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[ Three sounds of the bell ...]

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Dear sangha, today is the 23rd of November, 2008.

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We are in the Loving Kindness Temple, New Hamlet

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in the Rains Retreat.

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Today in the Dharma Sharing time we can share

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about our real experiences in the practice.

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How we practice mindful breathing,

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how we practice mindful walking,

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how we practice working meditation,

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and how we handle the mental formation

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of irritation.

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First we can share about

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our practice of mindful walking, of mindful breathing.

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In the Dharma sharing groups we need seasoned practitioners

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so that others can learn from their experiences.

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First, we can speak about our experiences of walking meditation.

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Each person can share about how you walk in daily life.

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Which gathas do you use?

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And how are you following your breathing while you sit,

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while you drive,

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while you cook or do the dishes?

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Because your steps and your breaths

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are two very effective ways

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to help you have more agency over your body and mind.

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The steps and breaths are very effective ways

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to help us come back to the present moment.

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With your mindful breathing,

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with your mindful steps

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you can bring the mind home to the body.

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When mind and body are one,

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you can truly be there in the present moment.

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And you have sovereignty

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over your body and your mind.

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Otherwise you are carried away by the agitations of daily life.

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You drown.

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And sometimes you sit there, but you are really drowning.

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Sometimes you sit in the sangha, but you're really drowning.

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Drowning in your worries, your grief,

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your memories.

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You are drowning, you are lost.

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You are carried away by your thinking,

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your worries, your sadness,

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your habit energies.

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And while you are drowning or lost like that,

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you have no agency,

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no sovereignty over your body or mind.

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You have no freedom at all.

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But in fact, you do have agency.

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Only, you don't know how to use the agency you have.

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It's like being a king

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but not knowing how to make use of the power of a king.

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You allow everyone else to take over 
and do whatever they want,

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and so your kingdom falls in a state of disarray.

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So we are the same.

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We are a kind of kingdom,

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and the territory of our kingdom is vast.

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It consists of body,

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feelings, perceptions, mental formations and consciousness.

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It consists of body and mind.

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But we are not in control of our territory.

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We allow our body,

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our feelings, our emotions, our perceptions

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to be carried away

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by our inclinations, by our habit energies.

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And we are lost in confusion.

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So we are kings without sovereignty over our lands.

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When we make use of our mindful breath and mindful steps

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to come home to ourselves,

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to bring the mind home to the body,

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to be truly there in the present moment,

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we begin to have some sovereignty.

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Then, we can walk because we want to walk, 
and not because we are being pulled.

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We breath because we want to breath,

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we speak because we want speak,

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and not because we are possessed to talk.

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We listen because we want to listen.

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In this way we restore our sovereignty,

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and even expand our sovereignty.

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In philosophy there's the idea of free will.

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In English, it's "free will."

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In French, it's "le libre arbitre."

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In philosophy people ask,

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"Is there free will?"

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Some say there is no such thing as free will,

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and some say free will is possible.

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In Buddhism, we know that if you are mindful,

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you begin to have sovereignty,

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you have

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freedom.

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You are free to say what you want to say.

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You are free

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to do the things you want to do.

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But that freedom has its limits.

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It has its limits because we have many

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habit energies that pull us away.

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So as a beginner in the practice,

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even if you have freedom,

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that freedom is very limited.

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The more powerful your mindfulness and concentration becomes,

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the greater your freedom becomes.

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We may have some freedom,

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but that freedom is still limited.

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The "marche de manœuvre," 
your range of freedom is still narrow.

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But you do have it.

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And with practice

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the scope of your freedom will become greater,

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and then you can walk as a free person,

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sit as a free person,

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speak as a free person,

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work as a free person,

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eat or drink tea as a free person.

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And you become happier.

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So each one of us

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must know how to practice

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so we have more freedom day by day.

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That freedom is not granted to us by Thay,

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or the Buddha

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or society.

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We have to fight for that freedom.

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We have to practice to have that kind of freedom.

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The freedom not to drown,

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the freedom not to be lost in confusion.

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The composer Trịnh Công Sơn has a song called 
"Vết Lăn Trầm" — Don't let me drown.

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"Trầm" means to drown 
and "lăn" means to be adrift.

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Thay has a lot of happiness thanks to the practice

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of mindful breathing and mindful walking.

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Usually, Thay uses some gathas or practice poems,

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and occasionally, Thay would change them out.

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There was a time Thay used the gatha,

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"Taking refuge in Buddha Amitabha, 
in the wondrous ultimate dimension."

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In a retreat in the UK 6 or 7 years ago,

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Thay made use of that gatha many times.

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Sometimes Thay practices the gatha, 
"Here is the Pure Land, the Pure Land is here."

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But the gatha that Thay used the most is The Island Within.

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Thay has been practicing with this gatha for a few decades.

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So when we walk

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we harmonize our breath with our steps,

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and we can walk in rhythm

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with each line of the gatha.

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So we have to time it in such a way that

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each line of the gatha goes with our steps.

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Sometimes on an in-breath

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we can make three steps,

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or two steps.

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Sometimes on an out-breath,

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we can make four or five steps.

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The out-breath usually lasts longer than the in-breath.

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Sometimes the out-breath and in-breath 
are the same length.

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So for the poem "The Island Within,"

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when Thay walks slowly,

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on the in-breath Thay makes two steps,

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with the words "Go back."

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" [ Breathing in I ] go back. "

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Breathing out,

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Thay says, "take refuge."

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"Go back / take refuge."

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"In the island / within myself."

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Sometimes we make three steps on an in-breath, 
and three steps on an out-breath,

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so Thay changes the words to, 
"I go back / and take refuge."

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So "go back / take refuge" becomes 
"I go back / and take refuge."

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It's the same meaning, only with more words.

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So Thay has one version with two words 
and one with three words.

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The one with three words is,

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[ Con quay về / và nương tựa ]
"I go back / and take refuge"

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[ Nơi hải đảo / của tự thân ]
"In the island / within myself"

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[ Chánh niệm ấy / chính là Bụt ]
"Buddha is my mindfulness"

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[ Đang soi sáng / khắp xa gần ]
"Shining near, shining far"

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[ Hơi thở này / là chánh pháp ]
"Dharma is my breathing"

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[ Đang bảo hộ / thân và tâm ]
"Guarding body and mind"

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[ Năm uẩn nọ / là tăng thân ]
"Sangha is my five skandhas"

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[ Đang phối hợp / rất tinh cần ]
"Working in harmony"

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[ Con thở vào / con thở ra ]
"Breathing in, breathing out"

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[ Là bông hoa / con tươi mát ]
"I am fresh as a flower"

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[ Là đỉnh núi / con vững vàng ]
"I am solid as a mountain"

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[ Là nước tĩnh / con lặng chiếu ]
"I am water reflecting"

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[ Là không gian / con thênh thang ]
"I am space, I feel free."

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So there is a four word version and a six word version

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that Thay came up with so that 
it can go with the steps and breath.

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We can adjust any practice poem in this way,

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including the practice poem, 
"Taking refuge in Buddha Amitabha."

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"In the wondrous ultimate dimension"

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And when we do running meditation,

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on the in-breath we can make four steps and say,

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"I go back and take refuge,"

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and on the out-breath, "in the island within."

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We can always apply

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or harmonize the breath, the steps and the practice poem.

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The practice poem helps us

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to prolong and keep our concentration alive.

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So we stick to the practice poem, 
the breathing, and the steps.

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Running like that, we cultivate concentration.

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So while running or walking

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we do it in such a way that happiness is possible.

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Like when we practice mindful movements or qigong,

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it's wonderful if while doing it we really enjoy it.

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There was one sister who was arrested and put in prison,

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so she had to do walking meditation in a very small cell.

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Right now, none of us are in prison.

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We have plenty of space,

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so doing walking or jogging meditation is a great joy.

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The practice poem, "Let the Buddha breathe, 
let the Buddha walk" is really wonderful.

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And Thay often makes very good use of this poem.

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[ The sound of the bell ...]

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Thay also really likes the practice poem

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"The Buddha is walking,"

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"The Buddha is enjoying,

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the Buddha is happy,

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the Buddha is at peace."

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The Buddha is us.

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So you let the Buddha walk,

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and you see that Buddha is walking,

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the Buddha is enjoying, the Buddha is happy,

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the Buddha is at peace.

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After a while you can change it to, 
"I am walking, I am enjoying"

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I am no less than the Buddha. 
"I am happy, I am at peace."

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And then, you can walk for your mother.

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Your two feet are also your mother's.

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"Mother is walking, 
Mother is enjoying."

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"Mother is happy,
Mother is at peace."

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And walking for your father,
"Father is walking, father is enjoying"

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"Father is happy, father is at peace."

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You see clearly that your father 
is walking and that he's happy.

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You walk for your father, 
and your father is walking for you.

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You can walk for your teacher.

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"My teacher is walking, 
my teacher is enjoying."

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"My teacher is happy, 
my teacher is at peace."

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And you can walk for your students.

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"My student is walking, 
my student is enjoying"

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"My student is happy, 
my student is at peace."

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You can see that they are all you,

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they are all in you, 
and they are practicing with you.

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It's an easy and wonderful practice to do.

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While in India, Thay practiced this a lot.

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"The Buddha is lying in a hammock, 
the Buddha is at peace."

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"The Buddha is happy, 
the Buddha is enjoying."

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"I am lying in a hammock,
I am enjoying."

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"I am happy, I am at peace."

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Practicing like that,

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you bring the mind home to the body

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and completely dwell in the present moment.

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and you can see the wonders of life,

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you can see the Pure Land is here,

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you can see that happiness

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is possible in the present moment.

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You don't need to look for happiness in a distant future.

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So in your Dharma sharing group,

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allow each person to share what they have practiced.

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How they have practiced mindful walking, 
how they have practiced mindful breathing.

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Some may share at length and others just briefly,

250
00:22:21,477 --> 00:22:24,733
but in listening to everyone,

251
00:22:24,733 --> 00:22:28,752
you can reflect

252
00:22:28,752 --> 00:22:35,257
to see how your own practice of 
mindful breathing or sitting is.

253
00:22:35,257 --> 00:22:38,937
Is it bringing you much happiness?

254
00:22:42,202 --> 00:22:44,606
So we must know how to make use of

255
00:22:44,606 --> 00:22:47,357
our mindful breath and mindful steps

256
00:22:47,357 --> 00:22:52,033
in order to have some agency over our body and mind.

257
00:22:52,033 --> 00:22:55,036
Don't allow ourselves to be lost.

258
00:23:03,658 --> 00:23:10,542
So our Winter retreat is a great chance

259
00:23:10,542 --> 00:23:13,144
for us to do that.

260
00:23:13,488 --> 00:23:16,453
Because surrounded by a big sangha

261
00:23:16,453 --> 00:23:19,747
where everyone is practicing like that,

262
00:23:19,747 --> 00:23:25,165
of course you can do it too.

263
00:23:27,457 --> 00:23:30,000
Very easily.

264
00:23:30,592 --> 00:23:35,143
With everyone walking mindfully, 
dwelling peacefully in the present moment,

265
00:23:35,143 --> 00:23:39,370
could you possibly wander off on your own?

266
00:23:39,370 --> 00:23:41,942
Be lost on your own?

267
00:23:41,942 --> 00:23:43,372
You would feel embarrassed.

268
00:23:43,372 --> 00:23:45,304
It's so unsightly.

269
00:23:51,682 --> 00:23:53,682
And

270
00:23:54,878 --> 00:23:59,390
you have to be determined to touch your happiness

271
00:23:59,390 --> 00:24:02,112
right in the present moment..

272
00:24:04,647 --> 00:24:08,544
"If during these three months,

273
00:24:08,544 --> 00:24:12,288
in my daily life,

274
00:24:12,288 --> 00:24:15,287
if I'm not able to touch happiness,

275
00:24:15,287 --> 00:24:17,343
to find my happiness,

276
00:24:17,343 --> 00:24:20,650
then when can I be happy?"

277
00:24:20,650 --> 00:24:22,658
"With Thay, with the sangha,

278
00:24:22,658 --> 00:24:25,945
with the collective energy of practice supporting me,

279
00:24:25,945 --> 00:24:27,979
offering me guidance,

280
00:24:29,212 --> 00:24:31,553
and if I'm unable to be happy right now,

281
00:24:31,553 --> 00:24:36,316
then when will I be happy?"

282
00:24:36,316 --> 00:24:39,003
You have to challenge yourself

283
00:24:41,842 --> 00:24:45,729
to find happiness right in the present moment.

284
00:24:47,290 --> 00:24:51,238
So the teachings and practices of Plum Village

285
00:24:57,059 --> 00:25:01,189
is present-centered.

286
00:25:03,116 --> 00:25:05,642
If you want to find the Buddha,

287
00:25:05,642 --> 00:25:07,447
or to find God,

288
00:25:07,447 --> 00:25:11,616
if you want to find the Kindgom of God

289
00:25:11,616 --> 00:25:15,000
or Nirvana or the Pure Land,

290
00:25:15,000 --> 00:25:17,898
you have to find it right in the present moment.

291
00:25:19,641 --> 00:25:24,015
If you want peace and happiness

292
00:25:25,941 --> 00:25:28,550
you also have to find it right in the present moment.

293
00:25:37,354 --> 00:25:41,103
If you are looking for good health,

294
00:25:41,103 --> 00:25:42,929
you have to find it in the now,

295
00:25:42,929 --> 00:25:45,000
even if you are not well.

296
00:25:46,211 --> 00:25:48,498
When you are able to stop in the present moment,

297
00:25:48,498 --> 00:25:53,319
when you know how to breathe, 
how to walk, you feel some relief,

298
00:25:53,319 --> 00:25:55,976
and that is already an improvement on your health.

299
00:25:55,976 --> 00:25:58,359
But if you were to feel anxious,

300
00:25:58,359 --> 00:26:01,297
your health will get worse.

301
00:26:05,658 --> 00:26:07,575
And if you know how to come back to the present

302
00:26:07,575 --> 00:26:11,736
and get in touch with the wonders in the present moment,

303
00:26:12,323 --> 00:26:18,949
your body and mind can benefit from the refreshing,

304
00:26:19,840 --> 00:26:24,675
wholesome and nourishing elements 
in the sangha and in the present,

305
00:26:24,675 --> 00:26:27,818
and your health can improve.

306
00:26:27,818 --> 00:26:31,700
That's why you have to look for good health 
right in the present moment.

307
00:26:32,896 --> 00:26:37,148
Don't hang your hopes on something in the future.

308
00:26:42,118 --> 00:26:44,583
If you want to find happiness,

309
00:26:44,583 --> 00:26:47,405
you have to look for it right in the present moment.

310
00:26:48,236 --> 00:26:50,167
If you can't be happy now,

311
00:26:50,167 --> 00:26:53,518
what are the chances of you being happy in the future?

312
00:26:53,518 --> 00:26:58,635
That's what I call, "Happiness is now or never."

313
00:27:06,892 --> 00:27:09,805
If a sister can't be happy now,

314
00:27:12,888 --> 00:27:15,862
even if she receives the lamp she wouldn't be happy.

315
00:27:17,971 --> 00:27:20,701
Even if she were a dharma teacher she wouldn't be happy.

316
00:27:23,602 --> 00:27:27,406
But if you were already happy, 
you wouldn't need the lamp from Thay,

317
00:27:27,406 --> 00:27:28,828
right?

318
00:27:32,885 --> 00:27:36,833
Or you say, you'll be happy when 
you're born into the Pure Land.

319
00:27:38,394 --> 00:27:40,799
So the challenge in this is,

320
00:27:40,799 --> 00:27:41,986
if you can't be happy now,

321
00:27:41,986 --> 00:27:45,556
how can you possibly be happy when you get there?

322
00:27:45,556 --> 00:27:48,063
Once you get there, what if you want to leave?

323
00:27:48,650 --> 00:27:51,536
Bye-bye Amitabha,

324
00:27:51,536 --> 00:27:54,241
I'm uncomfortable here.

325
00:27:56,898 --> 00:28:00,480
So we need to be capable of being happy right now.

326
00:28:01,616 --> 00:28:04,833
If we are happy now, the Pure Land is there now.

327
00:28:05,542 --> 00:28:08,090
We wouldn't need to go to the Pure Land.

328
00:28:09,895 --> 00:28:14,772
So the practice of Plum Village is present-centered.

329
00:28:14,772 --> 00:28:17,129
Present-centered.

330
00:28:21,308 --> 00:28:23,165
Dwelling in the present moment.

331
00:28:23,165 --> 00:28:25,696
"Hiện pháp" is the present moment

332
00:28:25,696 --> 00:28:28,435
and "trú" means to stay.

333
00:28:28,435 --> 00:28:31,901
Demeurer dans l'instant présent.

334
00:28:31,901 --> 00:28:34,872
Dwelling in the present moment.

335
00:28:35,947 --> 00:28:43,057
And if you cannot dwell in the present moment,

336
00:28:43,057 --> 00:28:49,498
if you cannot touch happiness in the present moment,

337
00:28:49,498 --> 00:28:52,250
you continue to be unsettled, lost.

338
00:28:53,020 --> 00:28:56,030
Being unsettled is not something 
that happens in the future,

339
00:28:56,030 --> 00:28:58,921
it is happening now.

340
00:28:58,921 --> 00:29:00,561
You are with the sangha,

341
00:29:00,561 --> 00:29:03,016
you hear Thay's teachings,

342
00:29:03,016 --> 00:29:09,567
you are in the Rains retreat,

343
00:29:11,250 --> 00:29:13,554
but that's only what's happening on the outside.

344
00:29:13,959 --> 00:29:17,587
So if you don't practice, you can easily drown,

345
00:29:17,587 --> 00:29:19,499
you can easily get lost.

346
00:29:19,499 --> 00:29:23,202
This is something that is happening now, 
and not necessarily in the future.

347
00:29:23,972 --> 00:29:27,737
If you want to put an end to 
the feeling of being unsettled,

348
00:29:28,994 --> 00:29:32,637
you have to stop, 
and come home to the present moment.

349
00:29:33,651 --> 00:29:36,456
That's why your mindful breathing and steps

350
00:29:36,456 --> 00:29:42,529
are the life jacket to keep you afloat so you won't drown.

351
00:29:44,029 --> 00:29:48,196
It's the anchor

352
00:29:48,196 --> 00:29:54,182
keeping your boat moored in one place.

353
00:29:54,182 --> 00:29:56,556
It's a life jacket, an anchor.

354
00:29:56,556 --> 00:30:00,314
So knowing how to make use of 
mindful breathing and mindful walking

355
00:30:00,314 --> 00:30:03,163
can allow us to have some agency.

356
00:30:03,872 --> 00:30:11,289
If we haven't mastered the art of 
mindful breathing and mindful walking

357
00:30:11,694 --> 00:30:14,052
we cannot go far in the practice.

358
00:30:14,052 --> 00:30:16,794
So while in Plum Village, you must be able to master

359
00:30:16,794 --> 00:30:20,355
each breath and each step.

360
00:30:20,355 --> 00:30:24,954
Those are the essential practices.

361
00:30:25,724 --> 00:30:28,788
When we walk, we know that we are the one walking,

362
00:30:28,788 --> 00:30:31,475
and not because we are being carried away.

363
00:30:31,475 --> 00:30:34,001
When we breath, we know that we are the one breathing,

364
00:30:34,001 --> 00:30:36,549
and not because we are being carried away.

365
00:30:39,084 --> 00:30:43,711
When we produce a thought that's upsetting,

366
00:30:43,711 --> 00:30:47,353
we're aware, "Ah, this is an upsetting thought."

367
00:30:49,706 --> 00:30:53,600
"This upsetting thought is not good for my health,

368
00:30:53,600 --> 00:30:56,583
not good for my happiness."

369
00:30:56,583 --> 00:30:58,888
And like that, we have agency.

370
00:30:59,719 --> 00:31:02,905
Having agency doesn't mean that 
we don't have any disturbing thoughts.

371
00:31:02,905 --> 00:31:04,761
The disturbing thought can be there,

372
00:31:04,761 --> 00:31:07,623
but we know: This is a disturbing thought.

373
00:31:10,158 --> 00:31:12,462
And at that moment we have agency,

374
00:31:13,537 --> 00:31:16,085
because we are mindful.

375
00:31:21,054 --> 00:31:24,424
So Thay would like to suggest

376
00:31:24,424 --> 00:31:31,442
that in the next dharma sharing session,

377
00:31:31,442 --> 00:31:35,613
we should share with one another

378
00:31:35,613 --> 00:31:40,189
how we have really practiced with the breath and the steps.

379
00:31:42,602 --> 00:31:45,000
And we can listen deeply to everyone's sharing.

380
00:31:52,128 --> 00:31:55,611
And because Thay has been practicing 
with the breath and the steps,

381
00:31:55,611 --> 00:32:00,762
he knows that he can be a place of refuge 
for the sangha in the Rains retreat.

382
00:32:01,715 --> 00:32:03,632
Each one of us,

383
00:32:03,632 --> 00:32:06,218
if we have been practicing with our breath and steps,

384
00:32:06,218 --> 00:32:10,410
we can also be a place of refuge for the community.

385
00:32:12,397 --> 00:32:15,797
And that is

386
00:32:16,932 --> 00:32:22,783
the most precious gift that we can offer

387
00:32:22,783 --> 00:32:24,179
to the Three Jewels,

388
00:32:24,179 --> 00:32:28,975
which includes the Sangha.

389
00:32:57,427 --> 00:33:01,922
We must be able to be happy when we drink our tea.

390
00:33:02,814 --> 00:33:05,362
We must be able to be happy while brushing our teeth.

391
00:33:06,254 --> 00:33:11,176
Brush your teeth in such a way that 
you can be happy during those two or three minutes.

392
00:33:13,224 --> 00:33:15,954
It's a kind of challenge.

393
00:33:17,272 --> 00:33:19,676
While urinating or defecating,

394
00:33:19,676 --> 00:33:23,000
we also do it in a way that we feel at ease, happy,

395
00:33:23,000 --> 00:33:25,115
and not be carried away by this or that.

396
00:33:26,189 --> 00:33:29,980
While steaming vegetables,

397
00:33:29,980 --> 00:33:32,437
while arranging the meditation hall,

398
00:33:32,437 --> 00:33:36,345
do it in such a way that happiness 
is possible right in that moment.

399
00:33:37,358 --> 00:33:41,367
Whether you are a true practitioner or not depends on that.

400
00:33:41,832 --> 00:33:44,283
Because out there in the world, people do those things, too.

401
00:33:44,283 --> 00:33:47,727
Only, while doing them, they get carried away.

402
00:33:48,315 --> 00:33:49,874
Whereas in the monastery,

403
00:33:49,874 --> 00:33:51,488
while doing those very same things,

404
00:33:51,488 --> 00:33:54,515
we have agency. 
We are free.

405
00:34:33,984 --> 00:34:37,140
The other day we spoke about ill-being [dukkha],

406
00:34:51,179 --> 00:34:55,695
and in the past, our ancestors 
described ill-being in terms of

407
00:34:55,695 --> 00:34:57,663
birth,

408
00:34:57,663 --> 00:34:58,952
old age,

409
00:34:58,952 --> 00:35:00,000
sickness,

410
00:35:00,000 --> 00:35:01,732
death,

411
00:35:01,732 --> 00:35:05,521
not getting what we want is suffering,

412
00:35:05,521 --> 00:35:07,848
being separated from our loved ones is suffering,

413
00:35:08,861 --> 00:35:13,965
being forced to live 24 hours a day 
with those we hate is suffering,

414
00:35:15,344 --> 00:35:22,457
and the Five Skandhas not being in harmony is suffering.

415
00:35:24,079 --> 00:35:30,583
So this is how they described ill-being in the old days.

416
00:35:34,579 --> 00:35:41,204
So it's just a conventional way of seeing ill-being,

417
00:35:42,310 --> 00:35:44,310
to illustrate ill-being.

418
00:35:45,384 --> 00:35:50,610
In the past, to explain why Siddhartha 
left his kingdom to become a monk,

419
00:35:51,441 --> 00:35:54,186
they say it's because he went through 
the four gates of the kingdom

420
00:35:54,186 --> 00:35:57,050
and encountered scenes of 
birth, old age, sickness and death,

421
00:35:57,050 --> 00:36:00,000
and he was so disturbed that he became a monk.

422
00:36:03,036 --> 00:36:07,878
A 25, 27-year-old who doesn't know anything 
about birth, old age, sickness and death?

423
00:36:07,878 --> 00:36:09,512
That's absurd.

424
00:36:09,512 --> 00:36:12,307
Meanwhile, we hear that Siddhartha was very intelligent

425
00:36:12,307 --> 00:36:16,643
and understood different philosophies deeply.

426
00:36:16,643 --> 00:36:22,642
So to say that he became a monk after having 
encountered birth, old age, sickness and death

427
00:36:22,642 --> 00:36:25,457
and seen the suffering of the world,

428
00:36:25,740 --> 00:36:30,601
that may be partially true, but it's too naive.

429
00:36:31,005 --> 00:36:33,431
Too representational.

430
00:36:34,323 --> 00:36:36,816
In the book, Old Path White Clouds, Thay said that

431
00:36:36,816 --> 00:36:39,671
Siddhartha chose the monastic path because

432
00:36:41,780 --> 00:36:45,423
he saw that not only the people in the kingdom suffered, 
but the ruling class also suffered.

433
00:36:45,889 --> 00:36:49,388
Not only the king suffered, but his officials also suffered.

434
00:36:49,388 --> 00:36:51,054
Even though they all held a lot of power

435
00:36:52,007 --> 00:36:54,677
and prestige, they also suffered.

436
00:36:55,344 --> 00:37:00,000
And because they themselves suffered, they weren't able

437
00:37:00,000 --> 00:37:03,187
to help their subjects

438
00:37:04,658 --> 00:37:07,571
with poverty, hunger, diseases,

439
00:37:09,071 --> 00:37:11,497
division.

440
00:37:12,450 --> 00:37:16,284
And

441
00:37:16,284 --> 00:37:20,780
the struggles for power, the jealousy happening in the courts,

442
00:37:21,124 --> 00:37:26,399
even the king himself was unable to resolve these issues.

443
00:37:26,399 --> 00:37:28,967
Even the king was at a loss for what to do.

444
00:37:29,615 --> 00:37:34,171
So Siddhartha saw clearly that political resolutions

445
00:37:34,759 --> 00:37:38,828
wouldn't bring about peace and happiness,

446
00:37:39,416 --> 00:37:41,290
to himself or to the country.

447
00:37:41,290 --> 00:37:44,925
And so he set out in search for another way out.

448
00:37:44,925 --> 00:37:49,146
That's what the author said 
in the book, Old Path White Clouds.

449
00:37:49,733 --> 00:37:51,833
It's closer to the truth than saying

450
00:37:51,833 --> 00:37:54,835
Siddhartha went out of the palace gates and saw someone

451
00:37:54,835 --> 00:37:57,333
old, sick, and dying and then made 
the decision to become a monk.

452
00:37:57,798 --> 00:38:02,262
In our time, the way we describe ill-being

453
00:38:02,262 --> 00:38:04,789
must be more practical.

454
00:38:05,924 --> 00:38:09,674
In a retreat on Engaged Buddhism

455
00:38:09,674 --> 00:38:13,136
in Hanoi during the Vesak celebrations,

456
00:38:13,136 --> 00:38:16,412
Thay suggested that we must first

457
00:38:16,412 --> 00:38:20,731
speak about the real ill-being that is there

458
00:38:20,731 --> 00:38:22,653
in our body and mind.

459
00:38:23,302 --> 00:38:26,234
For example, in speaking of ill-being

460
00:38:26,234 --> 00:38:29,171
we can mention

461
00:38:29,171 --> 00:38:32,119
tension.

462
00:38:36,297 --> 00:38:38,297
Tension.

463
00:38:39,919 --> 00:38:42,102
Tensions in the body

464
00:38:42,932 --> 00:38:46,819
We know that tensions in the body lead to stress,

465
00:38:48,441 --> 00:38:50,358
which leads to a number of illnesses.

466
00:38:50,358 --> 00:38:52,875
This is a real suffering.

467
00:39:01,619 --> 00:39:03,619
Aches and pain.

468
00:39:07,432 --> 00:39:09,736
They are real.

469
00:39:24,505 --> 00:39:31,252
Also in Hanoi, Thay mentioned a few other things.

470
00:39:39,844 --> 00:39:41,844
Anxiety.

471
00:39:42,249 --> 00:39:45,000
We have a lot of anxiety.

472
00:39:45,000 --> 00:39:46,988
Anxiety.

473
00:39:55,123 --> 00:39:57,123
You don't know what you're so worried about,

474
00:39:58,197 --> 00:40:00,297
but you keep worrying

475
00:40:00,297 --> 00:40:02,336
about one thing to the next.

476
00:40:02,336 --> 00:40:05,127
You are Ms. Anxiety.

477
00:40:06,445 --> 00:40:08,810
Mr. Anxious.

478
00:40:15,001 --> 00:40:18,854
This kind of ill-being is really there in us

479
00:40:18,854 --> 00:40:21,627
and in the collective.

480
00:40:22,032 --> 00:40:26,223
Each one of us is a Ms. Worry, a Mr. Anxious.

481
00:40:39,075 --> 00:40:41,197
Violence.

482
00:40:51,645 --> 00:40:56,730
Violence is the energy of anger

483
00:40:56,730 --> 00:41:00,000
that wants to inflict pain, destroy, and

484
00:41:00,000 --> 00:41:01,923
punish the other person.

485
00:41:01,924 --> 00:41:06,237
That wants to inflict pain because 
the other person has dared to hurt you.

486
00:41:08,999 --> 00:41:10,999
Violence.

487
00:41:11,282 --> 00:41:13,437
In us there is the energy of violence.

488
00:41:13,437 --> 00:41:14,533
The irritation,

489
00:41:14,533 --> 00:41:16,021
the anger,

490
00:41:16,974 --> 00:41:19,094
the wish to retaliate,

491
00:41:19,094 --> 00:41:20,828
to destroy,

492
00:41:20,828 --> 00:41:22,654
to inflict pain,

493
00:41:22,654 --> 00:41:24,208
to punish.

494
00:41:25,222 --> 00:41:28,188
That violence in us,

495
00:41:28,188 --> 00:41:31,117
and it's rampant in our society.

496
00:41:32,435 --> 00:41:34,678
There's also

497
00:41:36,848 --> 00:41:38,848
terrorism

498
00:41:39,375 --> 00:41:42,105
and anti-terrorism.

499
00:41:43,849 --> 00:41:46,466
Terrorism contains violence,

500
00:41:46,466 --> 00:41:49,501
but anti-terrorism also contains violence.

501
00:41:58,122 --> 00:42:02,252
When Thay was

502
00:42:03,448 --> 00:42:05,448
visiting

503
00:42:07,314 --> 00:42:10,105
South Korea on a teaching tour,

504
00:42:11,423 --> 00:42:17,857
Thay participated in a peace gathering

505
00:42:17,857 --> 00:42:24,318
organized by an inter-faith group.

506
00:42:25,788 --> 00:42:32,310
At the time, Iraq hadn't been invaded.

507
00:42:33,337 --> 00:42:40,876
But the US had already begun to send their warships

508
00:42:42,093 --> 00:42:45,532
to the surrounding area,

509
00:42:45,532 --> 00:42:49,457
and everyone knew that an invasion could

510
00:42:49,457 --> 00:42:51,923
happen at any time.

511
00:42:55,249 --> 00:42:58,626
And Baghdad was under threat of a bombing campaign

512
00:42:58,626 --> 00:43:01,266
and could be surrounded at any time.

513
00:43:04,166 --> 00:43:07,383
So in that talk

514
00:43:08,092 --> 00:43:11,066
at the peace gathering, Thay said,

515
00:43:15,427 --> 00:43:20,349
"Suppose you were a civilian living Baghdad,

516
00:43:21,179 --> 00:43:22,670
an adult or a child,

517
00:43:22,670 --> 00:43:27,708
and you knew that in a matter of hours

518
00:43:27,708 --> 00:43:30,726
bombs will drop on your city.

519
00:43:32,105 --> 00:43:35,809
Everyone in the city would be afraid.

520
00:43:37,857 --> 00:43:40,527
You would be living in constant fear

521
00:43:41,297 --> 00:43:45,000
not knowing when your city would be attacked,

522
00:43:45,345 --> 00:43:48,313
or when the bombs would fall on you.

523
00:43:48,313 --> 00:43:54,892
Because the US was threatening to invade Iraq.

524
00:43:58,279 --> 00:44:00,000
So deploying your troops

525
00:44:00,000 --> 00:44:01,660
and threatening a bombing campaign to invade

526
00:44:01,660 --> 00:44:04,006
is an act of terrorism.

527
00:44:04,006 --> 00:44:06,548
That is an act of terrorism.

528
00:44:06,549 --> 00:44:09,927
And if you live just 24 hours in constant fear like that,

529
00:44:09,927 --> 00:44:13,186
your health deteriorates,

530
00:44:13,186 --> 00:44:18,146
let alone living night after night, 
month after month like that.

531
00:44:18,146 --> 00:44:21,816
So even though the bombs haven't fallen,

532
00:44:21,816 --> 00:44:25,170
the city hasn't been surrounded or seized

533
00:44:25,170 --> 00:44:30,844
but the people have already began to suffer, out of anxiety, fear.

534
00:44:30,844 --> 00:44:33,278
That is a kind of terrorism.

535
00:44:33,278 --> 00:44:35,165
Terrorism is not coming from only one side.

536
00:44:35,165 --> 00:44:37,450
Both sides have committed acts of terrorism.

537
00:44:38,951 --> 00:44:43,507
Violence is not coming from one side, 
it's coming from both sides.

538
00:44:45,312 --> 00:44:49,138
And it's the people who have to pay the very high price.

539
00:44:49,482 --> 00:44:52,360
And there's a rise in mental illness

540
00:44:52,360 --> 00:44:56,716
because of the anxiety and fear.

541
00:44:58,399 --> 00:45:03,381
So violence is one kind of ill-being.

542
00:45:04,638 --> 00:45:09,194
Then there's broken families.

543
00:45:11,608 --> 00:45:13,973
The broken family

544
00:45:17,300 --> 00:45:19,917
is a kind of ill-being.

545
00:45:19,917 --> 00:45:22,625
Now, there are so many broken families,

546
00:45:22,625 --> 00:45:25,688
many families where

547
00:45:25,688 --> 00:45:27,848
the couple,

548
00:45:27,848 --> 00:45:30,608
the parents are hostile toward one another

549
00:45:30,608 --> 00:45:34,403
and the children suffer.

550
00:45:34,403 --> 00:45:39,090
There are so many broken families like that

551
00:45:39,090 --> 00:45:43,107
all over the world.

552
00:45:43,107 --> 00:45:45,199
That is a kind of ill-being.

553
00:45:49,650 --> 00:45:52,475
Divorce.

554
00:45:52,475 --> 00:45:55,518
Divorce.

555
00:45:55,518 --> 00:45:57,926
In some countries

556
00:45:57,926 --> 00:46:00,545
the divorce rate

557
00:46:00,545 --> 00:46:03,515
is over 50%.

558
00:46:03,515 --> 00:46:05,527
Like in the Netherlands.

559
00:46:07,043 --> 00:46:09,895
These are the real ill-being of our time.

560
00:46:10,787 --> 00:46:16,027
As a result of broken families, the children suffer.

561
00:46:16,027 --> 00:46:18,943
They may be affected and growing up

562
00:46:18,943 --> 00:46:22,891
they lose faith in married life.

563
00:46:27,677 --> 00:46:29,677
Suicide.

564
00:46:33,125 --> 00:46:35,125
Suicide.

565
00:46:42,712 --> 00:46:47,405
In Vietnam, every twenty-four hours 
one person commits suicide.

566
00:46:47,405 --> 00:46:50,189
In France

567
00:46:50,189 --> 00:46:52,891
many young people commit suicide.

568
00:46:52,891 --> 00:46:56,336
Every year around 12,000 people commit suicide.

569
00:46:56,336 --> 00:46:59,502
12,000 young French people.

570
00:47:03,315 --> 00:47:06,167
Around 33 people per day.

571
00:47:07,789 --> 00:47:12,065
That is real suffering happening in our society

572
00:47:12,065 --> 00:47:14,232
and in the people.

573
00:47:27,968 --> 00:47:29,968
War.

574
00:47:30,921 --> 00:47:32,921
War.

575
00:47:38,195 --> 00:47:40,134
Terrorism.

576
00:47:41,756 --> 00:47:43,756
Terrorism.

577
00:47:53,656 --> 00:47:56,691
The destruction of ecosystems.

578
00:48:11,764 --> 00:48:15,000
Global warming.

579
00:48:21,351 --> 00:48:23,534
These

580
00:48:25,217 --> 00:48:31,234
are the kinds of ill-being in our time,

581
00:48:31,903 --> 00:48:35,160
and we have to call them by their true names.

582
00:48:37,574 --> 00:48:42,385
As practitioners, we must know how to identify

583
00:48:42,385 --> 00:48:48,034
and name the real suffering that is there.

584
00:48:57,447 --> 00:49:01,619
So that is the truth about dukkha, ill-being.

585
00:49:02,045 --> 00:49:05,213
The real ill-being that is present,

586
00:49:05,213 --> 00:49:08,029
the real ill-being that is there.

587
00:49:10,990 --> 00:49:14,211
So you misunderstand the Buddha when you say,

588
00:49:14,211 --> 00:49:18,711
"The Buddha said suffering is a truth, 
so that means everything is suffering."

589
00:49:21,855 --> 00:49:24,342
The two are very different.

590
00:49:26,512 --> 00:49:32,544
To say that ill-being is real and that we must 
find ways to deal with it is one thing.

591
00:49:32,544 --> 00:49:34,339
But to say that everything is suffering,

592
00:49:34,339 --> 00:49:37,885
that nothing is without suffering, 
is an entirely different thing.

593
00:49:38,473 --> 00:49:40,473
This table here,

594
00:49:43,008 --> 00:49:46,956
to say that it's impermanent is true.

595
00:49:48,273 --> 00:49:52,816
Because just like our body, it is impermanent.

596
00:49:52,816 --> 00:49:56,346
To say that it doesn't have a separate self is also correct.

597
00:49:56,346 --> 00:49:58,825
Because without the wood, without the carpenter,

598
00:49:58,825 --> 00:50:00,244
how can the table be?

599
00:50:00,244 --> 00:50:01,582
So no-self.

600
00:50:01,582 --> 00:50:04,646
But to say that the table is suffering? 
That doesn't sound right.

601
00:50:04,646 --> 00:50:07,255
"The table is suffering." Hmm.

602
00:50:11,527 --> 00:50:18,002
We suffer because we believe things are 
permanent when in fact they are impermanent.

603
00:50:18,002 --> 00:50:22,402
We suffer because we believe there's 
a separate self when in fact there's no self.

604
00:50:22,402 --> 00:50:24,836
Suffering is an attitude,

605
00:50:24,836 --> 00:50:28,195
our response to things,

606
00:50:30,000 --> 00:50:32,001
it's the nature of things.

607
00:50:32,001 --> 00:50:34,601
Suffering is not the nature of things.

608
00:50:34,601 --> 00:50:37,597
The people who claim that everything is suffering,

609
00:50:37,597 --> 00:50:40,294
they look for suffering as if it's the nature of things.

610
00:50:40,294 --> 00:50:42,395
It's not like that.

611
00:50:42,395 --> 00:50:43,764
To say that form is suffering,

612
00:50:43,764 --> 00:50:45,955
or that disintegration is suffering,

613
00:50:45,955 --> 00:50:48,119
is to look for the nature of things.

614
00:50:48,524 --> 00:50:54,937
So we should not be

615
00:50:54,937 --> 00:50:58,132
brainwashed by those teachings.

616
00:50:58,415 --> 00:51:00,831
They are trying to prove that what the Buddha says is true,

617
00:51:00,831 --> 00:51:02,748
but that's not what the Buddha wanted to say.

618
00:51:02,748 --> 00:51:05,913
He merely wanted to say that ill-being exists,

619
00:51:05,913 --> 00:51:08,403
and that we shouldn't run away from it,

620
00:51:08,403 --> 00:51:11,342
that we should find ways to recognize it

621
00:51:11,342 --> 00:51:14,635
in order to find ways to handle it.

622
00:51:14,635 --> 00:51:16,727
That's all.

623
00:51:17,679 --> 00:51:25,701
That's why after having spoken about 
the first noble truth of ill-being,

624
00:51:25,701 --> 00:51:28,556
the Buddha spoke about the second noble truth,

625
00:51:28,556 --> 00:51:31,608
which is the making of ill-being.

626
00:51:32,074 --> 00:51:35,612
The making of ill-being.

627
00:51:38,496 --> 00:51:43,306
Looking deeply into ill-being 
in order to find its cause.

628
00:51:43,306 --> 00:51:46,562
For example, tension.

629
00:51:46,562 --> 00:51:50,430
Tension in the body.

630
00:51:50,430 --> 00:51:53,575
Why is there tension?

631
00:51:53,575 --> 00:51:56,836
Because our lives are too busy.

632
00:51:56,836 --> 00:51:59,608
We want to do too many things.

633
00:52:06,391 --> 00:52:08,391
We don't know how to live

634
00:52:09,648 --> 00:52:11,840
in the present moment.

635
00:52:11,840 --> 00:52:16,476
We're always being pulled toward the future.

636
00:52:16,476 --> 00:52:20,717
We're not truly there in the present moment 
in order to take good care of ourselves.

637
00:52:22,217 --> 00:52:24,217
In order to relax.

638
00:52:25,413 --> 00:52:28,874
In order to remove the tensions.

639
00:52:29,644 --> 00:52:32,618
At the end of a working day,

640
00:52:33,327 --> 00:52:36,989
we may have accumulated a certain amount of tension,

641
00:52:39,545 --> 00:52:44,402
but we don't know how to relax to remove the tension,

642
00:52:44,706 --> 00:52:46,465
and we just go to bed.

643
00:52:47,844 --> 00:52:50,569
We go to bed and the next day we work

644
00:52:50,569 --> 00:52:53,435
and we accumulate more tension.

645
00:52:54,387 --> 00:53:01,074
Over time this tension gets accumulated.

646
00:53:09,330 --> 00:53:11,469
Then we go to the doctor,

647
00:53:11,469 --> 00:53:15,773
we take medicines in order to relieve the tension.

648
00:53:21,169 --> 00:53:25,908
That tension ends up giving rise to many diseases.

649
00:53:26,982 --> 00:53:31,904
Most diseases are born from tension and stress.

650
00:53:34,378 --> 00:53:38,206
So looking into tension, into ill-being,

651
00:53:38,206 --> 00:53:40,395
you see the making of ill-being.

652
00:53:40,739 --> 00:53:45,249
So we have to reorganize our daily lives in such a way

653
00:53:45,249 --> 00:53:48,404
that when we walk, we can relax;

654
00:53:48,404 --> 00:53:51,459
when we breath, we can relax;

655
00:53:51,459 --> 00:53:53,944
when we work, we can relax.

656
00:53:53,944 --> 00:53:56,922
We have time to do sitting meditation, walking meditation.

657
00:53:56,922 --> 00:54:00,755
This way we don't accumulate tension.

658
00:54:04,081 --> 00:54:07,907
So every night if we practice relaxation

659
00:54:09,103 --> 00:54:11,590
we can sleep better.

660
00:54:13,942 --> 00:54:19,108
And if there's any tension from the day, we can release it.

661
00:54:19,108 --> 00:54:22,975
And the next day, should there be a bit of tension,

662
00:54:22,975 --> 00:54:25,042
we can release it again.

663
00:54:25,042 --> 00:54:27,903
So

664
00:54:27,903 --> 00:54:32,971
the tension doesn't get accumulated day after day.

665
00:54:32,971 --> 00:54:35,845
In our society now

666
00:54:36,858 --> 00:54:39,406
people are so stressed.

667
00:54:40,480 --> 00:54:44,031
This is seeing the truth,

668
00:54:44,031 --> 00:54:48,059
the second noble truth,a

669
00:54:48,059 --> 00:54:50,932
and that is our way of living.

670
00:54:50,932 --> 00:54:53,519
How are we organizing our lives

671
00:54:53,519 --> 00:54:58,974
that we are becoming more and more stressed?

672
00:54:59,927 --> 00:55:04,971
These are the facts.

673
00:55:05,275 --> 00:55:07,618
In terms of ethics,

674
00:55:07,618 --> 00:55:13,750
these are the moral facts.

675
00:55:13,750 --> 00:55:17,357
They are not hypothetical.

676
00:55:21,779 --> 00:55:25,117
The moral facts.

677
00:55:27,552 --> 00:55:32,372
If there's ill-being, there must be the making of ill-being.

678
00:55:32,798 --> 00:55:36,400
Everything has its cause. It's called

679
00:55:36,400 --> 00:55:39,604
the law of cause and effect.

680
00:55:42,079 --> 00:55:45,479
We must identify the causes that have led to tension

681
00:55:45,479 --> 00:55:49,377
in the body and in the mind.

682
00:55:49,377 --> 00:55:54,290
Then we'll know how to remove that tension in the body and mind.

683
00:55:54,290 --> 00:55:59,233
We have to reorganize our lives in an intelligent way.

684
00:56:01,739 --> 00:56:06,395
And we know clearly that the practices 
of mindful breathing and walking

685
00:56:06,395 --> 00:56:10,304
helps us to come home to the present, 
to live in the present moment,

686
00:56:10,304 --> 00:56:12,738
not worrying about the past,

687
00:56:12,738 --> 00:56:16,356
not always running towards the future,

688
00:56:16,356 --> 00:56:20,704
and we can release a lot of tension.

689
00:56:20,704 --> 00:56:23,244
Moreover, we have time for sitting meditation,

690
00:56:23,244 --> 00:56:24,826
for relaxing,

691
00:56:24,826 --> 00:56:26,508
for walking meditation,

692
00:56:26,509 --> 00:56:34,080
so we can handle the tension and stress that's there in us.

693
00:56:36,494 --> 00:56:40,058
And when we've

694
00:56:40,058 --> 00:56:45,000
and when we've found a practicing sangha

695
00:56:45,000 --> 00:56:47,624
we have a chance to do these things.

696
00:57:10,792 --> 00:57:30,321
[ The sound of the bell ...]

697
00:58:16,980 --> 00:58:22,632
The ill-being that we recognize, that we've named,

698
00:58:24,376 --> 00:58:29,211
they don't exist by themselves alone.

699
00:58:29,211 --> 00:58:32,219
The one is related to the other.

700
00:58:41,420 --> 00:58:43,968
For example

701
00:58:45,407 --> 00:58:47,872
the issues of

702
00:58:47,872 --> 00:58:50,694
violence or broken families,

703
00:58:52,316 --> 00:58:55,594
they're related to tension and stress.

704
00:58:56,486 --> 00:58:58,281
If we're not stressed,

705
00:58:58,281 --> 00:59:01,324
we can solve the problem in a gentle way.

706
00:59:01,324 --> 00:59:03,294
We can remain calm.

707
00:59:04,430 --> 00:59:07,158
We're not hot-tempered.

708
00:59:07,158 --> 00:59:08,375
We can resolve the issue.

709
00:59:08,375 --> 00:59:10,947
So all of these kinds of ill-being,

710
00:59:10,947 --> 00:59:13,795
they inter-are.

711
00:59:18,643 --> 00:59:22,773
And when we've been able to 
identify the cause of one thing,

712
00:59:23,300 --> 00:59:27,978
we may be able to find the cause of all things.

713
00:59:33,982 --> 00:59:37,299
And usually, there's not just one cause,

714
00:59:37,299 --> 00:59:40,182
there are many causes.

715
01:00:17,090 --> 01:00:23,351
Here's a new proposal that perhaps

716
01:00:25,399 --> 01:00:30,807
no one has ever mentioned.

717
01:00:35,290 --> 01:00:39,238
The making of ill-being is our way of living.

718
01:00:39,886 --> 01:00:41,886
Our way of living.

719
01:00:45,395 --> 01:00:48,065
The way we live

720
01:00:48,956 --> 01:00:50,956
has led to ill-being.

721
01:00:56,717 --> 01:01:01,699
The way of living that leads to ill-being.

722
01:01:05,391 --> 01:01:09,886
So it's parallel to the fourth noble truth: 
the path leading to the cessation of ill-being.

723
01:01:10,535 --> 01:01:12,535
"Đạo Đế" means the path.

724
01:01:13,609 --> 01:01:16,315
The fourth noble truth is the path 
leading to the cessation of ill-being

725
01:01:16,315 --> 01:01:18,470
so that peace and happiness is possible

726
01:01:18,996 --> 01:01:24,808
And the second noble truth 
is the path leading to ill-being.

727
01:01:24,808 --> 01:01:26,989
So the making of ill-being is seen as a path.

728
01:01:26,989 --> 01:01:28,908
A way of living.

729
01:01:30,287 --> 01:01:33,139
A way of living that doesn't have right view.

730
01:01:35,552 --> 01:01:37,552
That's based on wrong view.

731
01:01:42,339 --> 01:01:44,561
A way of living

732
01:01:44,561 --> 01:01:46,652
based on wrong view.

733
01:01:48,122 --> 01:01:50,648
For instance, the view that you and your child

734
01:01:50,650 --> 01:01:52,893
are entirely two separate entities.

735
01:01:58,439 --> 01:02:01,391
And you cannot see that you are your child,

736
01:02:01,391 --> 01:02:04,273
and your child is your continuation.

737
01:02:05,287 --> 01:02:07,630
That is a wrong view.

738
01:02:07,630 --> 01:02:08,930
" Tà kiến. "

739
01:02:22,969 --> 01:02:25,882
You cannot see the truth of interbeing.

740
01:02:31,156 --> 01:02:33,156
You have a view that

741
01:02:34,900 --> 01:02:35,812
differentiates,

742
01:02:35,812 --> 01:02:37,508
that's dualistic,

743
01:02:38,279 --> 01:02:40,279
that discriminates.

744
01:02:42,205 --> 01:02:44,205
"Their happiness

745
01:02:45,001 --> 01:02:47,001
is not my happiness."

746
01:02:51,301 --> 01:02:54,005
"Their suffering is not my suffering."

747
01:02:54,005 --> 01:02:55,969
Meanwhile,

748
01:02:55,969 --> 01:02:58,840
the truth is that when they suffer

749
01:02:58,840 --> 01:03:00,909
it's impossible for you to be happy.

750
01:03:05,027 --> 01:03:08,731
Wrong view is the inability to see

751
01:03:09,806 --> 01:03:12,441
the interdependent co-arising of all that is.

752
01:03:12,441 --> 01:03:17,771
The inability to see the nature of impermanence, 
non-self and inter-being of all that is.

753
01:03:19,575 --> 01:03:22,488
Because within the Noble Eightfold Path,

754
01:03:23,136 --> 01:03:26,475
the path leading to the cessation of ill-being,

755
01:03:26,475 --> 01:03:28,301
there is right view.

756
01:03:29,558 --> 01:03:31,558
Right view.

757
01:03:33,424 --> 01:03:39,430
So if we consider the making of ill-being as a path,

758
01:03:39,430 --> 01:03:44,390
then [one part of the path], one cause of ill-being is

759
01:03:44,390 --> 01:03:45,541
wrong view.

760
01:03:45,541 --> 01:03:47,519
One of the causes of ill-being is wrong view.

761
01:03:47,519 --> 01:03:49,240
The root cause.

762
01:03:53,454 --> 01:03:56,223
Palestinians must be able to see

763
01:03:56,223 --> 01:04:00,301
the pain and suffering of Israelis

764
01:04:00,301 --> 01:04:03,001
is their own pain and suffering.

765
01:04:04,928 --> 01:04:07,387
And Israelis must also be able to see that for Palestinians.

766
01:04:07,387 --> 01:04:08,937
And then,

767
01:04:10,559 --> 01:04:12,559
with that insight

768
01:04:13,146 --> 01:04:15,450
both sides will be able to collaborate.

769
01:04:16,707 --> 01:04:18,707
Both sides would want the other to be happy.

770
01:04:20,329 --> 01:04:22,329
It's the same with father and son,

771
01:04:25,899 --> 01:04:29,177
with Americans and Iraqis,

772
01:04:31,834 --> 01:04:36,086
with Muslims and Hindus.

773
01:04:37,647 --> 01:04:40,112
To see that both sides inter-are.

774
01:04:40,112 --> 01:04:42,934
That the suffering of the other person is our own suffering.

775
01:04:43,886 --> 01:04:45,255
That is right view.

776
01:04:45,255 --> 01:04:48,260
But here there is no right view, that's why

777
01:04:49,395 --> 01:04:52,674
there is fear and violence

778
01:04:52,957 --> 01:04:55,200
war and terrorism.

779
01:04:56,153 --> 01:05:00,969
And when there is wrong view, there is wrong thinking.

780
01:05:00,969 --> 01:05:03,692
Wrong thinking 
[ Tà tư duy ]

781
01:05:11,157 --> 01:05:12,709
Because what is ethics?

782
01:05:12,709 --> 01:05:15,000
Ethics is

783
01:05:18,309 --> 01:05:22,196
the ability to discern what is right and what is wrong.

784
01:05:24,853 --> 01:05:27,036
Right and wrong.

785
01:05:33,831 --> 01:05:38,753
In Vietnamese, right [ chánh ] means to be upright, like so.

786
01:05:39,157 --> 01:05:40,307
Right.

787
01:05:40,307 --> 01:05:43,409
As in upright.

788
01:05:44,240 --> 01:05:46,849
And when it's wrong,

789
01:05:48,106 --> 01:05:49,034
it leans.

790
01:05:49,034 --> 01:05:50,289
[ Tà ] means to lean.

791
01:05:50,876 --> 01:05:52,876
Like light from the setting sun.

792
01:05:53,403 --> 01:05:56,194
It bends like this.

793
01:05:57,634 --> 01:05:58,556
[ Chánh ]

794
01:05:58,556 --> 01:05:59,380
[ Tà ]

795
01:05:59,380 --> 01:06:00,579
Right.

796
01:06:00,579 --> 01:06:01,979
Wrong.

797
01:06:07,769 --> 01:06:10,284
It could be a little wrong or a lot wrong.

798
01:06:10,284 --> 01:06:13,388
Or really wrong.

799
01:06:13,388 --> 01:06:15,977
And in the end it's upside down.

800
01:06:21,312 --> 01:06:23,107
So ethics.

801
01:06:23,107 --> 01:06:28,059
In order to have ethics we must be able to discern right from wrong.

802
01:06:29,012 --> 01:06:33,021
And wrong view is an incorrect understanding.

803
01:06:35,677 --> 01:06:37,981
It's the main culprit of ill-being.

804
01:06:39,117 --> 01:06:41,482
So the patriarch,

805
01:06:45,001 --> 01:06:46,979
Master Lin Chi said,

806
01:06:46,979 --> 01:06:49,192
as a practitioner we must have right view.

807
01:06:50,875 --> 01:06:53,788
We need true understanding.

808
01:06:57,419 --> 01:07:00,953
We'll have a chance to go deeper

809
01:07:00,953 --> 01:07:03,497
into what it means to have true understanding.

810
01:07:04,267 --> 01:07:08,828
If our view is wrong,

811
01:07:08,828 --> 01:07:12,230
our thinking will also be wrong.

812
01:07:12,230 --> 01:07:13,875
Wrong thinking

813
01:07:23,745 --> 01:07:27,814
Wrong thinking leads to anxiety,

814
01:07:31,810 --> 01:07:33,810
worries, fear,

815
01:07:36,041 --> 01:07:38,041
and violence.

816
01:07:40,759 --> 01:07:45,825
For instance, you say, "If I don't kill them first they'll kill me.

817
01:07:45,825 --> 01:07:48,351
That's why I have to kill them first."

818
01:07:48,351 --> 01:07:50,392
That is called wrong thinking

819
01:07:50,392 --> 01:07:53,593
Meanwhile, the other person doesn't want to kill you at all.

820
01:07:55,337 --> 01:08:00,858
So that kind of wrong thinking leads to fear, to anxiety,

821
01:08:00,858 --> 01:08:04,276
and to actions that are very wrong.

822
01:08:12,167 --> 01:08:14,167
Wrong speech.

823
01:08:21,084 --> 01:08:23,084
Wrong

824
01:08:26,524 --> 01:08:28,989
speech.

825
01:08:28,990 --> 01:08:32,116
Wrong speech, or speech that is not right.

826
01:08:34,955 --> 01:08:36,955
Wrong action.

827
01:08:39,734 --> 01:08:41,734
Wrong action.

828
01:08:55,163 --> 01:08:58,315
In the old days, wrong action was often described as

829
01:08:58,316 --> 01:09:00,572
killing, stealing and sexual misconduct.

830
01:09:02,560 --> 01:09:05,473
Wrong speech was lying.

831
01:09:11,537 --> 01:09:14,389
What else? Remind Thay again?

832
01:09:22,526 --> 01:09:24,526
Wrong livelihood.

833
01:09:29,374 --> 01:09:33,443
Doing something wrong for a living.

834
01:09:41,761 --> 01:09:45,404
"Moyens d'existence injuste."

835
01:09:48,670 --> 01:09:53,531
Engaging in businesses that destroy ecosystems,

836
01:09:54,057 --> 01:09:59,465
that deprive others of a chance to live, that is dishonest,

837
01:10:01,940 --> 01:10:05,827
that manufacture products

838
01:10:06,962 --> 01:10:11,336
that are harmful to consumers.

839
01:10:12,471 --> 01:10:15,993
To make a living from those things is wrong livelihood.

840
01:10:21,449 --> 01:10:24,599
Wrong livelihood.

841
01:10:24,599 --> 01:10:27,527
What else? Can you remind Thay?

842
01:10:42,235 --> 01:10:44,235
Wrong what?

843
01:10:46,892 --> 01:10:48,892
Wrong diligence?

844
01:10:53,131 --> 01:10:55,131
So diligent.

845
01:10:55,779 --> 01:10:58,753
But diligent in chasing after fame and fortune.

846
01:11:04,270 --> 01:11:06,635
Extremely diligent.

847
01:11:22,804 --> 01:11:24,804
You watch the news everyday

848
01:11:26,212 --> 01:11:29,368
to see whether

849
01:11:30,991 --> 01:11:32,991
your shares,

850
01:11:36,049 --> 01:11:38,991
your stocks have gone up or down.

851
01:11:38,991 --> 01:11:42,734
Whether the value has gone up or down.

852
01:11:42,734 --> 01:11:44,744
You worry.

853
01:11:48,912 --> 01:11:51,825
You work so hard

854
01:11:53,386 --> 01:11:58,819
that your body accumulates so much tension and pain,

855
01:11:58,819 --> 01:12:01,168
and yet you continue to work.

856
01:12:03,034 --> 01:12:06,512
You forget your body,

857
01:12:06,512 --> 01:12:08,614
you forget your family,

858
01:12:08,614 --> 01:12:11,912
you're not capable of being happy in the present moment.

859
01:12:12,743 --> 01:12:14,743
You're extremely busy.

860
01:12:15,330 --> 01:12:17,854
You have no time to breathe, to relax.

861
01:12:17,854 --> 01:12:20,373
That is wrong diligence.

862
01:12:27,047 --> 01:12:29,595
Next is wrong mindfulness and wrong concentration, correct?

863
01:12:30,304 --> 01:12:33,886
Wrong mindfulness is constantly thinking about

864
01:12:37,030 --> 01:12:39,030
"that".

865
01:12:41,200 --> 01:12:43,200
That thing.

866
01:12:43,909 --> 01:12:45,704
You're always thinking about "that,"

867
01:12:45,704 --> 01:12:49,074
thinking about how to succeed

868
01:12:49,844 --> 01:12:55,557
in the pursuit of wealth,

869
01:12:56,327 --> 01:12:58,570
power,

870
01:13:00,923 --> 01:13:02,923
fame,

871
01:13:03,267 --> 01:13:05,267
prestige,

872
01:13:07,924 --> 01:13:09,924
and sex.

873
01:13:09,925 --> 01:13:11,925
Four things.

874
01:13:12,208 --> 01:13:15,364
How to get those four things.

875
01:13:15,952 --> 01:13:20,691
And day and night you keep thinking about it.

876
01:13:23,591 --> 01:13:27,594
Wealth, fame, power and sex.

877
01:13:27,594 --> 01:13:29,024
Four things.

878
01:13:29,024 --> 01:13:31,069
That's wrong mindfulness.

879
01:13:33,482 --> 01:13:37,613
You're not aware of the blue sky,

880
01:13:37,613 --> 01:13:39,438
the white clouds,

881
01:13:40,999 --> 01:13:44,460
the wonders of life that are available now.

882
01:13:47,604 --> 01:13:49,156
The Pure Land is available.

883
01:13:49,156 --> 01:13:51,856
Happiness is available in the present moment.

884
01:13:54,269 --> 01:13:55,760
You don't have right mindfulness,

885
01:13:55,760 --> 01:13:57,121
only wrong mindfulness.

886
01:13:57,830 --> 01:14:00,599
You're never there in the present moment.

887
01:14:00,599 --> 01:14:08,959
You only run after and get pulled 
by the objects of your craving.

888
01:14:09,661 --> 01:14:11,661
That's wrong mindfulness.

889
01:14:12,188 --> 01:14:14,553
You're always thinking about "that."

890
01:14:16,297 --> 01:14:18,457
Meanwhile, mindfulness is different.

891
01:14:18,457 --> 01:14:21,219
Mindfulness is to be present in the here and now

892
01:14:21,745 --> 01:14:28,066
so that the Pure Land, happiness, love can also be there.

893
01:14:30,297 --> 01:14:32,601
Wrong concentration.

894
01:14:44,266 --> 01:14:48,640
You're concentrated on "that."

895
01:14:54,766 --> 01:14:57,862
The object of your concentration

896
01:14:59,301 --> 01:15:02,823
is not on impermanence, non-self, and inter being.

897
01:15:04,384 --> 01:15:10,075
Instead the object of your concentration 
is "that" and not yourself.

898
01:15:10,075 --> 01:15:12,038
"That" is very dangerous

899
01:15:12,038 --> 01:15:14,114
and we have to get rid of it.

900
01:15:25,353 --> 01:15:31,674
You see yourself and others as permanent and unchanging.

901
01:15:36,644 --> 01:15:39,474
So,

902
01:15:39,474 --> 01:15:42,521
you are concentrated on what is untrue.

903
01:15:42,521 --> 01:15:46,130
You are concentrated on what is wrong.

904
01:15:50,735 --> 01:15:53,405
When mindfulness

905
01:15:54,661 --> 01:15:56,362
is powerful,

906
01:15:56,362 --> 01:15:58,122
it leads to concentration.

907
01:15:59,561 --> 01:16:04,808
And if the object of your mindfulness is

908
01:16:04,808 --> 01:16:07,769
the four kinds of craving 
[ money, fame, power, sex ]

909
01:16:11,156 --> 01:16:15,712
the object of your concentration 
will also be the four kinds of craving.

910
01:16:17,578 --> 01:16:19,578
Meaning

911
01:16:19,882 --> 01:16:23,391
you're only concentrated on those four things:

912
01:16:23,391 --> 01:16:26,261
How to get that title,

913
01:16:26,261 --> 01:16:28,821
that position, that power?

914
01:16:37,929 --> 01:16:42,546
Like the French socialist party electing a party leader.

915
01:16:43,621 --> 01:16:54,203
The candidates only think of that,

916
01:16:54,203 --> 01:16:57,496
getting elected as party leader.

917
01:16:57,496 --> 01:17:00,000
So you only put your mind on that,

918
01:17:00,000 --> 01:17:04,642
you only concentrate on that and nothing else.

919
01:17:06,447 --> 01:17:11,916
So how can you take care of yourself or your loved ones?

920
01:17:13,599 --> 01:17:21,381
But when the object of your concentration

921
01:17:25,104 --> 01:17:27,104
is craving,

922
01:17:30,888 --> 01:17:32,888
for wealth,

923
01:17:33,536 --> 01:17:35,536
power,

924
01:17:35,819 --> 01:17:37,249
fame

925
01:17:37,249 --> 01:17:39,097
and sex,

926
01:17:39,989 --> 01:17:43,310
your mind is only focused on that,

927
01:17:43,310 --> 01:17:45,420
and it is a kind of concentration,

928
01:17:45,420 --> 01:17:47,345
but it's wrong concentration.

929
01:17:49,028 --> 01:17:52,659
And mindfulness and concentration are wrong,

930
01:17:52,659 --> 01:17:54,619
it leads to wrong view.

931
01:17:56,119 --> 01:17:57,776
And because of wrong view,

932
01:17:57,776 --> 01:17:59,679
you have wrong mindfulness and wrong concentration.

933
01:17:59,679 --> 01:18:02,806
They feed each other. 
Wrong view feeds wrong mindfulness,

934
01:18:03,089 --> 01:18:05,175
And wrong mindfulness feeds wrong concentration.

935
01:18:05,175 --> 01:18:06,788
Wrong concentration, wrong mindfulness feeds wrong view.

936
01:18:06,788 --> 01:18:08,680
They go in circles.

937
01:18:09,815 --> 01:18:13,857
So, this is not the Noble Eightfold Path,

938
01:18:13,857 --> 01:18:16,502
but the Ignoble Eightfold Path.

939
01:18:24,271 --> 01:18:26,575
The Ignoble Path.

940
01:18:28,867 --> 01:18:31,393
The reasons we have these kinds of ill-being

941
01:18:31,393 --> 01:18:34,397
is because we have gone on the Ignoble Path.

942
01:18:34,680 --> 01:18:36,049
The wrong path,

943
01:18:36,049 --> 01:18:39,866
the path of wrong view, wrong thinking,

944
01:18:39,866 --> 01:18:42,036
wrong speech, wrong action, etc.

945
01:18:43,719 --> 01:18:46,449
So you've gone more on the wrong path than the right.

946
01:18:47,098 --> 01:18:52,872
And perhaps this is the first time 
the second noble truth is defined

947
01:18:53,520 --> 01:18:55,741
as being parallel to the fourth noble truth.

948
01:18:55,741 --> 01:18:59,423
The fourth noble truth is the 
Noble Eightfold Path leading to happiness.

949
01:18:59,423 --> 01:19:04,337
So the second noble truth is the 
Ignoble Eightfold Path leading to ill-being.

950
01:19:17,797 --> 01:19:24,323
So when we look for the causes of ill-being

951
01:19:24,323 --> 01:19:26,248
when they are named,

952
01:19:26,248 --> 01:19:30,387
we can see that those causes can be found

953
01:19:32,678 --> 01:19:35,544
in our way of living now

954
01:19:35,544 --> 01:19:39,956
that's based on wrong view, wrong thinking, 
wrong speech, wrong action, wrong livelihood,

955
01:19:39,956 --> 01:19:43,182
wrong diligence, wrong mindfulness, wrong concentration.

956
01:19:43,182 --> 01:19:46,060
The Ignoble Path.

957
01:19:50,238 --> 01:19:53,151
So we're just talking about principles,

958
01:19:54,895 --> 01:19:57,890
but we need these principles first and

959
01:19:57,890 --> 01:20:00,729
then we can apply them.

960
01:20:04,482 --> 01:20:08,308
The third noble truth is the cessation of ill-being.

961
01:20:30,001 --> 01:20:33,462
The transformation, the cessation of

962
01:20:34,293 --> 01:20:38,685
the causes leading to suffering.

963
01:20:42,329 --> 01:20:44,368
Ill-being is the first noble truth,

964
01:20:44,368 --> 01:20:46,883
the making of ill-being is the second noble truth,

965
01:20:46,883 --> 01:20:49,485
the cessation of ill-being is the third noble truth.

966
01:20:49,485 --> 01:20:51,735
Cessation here means the absence of,

967
01:20:51,735 --> 01:20:53,763
the transformation of.

968
01:20:56,116 --> 01:20:57,806
The absence of what?

969
01:20:57,806 --> 01:21:04,052
The absence of a way of living based on the wrong path.

970
01:21:04,052 --> 01:21:08,220
The absence of wrong view, wrong thinking, wrong speech, etc.

971
01:21:09,233 --> 01:21:12,817
Originally, it is the making of ill-being.

972
01:21:12,817 --> 01:21:15,615
But the absence of the making of ill-being

973
01:21:15,898 --> 01:21:18,231
is at the same time the absence of ill-being.

974
01:21:18,231 --> 01:21:21,375
As long as the root is cut off,

975
01:21:21,375 --> 01:21:24,045
the tree can no longer survive.

976
01:21:24,633 --> 01:21:27,639
So absence here, cessation here,

977
01:21:27,639 --> 01:21:31,867
is the cessation of the making,

978
01:21:32,272 --> 01:21:34,272
the roots of ill-being.

979
01:21:34,555 --> 01:21:40,633
And when the roots are gone, 
the leaves and branches are also gone.

980
01:21:41,220 --> 01:21:44,000
The cessation of ill-being means

981
01:21:44,000 --> 01:21:50,037
the transformation, the cessation of the roots of ill-being.

982
01:21:53,850 --> 01:21:57,919
Ill-being, the making of ill-being, the cessation of ill-being.

983
01:22:01,733 --> 01:22:04,342
The third truth is

984
01:22:07,546 --> 01:22:11,268
the acknowledgement that we can transform

985
01:22:11,268 --> 01:22:13,928
this way of living.

986
01:22:15,001 --> 01:22:19,618
This is proof that we do have free will.

987
01:22:23,675 --> 01:22:36,022
With mindfulness,

988
01:22:37,037 --> 01:22:39,037
we

989
01:22:43,885 --> 01:22:45,885
we can remove wrong mindfulness.

990
01:22:47,507 --> 01:22:49,507
With right mindfulness,

991
01:22:50,581 --> 01:22:52,885
we come to right concentration.

992
01:22:53,899 --> 01:22:58,090
And with right mindfulness and 
right concentration, we have right view.

993
01:22:58,556 --> 01:23:02,078
In this way, the third truth

994
01:23:03,091 --> 01:23:07,404
is proof that humans do have free will.

995
01:23:09,635 --> 01:23:13,583
According to Buddha Shakyamuni, our teacher,

996
01:23:14,048 --> 01:23:17,887
free will is possible,

997
01:23:17,887 --> 01:23:23,291
and it begins with mindfulness.

998
01:23:26,739 --> 01:23:28,739
In the beginning,

999
01:23:29,387 --> 01:23:33,895
the space you have to exercise that freedom 
may be a bit small, a bit narrow,

1000
01:23:33,895 --> 01:23:36,195
nonetheless, it's there.

1001
01:23:36,600 --> 01:23:41,976
Because we are all capable of drinking tea mindfully,

1002
01:23:41,976 --> 01:23:44,626
of walking mindfully, of breathing mindfully.

1003
01:23:48,317 --> 01:23:53,665
And when that mindfulness is strong enough, 
it leads to concentration.

1004
01:23:54,617 --> 01:23:57,086
When right mindfulness and concentration are powerful enough,

1005
01:23:57,086 --> 01:24:01,121
it breaks free from wrong views
and leads to right view.

1006
01:24:01,708 --> 01:24:07,969
So in Buddhism, it's very clear 
that we humans do have free will.

1007
01:24:09,591 --> 01:24:13,417
Free will begins with mindfulness.

1008
01:24:15,343 --> 01:24:18,621
And it's very concrete how to be mindful.

1009
01:24:20,061 --> 01:24:23,120
In principle, all you need is right mindfulness and concentration,

1010
01:24:23,120 --> 01:24:26,869
but in practical terms,

1011
01:24:27,944 --> 01:24:31,283
our mindful breathing and mindful steps

1012
01:24:31,566 --> 01:24:35,940
are very concrete practices that

1013
01:24:40,240 --> 01:24:48,547
can help us establish our freedom and make it greater

1014
01:24:48,547 --> 01:24:51,857
so that we can stop being lost.

1015
01:24:52,140 --> 01:24:58,279
Otherwise, you continue to be 
lost in confusion for a long time.

1016
01:25:01,483 --> 01:25:03,483
And maybe this is the first time

1017
01:25:04,314 --> 01:25:09,358
anyone has said that the third truth in the Four Noble Truths

1018
01:25:09,358 --> 01:25:15,000
is the recognition that humans have free will.

1019
01:25:16,024 --> 01:25:21,493
This is a very positive note.

1020
01:25:24,394 --> 01:25:31,141
You cannot say that Buddhism is cynical, 
that Buddhism renounces or gives up on life.

1021
01:25:31,729 --> 01:25:35,748
Because humans having free will is very positive.

1022
01:25:35,748 --> 01:25:39,156
There's ill-being, that is one truth, but

1023
01:25:39,156 --> 01:25:43,054
that humans can eliminate and 
transform ill-being, that is another truth.

1024
01:25:43,054 --> 01:25:45,000
The third truth.

1025
01:25:50,628 --> 01:25:52,993
The third truth

1026
01:25:58,511 --> 01:26:00,998
is made concrete

1027
01:26:03,290 --> 01:26:05,290
with the fourth truth.

1028
01:26:05,817 --> 01:26:09,399
With the fourth truth, we can see that the third truth

1029
01:26:11,630 --> 01:26:13,813
has some standing.

1030
01:26:15,739 --> 01:26:18,469
The fourth truth is the path leading to the end of ill-being.

1031
01:26:31,534 --> 01:26:35,031
There's no hyphen between these words [ in Vietnamese ].

1032
01:26:35,031 --> 01:26:38,890
It's one term, the path leading to the end of ill-being.

1033
01:26:39,173 --> 01:26:40,880
Ill-being [ khổ ] 
is one term,

1034
01:26:40,880 --> 01:26:42,371
the making of ill-being [ khổ tập ] 
is another term,

1035
01:26:42,371 --> 01:26:45,000
and the cessation of ill-being [ khổ tập diệt ] 
is a third term.

1036
01:26:46,325 --> 01:26:50,568
The path leading to the cessation of ill-being 
[ khổ tập diệt đạo ]

1037
01:27:00,720 --> 01:27:04,911
is a path that leads to the transformation

1038
01:27:05,369 --> 01:27:11,812
of the causes of ill-being.

1039
01:27:14,043 --> 01:27:16,469
The first truth is ill-being.

1040
01:27:16,935 --> 01:27:19,300
The second truth is the making of ill-being.

1041
01:27:22,931 --> 01:27:24,787
The third truth is the cessation of ill-being.

1042
01:27:24,787 --> 01:27:26,826
And the fourth truth is the path 
leading to the end of ill-being.

1043
01:27:26,826 --> 01:27:28,826
This grammar

1044
01:27:30,814 --> 01:27:33,605
is from the Chinese language.

1045
01:27:34,923 --> 01:27:39,236
Sometimes we abbreviate it by saying 
ill-being, the causes, the end, and the path.

1046
01:27:40,006 --> 01:27:43,673
But the full expressions would be: ill-being,

1047
01:27:43,673 --> 01:27:46,727
the causes of ill-being,

1048
01:27:46,727 --> 01:27:50,579
the end of the causes of ill-being,

1049
01:27:50,579 --> 01:27:54,385
the path leading to the end of the causes of ill-being.

1050
01:27:54,385 --> 01:27:56,005
That's how they say it.

1051
01:27:56,653 --> 01:27:59,505
So "khổ, tập, diệt, đạo" is only an abbreviation.

1052
01:28:01,858 --> 01:28:05,988
We see that the Noble Eightfold Path 
is very clear,

1053
01:28:05,988 --> 01:28:08,605
very concrete.

1054
01:28:10,045 --> 01:28:12,715
Practicing the Noble Eightfold Path

1055
01:28:13,424 --> 01:28:16,337
we can have free will,

1056
01:28:16,864 --> 01:28:19,534
and we can also

1057
01:28:20,486 --> 01:28:24,860
remove the roots of ill-being.

1058
01:28:27,273 --> 01:28:30,000
And so

1059
01:28:30,713 --> 01:28:36,061
the fourth truth, the Noble Eightfold Path,

1060
01:28:48,151 --> 01:28:51,622
is the foundation for the third truth.

1061
01:28:51,622 --> 01:28:55,699
It is proof of the third truth

1062
01:28:55,699 --> 01:28:58,854
that humans have free will.

1063
01:29:06,442 --> 01:29:09,294
In the beginning, our freedom may be small,

1064
01:29:10,368 --> 01:29:14,133
but with practice it will grow.

1065
01:29:16,668 --> 01:29:21,468
There's an example Thay often likes to use

1066
01:29:23,577 --> 01:29:26,163
to help us understand this.

1067
01:29:26,163 --> 01:29:29,107
There's a young man who has certain habits,

1068
01:29:30,303 --> 01:29:32,303
familiar patterns,

1069
01:29:33,438 --> 01:29:37,081
ways of behaving

1070
01:29:40,895 --> 01:29:42,895
that's very familiar.

1071
01:29:42,896 --> 01:29:46,308
Every time he hears something upsetting,

1072
01:29:46,308 --> 01:29:49,230
that waters his seeds of irritation,

1073
01:29:49,230 --> 01:29:51,652
he gets angry.

1074
01:29:51,935 --> 01:29:54,848
Like when you strike a match, there's a fire.

1075
01:29:57,200 --> 01:30:00,562
So in a meeting if someone were to 
utter a particular sentence,

1076
01:30:00,562 --> 01:30:02,788
he would react like that.

1077
01:30:02,788 --> 01:30:05,834
He reacts exactly like that a hundred times over.

1078
01:30:06,117 --> 01:30:08,477
And every time he reacts like that,

1079
01:30:08,477 --> 01:30:15,000
everyone can see that he has no control over himself.

1080
01:30:18,779 --> 01:30:24,674
But after, he regrets, he gets angry. at himself. "Why?"

1081
01:30:25,992 --> 01:30:29,027
"I know that it's not good when I react like that."

1082
01:30:29,553 --> 01:30:34,463
He's told himself many times not to react like that,

1083
01:30:34,463 --> 01:30:38,717
but when it comes down to it, when those seeds 
were watered he reacts in the same way.

1084
01:30:38,717 --> 01:30:42,143
That's due to habit energy.

1085
01:30:45,287 --> 01:30:50,251
The horse knows how to find its way home.

1086
01:30:50,251 --> 01:30:51,791
The same with a buffalo.

1087
01:30:52,074 --> 01:30:55,086
You just need to lie on the 
buffalo's back and it'll take you home,

1088
01:30:55,086 --> 01:30:56,699
you don't need to guide it.

1089
01:30:56,699 --> 01:30:59,681
It knows the way, it's familiar.

1090
01:30:59,681 --> 01:31:02,230
So our habit energies are the same.

1091
01:31:02,513 --> 01:31:05,769
Should someone touch off a certain seed in you,

1092
01:31:05,769 --> 01:31:08,781
you automatically react like that,

1093
01:31:08,781 --> 01:31:12,851
so you are a victim of your habit energy.

1094
01:31:13,256 --> 01:31:16,412
Now, mindfulness can interfere.

1095
01:31:18,704 --> 01:31:22,286
A friend tells him, 
"Today, I'll go to the meeting with you."

1096
01:31:25,004 --> 01:31:28,404
"And I'll hold your hand for the whole the meeting,"

1097
01:31:29,661 --> 01:31:34,704
"and should someone say that sentence 
that waters your seeds, I'll squeeze your hand."

1098
01:31:35,170 --> 01:31:40,152
"If I squeeze your hand, 
you'll have to come back to your breathing."

1099
01:31:40,435 --> 01:31:44,306
"You take a deep breath, 
you become aware of your breathing,

1100
01:31:44,306 --> 01:31:50,591
and you're determined not to explode like that."

1101
01:31:50,591 --> 01:31:53,239
"Breathe in and breathe out. I'm here for you."

1102
01:31:53,765 --> 01:31:57,921
"Your mindfulness may still be weak, 
but I can help you with mine."

1103
01:31:57,921 --> 01:32:03,605
"So I'll squeeze your hand tightly, 
meanwhile you just breathe in and out."

1104
01:32:03,605 --> 01:32:06,660
"Just smile. Let them say whatever they want."

1105
01:32:08,038 --> 01:32:11,482
So this is mindfulness intervening.

1106
01:32:11,482 --> 01:32:15,347
And that day, that brother didn't explode like he did in other times.

1107
01:32:15,347 --> 01:32:17,695
It's very strange and wonderful.

1108
01:32:17,695 --> 01:32:21,481
That is thanks to the intervention of mindfulness.

1109
01:32:21,764 --> 01:32:27,043
His energy of mindfulness was still weak 
because he hadn't practiced for long,

1110
01:32:27,043 --> 01:32:30,596
so he needed someone to help him be mindful.

1111
01:32:30,596 --> 01:32:33,259
He borrowed someone else's mindfulness.

1112
01:32:34,212 --> 01:32:36,677
After practicing like that a few times,

1113
01:32:36,677 --> 01:32:40,024
he was mindful enough to be able to do it on his own.

1114
01:32:40,024 --> 01:32:42,913
And then in one meeting, he said, "I got this."

1115
01:32:42,913 --> 01:32:46,072
"You don't need to come with me, 
you don't need to squeeze my hand."

1116
01:32:46,073 --> 01:32:50,044
"I'll use my left hand to squeeze my right hand."

1117
01:32:50,044 --> 01:32:52,751
And in the end he didn't explode.

1118
01:32:52,751 --> 01:32:57,994
Moving forward, 
he had a greater degree of freedom.

1119
01:32:58,642 --> 01:33:02,859
This is proof that there is free will.

1120
01:33:02,859 --> 01:33:05,223
And where does free will come from?

1121
01:33:05,223 --> 01:33:08,007
The answer is mindfulness.

1122
01:33:10,907 --> 01:33:13,881
That is the beginning.

1123
01:33:15,001 --> 01:33:18,404
Sticking to mindfulness, slowly,

1124
01:33:18,404 --> 01:33:22,053
we have free will.

1125
01:33:28,544 --> 01:33:32,066
The Four Noble Truths

1126
01:33:34,357 --> 01:33:40,983
and the Noble Eightfold Path

1127
01:33:45,001 --> 01:33:51,884
is born from lived experience,

1128
01:33:51,884 --> 01:34:02,096
it's not something that's granted by a god.

1129
01:34:04,053 --> 01:34:10,435
It's not something that congress,

1130
01:34:11,570 --> 01:34:16,187
whether it's the house or the senate, has legislated.

1131
01:34:17,079 --> 01:34:21,331
It comes from one person's lived experience.

1132
01:34:27,153 --> 01:34:32,622
One person who made use of 
the energy of mindfulness to get to concentration

1133
01:34:33,657 --> 01:34:35,900
and finally right view.

1134
01:34:37,097 --> 01:34:39,949
And he found a path for himself,

1135
01:34:40,597 --> 01:34:45,000
and he shared his understanding with others.

1136
01:34:45,000 --> 01:34:50,022
That is the case of Gautama Shakya.

1137
01:34:51,706 --> 01:35:01,582
The Four Noble Truths as well as 
the Noble Eightfold Path (the fourth truth)

1138
01:35:02,785 --> 01:35:10,263
are moral facts

1139
01:35:12,859 --> 01:35:16,259
that anyone can agree with.

1140
01:35:17,516 --> 01:35:21,299
Whether you are Buddhist or non-Buddhist,

1141
01:35:21,800 --> 01:35:24,652
these remain the moral facts.

1142
01:35:27,735 --> 01:35:34,239
Whether you believe in God or not, 
these are still the moral facts.

1143
01:35:36,409 --> 01:35:40,680
In his very first Dharma talk,

1144
01:35:40,680 --> 01:35:46,970
the Buddha laid the foundation for an ethics,

1145
01:35:46,970 --> 01:35:49,365
an ethical path.

1146
01:35:53,239 --> 01:36:01,873
And

1147
01:36:07,701 --> 01:36:10,797
it's very pragmatic.

1148
01:36:18,262 --> 01:36:25,618
Pragmatic because it takes us back to reality now.

1149
01:36:27,058 --> 01:36:30,000
And in this reality, there is ill-being

1150
01:36:33,906 --> 01:36:37,184
Looking deeply into ill-being,

1151
01:36:37,467 --> 01:36:40,270
into the nature of ill-being,

1152
01:36:40,270 --> 01:36:42,510
we find a way out.

1153
01:36:43,280 --> 01:36:46,680
Based on our understanding of cause and effect,

1154
01:36:47,815 --> 01:36:49,887
we find a path.

1155
01:36:49,887 --> 01:36:55,615
And that path has the capacity to transform ill-being.

1156
01:36:56,398 --> 01:37:03,954
So these ethics are pragmatic.

1157
01:37:04,677 --> 01:37:06,677
Practical.

1158
01:37:07,873 --> 01:37:12,064
In the US there's a philosophy

1159
01:37:13,138 --> 01:37:16,151
called Pragmatism.

1160
01:37:16,151 --> 01:37:18,190
Pragmatism.

1161
01:37:18,190 --> 01:37:20,981
They advocate that truth is 
something useful, practical for life.

1162
01:37:25,525 --> 01:37:27,525
It's beneficial for us.

1163
01:37:35,903 --> 01:37:40,819
So truth is not something we just think about,

1164
01:37:40,819 --> 01:37:43,466
it must be put into practice.

1165
01:37:43,466 --> 01:37:46,302
And when you put it into practice 
you see the results right away.

1166
01:37:52,063 --> 01:37:54,976
La vérité est quelque chose qui payer.
Truth is something that pays.

1167
01:37:55,320 --> 01:37:58,233
Meaning it pays money. It's useful.

1168
01:37:58,699 --> 01:38:02,664
Truth is something useful and has practical consequences.

1169
01:38:02,664 --> 01:38:08,053
So the Four Noble Truths and the Noble Eightfold path is that kind of truth,

1170
01:38:08,053 --> 01:38:10,846
and if you apply it you see it's effective.

1171
01:38:10,846 --> 01:38:12,855
If it's not effective,

1172
01:38:12,855 --> 01:38:15,000
it's not the truth.

1173
01:38:16,624 --> 01:38:25,197
And so Buddhist ethics is not 
metaphysical, it is practical.

1174
01:38:27,428 --> 01:38:34,163
And these are not things to just talk about,
they are to be applied in daily life.

1175
01:38:34,163 --> 01:38:38,654
For instance, when we speak of mindfulness,
what kind of mindfulness are we talking about?

1176
01:38:38,654 --> 01:38:40,167
In concrete terms,

1177
01:38:40,167 --> 01:38:43,425
are you breathing

1178
01:38:43,425 --> 01:38:45,243
mindfully?

1179
01:38:45,628 --> 01:38:47,890
If you know how to breath mindfully,

1180
01:38:47,890 --> 01:38:50,994
you can to calm your body and mind.

1181
01:38:50,994 --> 01:38:54,162
You can touch the wonders of life.

1182
01:38:54,162 --> 01:38:55,798
Have you tried walking mindfully?

1183
01:38:55,798 --> 01:39:00,000
If you do, you can be in touch with the wonders of life.

1184
01:39:00,267 --> 01:39:12,431
So we can say that Buddhism is very close 
to the philosophy of Pragmatism of William James.

1185
01:39:13,201 --> 01:39:33,643
[ The sound of the bell ... ]

1186
01:39:37,222 --> 01:39:50,969
[ The sound of the bell ... ]