WEBVTT

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[Três sons to grande sino ...]

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Centro de Prática Plum Village,
Templo Loving Kindness,

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O Caminho do Buddha,
Retiro de Inverno 2008 - 2009.

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Os Insights que nos ajudam
a Libertar-nos de Visões Erradas
14 December 2008.

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No passado, quando Thầy recebeu
os Grandes Preceitos,

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o Pratimoksha,

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Thầy teve de os recitar em Chinês.

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Chinês clássico.

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Thầy não os podia recitar
em Vietnamita.

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Hoje em dia, os monges e as monjas podem
recitar os preceitos em Vietnamita.

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No entanto, no Vietnã, a maioria dos monges e das monjas

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continua a recitar o Pratimoksha em Chinês clássico.

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Sentem que recitá-lo em Chinês

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soa mais sagrado do que
recitá-lo em Vietnamita.

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É como recitar escrituras em Latim cá,

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soa mais poderoso,

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mais sagrado do que recitá-las, por exemplo, em Francês.

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Recitar em Sânscrito

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recitar em Latim.

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Thầy gosta bastante das palavras 
introdutórias do Pratimoksha

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O Pratimoksha
que recitamos na Plum Village

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é da escola Dharmagupta
(Pháp Tạng Bộ 法藏部).

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Os preceitos são como
o oceano sem fronteiras.
[ Giới như hải vô nhai ]
[ 戒如海無涯 ]

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Os preceitos são como tesouros preciosos,
nunca nos cansamos na sua busca.
[ Như bảo cầu vô yếm ]
如寶求無厭 ]

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É porque queremos proteger a herança
sagrada dos verdadeiros ensinamentos
[ Dục hộ thánh pháp tài ]
[ 欲護聖法財 ]

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que nos juntámos para ouvir
a recitação dos preceitos.
[ Chúng tập thính ngã thuyết ]
[ 眾集聽我說 ]

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Dezasseis palavras.

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Significa

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que os preceitos são como 
o oceano sem fronteiras.

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Os preceitos são como
o oceano sem fronteiras.

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"Giới như hải vô nhai,"

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"Như bảo cầu vô yếm"

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significa que os preceitos são como
tesouros preciosos de que estamos à procura.

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É como ir a uma montanha cheia de pedras preciosas;
podemos recolher tantas pedras preciosas.

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Mas recolher três pedras preciosas não é suficiente,

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cinco pedras preciosas não é suficiente.

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Nunca é suficiente.

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Então os preceitos
também são assim.

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Estudar os preceitos,
seguir os preceitos,

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nunca nos cansamos de o fazer.

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Então na altura, como um jovem bhikshu a ler os preceitos,
senti que essas palavras eram maravilhosas

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mas ainda não as tinha
compreendido totalmente.

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Não tinha visto claramente que os preceitos

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são tão vastos como o oceano,

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e que não há fronteiras,

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não há limites.

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Agora consigo vê-lo.

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Vejo que os preceitos
realmente não têm fronteiras,

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tão vastos.

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Quanto mais estudamos,
mais profundos se tornam,

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quando mais estudamos, 
mais vemos a sua vastidão.

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E agora compreendo claramente a linha
“Giới như hải vô nhai,”

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que significa, os preceitos são
como o oceano sem fronteiras.

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No início podemos pensar
"São preceitos. Qual é a grande importância?"

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Os cinco preceitos, o primeiro é não matar,
o segundo é não roubar ...

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o que é tão complicado neles
que têm de ser considerados

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tão vastos como o oceano sem fronteiras,

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sem limites?

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Como tesouros preciosos
que não nos cansamos de perseguir.

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Claro, alguns de nós 
gostam de estudar os preceitos.

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Mas mesmo que gostemos
de estudar os preceitos,

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tem de haver um ponto 
em que sentimos que é suficiente.

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Mas o parágrafo introdutório
diz, "như bảo cầu vô yếm."

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Então como tesouros preciosos
que perseguimos,

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não importa quantos encontramos,
nunca sentimos que é suficiente.

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Os preceitos também são assim,

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quanto mais os estudamos,
mais vemos quão maravilhosos são.

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Então quando estudamos
os 5, 10 ou 14 preceitos

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e pensamos que chega,

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então não tocámos
verdadeiramente os preceitos.

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Porque os preceitos são muito profundos.

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Contêm concentração e insight.

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E insight é um baú de tesouro

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de compreensão e amor.

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E então podemos estudar os preceitos
toda a nossa vida e ainda assim sentir que não é suficiente.

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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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Os preceitos são como
o oceano sem fronteiras.

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Os preceitos são como uma montanha de pedras preciosas,
nunca nos cansamos na sua busca.

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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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"Porque queremos proteger a
herança sagrada dos nobres

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a sangha juntou-se aqui para ouvir
a recitação dos preceitos."

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É porque temos uma herança
muito preciosa, que são os preceitos.

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E se conseguirmos proteger essa herança,
continuaremos a ser ricos.

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Se perdermos essa herança,
então iremos tornar-nos pobres.

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É por isso que os preceitos
são muito importantes no Budismo.

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Preceito é sila.

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E estamos prestes a ter uma grande
cerimónia de transmissão dos preceitos.

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a cerimónia da Transmissão dos Grandes Preceitos
da Nova Época do Lótus (Giới Đàn Mùa Sen Mới).

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E muitas pessoas estão a pedir
a transmissão dos preceitos.

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"Sila" significa

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preceitos.

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E

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preceitos levam à concentração.

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Concentração é "samadhi."

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Quando os nossos preceitos e
concentração são poderosos o suficiente,

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podemos perfurar
a rede de ilusão

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e chegar a uma compreensão profunda,
a que chamamos "insight",

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ou Prajna.

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Então os preceitos contêm
concentração e insight.

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Se os preceitos não contêm
concentração e insight,

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não são preceitos verdadeiros.

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Então devemos saber que preceitos aqui

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contêm concentração,

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e concentração contém insight.

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Aqui está concentração.

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E aqui está insight.

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Se ao praticarmos conseguirmos
desenvolver concentração e insight

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é porque os preceitos em si
contêm concentração e insight.

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Então quando observamos
o primeiro preceito de

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não matar, de proteger a vida,

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sabemos que concentração e insight
estão aqui.

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Deve haver um tipo de insight

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que serve de base para os preceitos.

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Nas últimas semanas
temos visto claramente que

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insight é visão certa.

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"Chánh kiến" significa visão certa.

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Visão certa.

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E visão certa

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é a visão que leva
a solidariedade e amor,

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e não a discriminação e divisão.

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É isso que queremos dizer com visão certa.

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A visão do co-surgimento interdependente,
a visão do interser.

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Co-surgimento interdependente.
[ Duyên sinh ]

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Interser.
[ Tương Tức ]

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Co-surgimento interdependente significa
que isto depende daquilo para se manifestar.

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Como a esquerda
depende da direita para ser.

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Se não existe esquerda,
não existe direita.

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Isto também é interser.

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Esquerda e direita dependem
uma na outra para ser.

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Se não existe esquerda,
nunca vai existir direita.

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Se isto não existe, 
então aquilo nunca vai existir.

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Nos sutras, o Buddha
ensinou isto muito claramente,

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"Isto é porque aquilo é."

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É muito simples.

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Isto é porque aquilo é.
[ 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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Significa, isto é porque aquilo é.

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Isto é, então aquilo é.

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Isto e aquilo.

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Imaginemos que não há esquerda.
Como poderá haver direita?

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Inicialmente vemos que
a esquerda e a direita

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são como o sol e a lua,
a oporem-se.

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Mas de facto,
elas envolvem-se.

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Na esquerda está a direita.

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E na direita está a esquerda.

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Onde quer que esteja a esquerda,
está também a direita.

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É maravilhoso.

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Se não há esquerda,
não pode haver direita.

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Isto é compreensão certa.
Aquilo a que chamamos visão certa.

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É como quando dizemos
"eu" e "tu".

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"Eu" e "tu".

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Estas duas coisas.

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O um e o todo.

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O um

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e o todo.

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O um e o todo.
[ Nhất, nhất thiết ]
[ 一 , 一切 ]

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No Budismo diz-se
que o um é o todo.

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Este é o um,

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este é o todo.

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O um. O todo.
[ 一 , 一切 ]

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Porque é que o um é o todo?

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Porque olhando profundamente
para o um,

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olhando muito profundamente,

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podemos ver o todo.

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Na Plum Village usamos frequentemente
a flor como exemplo.

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Olhando profundamente
para esta uma flor.

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podemos ver que ela
contém tudo.

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A nuvem, o sol, a terra,
até a consciência humana.

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não há nada no universo
que não esteja nesta flor.

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O todo é inerente no um.

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E se retirarmos o todo,
o um deixa de existir.

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Se retirarmos o todo,
o um deixa de existir.

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Então o um envolve o todo
e o todo envolve o um

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Fora do um, o todo não existe,

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e fora do todo, o um não existe.

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É por isso que o um e o todo
dependem um do outro para ser.

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Não podemos dizer que o todo vem primeiro
e depois vem o um,

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ou que o um vem primeiro
e depois vem o todo.

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Então é uma compreensão muito profunda.

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E quando conseguimos ver
a natureza do interser,

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interser,

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isto é aquilo,

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isto envolve aquilo,

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então começamos a compreender.

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Como quando olhamos para os preceitos
e vemos que contêm concentração e insight,

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conseguimos ver a verdadeira natureza dos preceitos.

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Mas se virmos que os preceitos
não são concentração nem insight,

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não compreendemos realmente os preceitos.

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Porque preceitos, concentração
e insight inter-são.

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Eles inter-são.

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Esse é o insight a que temos de chegar.

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E esse insight
não chega a falar ou a ouvir.

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Temos de praticar olhar profundamente.

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E um dia seremos capazes de ter insight.

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Esse insight é a visão certa.

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E quando tivermos insight,

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os preceitos tornam-se
algo muito natural.

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Quando virmos que a outra pessoa somos nós,
não podemos matá-la.

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Porque matar essa pessoa
significa matar-nos a nós próprios.

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É o mesmo se falarmos sobre
o homem e o ambiente.

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Homem e o ambiente.

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E se tivermos a visão errada (tà kiến),

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diremos que o homem é uma coisa
e que o ambiente é outra coisa.

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Essa não é uma visão certa.

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E sem visão certa,
ética não é possível.

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Segundo os ensinamentos do Buddha

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assim como os insights 
de outros grandes seres

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o ambiente é também homem.

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Homem vem do ambiente.

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E o ambiente cria o homem.

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É por isso que podemos dizer
que somos o ambiente.

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Tu és o ambiente,
o ambiente és tu.

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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.

00:17:05.200 --> 00:17:08.058
And looking into the precepts,

00:17:08.083 --> 00:17:10.700
we'll find it's complete with
concentration and insight.

00:17:10.700 --> 00:17:14.300
That is why the precepts 
have no boundaries.

00:17:14.300 --> 00:17:16.910
The precepts are like the ocean, 
without boundaries.

00:17:16.910 --> 00:17:20.910
The more we study, the more 
we see how deep and vast they are.

00:17:20.910 --> 00:17:23.833
The more we study, the more we see how 
precepts contain concentration and insight.

00:17:23.833 --> 00:17:26.899
And insight is limitless.

00:17:30.240 --> 00:17:33.068
For some, a lake or a pond 
may already seem large,

00:17:33.092 --> 00:17:35.920
but when they encounter a river, 
and they see that the river is so vast.

00:17:35.920 --> 00:17:39.920
But a river is nothing compared to the ocean.

00:17:39.920 --> 00:17:44.750
So when we look deeply into the precepts,

00:17:44.750 --> 00:17:46.709
we can also see that the precepts are limitless,

00:17:46.733 --> 00:17:50.541
Because the precepts contain
concentration and insight.

00:17:50.720 --> 00:17:55.233
And if insight is limitless,
then love is also limitless.

00:17:57.254 --> 00:17:59.316
Insight is understanding,

00:18:03.450 --> 00:18:06.440
and compassion is love.

00:18:09.390 --> 00:18:13.120
Compassion is love. 
Insight is understanding.

00:18:15.600 --> 00:18:21.765
And we have learned that in Buddhism

00:18:21.765 --> 00:18:24.640
love is immeasurable.

00:18:25.980 --> 00:18:29.725
Love is made of four elements:

00:18:30.353 --> 00:18:33.083
loving kindness, compassion, 
joy and equanimity.

00:18:33.150 --> 00:18:35.766
The four immeasurable minds.
[ Tứ vô lượng tâm ]
[ 四無量心 ]

00:18:35.841 --> 00:18:40.280
"Vô lượng" means limitless.

00:18:40.671 --> 00:18:42.834
And if love is limitless,

00:18:42.858 --> 00:18:47.825
the understanding that generates
that love is also limitless.

00:18:48.788 --> 00:18:51.123
And because the precepts contain insight, 
understanding,

00:18:51.123 --> 00:18:53.908
they are also limitless.

00:18:54.150 --> 00:18:56.401
So now Thay understands clearly that the line,

00:18:56.425 --> 00:18:59.440
"The precepts are like the ocean
without boundaries," is very true.

00:18:59.440 --> 00:19:03.268
The precepts are like the ocean 
without boundaries.

00:19:03.300 --> 00:19:04.533
This is very true.

00:19:04.738 --> 00:19:08.528
The precepts are like the ocean 
without boundaries.

00:19:08.620 --> 00:19:12.609
Like precious treasures
that we keep looking for.

00:19:12.699 --> 00:19:15.550
We've found so many, 
yet we never get tired,

00:19:15.683 --> 00:19:17.470
we still want to keep looking for more.

00:19:17.470 --> 00:19:20.559
So, studying the precepts in that spirit,

00:19:20.583 --> 00:19:22.483
we are true practitioners.

00:19:22.536 --> 00:19:25.776
Wherever there's a precepts class, 
we go there immediately

00:19:25.800 --> 00:19:28.426
to study with the precepts teachers.

00:19:28.460 --> 00:19:32.120
Precepts teachers who have studied the precepts 
for 20 years are very well-learned,

00:19:32.120 --> 00:19:35.640
yet they still feel they haven't understood enough,

00:19:35.640 --> 00:19:38.916
so they aspire to study for another 10 years, 
and even so it's not enough,

00:19:38.941 --> 00:19:40.633
so they study for another 20 years.

00:19:40.683 --> 00:19:43.584
When we have such a desire 
for the learning the precepts,

00:19:43.608 --> 00:19:48.566
they can be considered true precepts.

00:19:49.500 --> 00:19:53.151
So 25 years ago, we did some deep looking,

00:19:53.175 --> 00:19:56.215
we mobilized the sangha,

00:19:56.215 --> 00:19:59.446
and together we renewed the 
5 Mindfulness Trainings.

00:19:59.446 --> 00:20:04.033
At the time, we felt that version of the 
5 Mindfulness Trainings were already so wonderful.

00:20:04.640 --> 00:20:07.416
But now, after 25 years of practicing

00:20:07.475 --> 00:20:11.260
we are very clear that we
need to revise the 5 Mindfulness Trainings.

00:20:11.260 --> 00:20:14.316
Because the 5 MTs must be presented 
in such a way that when we recite them

00:20:14.358 --> 00:20:19.341
we can see that they contain 
concentration and insight.

00:20:19.880 --> 00:20:22.609
So during the past 3 or 4 weeks,

00:20:22.633 --> 00:20:27.558
the community in Plum Village
has been helping Thay revise the first training,

00:20:27.641 --> 00:20:32.860
the training on protecting life.

00:20:33.400 --> 00:20:35.832
In the past when the Buddha devised the precepts,

00:20:35.832 --> 00:20:41.345
it was also done with the support 
of the senior monks and nuns.

00:20:42.931 --> 00:20:49.301
So now as we revise the precepts,

00:20:52.133 --> 00:20:54.958
as we revise the precepts

00:20:54.958 --> 00:20:57.673
you must also help Thay.

00:20:57.673 --> 00:20:59.011
You must do it with Thầy.

00:20:59.011 --> 00:21:00.647
Don't leave Thay to do it alone.

00:21:00.647 --> 00:21:02.360
That wouldn't be nice.

00:21:03.180 --> 00:21:06.850
So in the Dharma sharing sessions, 
don’t just sit and listen,

00:21:06.916 --> 00:21:10.575
you must share your insights on the trainings.

00:21:10.645 --> 00:21:12.941
You must truly contribute to the discussion.

00:21:13.017 --> 00:21:15.608
You must speak out.

00:21:15.770 --> 00:21:18.343
Of course, it may be that in our sharing circle

00:21:18.367 --> 00:21:23.008
there are people 
who are good at taking notes,

00:21:23.046 --> 00:21:27.683
or good at choosing the right words 
to express the sangha’s insights.

00:21:27.721 --> 00:21:31.791
They are the editors.

00:21:32.000 --> 00:21:35.634
So you may not be an editor, 
but you have insight.

00:21:35.658 --> 00:21:40.040
If you have an insight into the training,
you should speak out.

00:21:40.040 --> 00:21:44.280
You have the practice, so you can share, 
you can contribute.

00:21:44.280 --> 00:21:46.609
Later you can tell your children that

00:21:46.633 --> 00:21:49.833
"In those days, when the 5 Mindfulness trainings were revised,

00:21:49.883 --> 00:21:51.833
I was there."

00:21:53.200 --> 00:21:55.588
But I was there!

00:21:56.625 --> 00:21:59.166
Whether I'm now a venerable nun

00:21:59.265 --> 00:22:01.338
or a venerable monk,

00:22:01.530 --> 00:22:04.818
I had actively contributed.

00:22:04.842 --> 00:22:07.268
I didn't just sit there and listen,
and say I'm happy to flow,

00:22:07.292 --> 00:22:09.480
No, being happy to flow is not enough.

00:22:09.616 --> 00:22:12.125
You have to contribute to the process.

00:22:13.390 --> 00:22:15.343
Later, should your children ask about it,

00:22:15.367 --> 00:22:18.726
you can say “Yes, I was there
and I contributed wholeheartedly.”

00:22:18.808 --> 00:22:20.741
That's how it should be.

00:22:22.215 --> 00:22:24.858
So today is Sunday,

00:22:24.920 --> 00:22:27.993
and we'll continue with revising the fifth training.

00:22:28.125 --> 00:22:29.533
No. The first training.

00:22:29.618 --> 00:22:36.026
And the sangha has already 
appointed one person per group

00:22:36.050 --> 00:22:39.778
to take notes and to edit.

00:22:39.820 --> 00:22:46.456
So all the note takers and editors from 
the different groups should come together,

00:22:49.395 --> 00:22:54.186
gathering all the ideas 
from their groups

00:22:54.186 --> 00:22:58.552
and condensing it into a text 
for the first training that's not too long.

00:22:58.552 --> 00:23:01.181
But it should contain

00:23:01.181 --> 00:23:04.113
the concentration and insight 
on the training of no killing.

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

00:23:11.117 --> 00:23:14.475
that with the insight of interbeing,

00:23:15.525 --> 00:23:17.559
with the insight of interdependent co-arising,

00:23:17.608 --> 00:23:20.295
we no longer discriminate.

00:23:20.295 --> 00:23:22.670
We're no longer dogmatic.

00:23:23.745 --> 00:23:27.033
We're no longer angry.

00:23:27.180 --> 00:23:30.543
Because

00:23:30.543 --> 00:23:34.608
with understanding, there is acceptance and love.

00:23:34.680 --> 00:23:39.391
And when there is acceptance and love, 
then how can one still kill?

00:23:39.551 --> 00:23:42.291
Killing that person 
means killing ourselves.

00:23:42.350 --> 00:23:43.843
That's why in the first training

00:23:43.867 --> 00:23:51.558
we can help everyone see
the insight that serves as the foundation.

00:23:53.016 --> 00:23:58.008
And we know that
the spirit of Buddhism

00:23:58.108 --> 00:24:00.266
is one of openness.

00:24:00.400 --> 00:24:07.291
Open to learn and to not 
get caught in any view,

00:24:07.400 --> 00:24:09.683
any doctrine,

00:24:09.683 --> 00:24:13.100
theory or religion.

00:24:13.260 --> 00:24:15.171
Because in our society,

00:24:15.171 --> 00:24:18.333
sometimes in the name of a doctrine

00:24:18.963 --> 00:24:24.622
in the name of a theory, a religion or God,

00:24:24.622 --> 00:24:27.413
they kill each other.

00:24:29.531 --> 00:24:32.771
And in the Buddhist tradition,

00:24:32.873 --> 00:24:35.767
we have the practice called 
non attachment to views,

00:24:35.858 --> 00:24:40.412
to not be caught in any
doctrine, theory,

00:24:40.412 --> 00:24:42.550
or ideology,

00:24:42.608 --> 00:24:47.116
even Buddhist ideology
or Buddhist theory.

00:24:47.310 --> 00:24:53.283
We should see the teachings of 
the Buddha as guiding means.

00:24:53.361 --> 00:24:55.334
They are the finger 
pointing to the moon,

00:24:55.358 --> 00:24:57.025
the raft to cross to the other shore.

00:24:57.072 --> 00:24:58.876
We should not worship

00:24:58.900 --> 00:25:04.206
or

00:25:04.206 --> 00:25:11.050
wage a war 
just to protect these things.

00:25:11.600 --> 00:25:14.866
The things that we consider to be absolute truths.

00:25:17.534 --> 00:25:20.994
That's why while in Vietnam last year,

00:25:21.070 --> 00:25:27.117
Thay organized requiems to pray

00:25:27.117 --> 00:25:31.626
for the six to seven million people 
who died during the Vietnam war.

00:25:35.120 --> 00:25:38.916
In the prayer we were able 
to say this one sentence.

00:25:40.780 --> 00:25:43.850
We were able to say this one sentence.

00:25:46.119 --> 00:25:51.583
And that prayer ended up being published 
in "Giác Ngộ" magazine.

00:25:59.000 --> 00:26:05.580
The sentence was, "Before both our 
spiritual and blood ancestors,

00:26:05.580 --> 00:26:13.716
we vow that from now on we will 
never initiate any idealogical wars."

00:26:20.120 --> 00:26:21.459
That line is very important.

00:26:21.533 --> 00:26:25.733
The current and future
generations should learn this line

00:26:25.779 --> 00:26:30.084
because the Vietnam war 
was essentially an ideological war

00:26:30.108 --> 00:26:35.491
between communism and capitalism.

00:26:38.720 --> 00:26:46.960
And the country and the people of Vietnam
became a battlefield.

00:26:46.960 --> 00:26:55.080
Because one side subscribed to Marxism (communism),

00:26:55.080 --> 00:27:03.290
and the other side subscribed to capitalism.

00:27:04.700 --> 00:27:12.040
Not only did the country adopt 
ideologies brought in from outside

00:27:12.040 --> 00:27:16.693
it also imported weapons from outside

00:27:16.717 --> 00:27:19.040
and brothers ended up killing brothers.

00:27:19.040 --> 00:27:22.944
That war

00:27:22.944 --> 00:27:26.424
was an ideology war.

00:27:26.658 --> 00:27:31.280
And brothers of one family killed
each other because of ideologies.

00:27:31.350 --> 00:27:35.341
So when we are fanatic 
about an ideology,

00:27:35.341 --> 00:27:37.575
we might end up killing each other.

00:27:37.640 --> 00:27:41.168
The spirit of Buddhism is openness,

00:27:41.192 --> 00:27:44.200
to not get caught in any ideology,

00:27:44.200 --> 00:27:46.030
any doctrine or theory—

00:27:46.030 --> 00:27:50.587
and it's written very clearly—
even Buddhist ones.

00:27:50.587 --> 00:27:56.830
We shouldn't be caught in them either.

00:27:56.830 --> 00:27:59.600
That is called non-attachment to views,

00:27:59.600 --> 00:28:03.353
not being caught in any ideology 
or theory.

00:28:03.353 --> 00:28:05.216
Non-attachment to views.

00:28:05.216 --> 00:28:07.450
That's the beauty of Buddhism.

00:28:07.600 --> 00:28:09.868
So when we talk about
the first mindfulness training,

00:28:09.966 --> 00:28:13.024
we have to talk about this.

00:28:13.341 --> 00:28:16.076
First, the insight interbeing must be there.

00:28:16.100 --> 00:28:19.630
I am you, you are me.
Killing you means killing me.

00:28:19.630 --> 00:28:22.134
Second, there must be openness.

00:28:22.175 --> 00:28:25.917
We are not caught in any
doctrine, any theory or any ideology.

00:28:25.958 --> 00:28:32.983
That is when the precept on no-killing 
can be a true Buddhist precept.

00:28:33.760 --> 00:28:40.534
Now we see in India and Iraq,

00:28:40.534 --> 00:28:42.718
everyday bombs are exploding,

00:28:42.766 --> 00:28:45.009
everyday people are dying.

00:28:47.840 --> 00:28:53.520
The people are caught in their 
ideologies, theories or religions.

00:28:53.520 --> 00:28:57.420
They punish each other, 
they kill themselves and they kill others.

00:28:57.420 --> 00:29:00.668
So how can we present the first training

00:29:00.692 --> 00:29:04.227
so that it can be a bell of mindfulness

00:29:04.227 --> 00:29:06.250
for the whole world to wake up,

00:29:06.300 --> 00:29:08.881
and see that we need to free ourselves

00:29:08.881 --> 00:29:11.824
from the fanatism and intolerance,

00:29:13.760 --> 00:29:18.927
in order to put an end

00:29:18.927 --> 00:29:22.140
to the violence, the hatred and the killing.

00:29:22.220 --> 00:29:24.640
So for the first precept,

00:29:24.640 --> 00:29:27.685
how can we keep it short

00:29:27.685 --> 00:29:34.403
but still be able to express all the insights.

00:29:34.960 --> 00:29:38.025
Insight is the foundation for action.

00:29:38.100 --> 00:29:39.525
So precepts.

00:29:39.933 --> 00:29:42.076
About precepts, 
we need to present them in a way

00:29:42.100 --> 00:29:46.166
that people can touch the concentration 
and insight while reciting them.

00:30:03.360 --> 00:30:08.258
Maybe we ...
teacher and disciples,

00:30:08.400 --> 00:30:10.832
in this winter retreat

00:30:10.856 --> 00:30:19.058
we can offer a new version
of the 5 Mindfulness Trainings.

00:30:20.002 --> 00:30:26.733
And maybe they can be used
for the next 20 or 30 years.

00:30:28.393 --> 00:30:35.573
They can play their role 
in the next 20 or 30 years.

00:30:35.690 --> 00:30:39.554
But in 20 or 30 years, the situation
in the world will change,

00:30:39.610 --> 00:30:45.741
and it will require us to sit down 
and revise the trainings again.

00:30:45.905 --> 00:30:49.375
Because the trainings 
must be appropriate.

00:30:49.440 --> 00:30:55.966
On one hand, they should be appropriate 
to the teachings.

00:30:55.966 --> 00:30:57.465
They must be in-line with the teachings.

00:30:57.465 --> 00:31:03.541
And on the other hand, they should be 
appropriate to the situation of the world.

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 ]

00:31:06.115 --> 00:31:09.466
That is called appropriateness.

00:31:20.490 --> 00:31:25.610
Today the sangha is invited 
to work effectively together.

00:31:25.658 --> 00:31:30.000
So we have Dharma sharing groups,

00:31:30.000 --> 00:31:32.525
or precepts sharing groups.

00:31:33.710 --> 00:31:39.116
And in each sharing group, 
there are some who are active,

00:31:39.200 --> 00:31:43.408
some who can share quite deeply,

00:31:43.480 --> 00:31:46.700
and some who are capable of 
taking notes and reporting.

00:31:46.766 --> 00:31:53.558
So we should encourage these people to
meet similar people in other groups

00:31:53.650 --> 00:31:56.886
to form an editorial council.

00:31:56.920 --> 00:32:02.945
And Thay will hand over all the materials

00:32:03.062 --> 00:32:07.130
and results of last weeks
Dharma sharing sessions

00:32:07.130 --> 00:32:15.350
so that they can rewrite and present 
the first training as they wish.

00:32:15.475 --> 00:32:20.443
That text will be the result
of collective insight,

00:32:20.467 --> 00:32:26.755
from teacher and disciple, 
from all the brothers and sisters.

00:32:26.940 --> 00:32:38.140
And it can be our offering 
to the Three Jewels as the year ends,

00:32:38.140 --> 00:32:42.375
on the occasion of Christmas and New Year.

00:32:50.670 --> 00:32:57.276
In the past few weeks we have
tried to offer some different views.

00:32:57.300 --> 00:33:00.200
View or approach.

00:33:05.130 --> 00:33:07.183
Three different views.

00:33:07.516 --> 00:33:10.564
The first is the view from theistic traditions.

00:33:14.446 --> 00:33:18.633
You should already have that printed text.

00:33:28.560 --> 00:33:31.876
And we have a paragraph

00:33:32.016 --> 00:33:36.141
about the scientific view.

00:33:36.835 --> 00:33:40.475
The view of science about 
the universe and all beings.

00:33:41.420 --> 00:33:46.800
Lastly, we have a paragraph
about the Buddhist view.

00:33:47.320 --> 00:33:53.525
The Buddhist view on consciousness and action.

00:33:57.530 --> 00:34:00.170
So we should all have these three texts.

00:34:00.170 --> 00:34:03.224
These texts represent the three different approaches,

00:34:03.320 --> 00:34:05.341
the theistic approach,

00:34:05.530 --> 00:34:07.159
the scientific approach,

00:34:07.249 --> 00:34:09.141
and the Buddhist approach.

00:34:12.730 --> 00:34:17.531
Buddhist studies can be better described 
as ethics rather than religion.

00:34:17.920 --> 00:34:22.141
Because in Buddhism we don't speak of the creator.

00:34:28.620 --> 00:34:35.673
If God is perceived ...

00:34:39.014 --> 00:34:43.674
as the ground of being,

00:34:43.795 --> 00:34:51.408
if God is perceived as 
the ultimate reality,

00:34:51.520 --> 00:34:54.022
as suchness,

00:34:54.092 --> 00:34:56.908
as Nirvana,

00:34:56.974 --> 00:35:00.049
then in Buddhism there is God.

00:35:00.120 --> 00:35:04.593
But if God is perceived as a man

00:35:04.617 --> 00:35:07.588
with a long beard 
standing high up in the sky

00:35:07.660 --> 00:35:11.434
who created humans and all things,

00:35:11.516 --> 00:35:15.808
then in Buddhism 
there is no God like that.

00:35:16.346 --> 00:35:21.336
And now people say that

00:35:24.060 --> 00:35:29.793
spirituality is possible without God.

00:35:29.817 --> 00:35:32.850
Spirituality without God.

00:35:35.335 --> 00:35:38.651
But depending on how we
understand the word God,

00:35:38.725 --> 00:35:42.349
we can see whether God is present in Buddhism or not.

00:35:44.330 --> 00:35:51.530
If we say man is created 
in the image of God,

00:35:51.583 --> 00:35:54.483
there is no such belief in Buddhism.

00:35:54.573 --> 00:35:58.616
But if we say God is the ultimate reality,

00:35:58.880 --> 00:36:02.926
the ground of being 
then there may be a God.

00:36:03.000 --> 00:36:04.558
It is like that.

00:36:05.310 --> 00:36:13.591
Thay has proposed a short text—less than 
a dozen lines—on the Buddhist approach.

00:36:50.730 --> 00:36:52.443
And this Buddhist approach

00:36:52.467 --> 00:36:57.041
is just a finger pointing to the moon,
or a raft to cross the river.

00:36:57.107 --> 00:36:59.489
You can come up with another text.

00:37:00.090 --> 00:37:04.156
And in the future the Buddhist approach 
can be improved.

00:37:04.250 --> 00:37:07.075
We can present it in a better way.

00:37:07.320 --> 00:37:12.850
Just like science. The view 
representing science here

00:37:15.680 --> 00:37:18.840
may no longer be relevant now.

00:37:18.840 --> 00:37:22.009
In science, there are those
who have made great progress

00:37:22.033 --> 00:37:24.160
and there are those who have stay behind.

00:37:24.160 --> 00:37:27.509
And the scientists who have made great progress 
and the scientists who have stay behind,

00:37:27.533 --> 00:37:29.120
they strongly oppose each other.

00:37:29.120 --> 00:37:31.741
They have very different views.

00:37:32.040 --> 00:37:35.712
And so, the view of science 
is also advancing,

00:37:36.060 --> 00:37:39.041
and the view of religion
is also advancing.

00:37:39.160 --> 00:37:43.133
So the view of Buddhism 
must also move forward.

00:37:45.521 --> 00:37:47.874
Why?

00:37:48.430 --> 00:37:53.375
If love is something limitless,

00:37:53.550 --> 00:37:59.841
then understanding and wisdom 
should also be something limitless.

00:38:01.192 --> 00:38:06.716
So we cannot say that our understanding ends here.

00:38:08.160 --> 00:38:13.690
So if there are any theologians here in the sangha

00:38:13.690 --> 00:38:16.130
(theologians)

00:38:16.130 --> 00:38:23.475
let's contemplate, let's try to find

00:38:23.650 --> 00:38:27.398
a new understanding

00:38:27.398 --> 00:38:31.158
of cosmology from the theistic traditions.

00:38:31.400 --> 00:38:35.318
Because the view that we have been using

00:38:35.342 --> 00:38:40.208
as the foundation for ethics may be outdated.

00:38:42.340 --> 00:38:46.458
In the light of science,
that view needs to be revised.

00:39:22.258 --> 00:39:26.691
In the Buddhist approach, both
subject and object of perception ...

00:39:29.142 --> 00:39:32.658
manifest from consciousness

00:39:32.700 --> 00:39:35.666
according to the principle of interbeing.

00:39:37.691 --> 00:39:42.126
"Both subject and object of perception 
manifest from consciousness

00:39:42.126 --> 00:39:45.255
according to the principle of interbeing."

00:39:47.722 --> 00:39:50.162
Wherever we go we can see interbeing.

00:39:50.220 --> 00:39:54.459
Subject of perception
and object of perception

00:39:54.483 --> 00:39:59.549
are not two things 
that exist outside of each other.

00:39:59.720 --> 00:40:03.933
The subject contains the object 
and the object contains the subject.

00:40:04.060 --> 00:40:07.084
Just like this flower, it
contains the universe

00:40:07.108 --> 00:40:09.460
and the universe 
contains this flower.

00:40:09.460 --> 00:40:13.583
They cannot exist outside of each other. 
This is the insight of Buddhism.

00:40:17.914 --> 00:40:23.191
So, "Humankind is present in all things

00:40:23.266 --> 00:40:26.566
and all things are present in humankind."

00:40:28.040 --> 00:40:31.493
It means that humankind 
is present in the environment

00:40:31.517 --> 00:40:35.175
and the environment is
present in humankind.

00:40:35.520 --> 00:40:37.709
Human beings and 
the environment inter-are.

00:40:37.733 --> 00:40:40.893
It is clearly consistent 
with the insight of interbeing.

00:40:40.950 --> 00:40:45.374
You contain the environment.

00:40:45.660 --> 00:40:48.593
The environment contains you.

00:40:48.666 --> 00:40:52.474
You are the environment.
That is the insight of Buddhism.

00:40:58.301 --> 00:41:00.801
And Buddhism goes further.

00:41:00.860 --> 00:41:02.776
"On the phenomenal level,

00:41:02.800 --> 00:41:07.020
there seems to be birth,
death, being and non-being,

00:41:07.080 --> 00:41:11.765
but ontologically, these notions cannot be 
applied to reality."

00:41:12.281 --> 00:41:14.922
"On the phenomenal level,

00:41:14.922 --> 00:41:20.823
there seems to be birth,
death, being and non-being,

00:41:20.823 --> 00:41:23.826
but ontologically,

00:41:23.826 --> 00:41:28.087
these notions cannot be 
applied to reality."

00:41:29.000 --> 00:41:31.516
This is very Buddhist.

00:41:31.620 --> 00:41:35.176
This is just one person's way 
of expressing this.

00:41:35.283 --> 00:41:39.276
As you study and practice Buddhism,

00:41:39.300 --> 00:41:43.033
you may find better ways 
to express this.

00:41:43.441 --> 00:41:45.351
It's the same in science.

00:41:45.375 --> 00:41:47.718
If you are a scientist.

00:41:47.783 --> 00:41:50.526
—there must be some scientists among us—

00:41:50.550 --> 00:41:58.600
like astrophysicists, 
or nuclear physicists,

00:41:58.700 --> 00:42:07.225
uou know that science 
is also advancing.

00:42:07.400 --> 00:42:12.266
It has left behind 
archaic knowledge,

00:42:12.360 --> 00:42:14.443
and is finding ways 
to be free from views,

00:42:14.467 --> 00:42:19.091
to break free from old knowledge
to search for new knowledge.

00:42:19.580 --> 00:42:23.924
There are scientists who have come very close,

00:42:24.580 --> 00:42:31.008
and who have started to have insights 
that are similar to Buddhist ones.

00:42:32.240 --> 00:42:37.660
They're starting to see that 
the universe is also consciousness,

00:42:37.660 --> 00:42:44.040
they're starting to see that
the quanta is also consciousness,

00:42:44.040 --> 00:42:46.740
first of all their own consciousness.

00:42:46.780 --> 00:42:51.659
So dialogue between
science and religion

00:42:51.683 --> 00:42:54.220
have been going on for decades.

00:42:54.280 --> 00:42:56.660
And it is something very exciting.

00:42:56.660 --> 00:42:59.543
If scientists can work together with Buddhists,

00:42:59.567 --> 00:43:08.033
if scientists learn to meditate
and to use a tool called mind,

00:43:08.133 --> 00:43:12.291
they can succeed much more quickly.

00:43:12.760 --> 00:43:21.308
Because scientists have 
very sophisticated instruments.

00:43:22.268 --> 00:43:29.083
They have very expensive instruments,
like particle accelerators.

00:43:32.360 --> 00:43:35.908
The one in Switzerland is very expensive.

00:43:36.080 --> 00:43:41.491
But in Buddhism, we say the most 
important instrument is our mind.

00:43:41.720 --> 00:43:46.701
When mind is tainted with the afflictions
of craving, anger and ignorance,

00:43:46.725 --> 00:43:53.025
that instrument cannot realize deep insights.

00:43:53.120 --> 00:43:57.160
So if we know how to purify our mind,

00:43:57.160 --> 00:44:03.376
how to remove the dust of
craving, anger, ignorance,

00:44:03.400 --> 00:44:05.258
our mind becomes clear and bright.

00:44:05.299 --> 00:44:08.983
With that clarity, 
we can see more clearly.

00:44:09.284 --> 00:44:12.509
That is why scientists
must also be practitioners

00:44:12.533 --> 00:44:18.704
in order to be successful
more quickly and easily.

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.

00:44:39.880 --> 00:44:44.859
Everything evolves according to the 
principle of interdependence,

00:44:44.883 --> 00:44:48.521
but there is free will and
the possibility to transform,

00:44:48.521 --> 00:44:51.266
there is probability.

00:44:53.246 --> 00:44:57.064
"The dynamic consciousness is called karma energy.

00:44:57.064 --> 00:45:02.646
Everything evolves according to 
the principle of interdependence, interbeing,

00:45:02.646 --> 00:45:06.270
but there is still free will 
and the possibility to transform.

00:45:06.270 --> 00:45:09.208
There is probability.

00:45:09.608 --> 00:45:14.317
And the one affects the
all, the all affect the one."

00:45:14.880 --> 00:45:20.660
The all affect the one, 
and the one affects the all.

00:45:20.858 --> 00:45:24.858
Each sentence contains
the insight of interbeing.

00:45:26.800 --> 00:45:32.494
To Thay, the principle 
of interbeing is very scientific.

00:45:37.808 --> 00:45:42.325
"Right view allows right action,

00:45:42.383 --> 00:45:47.333
leading to the reduction of suffering 
and the increase of happiness."

00:45:47.680 --> 00:45:50.774
"Right view allows right action,

00:45:51.005 --> 00:45:56.041
leading to the reduction of suffering 
and the increase of happiness."

00:45:57.780 --> 00:46:03.509
So in Buddhist ethics, 
right view is very important.

00:46:03.566 --> 00:46:07.491
Right view leads to right thinking,
right speech and right action.

00:46:09.540 --> 00:46:12.243
And one more thing:

00:46:12.267 --> 00:46:18.041
happiness and suffering inter-are.

00:46:18.042 --> 00:46:20.462
"Happiness and suffering inter-are."

00:46:20.740 --> 00:46:24.980
Meaning in happiness there is suffering. 
In suffering there is happiness.

00:46:24.980 --> 00:46:29.240
Happiness and suffering make each other.
That is also the insight of interbeing.

00:46:29.240 --> 00:46:33.293
Perhaps in other schools of ethics
this has been overlooked.

00:46:33.317 --> 00:46:39.247
But in Buddhism, without this insight
it is not true Buddhist ethics.

00:46:44.320 --> 00:46:50.075
And lastly, "The ultimate reality transcends
notions of good and evil, right and wrong."

00:46:51.092 --> 00:46:55.984
Meaning notions of good
and evil, right and left,

00:46:56.008 --> 00:47:00.991
right and wrong,
are all relative.

00:47:01.960 --> 00:47:05.841
There are two domains,

00:47:05.920 --> 00:47:09.092
one domain is nature,

00:47:09.157 --> 00:47:12.196
or the natural world.

00:47:26.250 --> 00:47:30.300
The natural world is the domain of nature.

00:47:30.900 --> 00:47:35.216
And the human world is the domain of humans.

00:47:42.620 --> 00:47:46.818
Because there is the human world, 
with its suffering and happiness,

00:47:46.866 --> 00:47:50.740
we need to be able to determine

00:47:50.933 --> 00:47:53.733
what is right and what is wrong,

00:47:53.950 --> 00:47:56.408
what is good and what is bad.

00:47:56.495 --> 00:47:59.741
These things are pragmatic.

00:48:02.860 --> 00:48:05.400
They are only relative in value.

00:48:05.466 --> 00:48:09.566
Don't hold on to them and assume
that they are absolute.

00:48:11.760 --> 00:48:16.059
Right and wrong, good and evil,
are only relative.

00:48:16.108 --> 00:48:19.541
We should not be caught 
and think they are absolute.

00:48:22.814 --> 00:48:24.640
This is very important.

00:48:24.700 --> 00:48:31.300
Because when we arrive 
at the ultimate reality,

00:48:31.374 --> 00:48:36.191
there is no more 
right and wrong,

00:48:36.483 --> 00:48:38.308
good and evil,

00:48:41.840 --> 00:48:43.852
true and false.

00:48:48.320 --> 00:48:56.334
So Nirvana transcends all notions of right and wrong,

00:48:56.417 --> 00:48:58.092
being and non-being,

00:48:58.500 --> 00:48:59.701
good and evil.

00:48:59.758 --> 00:49:01.558
Nirvana is not good.

00:49:05.533 --> 00:49:08.475
Nirvana is neither good 
nor evil.

00:49:09.920 --> 00:49:11.868
Good and evil are notions

00:49:11.892 --> 00:49:15.625
that we apply in the human world.

00:49:16.220 --> 00:49:21.501
Nirvana itself is neither
good nor evil.

00:49:21.608 --> 00:49:24.516
It transcends the notions of
good and evil.

00:49:24.733 --> 00:49:29.075
It's the same goes for notions 
of above and below.

00:49:30.380 --> 00:49:35.207
Above means to be above something, 
and below means to be below something.

00:49:35.325 --> 00:49:37.433
We are sitting here

00:49:40.474 --> 00:49:42.749
in France.

00:49:44.340 --> 00:49:48.616
Our head is pointing up,

00:49:49.201 --> 00:49:52.782
so we think that this is the below.

00:49:53.760 --> 00:49:57.841
But in Viet Nam, 
they are sitting upside down from us.

00:49:57.980 --> 00:50:01.583
What we call the above
is actually their below.

00:50:01.680 --> 00:50:05.309
So these notions of above and
below cannot be applied to the universe.

00:50:05.367 --> 00:50:08.509
They can only be applied in relation to the Earth.

00:50:11.080 --> 00:50:15.792
So we should not be caught 
in notions of above and below.

00:50:20.220 --> 00:50:22.501
It's the same for the Dharmakaya.

00:50:22.583 --> 00:50:26.091
To say that Dharmakaya is pure is not correct.

00:50:26.200 --> 00:50:27.801
To say the Dharmakaya is pure is incorrect.

00:50:27.825 --> 00:50:32.216
The Dharmakaya is neither pure nor impure.

00:50:32.580 --> 00:50:35.618
To say that the Dharmakaya is impure is already wrong,

00:50:35.675 --> 00:50:39.208
but to say that the Dharmakaya 
is pure is equally wrong.

00:50:40.191 --> 00:50:42.943
So when Zen master Tuệ Trung
Thượng Sĩ was asked by his disciples:

00:50:43.008 --> 00:50:47.232
"What is the pure Dharmakaya?" 
He said, "Cow dung",

00:50:48.320 --> 00:50:50.151
"Cow urine. 
That's what he said

00:50:50.220 --> 00:50:59.575
to help people break free from 
notions of pure and impure.

00:51:02.380 --> 00:51:09.875
So what Thầy wants to say is,
if you are a theologian,

00:51:15.240 --> 00:51:18.118
a Hindu,

00:51:18.142 --> 00:51:20.101
Jewish,

00:51:20.125 --> 00:51:22.800
or Christian theologian,

00:51:22.800 --> 00:51:25.641
you should know that ...

00:51:28.340 --> 00:51:31.705
our view on the universe and
all things can be improved.

00:51:31.729 --> 00:51:33.900
We can move it forward.

00:51:33.900 --> 00:51:38.475
We can transcend the old view 
and to reach a new view.

00:51:39.140 --> 00:51:41.316
And we can ...

00:51:44.940 --> 00:51:52.041
carry our tradition forward 
so that it can be closer to science.

00:51:53.015 --> 00:51:56.315
His Holiness the Dalai Lama has also said this.

00:51:56.600 --> 00:52:00.476
He said, "If I encounter something in Buddhism 
that contradicts the spirit of modern science,

00:52:00.500 --> 00:52:03.400
then I am ready to let them go."

00:52:03.460 --> 00:52:07.283
That is the spirit of 
non-attachment to views.

00:52:08.360 --> 00:52:11.291
We have the courage 
to let go of things

00:52:15.033 --> 00:52:17.940
that we find are no longer correct.

00:52:18.023 --> 00:52:21.275
This is also the spirit of science.

00:52:56.980 --> 00:53:01.560
On the 1st of October, 2008 ...

00:53:01.700 --> 00:53:05.660
in the capitol city of New Delhi ...

00:53:05.733 --> 00:53:14.183
Thầy gave a teaching 
to commemorate Mahatma Gandhi.

00:53:14.280 --> 00:53:18.774
It was called the Gandhi Memorial Lecture.

00:53:18.880 --> 00:53:24.526
Thầy cited an extract from
Mahatma Gandhi's speech

00:53:24.550 --> 00:53:29.177
from the 9th of April, 1933,

00:53:29.908 --> 00:53:32.999
from his journal called "Harijan."

00:53:37.177 --> 00:53:45.774
Ghandi said: "In my search after truth,"
in my journey to seek the the truth,

00:53:46.159 --> 00:53:53.958
"I have discarded many ideas
and learned many new things."

00:53:54.217 --> 00:54:01.939
"In my search after truth, I have discarded many ideas and learned many new things."

00:54:02.920 --> 00:54:07.213
This proves that Mahatma Gandhi was someone
who was not attached to views.

00:54:07.475 --> 00:54:11.633
He was not caught in prior knowledge.

00:54:13.380 --> 00:54:18.412
Mahatma Gandhi was not a Buddhist. 
He was a Hindu.

00:54:18.580 --> 00:54:22.239
And in that tradition
there is also advancement.

00:54:22.354 --> 00:54:24.650
This is the spirit of science.

00:54:27.280 --> 00:54:33.529
As Christians or Jewish
we can also have that attitude.

00:54:33.640 --> 00:54:36.276
We can release old understanding,

00:54:36.354 --> 00:54:42.270
in order to reach to higher understanding.

00:54:47.230 --> 00:54:49.808
"Old as I am in age,

00:54:50.279 --> 00:55:04.954
I have no feeling that I have
ceased to grow inwardly."

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."

00:55:15.960 --> 00:55:20.795
I am old but I have the feeling
that I have never cease to learn

00:55:20.908 --> 00:55:25.587
and I continue to grow 
in my spiritual life.

00:55:29.180 --> 00:55:34.480
And I have the feeling
that even at the dissolution of this body

00:55:34.504 --> 00:55:40.105
my quest for learning, my growth in
spiritual life will not stop.

00:55:40.271 --> 00:55:42.383
It will continue.

00:55:44.320 --> 00:55:49.887
"...or that my growth will stop 
at the dissolution of the flesh."

00:55:50.670 --> 00:55:57.212
It proves that Mahatma Gandhi was 
not caught in the view of nihilism.

00:55:57.340 --> 00:55:58.930
Nihilism means,

00:55:58.954 --> 00:56:01.787
the idea that at the dissolution of the body nothing continues.

00:56:01.841 --> 00:56:04.350
Nothing is continued.
The person is gone.

00:56:04.420 --> 00:56:10.337
Mahatma Gandhi is saying after the dissolution of this body, 
I will continue to learn,

00:56:10.452 --> 00:56:12.687
I will continue to grow,

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.

00:56:18.800 --> 00:56:23.887
So Mahatma Gandhi was able to 
break free from nihilism.

00:56:24.000 --> 00:56:26.647
This sentence proves that
Mahatma Gandhi had two virtues.

00:56:26.671 --> 00:56:30.495
The first virtue is the capacity 
to let go of his own views.

00:56:30.587 --> 00:56:35.309
And second is the capacity to transcend
the wrong view of nihilism,

00:56:35.333 --> 00:56:38.460
which is the view that after death
we cease to exist.

00:56:38.520 --> 00:56:42.620
Many scientists are still 
caught in these two things.

00:56:42.700 --> 00:56:45.430
Even scientists are still caught 
in these two things

00:56:45.521 --> 00:56:48.296
but Gandhi was not.

00:56:48.660 --> 00:56:51.014
These two things are very important in Buddhism.

00:56:51.038 --> 00:56:54.860
Which is first, non-attachment to views—
the capacity to let go of knowledge.

00:56:54.860 --> 00:57:01.845
And secondly, not being caught in nihilism.

00:57:16.749 --> 00:57:18.664
We need to move forward a bit

00:57:18.688 --> 00:57:20.772
and start talking about the second mindfulness training,

00:57:20.796 --> 00:57:24.055
even if we are still working 
on revising the first training.

00:57:24.079 --> 00:57:27.265
Because we only have three months.

00:58:00.257 --> 00:58:04.457
The second training is ...

00:58:12.860 --> 00:58:18.450
the practice of sharing our resources 
with those who are in need,

00:58:18.705 --> 00:58:25.220
not to appropriate, not to steal,
and not to cause social injustice.

00:58:25.880 --> 00:58:31.479
The second training 
must also contain the insight of interbeing.

00:58:31.700 --> 00:58:33.789
And when we present the second training,

00:58:33.813 --> 00:58:39.121
we have to present it in such a way 
that it contains the insight of interbeing.

00:58:39.600 --> 00:58:43.262
The suffering of the other person
is our own suffering.

00:58:43.380 --> 00:58:46.139
The suffering, the destruction 
of the environment

00:58:46.163 --> 00:58:47.947
is also the destruction of human beings.

00:58:48.029 --> 00:58:51.162
That insight should be
embedded in the second training.

00:58:54.420 --> 00:59:00.579
The second training is about no stealing,

00:59:02.300 --> 00:59:09.204
about sharing our time and material resources 
with those who are in need.

00:59:10.700 --> 00:59:13.072
We see that the objective 
of the second training

00:59:13.096 --> 00:59:16.870
is more about eliminating craving,

00:59:18.996 --> 00:59:22.920
more about eliminating greed and craving.

00:59:28.580 --> 00:59:33.620
In the first training on no killing,
it is also about eliminating greed.

00:59:33.700 --> 00:59:37.739
It is because of greed 
that we kill people,

00:59:37.763 --> 00:59:40.770
we invade other countries.

00:59:43.740 --> 00:59:53.087
We covet the natural resources of those countries 
so we come and invade them.

00:59:53.240 --> 01:00:00.608
Or we want a market for our products 
so we invade that country.

01:00:00.760 --> 01:00:04.845
So the first training also deals with craving.

01:00:05.004 --> 01:00:09.419
The second training deals with craving too.

01:00:11.100 --> 01:00:15.329
It's because of craving that
we want to seize and appropriate.

01:00:15.421 --> 01:00:18.245
It's because of craving for wealth and success

01:00:18.312 --> 01:00:20.895
that we destroy the environment.

01:00:21.620 --> 01:00:28.515
The object of this craving
is assets and wealth.

01:00:29.620 --> 01:00:33.385
And when we go to the third training,

01:00:33.504 --> 01:00:39.495
no sexual misconduct, it is also 
related to craving, but for sex.

01:00:39.678 --> 01:00:44.089
So in fact all the five trainings
deal with craving and greed.

01:00:44.170 --> 01:00:47.905
Similarly, all the five trainings also
deal with anger.

01:00:48.000 --> 01:00:51.297
Because in the first training, 
no killing, there is anger.

01:00:51.379 --> 01:00:54.376
Because of anger there is killing.

01:00:59.500 --> 01:01:04.222
And delusion. Delusion is the
lack of insight into interbeing,

01:01:04.246 --> 01:01:08.487
therefore the killing, therefore the appropriation.

01:01:08.600 --> 01:01:15.062
So we see clearly that the five trainings
are interrelated, they inte-rare.

01:01:15.187 --> 01:01:18.109
In practicing one training well,

01:01:18.133 --> 01:01:20.455
we can also practice the other four trainings well.

01:01:20.528 --> 01:01:21.874
It's very wonderful.

01:01:23.640 --> 01:01:29.545
So when we present 
the second training on no stealing,

01:01:29.660 --> 01:01:37.820
on sharing our time, material resources and 
energy with those who are in need,

01:01:37.820 --> 01:01:39.809
we have to present it in such a way

01:01:39.936 --> 01:01:43.405
that allows people to see that the
other person whom we are exploiting,

01:01:43.512 --> 01:01:47.429
whom we want to appropriate
from, is also ourselves.

01:01:49.780 --> 01:01:54.005
And that storehouse of natural resources,

01:01:54.029 --> 01:02:02.045
that environment that we are exploiting
and polluting, is also ourselves.

01:02:02.320 --> 01:02:04.447
We are the environment.
We must have that insight

01:02:04.471 --> 01:02:07.404
for the second training can be deep enough.

01:02:07.460 --> 01:02:10.000
So you have to present it
in such a way that allows everyone

01:02:10.091 --> 01:02:12.797
to see the interbeing between 
themselves and the other person—

01:02:12.862 --> 01:02:16.970
the person whom we want to appropriate from, 
whom we want to exploit—

01:02:18.000 --> 01:02:21.222
the interbeing nature between
ourselves and the environment.

01:02:21.295 --> 01:02:25.279
That's when second training
is a true precept of the Buddha.

01:02:25.835 --> 01:02:28.645
The insight of interbeing must be there.

01:02:59.040 --> 01:03:00.264
For example, we can say,

01:03:00.288 --> 01:03:06.697
"I vow to look deeply to see that
the happiness and suffering of others

01:03:06.745 --> 01:03:10.669
are related to my own
happiness and suffering."

01:03:11.920 --> 01:03:14.512
You may think that you have to be rich

01:03:20.279 --> 01:03:21.946
in order to be happy.

01:03:21.995 --> 01:03:27.969
But your wealth cannot be
built on the poverty of others.

01:03:28.040 --> 01:03:31.255
"I vow to look deeply to see that
the happiness and suffering of others

01:03:31.279 --> 01:03:34.507
are related to my own
happiness and suffering.

01:03:34.580 --> 01:03:40.338
And that true happiness and peace

01:03:40.395 --> 01:03:46.037
are not possible without
understanding and love."

01:03:46.934 --> 01:03:48.689
Because there are some views

01:03:48.713 --> 01:03:51.705
that say only when we have the four things—

01:03:51.729 --> 01:03:57.629
wealth, fame, power and sex—

01:03:57.695 --> 01:03:58.770
we can be happy.

01:03:58.770 --> 01:04:01.329
That's what so many people believe.

01:04:01.400 --> 01:04:05.866
So in this second training,
we have to make clear

01:04:05.941 --> 01:04:10.280
that without understanding and love, 
happiness is not possible.

01:04:10.280 --> 01:04:16.455
Even if you have a lot of wealth,
fame, power and sex,

01:04:16.479 --> 01:04:19.987
if there's no understanding
and love, you can suffer enormously.

01:04:20.042 --> 01:04:22.204
You can even commit suicide.

01:04:23.060 --> 01:04:25.609
So understanding and love are 
the foundation of happiness.

01:04:25.633 --> 01:04:27.680
We have to help people see that

01:04:27.680 --> 01:04:30.330
so they can look for
happiness in that direction

01:04:30.354 --> 01:04:35.404
and not to run after craving.

01:04:35.580 --> 01:04:39.420
Only then can this precept
be a true precept of the Buddha.

01:04:43.720 --> 01:04:48.555
"That true happiness and 
peace are not possible

01:04:48.579 --> 01:04:51.380
without understanding and love,

01:04:51.380 --> 01:04:58.020
that running after wealth, fame, power and 
sensual pleasures can bring much suffering."

01:04:58.320 --> 01:05:01.043
"And once I know how to generate
understanding and love,

01:05:01.067 --> 01:05:09.272
I can help myself and others overcome 
difficulties and fear, and grow my happiness.

01:05:11.400 --> 01:05:19.580
I vow to look deeply
to see that I am the environment ...

01:05:19.580 --> 01:05:22.420
and the environment is myself.

01:05:22.420 --> 01:05:26.860
Harming the environment is harming myself."

01:05:26.860 --> 01:05:32.700
With these elements, it is good enough for now.

01:05:34.840 --> 01:05:38.118
"I am determied to practice deeply

01:05:38.208 --> 01:05:41.143
to see that both happiness
and suffering of the other person

01:05:41.300 --> 01:05:45.624
have much to do with my
own suffering and happiness.

01:05:45.860 --> 01:05:50.458
That true happiness is not possible 
without understanding and love.

01:05:50.580 --> 01:05:54.876
And running after wealth, fame, power or sex

01:05:54.900 --> 01:05:58.733
can bring about much suffering and despair."

01:06:00.160 --> 01:06:05.925
And happiness is the aim of our life.

01:06:07.640 --> 01:06:12.140
Even though everyone needs 
to overcome poverty,

01:06:12.140 --> 01:06:17.950
happiness cannot be found in 
the direction of craving and sensual desires.

01:06:21.640 --> 01:06:24.680
In New Delhi, Thầy also talked about ...

01:06:24.733 --> 01:06:30.200
Mahatma Gandhi's view on
happiness and sensual pleasures.

01:06:34.940 --> 01:06:39.558
And Thầy quoted this from Gandhi:

01:06:39.880 --> 01:06:44.720
"Our ancestors set a limit to our indulgences."

01:06:44.753 --> 01:06:49.283
Our ancestors have learned to stop 
and practice moderation.

01:06:50.366 --> 01:06:52.229
No more indulging without limits.

01:06:52.229 --> 01:06:59.605
No more

01:07:14.849 --> 01:07:19.700
No more overindulgence.

01:07:20.560 --> 01:07:26.018
"Our ancestors set a limit on our indulgences,"

01:07:26.042 --> 01:07:31.741
in order not to overindulge.

01:07:32.660 --> 01:07:36.826
"They saw that happiness 
was largely a mental condition."

01:07:36.880 --> 01:07:40.397
Our ancestors saw that happiness

01:07:42.583 --> 01:07:49.708
was largely a mental condition, our way of seeing things.

01:07:49.980 --> 01:07:54.060
Seeing with understanding and love, 
happiness is possible.

01:07:55.480 --> 01:07:59.259
"A man is not necessarily
happy because he is rich,

01:07:59.283 --> 01:08:02.140
or unhappy because he is poor."

01:08:02.140 --> 01:08:04.925
So people are not necessary happy 
when they are rich,

01:08:04.958 --> 01:08:08.541
and not necessarily 
unhappy when they are poor.

01:08:08.600 --> 01:08:13.220
Those who are able to live in moderation, 
in poor conditions,

01:08:13.775 --> 01:08:24.876
especially those who are able to live simply, those who choose

01:08:24.899 --> 01:08:28.799
voluntary poverty,

01:08:28.867 --> 01:08:32.408
those people are very happy.

01:08:33.979 --> 01:08:38.742
They live simply, they may not
have a high income,

01:08:39.325 --> 01:08:42.325
but they may be able to smile all day, 
be happy all day, love all day.

01:08:42.403 --> 01:08:45.826
So this sentence is very true.

01:08:45.912 --> 01:08:49.575
"A man is not necessarily 
happy because he is rich,

01:08:49.600 --> 01:08:53.558
or unhappy because he is poor."

01:08:55.979 --> 01:09:03.919
"Observing all this, our ancestors 
dissuaded us from luxuries and pleasures."

01:09:03.997 --> 01:09:13.371
"Observing all this, our ancestors 
dissuaded us from luxuries and pleasures."

01:09:14.000 --> 01:09:17.566
Indulging in sensual pleasures 
can bring about a lot of suffering.

01:09:18.580 --> 01:09:20.441
This insight

01:09:21.549 --> 01:09:23.167
is a shared insight.

01:09:23.200 --> 01:09:26.766
It's not only found in Buddhism,

01:09:27.340 --> 01:09:34.540
but also in Christianity, 
in Judaism and in Hinduism.

01:09:36.732 --> 01:09:39.929
So this insight,

01:09:39.953 --> 01:09:43.580
we need to point to it text of the training.

01:09:43.660 --> 01:09:47.618
When we read the trainings, we can see
clearly that without Dharma sharing,

01:09:47.642 --> 01:09:52.080
without coninuous learning, it's impossible
to understand that training deeply.

01:09:52.116 --> 01:09:56.133
So after you have received the
Five Mindfulness Trainings

01:09:56.216 --> 01:09:59.580
you should aspire to study them
when you get back home.

01:09:59.580 --> 01:10:02.284
Studying just one training is enough.

01:10:02.308 --> 01:10:09.220
And that training is like 
the ocean without boundaries.

01:10:09.220 --> 01:10:12.969
The deeper we go into that training
the more we can see its depth,

01:10:12.993 --> 01:10:14.615
because there is an ocean 
of wisdom,

01:10:14.615 --> 01:10:18.501
an ocean of love in that training.

01:10:19.587 --> 01:10:23.191
So we have to present the 
5 Mindfulness Trainings in such a way

01:10:23.279 --> 01:10:30.779
that they contain the immense ocean 
of Buddhist insight and love.

01:10:42.760 --> 01:10:45.601
One practitioner wrote me a letter yesterday.

01:10:45.625 --> 01:10:48.940
He said: "I have work to
do. I must leave on Tuesday.

01:10:48.940 --> 01:10:53.974
That's why I am very sad,
because I came to Plum Village

01:10:54.075 --> 01:10:57.000
with the intention to receive 
the Five Mindfulness Trainings.

01:10:57.158 --> 01:11:00.634
Dear Thay, please help me find a way to receive
the 5 Mindfulness Trainings before Tuesday,

01:11:00.658 --> 01:11:03.341
as I must leave on Tuesday."

01:11:03.450 --> 01:11:06.866
So Thay handed the letter 
to brother Pháp Đôn,

01:11:06.925 --> 01:11:12.586
and asked him to arrange for this friend
to receive the 5 trainings on Monday,

01:11:12.669 --> 01:11:17.458
so tomorrow, 
before he returns home.

01:11:17.506 --> 01:11:21.009
And brother Pháp Đôn was very compassionate.

01:11:21.288 --> 01:11:24.776
He has arranged
for five or six brothers

01:11:24.800 --> 01:11:29.283
to transmit the 5 Mindfulness Trainings 
for that friend.

01:11:29.440 --> 01:11:33.960
That is heart of pursuing the precepts.

01:11:33.960 --> 01:11:40.676
Because we know that
there are precious gems in the precepts.

01:11:40.838 --> 01:11:46.838
When we have precepts 
then we have everything.

01:11:46.880 --> 01:11:49.268
Because the precepts 
contain the Three Jewels:

01:11:49.292 --> 01:11:51.293
the Buddha, the Dharma, the sangha;

01:11:51.317 --> 01:11:53.720
precepts, concentration and insight.

01:11:53.783 --> 01:11:57.293
So someone who practices
the precepts is always protected.

01:11:57.400 --> 01:11:59.491
They no longer have anything to fear.

01:11:59.636 --> 01:12:04.001
Someone with a precept body, 
the sila body ...

01:12:04.025 --> 01:12:08.551
that person is always protected
by the Three Jewels,

01:12:08.575 --> 01:12:11.520
by the energies of precepts,
concentration and insight.

01:12:11.570 --> 01:12:16.350
That's why every one of us should pursue
the precepts wholeheartedly.

01:12:19.140 --> 01:12:26.660
For all those who stay until 
the end of the Rains retreat,

01:12:26.660 --> 01:12:30.049
you can receive the 5 trainings during 
the Great Precepts Transmission Ceremony.

01:12:30.082 --> 01:12:34.253
You can receive them in the New Lotus Season 
Great Precepts Transmission Ceremony.

01:12:41.071 --> 01:12:43.071
At the end of the year,

01:12:45.559 --> 01:12:47.277
it seems the monastics in Bat Nha have read this already,

01:12:47.277 --> 01:12:51.444
but the monastics in New Hamlet 
and Lower Hamlet have not.

01:12:52.515 --> 01:12:57.524
Thay hopes that after the monastics 
have had a chance to read this,

01:12:57.524 --> 01:13:03.019
they can translate it so our friends can read it i
n English, French and German.

01:13:20.001 --> 01:13:28.353
Thay has the reports from the 
Dharma sharing groups from last Thursday.

01:13:28.860 --> 01:13:40.045
[ The sound of the bell ]