-
[Bell]
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[Bell]
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[Bell]
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[Thay bowing in]
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Dear sangha, today is the 29th
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of July,
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2001.
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We're currently in the Nectar of Compassion
(Cam Lộ) Temple, Lower Hamlet, Plum Village.
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Around 6 years ago,
-
Thay went to...
-
On a teaching tour in Italy,
-
Thay passed by a...
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a region where they cultivated only olive trees.
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In France, it seemed like we didn't have olive trees.
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Probably there were a few in the...
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south.
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But in Italy, there were many, many olive trees.
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It dawns on Thay that...
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the trees in those olive orchards
grew in quite an amusing way.
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Instead of being planted apart from one another,
these trees grew in groups of 3 or 4.
-
They didn't grow separately, but they grew
in groups of 3 or 4 in the same place.
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Those olive trees were still young.
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It was like they were only...
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7 or 8 years old.
-
But when we asked again, they told us that,
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7 or 8 years earlier,
there was a very severe winter
-
so all olive trees in that region died.
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Because of that, they had to cut them
all down at the base of the trunks.
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Only the part above the ground died. The olive roots
were still alive. So, after they chopped each one down
-
at the base of the trunk,
-
from the roots of one single mother tree,
3 or 4 baby trees were born.
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So, 9 or 10 years later, we see that
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the olive trees have grown in groups.
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In appearance, it was
as if there were 3 or 4 olive trees.
-
But looking deeply, those 3 or 4 trees were
actually only one, all shooting up from one place.
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But we were wrong, mistaking them as 3 or 4 separate trees.
Truth is, they all had the same roots.
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Let's say,
-
if the 1st olive is jealous of the 2nd one, and
the 2nd one gets into a fistfight with the 3rd one,
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it will be very funny because they are one tree
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but they behave as if they were 3 or 4 trees.
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In them, there is discrimination.
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"I'm an olive tree, and
you are another olive tree".
-
The truth is, those 3 or 4 olive trees
are just one tree.
-
Wondering if the olive trees are jealous of each other,
or angry with each other, but...
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many young ones
-
and many old ones—
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despite coming from the same root—are still
jealous of each other and angry with one another.
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They behave as if they were different persons
having nothing to do with one another.
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They don't know they all go up from the same root.
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With that, they are being divided by what we call
"discrimination" and "dualistic thinking."
-
"Phân biệt kỳ thị" in Vietnamese
is "discrimination" in English.
-
It's that discrimination that divides us,
making us consider one another as enemies
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and not love one another.
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Sometimes, blood brothers and sisters
in one family see each other as enemies.
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That's why, we practice in order
to look deeply and see for ourselves
-
that we all manifest from
the same source and root.
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When we can see for ourselves that
we all manifest from the same source,
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we can take away that discrimination,
-
and we will have a very special kind of wisdom
called "the wisdom of non-discrimination."
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The wisdom of non-discrimination means
the wisdom in which there's no discrimination
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...or partiality. This is very beautiful.
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"Trí vô phân biệt," or
"the wisdom of non-discrimination,"
-
is a term we should know by heart
-
because at school, they don't teach us this term.
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The wisdom of non-discrimination.
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In Sanskrit, it's nirvikalpa-jñāna.
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"Vikalpa" means "discrimination."
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"Nir" means "non."
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And "jñāna" means "wisdom."
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We have a kind of wisdom that distinguishes,
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"This is a sunflower,
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and this is a book.
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A sunflower is different from a book."
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That kind of distinguishing and discriminating
is sometimes helpful. Because in it,
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there's no dualistic thinking,
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there's no partiality.
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We can merely distinguish,
"This is a carrot, that is a tomato."
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That's also a kind of wisdom, called
"the wisdom of discrimination,"
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which is very useful many times.
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And deep down below, we have another kind of
wisdom, called "the wisdom of non-discrimination,"
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or "the wisdom of non-dualism."
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This is such an important kind of wisdom.
-
At school, we've only been taught a lot
about the wisdom of discrimination.
-
But in a monastery, we need to learn
another kind of wisdom, called...
-
"the wisdom of non-discrimination."
-
It is the kind of wisdom that doesn't treat
one another as inferior, superior, or equal.
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We don't say,
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"I'm not that person. They're a white person,
and I'm a black person.
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I don't love white people,
I only love black people."
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Or, "The other person is a black person,
and I'm a white person,
-
I only love white people,
I don't love black people."
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That's called...
-
discrimination based on dualistic thinking.
-
We say, "They are a Jew,
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but I'm not a Jew. I'm a Palestinian."
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That's discrimination based on dualism.
And, if a Jewish person said,
-
"I'm a Jew, I'm not a Palestinian," that's
discrimination based on dualism.
-
The two sides make one another suffer.
The truth is,
-
we all come from the same source and root.
-
In Islam, as well as in Judaism,
-
we get to learn that,
all are born from the same root.
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All come from Allah, all...
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come from God—one source, one origin.
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And yet, now we see each other as enemies,
-
we have discrimination based on dualism.
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We fight each other, and we want an eye for an eye.
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That's discrimination based on dualism
-
that we have to remove from our hearts and minds.
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However, in order to remove it,
one needs to meditate and look deeply
-
to realize for oneself
-
the wisdom of non-discrimination
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—la sagesse de la non-discrimination.
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What is "the wisdom of non-discrimination"?
Is it something we can understand? It is.
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We can understand what it is.
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Quite easy.
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Take looking at our hand—our right hand, as an example.
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This hand has in it
the wisdom of non-discrimination.
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This hand has...
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has...
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done so many things.
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It is very skillful.
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Sometimes, it does have
a bit of unskillfulness, but...
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in it, there's also skillfulness.
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For example, this hand has made...
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hundreds and thousands of poems.
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All the poems
-
that Grandpa Teacher have written down
are done by the right hand.
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This left hand has never made a poem.
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Except that one time
-
when Grandpa Teacher didn't have
paper, ink, or pen close by.
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Grandpa Teacher had to load
an envelope in a typewriter,
-
and Grandpa Teacher started typing it down.
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Only that one poem was made on the typewriter.
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That poem is, "The Little Buffalo
Chasing After the Sun."
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"The Little Buffalo Chasing After the Sun."
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Only that poem was done jointly by both hands.
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All other poems were made
only with Grandpa Teacher's right hand.
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This hand also does many other things, such as...
-
every time one needs to hold a hammer to put a nail
on the wall, it's this right hand that holds it.
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This left hand is quite clumsy.
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It's not as strong.
And sometimes it mishammered.
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The right hand also mishammered sometimes, but
most of the time it has a better grip on the hammer.
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The right hand also writes poems and calligraphies,
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among many other things.
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But the right hand has never dualistically
discriminated against and criticized the left hand.
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It doesn't say, "Hey, Left Hand,
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you are good for nothing,
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you can't do anything.
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You can't jot down poems,
you can't write any calligraphy, either."
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The right hand never thinks like that.
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In this right hand, you cannot find
the thing called "dualistically discriminating."
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It doesn't believe in a separate self-entity, saying,
"I'm better than / as good as / worse than you."
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So, in this right hand, there's
the wisdom of non-discrimination.
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For that reason, it can live in harmony, peace,
and happiness with the left hand.
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Meanwhile, the left hand doesn't have any complex.
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It doesn't say, "My goodness,
you can literally do things I can't!"
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This left hand doesn't have any complex.
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It's because both hands
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know
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that they come from the same root,
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that they are siblings.
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Between siblings, there's no discrimination
treating each other as separate self-entities.
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For that reason,
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there's no problems between the two hands.
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Now, do we and our elder sister
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treat one another like the two hands do?
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Or, do we and our younger brother
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treat one another like the two hands do?
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Sometimes there's still fistfights.
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And sometimes there's still
anger, resentment, jealousy, etc.
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You name it.
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So, in us, there's still not much of the wisdom
of non-discrimination like in our two hands.
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Is it difficult to understand, dear ones?
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We see how much suffering
discrimination based on dualism has already caused.
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White people discriminate against black people.
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Muslims
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discriminate against Hindus.
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Hindus discriminate against Muslims.
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Jews discriminate against Palestinians.
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And Palestinians discriminate against Jews.
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We've failed to treat one another
like the two hands of one body
-
because, in us, there's no deep insight
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—the insight of the wisdom of non-discrimination.
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We should know that, when the
other hand hurts, we also hurt.
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We need to see this for ourselves.
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One time,
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Thay held the hammer in the right hand
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and a nail in the left
-
in an attempt to hang a calligraphy
on the wall for decoration.
-
Somehow, the right hand misaimed the nail and went
straight to the left thumb, so it hurt really bad.
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Immediately when this left hand got hurt,
the right hand put down the hammer
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and held the left,
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while it was looking for antiseptic medication
and a Band-Aid to put on it.
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It does everything ever so naturally,
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never saying, "I'm Right Hand,
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I'm applying a dressing to your wound.
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I'm taking care of you.
Don't you ever forget that.
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Don't you ever be ungrateful to me."
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The right hand never has that thought.
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It doesn't have...
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the discrimination
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between "me" and "other,"
-
or "one" and "other,"
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because in it, there's very good
wisdom of non-discrimination.
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A complete absence of discrimination and dualism.
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That's why the two hands can
live together very harmoniously.
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When the two hands join to make
a lotus bud, it's very beautiful.
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When one eats, the left hand holds the bowl
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and the right hand holds the pair of chopsticks.
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It doesn't say, "Now I have to raise this bowl,
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what a chore!"
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And the right hand doesn't say,
"I have to scoop the rice, what a chore!"
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There's never been discrimination,
dualistic thinking, or ranting like that.
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Very beautiful.
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So, we know that
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the wisdom of non-discrimination,
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or la sagesse de la non-discrimination,
is something real
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that we can see.
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When we practice to attain
enlightenment like a buddha,
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a bodhisattva,
-
or an arhat,
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we can totally be like that.
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We no longer have discrimination
and dualistic thinking.
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When we come to Plum Village, we see
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the Brothers and Sisters here
are doing their best to be like that.
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Each Sister in Lower Hamlet
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is like a finger
-
of one hand.
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This person does this,
and that person does that.
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Everything is done in silence,
-
without anybody knowing,
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never saying, "What I'm doing is more important
than what my Sisters are doing."
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Or, "What other Sisters are doing
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is... is.. is not as important
as what I'm doing."
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The Sisters never have that thought in mind.
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All are working for shared benefits the same.
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One person is cooking.
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Another person is doing the dishes.
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Yet another is grocery-shopping.
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And yet another is picking lay friends
at the airports or bus stations.
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And yet another is sweeping and tidying.
And yet another is scrubbing the toilet bowl.
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But no one complains or rants on and on,
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"Why does nobody do anything but me?"
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Why is that so? Because
in them there's already a little bit...
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Though not exactly like the Buddha or Bodhisattvas,
but in them, there's already a little bit of the wisdom
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of non-discrimination.
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The same with the Upper Hamlet Brothers.
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There are so many things to do,
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especially in summer, when many lay friends come.
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We practice in such a way
that lay friends have peace and well-being,
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because we become a monastic
because we want to help relieve suffering.
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Among the lay friends coming here,
some have a lot of pain and suffering
-
so we need to listen to them deeply.
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We need to show them how to walk in meditation,
how to breathe mindfully,
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how to practice so as to suffer less.
That's our joy and happiness as a monastic.
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One person gives a Dharma talk.
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Another one facilitates Dharma sharing.
Yet another person grocery-shops.
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And yet another one only takes care of transport.
Everyone finds joy in what they do the same.
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Because grocery shopping is also important.
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Without food, how can they participate
in a Dharma-sharing circle ...
-
and listen to Dharma talks?
They'll be too hungry to listen to Dharma talks.
-
For that reason, grocery shopping and cooking
for the whole sangha are as important...
-
as facilitating a Dharma-sharing family
-
or giving a Dharma talk.
-
That's why it's everyone's pleasure to get to do
whatever they're assigned to do.
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So, there's no discrimination and dualism.
-
Groceries shopping or toilet scrubbing
is as sacred
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and as beautiful...
-
as facilitating a Dharma-sharing family
or giving a Dharma talk.
-
So, no one has the complex
that they're superior to anyone,
-
or inferior to anyone,
-
or equal to anyone.
-
All are working together
-
like the five fingers of one hand
-
very harmoniously
-
without... without...
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any friction,
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any animosity,
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any dualistic thinking.
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It's because, in working together,
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there's—to an extent, the insight
-
of the wisdom of non-discrimination.
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That one day, Brother Pháp Độ went up...
-
to the Upper Hamlet to pick some greens.
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Maybe because those living in
Middle Hamlet tend to eat lots of veggies,
-
especially Vietnamese herbs,
-
Brother Pháp Độ spent the whole morning
and the whole afternoon picking greens there,
-
before moving on to other hamlets
to continue picking greens.
-
So, there arose a misunderstanding,
-
that the Middle Hamlet ran out of food.
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It was rumored that Middle Hamlet ran out of food,
-
and that everybody in the Middle Hamlet
would be starved for the next couple of days.
-
That was actually a wrong perception.
-
So, upon hearing that, Upper Hamlet
-
brought some food down to Middle Hamlet.
-
Then,...
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Lower Hamlet also brought some food
down to Middle Hamlet.
-
And New Hamlet also brought
some food down to Middle Hamlet.
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Why is that so?
-
Because Upper Hamlet, Lower Hamlet,
and New Hamlet
-
see themselves as fingers of one hand.
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On hearing the news that one of
the hamlets was short of food,
-
they took it upon themselves to take care of that.
They didn't say, "We are from this hamlet.
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We are the ones who bring food
down to your hamlet. Don't you forget that."
-
There's never been such a thought.
-
There's the Vietnamese proverb,
“When one sibling falls, another sibling lifts them up.”
-
We know that we all come from the same root,
so we take good care of one another, and we...
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don't have discrimination against one another.
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[Touching the bell]
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[Bell]
-
In The Insight That Brings Us To The Other Shore,
there's a verse that goes,
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"Listen Śāriputra, this Body itself
-
is Emptiness
-
and Emptiness itself is this Body.
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This Body is not other than Emptiness
and Emptiness is not other than this Body."
-
Now we can apply this in our family, saying,
-
"Sister, you yourself is me
and I myself is you.
-
You are not other than me
and I am not other than you.
-
The same is true of our father, mother,
grandmother, grandfather, etc."
-
"The same is true of Feelings, Perceptions,
Mental Formations, and Consciousness."
-
It means we all come from the same root.
-
We need to see for ourselves that we...
-
are all...
-
fingers of one hand.
-
So the thumb itself
-
is the index finger.
-
The index finger itself is the thumb.
-
The thumb is not other than the index finger
-
and the index finger is not other than the thumb.
-
The same is true of the middle finger,
the fourth finger, and the pinky.
-
That's applying The Insight
That Brings Us To The Other Shore.
-
“Listen Śāriputra, this Body itself is Emptiness
and Emptiness itself is this Body.
-
This Body is not other than Emptiness
and Emptiness is not other than this Body.
-
The same is true of Feelings, Perceptions,
Mental Formations, and Consciousness."
-
Now we can say it very clearly.
-
“Listen Śāriputra,
the thumb itself is the index finger
-
and the index finger itself is the thumb.
-
The thumb is not other than the index finger
and the index finger is not other than the thumb.
-
The same is true of the middle finger,
the fourth finger, and the pinky."
-
That's the spirit of non-discrimination.
-
So, though young,
-
we can still understand The Insight That Brings Us
To The Other Shore—a very deep sutra in Buddhism.
-
So, this afternoon, dear little ones,
-
let's put on a play.
-
In that play, there'll be a dad, a mom,
a paternal grandpa, a maternal grandma,
-
and a few children.
-
At first, the children...
-
don't have the wisdom of non-discrimination,
-
so they have fights with one another
and don't give way to one another.
-
So, maternal grandma
will call them over saying,
-
"Don't you know
-
that older sister is younger brother,
and younger brother is older sister.
-
Older sister is not other than younger brother,
-
and younger brother is not other than older sister.
-
The same is true of maternal grandparents,
paternal grandparents, and parents."
-
That's speaking The Insight
That Brings Us To The Other Shore.
-
With that, the 2 siblings can burst into a hearty laugh,
hug each other, and stop getting angry with one another.
-
When the following day comes,
the parents seem to have a heated argument.
-
So, one of the children
may go and say, "Daddy,
-
don't you know you yourself are Mommy
and Mommy herself is you.
-
You are not other than Mommy
and Mommy is not other than you.
-
The same is true of my paternal grandparents,
maternal grandparents, and all of us kids."
-
That's The Insight That Brings Us
To The Other Shore.
-
We can apply that straight away.
-
Let's rehearse it.
-
Every time there's discrimination, prejudice,
anger, etc., we need to recite that mantra.
-
"It should be known that it is a Great Mantra,
the most illuminating mantra,
-
the highest mantra,
a mantra beyond compare.
-
The True Wisdom that has the power to put an end
to all kinds of dualism and discrimination."
-
When we go into a monastery,
-
such as Bút Tháp Monastery
in Bắc Ninh province (Vietnam),
-
we'll see a...
-
statue of Bodhisattva Avalokiteshvara.
-
That statue of the Bodhisattva
-
doesn't have only two arms
-
but a thousand arms.
-
We may be amazed, wondering,
"How can a person have so many arms?"
-
Has any one of you ever seen
a Bodhisattva statue with many arms before?
-
Never ever? What about us making one right now?
-
Sister Tuệ Nghiêm, please
come up here and help the young ones
-
create a statue of Bodhisattva Chunde with many arms.
-
Dear child, you can hold this thing, alright.
-
This hand will hold this one.
-
And this other hand will hold this one.
-
Here you are, please hold this one.
-
One of you needs to sit down.
-
[Sister Tuệ Nghiêm] Would you mind
sitting down, dear child?
-
See. This is one person with many arms.
-
This is the Bodhisattva Chunde.
-
Very beautiful.
-
Let's consider
-
that we're looking at only one person
—a person with lots and lots of arms.
-
But the statue at the Bút Tháp Monastery
-
has a thousand arms.
-
Here, we've only got... Let's see, 4... 6...
8... 10... 12 arms... Well, 14 arms only.
-
Lots of arms.
-
Bodhisattva Avalokiteshvara has great compassion
-
and she/he/they aspire to do many things at once.
-
Do tell me when your arms get tired, dear ones.
-
When we have boundless love,
-
when we have great compassion,
we want to do many things at once.
-
We want to pour water into a cup for our beloved.
-
We want to tutor our younger siblings.
-
We want to read a book to our maternal grandma.
-
We want to write a letter to a friend.
-
We want to give our father a flower
on his continuation day.
-
We want to give our mother a flower
on her continuation day.
-
We want to keep time
so everybody won't be late for school.
-
We want... We want...
-
to read our letters to our friends.
-
We want to record Grandpa Teacher's
Dharma talk for those who can't make it today.
-
We want to send this book to our mother.
-
We want...
-
to use this book to tutor our younger siblings.
-
We want to use that book...
-
to record ourselves reading it onto a cassette tape.
When we have great love,
-
we want to do many things.
-
If we only have two arms,
how can we do many things?
-
So, the Bodhisattva has...
-
a thousand hands
-
and a thousand arms.
-
Thank you so much, dear little ones. Now please
return those items by leaving them here.
-
Now let us imagine Lower Hamlet
-
i.e. this temple—Nectar of Compassion,
is a bodhisattva
-
called Bodhisattva Lower Hamlet.
-
Well, wondering how many hands
Bodhisattva Lower Hamlet has.
-
There are as many hands and arms
as there are nuns and lay friends.
-
So how many hands and arms
does Lower Hamlet have?
-
We call this, Bodhisattva Lower Hamlet.
-
One hand takes care of abbacy.
-
Another hand, the care-taking council.
-
Yet another hand, the registration office.
-
Yet another one, transport
-
and living quarters for lay friends.
-
Well, so many hands.
-
So, let us imagine
-
that, Bodhisattva Lower Hamlet...
-
has hundreds of hands.
-
Let us not look at Lower Hamlet
as many people,
-
but let us look at it as one person only.
-
Coming to Lower Hamlet,
-
we see that the Bodhisattva Lower Hamlet
is extending hundreds of arms to welcome us in.
-
One hand is showing us where our rooms are.
-
Another hand is giving...
-
is giving...
-
another person a cup of water, for example.
-
Each Sister
-
plays the role of...
-
an arm of a bodhisattva.
-
Those arms do not have any friction
or get into any fistfights with one another.
-
Although there are many arms,
they work together ever so rhythmically.
-
There's no conflicts that cause any quarreling,
falling-out, or relationship breakdown.
-
So we practice looking at Lower Hamlet
as a bodhisattva having many arms and hands.
-
We also practice looking at Upper Hamlet
-
as a bodhisattva having many arms.
Each Brother is an arm
-
of that bodhisattva.
-
Have we ever seen the Brothers
having quarrels and getting into a fistfight?
-
Have we ever seen the Brothers
-
discriminating and treating one another
with prejudice, making one another suffer?
-
The same with New Hamlet. New Hamlet is also
a bodhisattva with many arms and hands.
-
Each Sister or each permanent resident here is an arm.
-
All are doing the works of a bodhisattva
-
to take care of lay friends, to bring...
-
peace and happiness to lay friends, young
and old alike, during their time in Plum Village.
-
The greater such peace and happiness...
-
and that spirit of harmony
and non-discrimination get,
-
the greater the peace and happiness lay friends have.
-
Have we ever seen the Sisters
getting angry with one another,
-
treating one another with prejudice, or
launching into a tirade against one another?
-
It's because the Sisters are practicing
the wisdom of non-discrimination.
-
Though not as well as the great Bodhisattvas,
-
and though not as well...
-
as the Buddhas,
-
in each Sister and in each Brother,
-
there's already a little bit of
the insight of non-discrimination.
-
For that reason, they can live together
in harmony, peace, and happiness.
-
Thanks to that, they can...
-
build and create happiness
for those coming to them.
-
Roughly 5 or 6 years ago,
-
Thay went...
-
to Korea on a teaching trip.
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Thay was invited by a Buddhist university
in Seoul to give a Dharma talk.
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That university is Dongguk University.
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There, Thay said, "University
has to be a bodhisattva,
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and each professor at the university
has to be an arm of the bodhisattva."
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And Thay had...
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elaborated further on that topic.
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The talk was very appropriate,
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because, otherwise, it would
no longer be a Buddhist university.
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A Buddhist university
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has to be organized
like the body of a bodhisattva.
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From the School Principal
and the teaching professors,
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to all staff members, they need to be
the arms of a great bodhisattva
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in order to offer and dedicate to their students
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two substances: wisdom and compassionate love.
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If the only thing a university offers
is knowledge,
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that's not enough.
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A university must dedicate beyond knowledge
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i.e. wisdom and compassionate love.
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If, in this wisdom, they can also offer the wisdom
of non-discrimination, that'll be very well done.
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So, those who are thinking of
running a Buddhist university
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should keep this in mind.
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A university in the future has to be a bodhisattva.
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That university is to dedicate
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the substances of wisdom
and compassionate love.
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The wisdom of discrimination has already
been offered by many universities.
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However few universities dedicate
the wisdom of non-discrimination.
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If a Buddhist church, a monastery,
or a Buddhist university
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is really operating in the name of the tradition,
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it has to offer the wisdom of non-discrimination.
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It's not enough to offer only
the wisdom of discrimination.
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The worldly knowledge that helps one
become a doctor, an engineer,
-
or a professor in science or literature
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is not enough.
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There must also be training in this area
i.e. "the wisdom of non-discrimination,"
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because it's this area that gives birth to love
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i.e. loving-kindness and compassion.
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Without the wisdom of non-discrimination,
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there will be no acceptance and true love.
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In worldly schools, they only provide you
the wisdom of discrimination.
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But in a Buddhist university,
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and in a monastery,
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we must give our best to also offer
this wisdom of non-discrimination.
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Only when the wisdom of non-discrimination is
provided, can acceptance and love be possible.
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Only then, can peace, well-being, and
harmony be possible.
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So, we only need to take a closer look at the right
hand. It'll dawn on us that we can learn a lot from it.
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It has the wisdom of non-discrimination inside.
So does this left hand.
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It doesn't have any complex,
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such as "I'm better than, worse than, or equal to."
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Very good.
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So, they are two very good role models
in siblinghood.
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Now, let us all take a closer look
at both our hands.
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Use one hand to hold the other to feel...
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to feel...
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that they're two siblings living together
very harmoniously and very happily,
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because in each hand, there's...
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the wisdom of non-discrimination.
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Did you see the two hands embracing one another?
Everyone, no matter how old, is invited
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to use the right hand
to embrace the left hand,
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to see that they're two true siblings,
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that they can live together in harmony
all thanks to...
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the wisdom of non-discrimination in them.
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Have you done doing that yet?
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Let's take 3 breaths.
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Can you see the wisdom of
non-discrimination in your hands?
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OK. Now,...
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use your hands to hold the hands
of those sitting next to you,
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to see whether these hands...
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have the wisdom of non-discrimination in them.
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Boys, if sitting next to you is a girl, you can still
go ahead and hold their hand. No problem.
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Brother Thông Hội...
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Here.
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We are all siblings.
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French friends hold the hands of British friends.
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British friends hold the hands of German friends.
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Palestinian friends hold
the hands of Jewish friends.
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Jewish friends hold the hands
of Palestinian friends.
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Let us hold each other's hand
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so that we can learn the lesson of
the wisdom of non-discrimination.
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I myself am you
and you yourself are me.
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I'm not other than you
and you're not other than me.
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This is the spirit of prajñā.
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This is the spirit of
the wisdom of non-discrimination.
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This is a Dharma talk whose meaning
—though profoundly deep,
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can still be understood
by young ones, by little ones.
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If you young ones continue to learn
in this direction, when coming of age,
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you'll have very deep and firm
knowledge and practice in Buddhism.
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[Bell]
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[Bell]
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[Bell]