in the year 2020
we are in the New Hamlet of Plum Village
Right Now in the New Hamlet we have about
I think a congregation of about 65 people here
But I'm aware that at this very moment
I am also there
in the lower Hamlet, in the Upper Hamlet
and elsewhere, where friends are joining us
for the sharing this morning.
Mindfulness, Cconcentration and Insight
are the essence of Plum Village practises.
And we know that we are reminded every day
to cultivate the energy of Mindfulness, concentration and Insight
And our that our whole day in the monastery
from the very first moment that we wake up
to the last moment when we are in bed falling asleep,
our practise is, all our practise is
are in cultivating these energies inside ourself.
And so
its appropriate right, to mention that over and over again
even though you may have heard this
a thousand times or even more
But it is always a really good reminder
to cultivate mindfulness, concentration and insight
and especially for many of our friends
who are joining us today, for the talk
many of you may not be
very familiar with this
these practices with mindfulness, concentration and insight
I wanted just to
mention very briefly what they are so that we
we know that
meditation practice, the essence of meditation practice
is to cultivate these energies in us
mindfulness
is the awareness of
what's going on inside our bodies
and our feelings, our mind and our soul
in the surroundings, what's happening in the surroundings
and mindfulness is like a light
that when we are able to
come back to our breath, when we are able to make mindful steps
we light up this light in our heart
in our mind so that we can see
clearly we can see
what it is that is unfolding in the present moment
in the domain of our body
our feelings, our perceptions
our mental formations and our consciousness
and when we are present
and aware of what is happening
we're truly there
we're present we're focussed
we're not running away anymore in our head
we're there to see
and that's called concentration
we're concentrated in what it is that we are looking at
of what it is that we are aware
and its that energies
of being present and concentrated
that we begin to see deeply
see deeply into
the causes and conditions,
the roots of why things are the way they are,
of why we are the way we are
and that's called insight, understanding
and its the understanding, it's the insight
that helps us
to transform the situation
that helps us to be free
from whatever it is
that we are still clinging onto
or whatever it is
that we are not yet free
and so these three energies are very important
they are the energies of the buddha
inside ourselves, the baby buddha inside ourselves
these energies once they are activated, generated, its like
the baby buddha in us is coming alive
and the stronger these energies are
and the bigger
that the baby buddha is inside us
and its such a simple practice, such simple practices
that we do every day to generate these energies
breathing, being aware of our breath
being aware of our body being aware of our steps
being aware of what's happening
in our heart, in our mind simple practices
but once we are able to be aware
once the energy of mindfulness, concentration and insight are there
it takes us to a different dimension of experience of these things
simple isn't it
and do-able also
accessible, do-able practices.
But my question is for myself and for you is
Why is it that we are still struggling so much?
Why is it that these practices are simple,
And yet in our daily life most of the time we are not mindful ?
Right?
Who among us here is mindful most of the day?
Can you raise your hand.
I don't see any hands!
I wonder if the lower hamlet has any hands up
But, anyways, what is it
why is it, that is my question
that I ask every single day
and why is it
that I know these energies are so important
and I know these energies are innate in me,
and all I need to do is just tap into these energies
with all these practices and voila, I'm enlightened !
And yet its not as simple to do as it sounds
and its not because
you know I don't have the environment to do it
its not because my sisters are not
supporting me to practice
there is something about me about my mind
thats really preventing me
from really dwelling deeply in the present moment
and from really embracing wholeheartedly
these practices that I know are so beneficial for me
and that my aspiration as a monastic is to
really cultivate these energies in me
so that I can be free so that I can help other people to be free
and to be happy
and so why is it? so that's a question that I always ask myself.
So today we are going to explore why
and also in the context of
what we have been talking about during this retreat
and also what is happening in the world right now with discrimination
and the question also came up
where is the discrimination coming from
is discrimination only happening to
a certain number of people
is it only
in people with particular skin color?
what is it? where is it coming from?
we learned that
and Thay repeated over and over again
and the Buddha also said
that everything is a manifestation of our mind,
even our physical body is a manifestation of our mind
even our physical illness is a manifestation of our mind
the environment is a manifestation of our mind
and so, the study of the mind
the understanding of the mind, its so crucial
in the practice
because without the understanding of how the mind works
from mind
we will struggle and we will continue to struggle
and we will always be in the dark
not knowing why we are the way we are
so I'll start with what Sister [Dang/Lang] Nghiem,
who is here with us now in in the New Hamlet shared last Sunday
on the
consciousness already
so I'm going to mention again
to refresh our memory
A lot of us here at Plum Village already know this
but a lot of our friends may not be very familiar with it
so bear with me Sisters
So we love to use this image, a circle
as our consciousness
and we learned last week
that there's many different levels of consciousness
different layers of consciousness
we have learned that there is store consciousness
which is the depth of our consciousness,
the base of our consciousness,
the foundation of our consciousness,
where
all kinds of seeds
are preserved and kept
all kinds of imaginable seeds
from the most negative
to the most positive, a whole spectrum of seeds
in here, thats what we've learned over and over again
and we know on the
on the upper level of consciousness are the sense consciousnesses
there's one thing I want to mention about store consciousness,
before I go into sense consciousness
its that store consciousness
its also impermanent and non-self
in the sense that there is always input
and output, that nothing is static in here
that store consciousness is made of my own consciousness
the individual consciousness
but its also made of collective consciousness, so
both
its thanks to impermanence and non-self that
thats why you know
its individual but
at the same time its collective and we know that its
its - there's no separate self
in store consciousness
and then on the upper level of consciousness are the five senses
the eye consciousness, the ear consciousness, the nose consciousness
the tongue consciousness and the body consciousness
these are like windows
windows
for us
to come in touch with the outside world
with store to come in touch with the outside world
and they do look like windows don't they
little windows
these are were the inputs come in and also outputs as well
and the sixth consciousness
is mind consciousness
but today what I wanted to talk about
the manas
our friend
manas, I've always wanted to talk about manas
and I've never had a chance to do it
that's because its not the topic for the discussion
we drew up this diagram
so that we understand the different levels of consciousness
but we don't say too much
I've never said a lot on manas
but today this is my topic:
Is manas, the tendencies of manas
and how is that affecting
you know, discrimination and all that.
So Manas,
it's a function of consciousness.
Before I go into manas let me just talk
a little about the six consciousnesses
because Manas plays with the six consciousnesses.
are what we call the evolving consciousness
evolving because it comes out from store consciousness
it evolves from store consciousness
Manas is, is one of those evolving consciousness.
It also comes out of store consciousness.
It comes from the seed of delusion and craziness in the store consciousness.
It comes up,
and then Manas comes back down to store consciousness
kind of like clinging on to part of the store consciousness
and claims that part
of store consciousness as its lover,
Its self.
[Bell]
Manas grasps onto store consciousness, a part of the store consciousness
and considers it its beloved
and identifies it as its self.
As the self.
And,
and so manas is where the belief
or the idea of a separate self stems from.
It is . . .
It is also the defense mechanism
or the survival instinct inside us.
Manas is the preservation of self.
And there are four characteristics of Manas.
The first one is called "nashi" in Vietnamese.
"Nashi" means
it's an ignorance
about self.
It is the . .
the ignorance, the delusion
that claims that there is a separate self
or separate identity.
"Nakeen" which is
the wrong view of self.
It's a . . .
It's a view, it's a perception.
It's an idea of a separate self
that discriminates self
from things that are non-self.
In other words,
self, my five skandhas,
body,
feelings, perceptions, mental formations, and consciousness
as my self.
And everything else, is not self.
And "nyamang," nyamang is a complex of the self.
It is the pride of the self.
The arrogance
of the self
which is also the cause of looking down on everything
that is non-self.
And "na-eye" is the love of the self.
It's the attachment to the self.
Or the clinging to the idea of a separate entity
a separate identity,
separate existence.
So we know that these four
these four characteristics
are the basis
of this inherent belief, an idea in a separate self.
And it is also the cause of a lot of our suffering.
A feeling of separation,
loneliness,
alienation.
I know a lot of us are,
especially during this covid time.
There are a lot of people out there who are,
who are feeling really lonely,
really alienated,
and separated from everything
and everyone.
It is also the basis of
all the killing that's happening.
And believe it or not, also the climate change
is coming up from this.
Because there's this idea that this is me, I protect myself
and I get, you know, whatever it is
for my benefit; for the benefit of the self
disregard of what's happening with the others.
With the environment, with the Earth.
And we consume in ways that
are not really in line
with respect
to Mother Earth, and care for Mother Earth
because we just want to satisfy our needs.
And our needs are really bottomless.
Needs,
comfort.
A lot of material things.
I don't know, what do . . . what do people really need out there, anyways?
A lot of money, maybe?
A lot of consumption?
Yeah, there are so many people who have so, so much
and there are people who don't have anything.
And if they could just give a little bit of what they have
maybe the poor people or the people who are
in disadvantaged situations could be
could be a great relief for them.
But that's not always the case. Manas is . . . it's there.
Manas is there and says "This is me and I have to protect myself
and I need to get for myself. The more the better.
And who cares about other people? That's them."
But we know with the climate situation that's not. The reality is that
what affects
the other is also affecting me.
And we see that very clearly with the climate change, right?
That what is happening on the other side of the planet
is affecting us.
And what's affecting us here, what we are, our behavior here
is affecting people on the other side of the planet.
There's this interconnectedness that
often we really
don't recognize.
And so . . .
So, Manas,
its function
is . . .
to appropriate a self, right?
And so it avoids
all kinds of suffering.
It avoids suffering. It runs away from suffering.
It doesn't want to face suffering.
That sounds familiar, doesn't it?
For a lot of us, it is hard to face our suffering.
It is really overwhelming
to look at our suffering.
Sometimes it's not even possible for us
to go back to ourselves and look at our suffering.
Because Manas does not want to admit there is suffering.
Manas will find all possible ways
to run away from suffering.
And Manas ignores the goodness of suffering.
We know that in the Four Noble Truths
the first of those truths is suffering.
And why is it that
suffering is a noble truth?
It can only be noble truth
when we recognize
that there is suffering.
We admit that we do have suffering and we are staying with that suffering.
We are recognizing it.
We're facing it.
So that we can understand
the causes and conditions
that brought about the suffering.
Suffering has been made at some point in our life.
And so . . .
when we are able to stay with our suffering
when we are able to practice, embracing,
being mindful of the suffering, then we can begin to see
the causes and conditions.
And that's the second Noble Truth.
And it's only when we are able to see the causes and conditions
of our suffering
that we can,
that we can do something to transform our suffering.
And that's the fourth Noble Truth.
And these practices of the Noble Eightfold Path
which is the fourth . . .
which is the fourth Noble Truth
are practices that help us to experience
great happiness
and freedom.
So it's the suffering
that helps us to experience
happiness and freedom.
Manas does not see that.
Manas simply does not want to face suffering and does not see
that there is goodness in suffering.
And because it doesn't see the goodness of suffering
it also ignores
the interbeing between suffering and happiness.
It doesn't see that
the lotuses need mud to grow
and that without the mud
there wouldn't be any lotuses.
And Manas, another function of Manas is that
it seeks pleasures
regardless of the danger
or negative consequences.
Short-lived pleasures,
pleasures
that would bring along with it a lot of pain and a lot of suffering.
Manas doesn't care about the consequences that will come later on.
Manas only wants to experience pleasure.
And it ignores the danger of these pleasures.
It ignores the danger of the pleasure-seeking.
And it also ignores the law of moderation.
One of the things, when we, I notice is that
In New Hamlet we cook really good food
and sometimes
because the food is good
sometimes we take more than what we need!
And afterward we'll complain,
"Ah, I'm too full" or "I don't feel very comfortable because I ate too, too much."
Well, that's Manas playing with us.
That Manas doesn't know that "You know, you just need to eat enough."
That you don't need to
eat too, too much. Manas doesn't know the law of moderation.
When something that Manas perceives as being pleasant
good for it, it will hoard.
And too much of something can make you sick, right?
Even the good thing.
Last week Sister (Nhat Ngiem?) talked about the original fear.
Well, that's the work of Manas.
Manas is afraid of dying, hunger, loneliness and abandoning.
These are the original fears.
In other words, it's
original desire.
It's deepest desire is to survive.
That's the original desire.
And so it would avoid, it's afraid
of these things: dying,
hunger, abandoning.
And it doesn't see the danger of these fears
because these fears can be really overwhelming.
And these fears can lead to destructive behavior.
And it can prevent us from recognizing
and enjoying the happiness
in the present moment.
It prevents us from enjoying
whatever it is that we have in the present moment.
And so it doesn't recognize
and it doesn't enjoy the happiness in the present moment
because it is always seeking for happiness
but it seeks for happiness elsewhere
not from here, like in the practice.
And it doesn't see that
the conditions of happiness are right here and right now.
All we need to do is to go back and be mindful of what we have
and we see that we have more than enough conditions to be happy
here and now.
We talked about, you know, the feelings
and we kind of
mentioned this a little bit.
There are three kinds of feelings, right?
Pleasant feelings, unpleasant feelings, and the neutral feelings.
So we know that Manas would seek out the pleasant feeling no matter what
right?
And it would avoid the unpleasant feeling, right?
But it doesn't recognize these neutral feelings
that are abundant in our daily life.
And that with mindfulness we recognize that these feelings
that we consider neutral, like a, kind of like a
blah kind of feeling, like kind of blunt, kind of feelings that
neither excites us nor
creates suffering for us.
These neutral feelings, if we are aware of them
if we recognize them, we realize that they are really
conditions for happiness.
And one example that Thay always talked about was toothache.
That right now a lot of us do not have a toothache
and we don't recognize the happiness of not having a toothache.
It is only when we have a toothache that we realize
that not having a toothache, that neutral feeling
that we are experiencing right now of not having a toothache
is an element of happiness.
So we know that where it's coming from, this kind of attitude
it's coming from Manas.
So next time
next time when we
notice that
we're not appreciating anymore the conditions we have here now
and not appreciating them
and taking them for granted, we know that it is Manas
really working to take us away
from appreciating deeply
these neutral experiences
that are really conditions for happiness.
(Bell)
Manas doesn't see the environment
as itself.
It sees the environment as different from itself.
and it discriminates.
"This is self, and this is not self."
And so it has a tendency to discriminate,
to reject what is not self.
And so we know that the root of discrimination
is really
in Manas, in every one of us.
Right? It's in . . . it's a big part of our consciousness.
This discriminative mind.
The mind that discriminates, "this is me, and this is mine,
and this is not me and not mine."
And that the only thing that I care for,
that I protect, that I guard,
with my whole being is this:
my five skandhas.
And everything else is there to serve these five skandhas of mine.
And so, in the context of discrimination
we see that everybody has this seed.
Everybody has the tendency to discriminate.
Not just people with a particular skin color.
And often the victims of discrimination
are also perpetrators of discrimination
as well.
And that for us to be able to
really transform the discrimination in us
we really need to confront Manas.
And Manas is not something easy to confront, by the way.
Because store consciousness and Manas
are functioning in ways
that's not known to our conscious mind.
In other words, we don't really have access
to how they function.
We can only see different manifestations
in our consciousness now and then if we are aware of it.
But actually, Manas is working
twenty-four hours a day
and it's affecting everything about us.
From the way we see our self, from the way we see other people
from the way we relate to other people
to the environment,
to everything.
And so, how do we practice?
How do we practice to shed light on Manas?
How do we practice to recognize manas?
How do we practice to be free from manas?
And we know that store consciousness is impermanent,
and without a separate self, right?
Manas, the good news is that manas also is impermanent
and without a separate self.
Manas is the deluded mind in us. Right?
And it is manas that limits us,
the limitations of our consciousness.
As I'm doing this I think of a horse.
And you know they put like two boards on the side of the head of the horse
so that the horse only sees the front
and that he can go straight to the front
but he doesn't go sideways, doesn't get distracted.
Manas is like that.
It limits us
from expanding ourselves.
We are unlimited.
We have all these unlimited potentials inside ourselves.
We are much more than we think we are.
We contain the whole universe.
We are a miracle
of life.
We are a miracle of life. We are a part of these wonders of the universe.
And yet . . .
we only see ourselves this much.
This is how much we see ourselves.
Through our suffering
through these dramas that are happening every day.
Through the power struggles that we are having.
And so because manas,
it's impermanent,
which means that it can be transformed.
Which means that we can really
go beyond these limitations
to experience ourself as a true miracle of life.
So where do we begin?
We begin with mindfulness, concentration, and insight. Right?
That's the key . . .
in helping to, in transforming Manas.
It's really mindfulness, concentration and insight.
The practice is
In other words we are using
So the mind consciousness, (referring to) six consciousnesses,
the mind consciousness
is . . . .
The mind consciousness relies on manas to manifest.
So the basis of mind consciousness, is manas.
But at the same time
mind consciousness
can do the work
of cultivating mindfulness, concentration and insight.
In other words,
the mind consciousness
that can bring the light into manas
and shed the light on manas.
And so when we train manas, I mean mind consciousness
through the practices of mindfulness, concentration and insight.
We are really
we are really bringing the light in
and we are really creating
neuropathways.
We are educating manas
to see
interbeing, the nature of interbeing,
to see the nature of interconnectedness,
to see
interdependence arising.
Because we know that manas does not
see interconnectedness, interbeing.
Manas only sees discrimination between self and not-self.
And we're bringing this insight down to manas.
And we have all our practices in our daily life
it's really about bringing the light of these insights
into manas.
So, when we talk about mindfulness, concentration and insight
the real practice is for us to stop
so that we can look deeply, right?
In order to have this insight.
The insight of interconnectedness, the insight of interbeing.
The insight of non-self.
And that these insights we kind of download
download them to manas
so that
manas
can be educated, and can be transformed.
So, all our practices are really
to educate manas.
But there are some practices that I found really
really helpful.
One of those practices that I really enjoy
is the practice of the gathas.
We think that gathas are only used for novices, right?
But actually they're really
they're really powerful tools
to help us to look deeply.
They're not just helping us to be present
in everything that we do.
But also they help us to look deeply as well.
How many of us here practice the gathas?
You think the older sisters don't really practice the gathas anymore?
You think you're beyond that, right?
Well . . .
I found them really useful
to help me to look deeply.
And the other, and I will read some of the gathas later on
that are so useful in helping us to see the interconnectedness,
the interbeing nature.
The other practices are the guided meditations.
The guided meditation exercises
that we've been doing during this Rains Retreat
are very deep guided meditation exercises
that help us to see
our true nature.
The nature of no birth and no death.
And that every time we have a chance to go for sitting meditation
we have a chance to use these guided meditations
to cultivate the insight
of interconnectedness
of interbeing.
And they help us to reflect.
But a practice that I really enjoy doing
is the practice of eating.
Because that's the most
concrete
practice that helped me to see
the interconnectedness, the interbeing nature.
The food
that I consider
part of the environment that manas considers not itself.
You know, as you eat this food with mindfulness
you realize that this food that you're chewing
it's becoming a part of you. You cannot live without food, right?
We need this food for survival.
So in a sense, this food
once it gets into our body it's part of us, right?
But think about it. Where's the food coming from?
Ok, a few things - the sunshine, the rain, the earth, the air
farmers that bring them
my sisters who cook them.
These elements that are non-food elements
are really also
a part of me because without these elements
I wouldn't be able to survive.
I wouldn't be able to have food to eat.
So in a sense these elements are also me. A part of me.
They are indispensible for my survival.
Manas doesn't see that, right?
We know that manas doesn't see that.
But with mindfulness practices
we're seeing that insight.
We're seeing that true reality.
And so the practice of eating meditation
It's a really powerful practice
for us to help experience the insight of non-self.
Of interconnectedness, of interbeing.
And when we are able to eat in that way, with this insight
we bring in the light into manas.
So that manas can see
that the environment is also a part of us.
That we are the environment
and the environment is us.
And so . . .
sometimes
when we eat here in the New Hamlet we like to eat together
in groups.
And then we chit chat from the beginning to the end.
And we miss that opportunity
to experience this insight.
And even if we're having twenty minutes of silent meal
a lot of time we're having this conversation in our head.
That we missed out
the experience, also the practice of really seeing
the interconnectedness between ourself and the food,
between ourself and the environment.
And there are so many beautiful gathas for eating
and one of the gathas that I like to read here is
Eating in the Historical Dimension.
I am in the life of my ancestors.
So I'm feeding myself but at the same time I'm feeding my ancestors
because my ancestors are not outside of me.
My ancestors are in every cell of my body.
That insight, manas does not see.
And with this gatha, this practice we're training manas to see that.
An open and upward path for the descendants.
So my children are also
a part of me.
We are monastics. We don't have blood children.
But maybe my spiritual children.
Well, I wouldn't say children, but I would say, people who are
affected by my presence and my practice.
Whether directly or indirectly, right?
Because we know that
energies are something
that travel through space and time,
that it's not just confined to my body.
And that my awakening
can contribute to the collective awakening of humanity.
We learned that.
And so . . .
my practice, my peace may be affecting other people
in that way.
So in a sense,
they are affected by my practice,
they are affected by our practice, and they are
continuation of us.
Just like we are a continuation of Thay
and we are continuation of the ancestral teachers
and of the Buddha.
And then another
another opportunity
for us to practice
not just once, but many times
It's going to the toilet.
It's urinating, defecating.
It's a really peaceful time.
You're not distracted by anyone.
And it's a wonderful opportunity to really see
the input and output
directly.
To see whatever it is you have taken up
in your meal, you've taken in
it's now becoming a part of the earth.
And a gatha that I really enjoy
Urinating in the Ultimate Dimension
A wonderful exchange takes place.
The cosmos and I inter-are.
There's no increase or decrease.
In Vietnamese, the cosmos and I inter-are
(Speaking Vietnamese) I like that better than "the cosmos".
It's a reminder (Vietnamese) means "I" (Vietnamese word) "you - person."
"You" it could be the cosmos, could be the flowers, it could be my sister.
You and I inter-are.
And that's like a constant, that's a really
a constant reminder every time I'm sitting, you know
on the toilet.
That I am connected with my sisters.
I am connected with the food that I eat.
And this is another experience for us
to taste the insight
of interbeing and interconnectedness.
And then there's taking a shower ourself.
Unborn and indestructible,
beyond time and space.
Transmitter and inheritor are one.
This body of mine
and that of my parents
are connected, are deeply connected
in the wonderful nature of reality.
So these gathas,
these gathas were written by Thay.
And they help enormously,
they help me enormously in
reflecting, in my reflections,
in my practice of looking deeply.
And I also encourage my mentees to write gathas
so that we can practice.
Gathas . . .
things that we have not had a gathas.
And we create them so that we can practice them.
And the breathing
The breathing, we think, well, for us
when we are able to come back to our breathing
it helps to cut off all, dispersed thoughts and thinking, right?
So that we can be really present here and now.
But also the breathing, it's not just serving us in that way.
But when you
breathe
and you're really there
what do you see?
We're taking in this air,
this air that we think, that manas thinks is the environment.
That it's not itself.
We're taking it in. We are
indispensible without this air.
We cannot survive without this air. This air is becoming a part of mine.
And the air that I'm breathing now
may be the air that you just breathed out.
And just that fact
it's that simple reflection and practice
of conscious breathing can help us
experience
the interconnectedness, the interbeing nature
of ourselves, with everything there is.
And we think they're so simple practices but they're so powerful.
They're so powerful
in shedding of the light, bringing in the light
into our mind.
In order to set us free.
Free from the grasping of manas
and the manipulation of manas.
And so . . .
And, so in a sense, manas
it's like the mud of consciousness, right?
And the insights are like lotuses.
This insight that we practice to cultivate they're like lotuses.
And the practice is not about throwing away the mud.
We don't want to throw away manas.
We don't want to erase manas from our consciousness.
Because when we are
when we train manas, when we practice mindfulness
and we download these insights of interbeing, interconnectedness
of non-self into manas
manas transforms.
When manas transforms it becomes a wisdom.
It's called the wisdom of non-discrimination.
(Speaking Vietnamese)
It's a wisdom that frees us from all views.
Views of me, and not me.
Views . . .
that discrimate
us and them.
And also it frees us from all attachments,
all attachments to views of a separate self.
When we can really see that my sisters
are really me.
My sisters are part of me.
This air that I'm breathing is part of me.
That I'm actually swimming
every moment of my life
in this
a part of me that's outside of me.
When we have this insight,
the wisdom of non-discrimination, we see wonders and miracles
unfolding
in every moment of our life.
The beauties and the goodness that's unfolding in every moment of our life.
Recently I've . . . every morning when I go into sitting meditation
and I look around at my sisters, the Sangha, and I thought
"Wow, how beautiful."
How wonderful it is
that we had voluntarily
woke up pretty early in the morning
came into the hall
and just sat down together not doing anything.
Sat down and breathed.
Sounds beautiful?
And yet, a lot of time we don't really recognize that.
That alone is
it's already something really beautiful.
(Bell)
and I'm coming in and I sat down
and I'm breathing in the air that my sisters breathed out.
I'm also breathing their smells.
(Laughs)
They're becoming a part of me.
Your consciousness is affecting my consciousness.
You're nourishing me with your practice.
You're feeding me with your practice.
And I don't know how your practice is, but the fact that you're coming in
and sitting there
you are nourishing me.
And yesterday one of the sisters said
"I don't know what it is with the New Hamlet sisters
but every morning, everyone is there, in the hall!"
Which is really good news, right?
That everyone is in the hall.
We really enjoy the practices and we really enjoy being together.
And that's the signature of the New Hamlet.
Right sisters?
(Laughs)
And so the mud becomes lotus.
When there is the wisdom of non-discrimination
we see the lotuses in the mud immediately
and then the mud is no longer "the mud."
But at the same time we see the mud
as lotuses.
When manas is free
from these wrong
perceptions and
wrong beliefs in a separate self
it sees non-discrimination.
It is the wisdom of non-discrimination.
And at the same time
store consciousness is also free.
Free from the grasping of manas.
And store consciousness becomes wisdom.
It's called the Wisdom of the Great Mirror.
(Speaking Vietnamese)
It's a wisdom of utmost clarity and purity
where there is no obstruction whatsoever.
And so it's like a mirror that reflects everything as they are
in store consciousness.
It is . . . suchness
and the true nature.
Our true nature.
Our true nature of reality.
And also mind consciousness which is
stemming from manas
is also transformed and becomes
a wisdom called (Vietnamese)
It's the capacity to see deeply into
hearts and minds of ourselves and of all beings.
It's like having psychic power, isn't it?
To see what's going on in the hearts and minds of everybody.
To see, we look into the hearts and minds of others
not to discriminate, not to judge
but to see ways, in order to help.
To see appropriate ways
to help relieve the suffering
and also to see clearly, practices
and teachings that can be appropriate to that particular person
to that particular heart and mind.
That's psychic power, isn't it?
And the five senses
the five sense consciousnesses are also transformed.
They become . . . (Vietnamese)
It's a wisdom that allows us
to realize miracles
in the work of serving.
So, these wisdoms
are like miracles. Like psychic power.
And it's not far-fetched.
It is within our mind.
It's already there. It's being covered
by
the deluded mind, our deluded mind, by manas.
When we practice mindfulness, concentration, and insight
in our daily life
we actually
are transforming manas.
And also transforming the root
of the tendency to discriminate
in us, so that we can become the light,
the bodhisattavas to guide people
towards great freedom,
great happiness,
towards awakening.
And it's not just the individual awakening
but it's the collective awakening.
And we learned that the individual is made of the collective.
When there is awakening in the individual
there's also awakening in the collective.
And so each one of us takes up the practice so that
we can . . . we can wake up. We can be awakened.
And it is our awakening that we contribute
to the collective awakening of humanity.
So it's a really beautiful endeavor
that every one of us
is embarking on
and taking up
as our lives and purposes.
The endeavor
to experience
interconnectedness, to experience
the beauty, the goodness, the truth
in us and around us.
Not just for our own benefit and our own awakening
but also for the collective
awakening of humanity.
So thank you so much for being part of
this journey with us all.
And happy continuation on this path, on this journey.
So let us . . .
listen to the three sounds of the bell.
Listen while we are
aware of our breathing and of our body.
Listen in order
to quiet down our mind
to see the oneness
between ourselves and the air and the sun
and the earth
and my community
and I.
(Inviting the Bell)
(Bell)
(Light bell)