equanimity.

257
00:18:33,150 --> 00:18:35,766
The four immeasurable minds.
[ Tứ vô lượng tâm ]
[ 四無量心 ]

258
00:18:35,841 --> 00:18:40,280
"Vô lượng" means limitless.

259
00:18:40,671 --> 00:18:42,834
And if love is limitless,

260
00:18:42,858 --> 00:18:47,825
the understanding that generates
that love is also limitless.

261
00:18:48,788 --> 00:18:51,123
And because the precepts contain insight, 
understanding,

262
00:18:51,123 --> 00:18:53,908
they are also limitless.

263
00:18:54,150 --> 00:18:56,401
So now Thay understands clearly that the line,

264
00:18:56,425 --> 00:18:59,440
"The precepts are like the ocean
without boundaries," is very true.

265
00:18:59,440 --> 00:19:03,268
The precepts are like the ocean 
without boundaries.

266
00:19:03,300 --> 00:19:04,533
This is very true.

267
00:19:04,738 --> 00:19:08,528
The precepts are like the ocean 
without boundaries.

268
00:19:08,620 --> 00:19:12,609
Like precious treasures
that we keep looking for.

269
00:19:12,699 --> 00:19:15,550
We've found so many, 
yet we never get tired,

270
00:19:15,683 --> 00:19:17,470
we still want to keep looking for more.

271
00:19:17,470 --> 00:19:20,559
So, studying the precepts in that spirit,

272
00:19:20,583 --> 00:19:22,483
we are true practitioners.

273
00:19:22,536 --> 00:19:25,776
Wherever there's a precepts class, 
we go there immediately

274
00:19:25,800 --> 00:19:28,426
to study with the precepts teachers.

275
00:19:28,460 --> 00:19:32,120
Precepts teachers who have studied the precepts 
for 20 years are very well-learned,

276
00:19:32,120 --> 00:19:35,640
yet they still feel they haven't understood enough,

277
00:19:35,640 --> 00:19:38,916
so they aspire to study for another 10 years, 
and even so it's not enough,

278
00:19:38,941 --> 00:19:40,633
so they study for another 20 years.

279
00:19:40,683 --> 00:19:43,584
When we have such a desire 
for the learning the precepts,

280
00:19:43,608 --> 00:19:48,566
they can be considered true precepts.

281
00:19:49,500 --> 00:19:53,151
So 25 years ago, we did some deep looking,

282
00:19:53,175 --> 00:19:56,215
we mobilized the sangha,

283
00:19:56,215 --> 00:19:59,446
and together we renewed the 
5 Mindfulness Trainings.

284
00:19:59,446 --> 00:20:04,033
At the time, we felt that version of the 
5 Mindfulness Trainings were already so wonderful.

285
00:20:04,640 --> 00:20:07,416
But now, after 25 years of practicing

286
00:20:07,475 --> 00:20:11,260
we are very clear that we
need to revise the 5 Mindfulness Trainings.

287
00:20:11,260 --> 00:20:14,316
Because the 5 MTs must be presented 
in such a way that when we recite them

288
00:20:14,358 --> 00:20:19,341
we can see that they contain 
concentration and insight.

289
00:20:19,880 --> 00:20:22,609
So during the past 3 or 4 weeks,

290
00:20:22,633 --> 00:20:27,558
the community in Plum Village
has been helping Thay revise the first training,

291
00:20:27,641 --> 00:20:32,860
the training on protecting life.

292
00:20:33,400 --> 00:20:35,832
In the past when the Buddha devised the precepts,

293
00:20:35,832 --> 00:20:41,345
it was also done with the support 
of the senior monks and nuns.

294
00:20:42,931 --> 00:20:49,301
So now as we revise the precepts,

295
00:20:52,133 --> 00:20:54,958
as we revise the precepts

296
00:20:54,958 --> 00:20:57,673
you must also help Thay.

297
00:20:57,673 --> 00:20:59,011
You must do it with Thầy.

298
00:20:59,011 --> 00:21:00,647
Don't leave Thay to do it alone.

299
00:21:00,647 --> 00:21:02,360
That wouldn't be nice.

300
00:21:03,180 --> 00:21:06,850
So in the Dharma sharing sessions, 
don’t just sit and listen,

301
00:21:06,916 --> 00:21:10,575
you must share your insights on the trainings.

302
00:21:10,645 --> 00:21:12,941
You must truly contribute to the discussion.

303
00:21:13,017 --> 00:21:15,608
You must speak out.

304
00:21:15,770 --> 00:21:18,343
Of course, it may be that in our sharing circle

305
00:21:18,367 --> 00:21:23,008
there are people 
who are good at taking notes,

306
00:21:23,046 --> 00:21:27,683
or good at choosing the right words 
to express the sangha’s insights.

307
00:21:27,721 --> 00:21:31,791
They are the editors.

308
00:21:32,000 --> 00:21:35,634
So you may not be an editor, 
but you have insight.

309
00:21:35,658 --> 00:21:40,040
If you have an insight into the training,
you should speak out.

310
00:21:40,040 --> 00:21:44,280
You have the practice, so you can share, 
you can contribute.

311
00:21:44,280 --> 00:21:46,609
Later you can tell your children that

312
00:21:46,633 --> 00:21:49,833
"In those days, when the 5 Mindfulness trainings were revised,

313
00:21:49,883 --> 00:21:51,833
I was there."

314
00:21:53,200 --> 00:21:55,588
But I was there!

315
00:21:56,625 --> 00:21:59,166
Whether I'm now a venerable nun

316
00:21:59,265 --> 00:22:01,338
or a venerable monk,

317
00:22:01,530 --> 00:22:04,818
I had actively contributed.

318
00:22:04,842 --> 00:22:07,268
I didn't just sit there and listen,
and say I'm happy to flow,

319
00:22:07,292 --> 00:22:09,480
No, being happy to flow is not enough.

320
00:22:09,616 --> 00:22:12,125
You have to contribute to the process.

321
00:22:13,390 --> 00:22:15,343
Later, should your children ask about it,

322
00:22:15,367 --> 00:22:18,726
you can say “Yes, I was there
and I contributed wholeheartedly.”

323
00:22:18,808 --> 00:22:20,741
That's how it should be.

324
00:22:22,215 --> 00:22:24,858
So today is Sunday,

325
00:22:24,920 --> 00:22:27,993
and we'll continue with revising the fifth training.

326
00:22:28,125 --> 00:22:29,533
No. The first training.

327
00:22:29,618 --> 00:22:36,026
And the sangha has already 
appointed one person per group

328
00:22:36,050 --> 00:22:39,778
to take notes and to edit.

329
00:22:39,820 --> 00:22:46,456
So all the note takers and editors from 
the different groups should come together,

330
00:22:49,395 --> 00:22:54,186
gathering all the ideas 
from their groups

331
00:22:54,186 --> 00:22:58,552
and condensing it into a text 
for the first training that's not too long.

332
00:22:58,552 --> 00:23:01,181
But it should contain

333
00:23:01,181 --> 00:23:04,113
the concentration and insight 
on the training of no killing.

334
00:23:06,680 --> 00:23:11,093
So in the training on no killing, it should be 
presented it in such a way that we can see

335
00:23:11,117 --> 00:23:14,475
that with the insight of interbeing,

336
00:23:15,525 --> 00:23:17,559
with the insight of interdependent co-arising,

337
00:23:17,608 --> 00:23:20,295
we no longer discriminate.

338
00:23:20,295 --> 00:23:22,670
We're no longer dogmatic.

339
00:23:23,745 --> 00:23:27,033
We're no longer angry.

340
00:23:27,180 --> 00:23:30,543
Because

341
00:23:30,543 --> 00:23:34,608
with understanding, there is acceptance and love.

342
00:23:34,680 --> 00:23:39,391
And when there is acceptance and love, 
then how can one still kill?

343
00:23:39,551 --> 00:23:42,291
Killing that person 
means killing ourselves.

344
00:23:42,350 --> 00:23:43,843
That's why in the first training

345
00:23:43,867 --> 00:23:51,558
we can help everyone see
the insight that serves as the foundation.

346
00:23:53,016 --> 00:23:58,008
And we know that
the spirit of Buddhism

347
00:23:58,108 --> 00:24:00,266
is one of openness.

348
00:24:00,400 --> 00:24:07,291
Open to learn and to not 
get caught in any view,

349
00:24:07,400 --> 00:24:09,683
any doctrine,

350
00:24:09,683 --> 00:24:13,100
theory or religion.

351
00:24:13,260 --> 00:24:15,171
Because in our society,

352
00:24:15,171 --> 00:24:18,333
sometimes in the name of a doctrine

353
00:24:18,963 --> 00:24:24,622
in the name of a theory, a religion or God,

354
00:24:24,622 --> 00:24:27,413
they kill each other.

355
00:24:29,531 --> 00:24:32,771
And in the Buddhist tradition,

356
00:24:32,873 --> 00:24:35,767
we have the practice called 
non attachment to views,

357
00:24:35,858 --> 00:24:40,412
to not be caught in any
doctrine, theory,

358
00:24:40,412 --> 00:24:42,550
or ideology,

359
00:24:42,608 --> 00:24:47,116
even Buddhist ideology
or Buddhist theory.

360
00:24:47,310 --> 00:24:53,283
We should see the teachings of 
the Buddha as guiding means.

361
00:24:53,361 --> 00:24:55,334
They are the finger 
pointing to the moon,

362
00:24:55,358 --> 00:24:57,025
the raft to cross to the other shore.

363
00:24:57,072 --> 00:24:58,876
We should not worship

364
00:24:58,900 --> 00:25:04,206
or

365
00:25:04,206 --> 00:25:11,050
wage a war 
just to protect these things.

366
00:25:11,600 --> 00:25:14,866
The things that we consider to be absolute truths.

367
00:25:17,534 --> 00:25:20,994
That's why while in Vietnam last year,

368
00:25:21,070 --> 00:25:27,117
Thay organized requiems to pray

369
00:25:27,117 --> 00:25:31,626
for the six to seven million people 
who died during the Vietnam war.

370
00:25:35,120 --> 00:25:38,916
In the prayer we were able 
to say this one sentence.

371
00:25:40,780 --> 00:25:43,850
We were able to say this one sentence.

372
00:25:46,119 --> 00:25:51,583
And that prayer ended up being published 
in "Giác Ngộ" magazine.

373
00:25:59,000 --> 00:26:05,580
The sentence was, "Before both our 
spiritual and blood ancestors,

374
00:26:05,580 --> 00:26:13,716
we vow that from now on we will 
never initiate any idealogical wars."

375
00:26:20,120 --> 00:26:21,459
That line is very important.

376
00:26:21,533 --> 00:26:25,733
The current and future
generations should learn this line

377
00:26:25,779 --> 00:26:30,084
because the Vietnam war 
was essentially an ideological war

378
00:26:30,108 --> 00:26:35,491
between communism and capitalism.

379
00:26:38,720 --> 00:26:46,960
And the country and the people of Vietnam
became a battlefield.

380
00:26:46,960 --> 00:26:55,080
Because one side subscribed to Marxism (communism),

381
00:26:55,080 --> 00:27:03,290
and the other side subscribed to capitalism.

382
00:27:04,700 --> 00:27:12,040
Not only did the country adopt 
ideologies brought in from outside

383
00:27:12,040 --> 00:27:16,693
it also imported weapons from outside

384
00:27:16,717 --> 00:27:19,040
and brothers ended up killing brothers.

385
00:27:19,040 --> 00:27:22,944
That war

386
00:27:22,944 --> 00:27:26,424
was an ideology war.

387
00:27:26,658 --> 00:27:31,280
And brothers of one family killed
each other because of ideologies.

388
00:27:31,350 --> 00:27:35,341
So when we are fanatic 
about an ideology,

389
00:27:35,341 --> 00:27:37,575
we might end up killing each other.

390
00:27:37,640 --> 00:27:41,168
The spirit of Buddhism is openness,

391
00:27:41,192 --> 00:27:44,200
to not get caught in any ideology,

392
00:27:44,200 --> 00:27:46,030
any doctrine or theory—

393
00:27:46,030 --> 00:27:50,587
and it's written very clearly—
even Buddhist ones.

394
00:27:50,587 --> 00:27:56,830
We shouldn't be caught in them either.

395
00:27:56,830 --> 00:27:59,600
That is called non-attachment to views,

396
00:27:59,600 --> 00:28:03,353
not being caught in any ideology 
or theory.

397
00:28:03,353 --> 00:28:05,216
Non-attachment to views.

398
00:28:05,216 --> 00:28:07,450
That's the beauty of Buddhism.

399
00:28:07,600 --> 00:28:09,868
So when we talk about
the first mindfulness training,

400
00:28:09,966 --> 00:28:13,024
we have to talk about this.

401
00:28:13,341 --> 00:28:16,076
First, the insight interbeing must be there.

402
00:28:16,100 --> 00:28:19,630
I am you, you are me.
Killing you means killing me.

403
00:28:19,630 --> 00:28:22,134
Second, there must be openness.

404
00:28:22,175 --> 00:28:25,917
We are not caught in any
doctrine, any theory or any ideology.

405
00:28:25,958 --> 00:28:32,983
That is when the precept on no-killing 
can be a true Buddhist precept.

406
00:28:33,760 --> 00:28:40,534
Now we see in India and Iraq,

407
00:28:40,534 --> 00:28:42,718
everyday bombs are exploding,

408
00:28:42,766 --> 00:28:45,009
everyday people are dying.

409
00:28:47,840 --> 00:28:53,520
The people are caught in their 
ideologies, theories or religions.

410
00:28:53,520 --> 00:28:57,420
They punish each other, 
they kill themselves and they kill others.

411
00:28:57,420 --> 00:29:00,668
So how can we present the first training

412
00:29:00,692 --> 00:29:04,227
so that it can be a bell of mindfulness

413
00:29:04,227 --> 00:29:06,250
for the whole world to wake up,

414
00:29:06,300 --> 00:29:08,881
and see that we need to free ourselves

415
00:29:08,881 --> 00:29:11,824
from the fanatism and intolerance,

416
00:29:13,760 --> 00:29:18,927
in order to put an end

417
00:29:18,927 --> 00:29:22,140
to the violence, the hatred and the killing.

418
00:29:22,220 --> 00:29:24,640
So for the first precept,

419
00:29:24,640 --> 00:29:27,685
how can we keep it short

420
00:29:27,685 --> 00:29:34,403
but still be able to express all the insights.

421
00:29:34,960 --> 00:29:38,025
Insight is the foundation for action.

422
00:29:38,100 --> 00:29:39,525
So precepts.

423
00:29:39,933 --> 00:29:42,076
About precepts, 
we need to present them in a way

424
00:29:42,100 --> 00:29:46,166
that people can touch the concentration 
and insight while reciting them.

425
00:30:03,360 --> 00:30:08,258
Maybe we ...
teacher and disciples,

426
00:30:08,400 --> 00:30:10,832
in this winter retreat

427
00:30:10,856 --> 00:30:19,058
we can offer a new version
of the 5 Mindfulness Trainings.

428
00:30:20,002 --> 00:30:26,733
And maybe they can be used
for the next 20 or 30 years.

429
00:30:28,393 --> 00:30:35,573
They can play their role 
in the next 20 or 30 years.

430
00:30:35,690 --> 00:30:39,554
But in 20 or 30 years, the situation
in the world will change,

431
00:30:39,610 --> 00:30:45,741
and it will require us to sit down 
and revise the trainings again.

432
00:30:45,905 --> 00:30:49,375
Because the trainings 
must be appropriate.

433
00:30:49,440 --> 00:30:55,966
On one hand, they should be appropriate 
to the teachings.

434
00:30:55,966 --> 00:30:57,465
They must be in-line with the teachings.

435
00:30:57,465 --> 00:31:03,541
And on the other hand, they should be 
appropriate to the situation of the world.

436
00:31:03,792 --> 00:31:06,033
In-line with the teachings and appropriate to our times.
[ khế lý 契理 , khế cơ 契機 ]

437
00:31:06,115 --> 00:31:09,466
That is called appropriateness.

438
00:31:20,490 --> 00:31:25,610
Today the sangha is invited 
to work effectively together.

439
00:31:25,658 --> 00:31:30,000
So we have Dharma sharing groups,

440
00:31:30,000 --> 00:31:32,525
or precepts sharing groups.

441
00:31:33,710 --> 00:31:39,116
And in each sharing group, 
there are some who are active,

442
00:31:39,200 --> 00:31:43,408
some who can share quite deeply,

443
00:31:43,480 --> 00:31:46,700
and some who are capable of 
taking notes and reporting.

444
00:31:46,766 --> 00:31:53,558
So we should encourage these people to
meet similar people in other groups

445
00:31:53,650 --> 00:31:56,886
to form an editorial council.

446
00:31:56,920 --> 00:32:02,945
And Thay will hand over all the materials

447
00:32:03,062 --> 00:32:07,130
and results of last weeks
Dharma sharing sessions

448
00:32:07,130 --> 00:32:15,350
so that they can rewrite and present 
the first training as they wish.

449
00:32:15,475 --> 00:32:20,443
That text will be the result
of collective insight,

450
00:32:20,467 --> 00:32:26,755
from teacher and disciple, 
from all the brothers and sisters.

451
00:32:26,940 --> 00:32:38,140
And it can be our offering 
to the Three Jewels as the year ends,

452
00:32:38,140 --> 00:32:42,375
on the occasion of Christmas and New Year.

453
00:32:50,670 --> 00:32:57,276
In the past few weeks we have
tried to offer some different views.

454
00:32:57,300 --> 00:33:00,200
View or approach.

455
00:33:05,130 --> 00:33:07,183
Three different views.

456
00:33:07,516 --> 00:33:10,564
The first is the view from theistic traditions.

457
00:33:14,446 --> 00:33:18,633
You should already have that printed text.

458
00:33:28,560 --> 00:33:31,876
And we have a paragraph

459
00:33:32,016 --> 00:33:36,141
about the scientific view.

460
00:33:36,835 --> 00:33:40,475
The view of science about 
the universe and all beings.

461
00:33:41,420 --> 00:33:46,800
Lastly, we have a paragraph
about the Buddhist view.

462
00:33:47,320 --> 00:33:53,525
The Buddhist view on consciousness and action.

463
00:33:57,530 --> 00:34:00,170
So we should all have these three texts.

464
00:34:00,170 --> 00:34:03,224
These texts represent the three different approaches,

465
00:34:03,320 --> 00:34:05,341
the theistic approach,

466
00:34:05,530 --> 00:34:07,159
the scientific approach,

467
00:34:07,249 --> 00:34:09,141
and the Buddhist approach.

468
00:34:12,730 --> 00:34:17,531
Buddhist studies can be better described 
as ethics rather than religion.

469
00:34:17,920 --> 00:34:22,141
Because in Buddhism we don't speak of the creator.

470
00:34:28,620 --> 00:34:35,673
If God is perceived ...

471
00:34:39,014 --> 00:34:43,674
as the ground of being,

472
00:34:43,795 --> 00:34:51,408
if God is perceived as 
the ultimate reality,

473
00:34:51,520 --> 00:34:54,022
as suchness,

474
00:34:54,092 --> 00:34:56,908
as Nirvana,

475
00:34:56,974 --> 00:35:00,049
then in Buddhism there is God.

476
00:35:00,120 --> 00:35:04,593
But if God is perceived as a man

477
00:35:04,617 --> 00:35:07,588
with a long beard 
standing high up in the sky

478
00:35:07,660 --> 00:35:11,434
who created humans and all things,

479
00:35:11,516 --> 00:35:15,808
then in Buddhism 
there is no God like that.

480
00:35:16,346 --> 00:35:21,336
And now people say that

481
00:35:24,060 --> 00:35:29,793
spirituality is possible without God.

482
00:35:29,817 --> 00:35:32,850
Spirituality without God.

483
00:35:35,335 --> 00:35:38,651
But depending on how we
understand the word God,

484
00:35:38,725 --> 00:35:42,349
we can see whether God is present in Buddhism or not.

485
00:35:44,330 --> 00:35:51,530
If we say man is created 
in the image of God,

486
00:35:51,583 --> 00:35:54,483
there is no such belief in Buddhism.

487
00:35:54,573 --> 00:35:58,616
But if we say God is the ultimate reality,

488
00:35:58,880 --> 00:36:02,926
the ground of being 
then there may be a God.

489
00:36:03,000 --> 00:36:04,558
It is like that.

490
00:36:05,310 --> 00:36:13,591
Thay has proposed a short text—less than 
a dozen lines—on the Buddhist approach.

491
00:36:50,730 --> 00:36:52,443
And this Buddhist approach

492
00:36:52,467 --> 00:36:57,041
is just a finger pointing to the moon,
or a raft to cross the river.

493
00:36:57,107 --> 00:36:59,489
You can come up with another text.

494
00:37:00,090 --> 00:37:04,156
And in the future the Buddhist approach 
can be improved.

495
00:37:04,250 --> 00:37:07,075
We can present it in a better way.

496
00:37:07,320 --> 00:37:12,850
Just like science. The view 
representing science here

497
00:37:15,680 --> 00:37:18,840
may no longer be relevant now.

498
00:37:18,840 --> 00:37:22,009
In science, there are those
who have made great progress

499
00:37:22,033 --> 00:37:24,160
and there are those who have stay behind.

500
00:37:24,160 --> 00:37:27,509
And the scientists who have made great progress 
and the scientists who have stay behind,

501
00:37:27,533 --> 00:37:29,120
they strongly oppose each other.

502
00:37:29,120 --> 00:37:31,741
They have very different views.

503
00:37:32,040 --> 00:37:35,712
And so, the view of science 
is also advancing,

504
00:37:36,060 --> 00:37:39,041
and the view of religion
is also advancing.

505
00:37:39,160 --> 00:37:43,133
So the view of Buddhism 
must also move forward.

506
00:37:45,521 --> 00:37:47,874
Why?

507
00:37:48,430 --> 00:37:53,375
If love is something limitless,

508
00:37:53,550 --> 00:37:59,841
then understanding and wisdom 
should also be something limitless.

509
00:38:01,192 --> 00:38:06,716
So we cannot say that our understanding ends here.

510
00:38:08,160 --> 00:38:13,690
So if there are any theologians here in the sangha

511
00:38:13,690 --> 00:38:16,130
(theologians)

512
00:38:16,130 --> 00:38:23,475
let's contemplate, let's try to find

513
00:38:23,650 --> 00:38:27,398
a new understanding

514
00:38:27,398 --> 00:38:31,158
of cosmology from the theistic traditions.

515
00:38:31,400 --> 00:38:35,318
Because the view that we have been using

516
00:38:35,342 --> 00:38:40,208
as the foundation for ethics may be outdated.

517
00:38:42,340 --> 00:38:46,458
In the light of science,
that view needs to be revised.

518
00:39:22,258 --> 00:39:26,691
In the Buddhist approach, both
subject and object of perception ...

519
00:39:29,142 --> 00:39:32,658
manifest from consciousness

520
00:39:32,700 --> 00:39:35,666
according to the principle of interbeing.

521
00:39:37,691 --> 00:39:42,126
"Both subject and object of perception 
manifest from consciousness

522
00:39:42,126 --> 00:39:45,255
according to the principle of interbeing."

523
00:39:47,722 --> 00:39:50,162
Wherever we go we can see interbeing.

524
00:39:50,220 --> 00:39:54,459
Subject of perception
and object of perception

525
00:39:54,483 --> 00:39:59,549
are not two things 
that exist outside of each other.

526
00:39:59,720 --> 00:40:03,933
The subject contains the object 
and the object contains the subject.

527
00:40:04,060 --> 00:40:07,084
Just like this flower, it
contains the universe

528
00:40:07,108 --> 00:40:09,460
and the universe 
contains this flower.

529
00:40:09,460 --> 00:40:13,583
They cannot exist outside of each other. 
This is the insight of Buddhism.

530
00:40:17,914 --> 00:40:23,191
So, "Humankind is present in all things

531
00:40:23,266 --> 00:40:26,566
and all things are present in humankind."

532
00:40:28,040 --> 00:40:31,493
It means that humankind 
is present in the environment

533
00:40:31,517 --> 00:40:35,175
and the environment is
present in humankind.

534
00:40:35,520 --> 00:40:37,709
Human beings and 
the environment inter-are.

535
00:40:37,733 --> 00:40:40,893
It is clearly consistent 
with the insight of interbeing.

536
00:40:40,950 --> 00:40:45,374
You contain the environment.

537
00:40:45,660 --> 00:40:48,593
The environment contains you.

538
00:40:48,666 --> 00:40:52,474
You are the environment.
That is the insight of Buddhism.

539
00:40:58,301 --> 00:41:00,801
And Buddhism goes further.

540
00:41:00,860 --> 00:41:02,776
"On the phenomenal level,

541
00:41:02,800 --> 00:41:07,020
there seems to be birth,
death, being and non-being,

542
00:41:07,080 --> 00:41:11,765
but ontologically, these notions cannot be 
applied to reality."

543
00:41:12,281 --> 00:41:14,922
"On the phenomenal level,

544
00:41:14,922 --> 00:41:20,823
there seems to be birth,
death, being and non-being,

545
00:41:20,823 --> 00:41:23,826
but ontologically,

546
00:41:23,826 --> 00:41:28,087
these notions cannot be 
applied to reality."

547
00:41:29,000 --> 00:41:31,516
This is very Buddhist.

548
00:41:31,620 --> 00:41:35,176
This is just one person's way 
of expressing this.

549
00:41:35,283 --> 00:41:39,276
As you study and practice Buddhism,

550
00:41:39,300 --> 00:41:43,033
you may find better ways 
to express this.

551
00:41:43,441 --> 00:41:45,351
It's the same in science.

552
00:41:45,375 --> 00:41:47,718
If you are a scientist.

553
00:41:47,783 --> 00:41:50,526
—there must be some scientists among us—

554
00:41:50,550 --> 00:41:58,600
like astrophysicists, 
or nuclear physicists,

555
00:41:58,700 --> 00:42:07,225
uou know that science 
is also advancing.

556
00:42:07,400 --> 00:42:12,266
It has left behind 
archaic knowledge,

557
00:42:12,360 --> 00:42:14,443
and is finding ways 
to be free from views,

558
00:42:14,467 --> 00:42:19,091
to break free from old knowledge
to search for new knowledge.

559
00:42:19,580 --> 00:42:23,924
There are scientists who have come very close,

560
00:42:24,580 --> 00:42:31,008
and who have started to have insights 
that are similar to Buddhist ones.

561
00:42:32,240 --> 00:42:37,660
They're starting to see that 
the universe is also consciousness,

562
00:42:37,660 --> 00:42:44,040
they're starting to see that
the quanta is also consciousness,

563
00:42:44,040 --> 00:42:46,740
first of all their own consciousness.

564
00:42:46,780 --> 00:42:51,659
So dialogue between
science and religion

565
00:42:51,683 --> 00:42:54,220
have been going on for decades.

566
00:42:54,280 --> 00:42:56,660
And it is something very exciting.

567
00:42:56,660 --> 00:42:59,543
If scientists can work together with Buddhists,

568
00:42:59,567 --> 00:43:08,033
if scientists learn to meditate
and to use a tool called mind,

569
00:43:08,133 --> 00:43:12,291
they can succeed much more quickly.

570
00:43:12,760 --> 00:43:21,308
Because scientists have 
very sophisticated instruments.

571
00:43:22,268 --> 00:43:29,083
They have very expensive instruments,
like particle accelerators.

572
00:43:32,360 --> 00:43:35,908
The one in Switzerland is very expensive.

573
00:43:36,080 --> 00:43:41,491
But in Buddhism, we say the most 
important instrument is our mind.

574
00:43:41,720 --> 00:43:46,701
When mind is tainted with the afflictions
of craving, anger and ignorance,

575
00:43:46,725 --> 00:43:53,025
that instrument cannot realize deep insights.

576
00:43:53,120 --> 00:43:57,160
So if we know how to purify our mind,

577
00:43:57,160 --> 00:44:03,376
how to remove the dust of
craving, anger, ignorance,

578
00:44:03,400 --> 00:44:05,258
our mind becomes clear and bright.

579
00:44:05,299 --> 00:44:08,983
With that clarity, 
we can see more clearly.

580
00:44:09,284 --> 00:44:12,509
That is why scientists
must also be practitioners

581
00:44:12,533 --> 00:44:18,704
in order to be successful
more quickly and easily.

582
00:44:18,830 --> 00:44:27,083
Scientists can't just use their intellect alone, 
they also need to make use of their heart.

583
00:44:39,880 --> 00:44:44,859
Everything evolves according to the 
principle of interdependence,

584
00:44:44,883 --> 00:44:48,521
but there is free will and
the possibility to transform,

585
00:44:48,521 --> 00:44:51,266
there is probability.

586
00:44:53,246 --> 00:44:57,064
"The dynamic consciousness is called karma energy.

587
00:44:57,064 --> 00:45:02,646
Everything evolves according to 
the principle of interdependence, interbeing,

588
00:45:02,646 --> 00:45:06,270
but there is still free will 
and the possibility to transform.

589
00:45:06,270 --> 00:45:09,208
There is probability.

590
00:45:09,608 --> 00:45:14,317
And the one affects the
all, the all affect the one."

591
00:45:14,880 --> 00:45:20,660
The all affect the one, 
and the one affects the all.

592
00:45:20,858 --> 00:45:24,858
Each sentence contains
the insight of interbeing.

593
00:45:26,800 --> 00:45:32,494
To Thay, the principle 
of interbeing is very scientific.

594
00:45:37,808 --> 00:45:42,325
"Right view allows right action,

595
00:45:42,383 --> 00:45:47,333
leading to the reduction of suffering 
and the increase of happiness."

596
00:45:47,680 --> 00:45:50,774
"Right view allows right action,

597
00:45:51,005 --> 00:45:56,041
leading to the reduction of suffering 
and the increase of happiness."

598
00:45:57,780 --> 00:46:03,509
So in Buddhist ethics, 
right view is very important.

599
00:46:03,566 --> 00:46:07,491
Right view leads to right thinking,
right speech and right action.

600
00:46:09,540 --> 00:46:12,243
And one more thing:

601
00:46:12,267 --> 00:46:18,041
happiness and suffering inter-are.

602
00:46:18,042 --> 00:46:20,462
"Happiness and suffering inter-are."

603
00:46:20,740 --> 00:46:24,980
Meaning in happiness there is suffering. 
In suffering there is happiness.

604
00:46:24,980 --> 00:46:29,240
Happiness and suffering make each other.
That is also the insight of interbeing.

605
00:46:29,240 --> 00:46:33,293
Perhaps in other schools of ethics
this has been overlooked.

606
00:46:33,317 --> 00:46:39,247
But in Buddhism, without this insight
it is not true Buddhist ethics.

607
00:46:44,320 --> 00:46:50,075
And lastly, "The ultimate reality transcends
notions of good and evil, right and wrong."

608
00:46:51,092 --> 00:46:55,984
Meaning notions of good
and evil, right and left,

609
00:46:56,008 --> 00:47:00,991
right and wrong,
are all relative.

610
00:47:01,960 --> 00:47:05,841
There are two domains,

611
00:47:05,920 --> 00:47:09,092
one domain is nature,

612
00:47:09,157 --> 00:47:12,196
or the natural world.

613
00:47:26,250 --> 00:47:30,300
The natural world is the domain of nature.

614
00:47:30,900 --> 00:47:35,216
And the human world is the domain of humans.

615
00:47:42,620 --> 00:47:46,818
Because there is the human world, 
with its suffering and happiness,

616
00:47:46,866 --> 00:47:50,740
we need to be able to determine

617
00:47:50,933 --> 00:47:53,733
what is right and what is wrong,

618
00:47:53,950 --> 00:47:56,408
what is good and what is bad.

619
00:47:56,495 --> 00:47:59,741
These things are pragmatic.

620
00:48:02,860 --> 00:48:05,400
They are only relative in value.

621
00:48:05,466 --> 00:48:09,566
Don't hold on to them and assume
that they are absolute.

622
00:48:11,760 --> 00:48:16,059
Right and wrong, good and evil,
are only relative.

623
00:48:16,108 --> 00:48:19,541
We should not be caught 
and think they are absolute.

624
00:48:22,814 --> 00:48:24,640
This is very important.

625
00:48:24,700 --> 00:48:31,300
Because when we arrive 
at the ultimate reality,

626
00:48:31,374 --> 00:48:36,191
there is no more 
right and wrong,

627
00:48:36,483 --> 00:48:38,308
good and evil,

628
00:48:41,840 --> 00:48:43,852
true and false.

629
00:48:48,320 --> 00:48:56,334
So Nirvana transcends all notions of right and wrong,

630
00:48:56,417 --> 00:48:58,092
being and non-being,

631
00:48:58,500 --> 00:48:59,701
good and evil.

632
00:48:59,758 --> 00:49:01,558
Nirvana is not good.

633
00:49:05,533 --> 00:49:08,475
Nirvana is neither good 
nor evil.

634
00:49:09,920 --> 00:49:11,868
Good and evil are notions

635
00:49:11,892 --> 00:49:15,625
that we apply in the human world.

636
00:49:16,220 --> 00:49:21,501
Nirvana itself is neither
good nor evil.

637
00:49:21,608 --> 00:49:24,516
It transcends the notions of
good and evil.

638
00:49:24,733 --> 00:49:29,075
It's the same goes for notions 
of above and below.

639
00:49:30,380 --> 00:49:35,207
Above means to be above something, 
and below means to be below something.

640
00:49:35,325 --> 00:49:37,433
We are sitting here

641
00:49:40,474 --> 00:49:42,749
in France.

642
00:49:44,340 --> 00:49:48,616
Our head is pointing up,

643
00:49:49,201 --> 00:49:52,782
so we think that this is the below.

644
00:49:53,760 --> 00:49:57,841
But in Viet Nam, 
they are sitting upside down from us.

645
00:49:57,980 --> 00:50:01,583
What we call the above
is actually their below.

646
00:50:01,680 --> 00:50:05,309
So these notions of above and
below cannot be applied to the universe.

647
00:50:05,367 --> 00:50:08,509
They can only be applied in relation to the Earth.

648
00:50:11,080 --> 00:50:15,792
So we should not be caught 
in notions of above and below.

649
00:50:20,220 --> 00:50:22,501
It's the same for the Dharmakaya.

650
00:50:22,583 --> 00:50:26,091
To say that Dharmakaya is pure is not correct.

651
00:50:26,200 --> 00:50:27,801
To say the Dharmakaya is pure is incorrect.

652
00:50:27,825 --> 00:50:32,216
The Dharmakaya is neither pure nor impure.

653
00:50:32,580 --> 00:50:35,618
To say that the Dharmakaya is impure is already wrong,

654
00:50:35,675 --> 00:50:39,208
but to say that the Dharmakaya 
is pure is equally wrong.

655
00:50:40,191 --> 00:50:42,943
So when Zen master Tuệ Trung
Thượng Sĩ was asked by his disciples:

656
00:50:43,008 --> 00:50:47,232
"What is the pure Dharmakaya?" 
He said, "Cow dung",

657
00:50:48,320 --> 00:50:50,151
"Cow urine. 
That's what he said

658
00:50:50,220 --> 00:50:59,575
to help people break free from 
notions of pure and impure.

659
00:51:02,380 --> 00:51:09,875
So what Thầy wants to say is,
if you are a theologian,

660
00:51:15,240 --> 00:51:18,118
a Hindu,

661
00:51:18,142 --> 00:51:20,101
Jewish,

662
00:51:20,125 --> 00:51:22,800
or Christian theologian,

663
00:51:22,800 --> 00:51:25,641
you should know that ...

664
00:51:28,340 --> 00:51:31,705
our view on the universe and
all things can be improved.

665
00:51:31,729 --> 00:51:33,900
We can move it forward.

666
00:51:33,900 --> 00:51:38,475
We can transcend the old view 
and to reach a new view.

667
00:51:39,140 --> 00:51:41,316
And we can ...

668
00:51:44,940 --> 00:51:52,041
carry our tradition forward 
so that it can be closer to science.

669
00:51:53,015 --> 00:51:56,315
His Holiness the Dalai Lama has also said this.

670
00:51:56,600 --> 00:52:00,476
He said, "If I encounter something in Buddhism 
that contradicts the spirit of modern science,

671
00:52:00,500 --> 00:52:03,400
then I am ready to let them go."

672
00:52:03,460 --> 00:52:07,283
That is the spirit of 
non-attachment to views.

673
00:52:08,360 --> 00:52:11,291
We have the courage 
to let go of things

674
00:52:15,033 --> 00:52:17,940
that we find are no longer correct.

675
00:52:18,023 --> 00:52:21,275
This is also the spirit of science.

676
00:52:56,980 --> 00:53:01,560
On the 1st of October, 2008 ...

677
00:53:01,700 --> 00:53:05,660
in the capitol city of New Delhi ...

678
00:53:05,733 --> 00:53:14,183
Thầy gave a teaching 
to commemorate Mahatma Gandhi.

679
00:53:14,280 --> 00:53:18,774
It was called the Gandhi Memorial Lecture.

680
00:53:18,880 --> 00:53:24,526
Thầy cited an extract from
Mahatma Gandhi's speech

681
00:53:24,550 --> 00:53:29,177
from the 9th of April, 1933,

682
00:53:29,908 --> 00:53:32,999
from his journal called "Harijan."

683
00:53:37,177 --> 00:53:45,774
Ghandi said: "In my search after truth,"
in my journey to seek the the truth,

684
00:53:46,159 --> 00:53:53,958
"I have discarded many ideas
and learned many new things."

685
00:53:54,217 --> 00:54:01,939
"In my search after truth, I have discarded many ideas and learned many new things."

686
00:54:02,920 --> 00:54:07,213
This proves that Mahatma Gandhi was someone
who was not attached to views.

687
00:54:07,475 --> 00:54:11,633
He was not caught in prior knowledge.

688
00:54:13,380 --> 00:54:18,412
Mahatma Gandhi was not a Buddhist. 
He was a Hindu.

689
00:54:18,580 --> 00:54:22,239
And in that tradition
there is also advancement.

690
00:54:22,354 --> 00:54:24,650
This is the spirit of science.

691
00:54:27,280 --> 00:54:33,529
As Christians or Jewish
we can also have that attitude.

692
00:54:33,640 --> 00:54:36,276
We can release old understanding,

693
00:54:36,354 --> 00:54:42,270
in order to reach to higher understanding.

694
00:54:47,230 --> 00:54:49,808
"Old as I am in age,

695
00:54:50,279 --> 00:55:04,954
I have no feeling that I have
ceased to grow inwardly."

696
00:55:06,236 --> 00:55:14,063
"Old as I am in age, I have no feeling 
that I have ceased to grow inwardly."

697
00:55:15,960 --> 00:55:20,795
I am old but I have the feeling
that I have never cease to learn

698
00:55:20,908 --> 00:55:25,587
and I continue to grow 
in my spiritual life.

699
00:55:29,180 --> 00:55:34,480
And I have the feeling
that even at the dissolution of this body

700
00:55:34,504 --> 00:55:40,105
my quest for learning, my growth in
spiritual life will not stop.

701
00:55:40,271 --> 00:55:42,383
It will continue.

702
00:55:44,320 --> 00:55:49,887
"...or that my growth will stop 
at the dissolution of the flesh."

703
00:55:50,670 --> 00:55:57,212
It proves that Mahatma Gandhi was 
not caught in the view of nihilism.

704
00:55:57,340 --> 00:55:58,930
Nihilism means,

705
00:55:58,954 --> 00:56:01,787
the idea that at the dissolution of the body nothing continues.

706
00:56:01,841 --> 00:56:04,350
Nothing is continued.
The person is gone.

707
00:56:04,420 --> 00:56:10,337
Mahatma Gandhi is saying after the dissolution of this body, 
I will continue to learn,

708
00:56:10,452 --> 00:56:12,687
I will continue to grow,

709
00:56:12,737 --> 00:56:18,704
and I can continue to let go of the old truths in order to reach higher truths.

710
00:56:18,800 --> 00:56:23,887
So Mahatma Gandhi was able to 
break free from nihilism.

711
00:56:24,000 --> 00:56:26,647
This sentence proves that
Mahatma Gandhi had two virtues.

712
00:56:26,671 --> 00:56:30,495
The first virtue is the capacity 
to let go of his own views.

713
00:56:30,587 --> 00:56:35,309
And second is the capacity to transcend
the wrong view of nihilism,

714
00:56:35,333 --> 00:56:38,460
which is the view that after death
we cease to exist.

715
00:56:38,520 --> 00:56:42,620
Many scientists are still 
caught in these two things.

716
00:56:42,700 --> 00:56:45,430
Even scientists are still caught 
in these two things

717
00:56:45,521 --> 00:56:48,296
but Gandhi was not.

718
00:56:48,660 --> 00:56:51,014
These two things are very important in Buddhism.

719
00:56:51,038 --> 00:56:54,860
Which is first, non-attachment to views—
the capacity to let go of knowledge.

720
00:56:54,860 --> 00:57:01,845
And secondly, not being caught in nihilism.

721
00:57:16,749 --> 00:57:18,664
We need to move forward a bit

722
00:57:18,688 --> 00:57:20,772
and start talking about the second mindfulness training,

723
00:57:20,796 --> 00:57:24,055
even if we are still working 
on revising the first training.

724
00:57:24,079 --> 00:57:27,265
Because we only have three months.

725
00:58:00,257 --> 00:58:04,457
The second training is ...

726
00:58:12,860 --> 00:58:18,450
the practice of sharing our resources 
with those who are in need,

727
00:58:18,705 --> 00:58:25,220
not to appropriate, not to steal,
and not to cause social injustice.

728
00:58:25,880 --> 00:58:31,479
The second training 
must also contain the insight of interbeing.

729
00:58:31,700 --> 00:58:33,789
And when we present the second training,

730
00:58:33,813 --> 00:58:39,121
we have to present it in such a way 
that it contains the insight of interbeing.

731
00:58:39,600 --> 00:58:43,262
The suffering of the other person
is our own suffering.

732
00:58:43,380 --> 00:58:46,139
The suffering, the destruction 
of the environment

733
00:58:46,163 --> 00:58:47,947
is also the destruction of human beings.

734
00:58:48,029 --> 00:58:51,162
That insight should be
embedded in the second training.

735
00:58:54,420 --> 00:59:00,579
The second training is about no stealing,

736
00:59:02,300 --> 00:59:09,204
about sharing our time and material resources 
with those who are in need.

737
00:59:10,700 --> 00:59:13,072
We see that the objective 
of the second training

738
00:59:13,096 --> 00:59:16,870
is more about eliminating craving,

739
00:59:18,996 --> 00:59:22,920
more about eliminating greed and craving.

740
00:59:28,580 --> 00:59:33,620
In the first training on no killing,
it is also about eliminating greed.

741
00:59:33,700 --> 00:59:37,739
It is because of greed 
that we kill people,

742
00:59:37,763 --> 00:59:40,770
we invade other countries.

743
00:59:43,740 --> 00:59:53,087
We covet the natural resources of those countries 
so we come and invade them.

744
00:59:53,240 --> 01:00:00,608
Or we want a market for our products 
so we invade that country.

745
01:00:00,760 --> 01:00:04,845
So the first training also deals with craving.

746
01:00:05,004 --> 01:00:09,419
The second training deals with craving too.

747
01:00:11,100 --> 01:00:15,329
It's because of craving that
we want to seize and appropriate.

748
01:00:15,421 --> 01:00:18,245
It's because of craving for wealth and success

749
01:00:18,312 --> 01:00:20,895
that we destroy the environment.

750
01:00:21,620 --> 01:00:28,515
The object of this craving
is assets and wealth.

751
01:00:29,620 --> 01:00:33,385
And when we go to the third training,

752
01:00:33,504 --> 01:00:39,495
no sexual misconduct, it is also 
related to craving, but for sex.

753
01:00:39,678 --> 01:00:44,089
So in fact all the five trainings
deal with craving and greed.

754
01:00:44,170 --> 01:00:47,905
Similarly, all the five trainings also
deal with anger.

755
01:00:48,000 --> 01:00:51,297
Because in the first training, 
no killing, there is anger.

756
01:00:51,379 --> 01:00:54,376
Because of anger there is killing.

757
01:00:59,500 --> 01:01:04,222
And delusion. Delusion is the
lack of insight into interbeing,

758
01:01:04,246 --> 01:01:08,487
therefore the killing, therefore the appropriation.

759
01:01:08,600 --> 01:01:15,062
So we see clearly that the five trainings
are interrelated, they inte-rare.

760
01:01:15,187 --> 01:01:18,109
In practicing one training well,

761
01:01:18,133 --> 01:01:20,455
we can also practice the other four trainings well.

762
01:01:20,528 --> 01:01:21,874
It's very wonderful.

763
01:01:23,640 --> 01:01:29,545
So when we present 
the second training on no stealing,

764
01:01:29,660 --> 01:01:37,820
on sharing our time, material resources and 
energy with those who are in need,

765
01:01:37,820 --> 01:01:39,809
we have to present it in such a way

766
01:01:39,936 --> 01:01:43,405
that allows people to see that the
other person whom we are exploiting,

767
01:01:43,512 --> 01:01:47,429
whom we want to appropriate
from, is also ourselves.

768
01:01:49,780 --> 01:01:54,005
And that storehouse of natural resources,

769
01:01:54,029 --> 01:02:02,045
that environment that we are exploiting
and polluting, is also ourselves.

770
01:02:02,320 --> 01:02:04,447
We are the environment.
We must have that insight

771
01:02:04,471 --> 01:02:07,404
for the second training can be deep enough.

772
01:02:07,460 --> 01:02:10,000
So you have to present it
in such a way that allows everyone

773
01:02:10,091 --> 01:02:12,797
to see the interbeing between 
themselves and the other person—

774
01:02:12,862 --> 01:02:16,970
the person whom we want to appropriate from, 
whom we want to exploit—

775
01:02:18,000 --> 01:02:21,222
the interbeing nature between
ourselves and the environment.

776
01:02:21,295 --> 01:02:25,279
That's when second training
is a true precept of the Buddha.

777
01:02:25,835 --> 01:02:28,645
The insight of interbeing must be there.

778
01:02:59,040 --> 01:03:00,264
For example, we can say,

779
01:03:00,288 --> 01:03:06,697
"I vow to look deeply to see that
the happiness and suffering of others

780
01:03:06,745 --> 01:03:10,669
are related to my own
happiness and suffering."

781
01:03:11,920 --> 01:03:14,512
You may think that you have to be rich

782
01:03:20,279 --> 01:03:21,946
in order to be happy.

783
01:03:21,995 --> 01:03:27,969
But your wealth cannot be
built on the poverty of others.

784
01:03:28,040 --> 01:03:31,255
"I vow to look deeply to see that
the happiness and suffering of others

785
01:03:31,279 --> 01:03:34,507
are related to my own
happiness and suffering.

786
01:03:34,580 --> 01:03:40,338
And that true happiness and peace

787
01:03:40,395 --> 01:03:46,037
are not possible without
understanding and love."

788
01:03:46,934 --> 01:03:48,689
Because there are some views

789
01:03:48,713 --> 01:03:51,705
that say only when we have the four things—

790
01:03:51,729 --> 01:03:57,629
wealth, fame, power and sex—

791
01:03:57,695 --> 01:03:58,770
we can be happy.

792
01:03:58,770 --> 01:04:01,329
That's what so many people believe.

793
01:04:01,400 --> 01:04:05,866
So in this second training,
we have to make clear

794
01:04:05,941 --> 01:04:10,280
that without understanding and love, 
happiness is not possible.

795
01:04:10,280 --> 01:04:16,455
Even if you have a lot of wealth,
fame, power and sex,

796
01:04:16,479 --> 01:04:19,987
if there's no understanding
and love, you can suffer enormously.

797
01:04:20,042 --> 01:04:22,204
You can even commit suicide.

798
01:04:23,060 --> 01:04:25,609
So understanding and love are 
the foundation of happiness.

799
01:04:25,633 --> 01:04:27,680
We have to help people see that

800
01:04:27,680 --> 01:04:30,330
so they can look for
happiness in that direction

801
01:04:30,354 --> 01:04:35,404
and not to run after craving.

802
01:04:35,580 --> 01:04:39,420
Only then can this precept
be a true precept of the Buddha.

803
01:04:43,720 --> 01:04:48,555
"That true happiness and 
peace are not possible

804
01:04:48,579 --> 01:04:51,380
without understanding and love,

805
01:04:51,380 --> 01:04:58,020
that running after wealth, fame, power and 
sensual pleasures can bring much suffering."

806
01:04:58,320 --> 01:05:01,043
"And once I know how to generate
understanding and love,

807
01:05:01,067 --> 01:05:09,272
I can help myself and others overcome 
difficulties and fear, and grow my happiness.

808
01:05:11,400 --> 01:05:19,580
I vow to look deeply
to see that I am the environment ...

809
01:05:19,580 --> 01:05:22,420
and the environment is myself.

810
01:05:22,420 --> 01:05:26,860
Harming the environment is harming myself."

811
01:05:26,860 --> 01:05:32,700
With these elements, it is good enough for now.

812
01:05:34,840 --> 01:05:38,118
"I am determied to practice deeply

813
01:05:38,208 --> 01:05:41,143
to see that both happiness
and suffering of the other person

814
01:05:41,300 --> 01:05:45,624
have much to do with my
own suffering and happiness.

815
01:05:45,860 --> 01:05:50,458
That true happiness is not possible 
without understanding and love.

816
01:05:50,580 --> 01:05:54,876
And running after wealth, fame, power or sex

817
01:05:54,900 --> 01:05:58,733
can bring about much suffering and despair."

818
01:06:00,160 --> 01:06:05,925
And happiness is the aim of our life.

819
01:06:07,640 --> 01:06:12,140
Even though everyone needs 
to overcome poverty,

820
01:06:12,140 --> 01:06:17,950
happiness cannot be found in 
the direction of craving and sensual desires.

821
01:06:21,640 --> 01:06:24,680
In New Delhi, Thầy also talked about ...

822
01:06:24,733 --> 01:06:30,200
Mahatma Gandhi's view on
happiness and sensual pleasures.

823
01:06:34,940 --> 01:06:39,558
And Thầy quoted this from Gandhi:

824
01:06:39,880 --> 01:06:44,720
"Our ancestors set a limit to our indulgences."

825
01:06:44,753 --> 01:06:49,283
Our ancestors have learned to stop 
and practice moderation.

826
01:06:50,366 --> 01:06:52,229
No more indulging without limits.

827
01:06:52,229 --> 01:06:59,605
No more

828
01:07:14,849 --> 01:07:19,700
No more overindulgence.

829
01:07:20,560 --> 01:07:26,018
"Our ancestors set a limit on our indulgences,"

830
01:07:26,042 --> 01:07:31,741
in order not to overindulge.

831
01:07:32,660 --> 01:07:36,826
"They saw that happiness 
was largely a mental condition."

832
01:07:36,880 --> 01:07:40,397
Our ancestors saw that happiness

833
01:07:42,583 --> 01:07:49,708
was largely a mental condition, our way of seeing things.

834
01:07:49,980 --> 01:07:54,060
Seeing with understanding and love, 
happiness is possible.

835
01:07:55,480 --> 01:07:59,259
"A man is not necessarily
happy because he is rich,

836
01:07:59,283 --> 01:08:02,140
or unhappy because he is poor."

837
01:08:02,140 --> 01:08:04,925
So people are not necessary happy 
when they are rich,

838
01:08:04,958 --> 01:08:08,541
and not necessarily 
unhappy when they are poor.

839
01:08:08,600 --> 01:08:13,220
Those who are able to live in moderation, 
in poor conditions,

840
01:08:13,775 --> 01:08:24,876
especially those who are able to live simply, those who choose

841
01:08:24,899 --> 01:08:28,799
voluntary poverty,

842
01:08:28,867 --> 01:08:32,408
those people are very happy.

843
01:08:33,979 --> 01:08:38,742
They live simply, they may not
have a high income,

844
01:08:39,325 --> 01:08:42,325
but they may be able to smile all day, 
be happy all day, love all day.

845
01:08:42,403 --> 01:08:45,826
So this sentence is very true.

846
01:08:45,912 --> 01:08:49,575
"A man is not necessarily 
happy because he is rich,

847
01:08:49,600 --> 01:08:53,558
or unhappy because he is poor."

848
01:08:55,979 --> 01:09:03,919
"Observing all this, our ancestors 
dissuaded us from luxuries and pleasures."

849
01:09:03,997 --> 01:09:13,371
"Observing all this, our ancestors 
dissuaded us from luxuries and pleasures."

850
01:09:14,000 --> 01:09:17,566
Indulging in sensual pleasures 
can bring about a lot of suffering.

851
01:09:18,580 --> 01:09:20,441
This insight

852
01:09:21,549 --> 01:09:23,167
is a shared insight.

853
01:09:23,200 --> 01:09:26,766
It's not only found in Buddhism,

854
01:09:27,340 --> 01:09:34,540
but also in Christianity, 
in Judaism and in Hinduism.

855
01:09:36,732 --> 01:09:39,929
So this insight,

856
01:09:39,953 --> 01:09:43,580
we need to point to it text of the training.

857
01:09:43,660 --> 01:09:47,618
When we read the trainings, we can see
clearly that without Dharma sharing,

858
01:09:47,642 --> 01:09:52,080
without coninuous learning, it's impossible
to understand that training deeply.

859
01:09:52,116 --> 01:09:56,133
So after you have received the
Five Mindfulness Trainings

860
01:09:56,216 --> 01:09:59,580
you should aspire to study them
when you get back home.

861
01:09:59,580 --> 01:10:02,284
Studying just one training is enough.

862
01:10:02,308 --> 01:10:09,220
And that training is like 
the ocean without boundaries.

863
01:10:09,220 --> 01:10:12,969
The deeper we go into that training
the more we can see its depth,

864
01:10:12,993 --> 01:10:14,615
because there is an ocean 
of wisdom,

865
01:10:14,615 --> 01:10:18,501
an ocean of love in that training.

866
01:10:19,587 --> 01:10:23,191
So we have to present the 
5 Mindfulness Trainings in such a way

867
01:10:23,279 --> 01:10:30,779
that they contain the immense ocean 
of Buddhist insight and love.

868
01:10:42,760 --> 01:10:45,601
One practitioner wrote me a letter yesterday.

869
01:10:45,625 --> 01:10:48,940
He said: "I have work to
do. I must leave on Tuesday.

870
01:10:48,940 --> 01:10:53,974
That's why I am very sad,
because I came to Plum Village

871
01:10:54,075 --> 01:10:57,000
with the intention to receive 
the Five Mindfulness Trainings.

872
01:10:57,158 --> 01:11:00,634
Dear Thay, please help me find a way to receive
the 5 Mindfulness Trainings before Tuesday,

873
01:11:00,658 --> 01:11:03,341
as I must leave on Tuesday."

874
01:11:03,450 --> 01:11:06,866
So Thay handed the letter 
to brother Pháp Đôn,

875
01:11:06,925 --> 01:11:12,586
and asked him to arrange for this friend
to receive the 5 trainings on Monday,

876
01:11:12,669 --> 01:11:17,458
so tomorrow, 
before he returns home.

877
01:11:17,506 --> 01:11:21,009
And brother Pháp Đôn was very compassionate.

878
01:11:21,288 --> 01:11:24,776
He has arranged
for five or six brothers

879
01:11:24,800 --> 01:11:29,283
to transmit the 5 Mindfulness Trainings 
for that friend.

880
01:11:29,440 --> 01:11:33,960
That is heart of pursuing the precepts.

881
01:11:33,960 --> 01:11:40,676
Because we know that
there are precious gems in the precepts.

882
01:11:40,838 --> 01:11:46,838
When we have precepts 
then we have everything.

883
01:11:46,880 --> 01:11:49,268
Because the precepts 
contain the Three Jewels:

884
01:11:49,292 --> 01:11:51,293
the Buddha, the Dharma, the sangha;

885
01:11:51,317 --> 01:11:53,720
precepts, concentration and insight.

886
01:11:53,783 --> 01:11:57,293
So someone who practices
the precepts is always protected.

887
01:11:57,400 --> 01:11:59,491
They no longer have anything to fear.

888
01:11:59,636 --> 01:12:04,001
Someone with a precept body, 
the sila body ...

889
01:12:04,025 --> 01:12:08,551
that person is always protected
by the Three Jewels,

890
01:12:08,575 --> 01:12:11,520
by the energies of precepts,
concentration and insight.

891
01:12:11,570 --> 01:12:16,350
That's why every one of us should pursue
the precepts wholeheartedly.

892
01:12:19,140 --> 01:12:26,660
For all those who stay until 
the end of the Rains retreat,

893
01:12:26,660 --> 01:12:30,049
you can receive the 5 trainings during 
the Great Precepts Transmission Ceremony.

894
01:12:30,082 --> 01:12:34,253
You can receive them in the New Lotus Season 
Great Precepts Transmission Ceremony.

895
01:12:41,071 --> 01:12:43,071
At the end of the year,

896
01:12:45,559 --> 01:12:47,277
it seems the monastics in Bat Nha have read this already,

897
01:12:47,277 --> 01:12:51,444
but the monastics in New Hamlet 
and Lower Hamlet have not.

898
01:12:52,515 --> 01:12:57,524
Thay hopes that after the monastics 
have had a chance to read this,

899
01:12:57,524 --> 01:13:03,019
they can translate it so our friends can read it i
n English, French and German.

900
01:13:20,001 --> 01:13:28,353
Thay has the reports from the 
Dharma sharing groups from last Thursday.

901
01:13:28,860 --> 01:13:40,045
[ The sound of the bell ]