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BUDDHIST STORIES: THE STORY OF LAKNGAISAIYA – Sep 3, 2015


International Gathering
with Supreme Master Ching Hai Europe, Jul – Oct 2015 Share, share together. So the more we use water, the more … Inside. No problem, we have room. And this is very light. We’re like family here. Yes, Master. My secret. Hmm, looks so nice. It’s like a dream, Master. It’s like a dream? (Yes.) OK. Don’t wake up. We have guests in the house,
so we cook for everybody. Food’s ready. Yum, yum! Delicious! He ate already lunch,
he ate his lunch already, He just likes to feel the love. OK, just a snack. All right? Cheers! Cheers! Cheers! One, two, three. What is that? I cut it anyway. I love you. Love you. (See you, Master.) Buddhist Stories: “The Story of Lakngaisaiya” September 3, 2015 OK, mom is coming. It’s really very busy for just one person. It takes two, three, or four people
to do the Master’s job, takes two, three, or four Masters. I have to be three, four Masters,
all together at one time; otherwise, one person …
it’s too much! Too busy, too busy! Too busy, and have a body problem,
and clothes problem. I forgot, I don’t know where my comb is. I cannot comb my hair, just go like this. Sorry, just one second. I keep calling; they don’t answer. I have to call again. And then I will see to you. Don’t worry, I am not running anywhere. Today, because somebody is going early, so we have earlier gathering
so that they can go. Some Chinese people have to go. Everybody’s home? Anybody not home? Is Xiao Bi here? No. Xiao Bi? Thomas? No? (I didn’t know, I didn’t see.)
Not yet? I washed already. I washed.
It’s still … (Still?) It’s a little better, but … Because my hand is not clean,
maybe that’s why. I smear it on the glass, make it worse. Cream, and dog’s drool,
dog’s saliva. Oh! Useless! Master, you can put shaving cream. What cream?
(Shaving cream, put it on.) Shaving cream? (Yes.) And then it will be good?
(Yes, the glass will be.) Oh, I have to get a man first. You don’t have to, but … I never had to shave in the whole life. Many women they shave,
but I don’t shave. I have nothing to shave. Because it has alcohol
in the shaving (cream), you can use alcohol too. Alcohol? (Yeah. For some,
they have some towels … ) I don’t even drink alcohol.
What to do? No, they have some towel with alcohol.
(Towel?) Oh, that thing, the wet towel?
(It’s for glass. It’s for glasses.) For glasses? I don’t have. Can do?
(Maybe we can buy some.) Any, right? OK, checking it out. Oh, man. If I read something wrong,
it’s not my fault. Thank you. No, it’s not about this. It’s just something. Maybe I can ask them to buy for you. Oh, buy too many things already, my God! My house, I wanted to find time
to throw everything out. I said, “Don’t buy anything yet,
until I throw everything out.” Everybody comes to my house,
and has good intention. Buy this cream, that cream, that oil,
that tea, that non-alcoholic beer, that lipstick, and that rouge, and that shampoo, and that after-shampoo,
and before-shampoo, body cream, and no-body cream,
and oh my God! I don’t know. Whenever I come home, I don’t know if I’m in the wrong cave
or wrong house or not. All the things I want are not there. All the things that are not what I want. So I think I knocked at the wrong door, maybe wrong cave. I probably have to write my name
on my cave and say, “This is my cave!” Then I will not think it’s the wrong house. Just like after you’ve been here,
I don’t recognize this room anymore. I don’t recognize this room at all. I used to sit here with my dogs,
and some assistants, and we were watching some cozy film,
the television big over there. Now it’s gone. All the chairs gone,
beds gone, sofa gone, dogs gone. I am also gone. There was a man, it’s a joke. He was drunk. He was drunk. And he was going around,
and looking, looking. The police came and asked him,
“What are you looking for?” He said, “I am looking for my car.” He said, “But where did you last park it? Where did you last see it?” He said, “Where did you last see it?” He said, “The last time I saw it,
it was attached to my key. And now I have the key here,
the car is gone!” Good one. Drunk. And there were
two persons coming home. And trying, want to get in. But there was somebody sitting there
in front of their porch, and in front of their door. Kept sitting there, not going anywhere. And when they approached,
the couple approached, he said, “What are you doing here?” They said, “I am sorry,
but we live here. Can we come in?” And the drunk man said,
“You live here? I thought I lived here!” They said,
“What do you mean by that? These are our keys, you see? I’m going to open the door
and that means I own the house. It’s my house.” He said, “I also have a set of keys,
looks like your key. I keep opening, but it doesn’t open. And I keep opening so many houses,
they are all my houses, how come they don’t open anymore? I think I have to change the lock.” Drunk, drunk. Does she have to talk so loud? Don’t have a microphone? So many stories, you want to
listen to some more stories? (Yes.) OK, I didn’t read any of these,
so I’m not sure if it’s good. This is another story about the Buddha, past life of the Buddha. According to Buddhism
and the believers and the tradition, when you read the sutras and all that, you have to put on incense, flowers, and bow to the sutra first, and thank all the Buddhas
and Bodhisattvas in ten directions, all respectfully
before you read it. And then you cover the sutra also
with (vegan) silk or beautiful cloth. I just make it more popular,
more easy, simple. I apologize to all the Buddhas. I say, “If I have done something wrong according to the tradition, my heart is full of respect. It’s just that I cannot always do that. So please, all the sin, whatever I have done wrong,
is all on me.” At least, other people,
when they hear the names of the Buddhas, according to the sutra,
they will get benefit. “Thus I have heard.” This story is about Lakngaisaiya. I don’t know who that is. I don’t know him. One time the Buddha was
in the Katylavei … Kapilavastu country, in the ashram called Nigrodha,
Aulacese (Vietnamese). At that time, all his clan members,
the Shakya members, and all the city’s people,
all the citizens in that city, saw that the Buddha had
a lot of like magical power. Not meaning that he was showing off, it’s just that people sick, became healed. Some people, blind,
regained their eye sight again. And many people attain Arhat,
and all kinds of spiritual levels. All the Shakya family members and clan members and relatives,
and friends and all the citizens saw that the Buddha has attained
a lot of power, invisible power, and saved many lives,
and enlightened numerous people. They were also very, very happy. And they were also envious
of the five persons Kaundinya, the five persons, the first five that the Buddha
preached to and became his disciples. The first five disciples. So everybody was thinking … Oh God, I lost it. Lucky I wrote something here,
I can find it. Can find it, yeah! So, they were thinking
what kind of luck did they have that they became Buddha’s first,
foremost five disciples. So, some of the bhiksu, monks,
heard all this talk outside from outside disciples, outside people. So they came in
and asked the Buddha again, “Obeisance to the World Honored One. The citizens, they are praising you
every day, everywhere. And also they are praising
the five persons.” They said, “World Honored One, the citizens are praising you
and the five first disciples.” They would like to know what kind of merit
these five first disciples have, so that when the Buddha
first became Buddha, they became his first disciples. They thought these five people must
have been extraordinarily good persons in the past life, or did many,
many extraordinary merits. So they asked what kind of merit
did they earn in the former life, so that the Buddha saved them first,
five of them first. So the Buddha said … Oh, I still have it here. The Buddha said to them … Oh, it’s too thick, too hot.
This is just fine. But today is comfortable.
Weather is nice. So the Buddha said, “All of you should know.
Long, long, long time ago.” Cannot imagine,
cannot count how long. “I had to use my body,”
meaning the Buddha. “I had to use my body to save them,
to save their lives. Because of this good affinity,
so today I save them first.” But there are many good affinities. Last time they drank the Buddha’s blood, and this time the Buddha
has to use the body to save their lives. Many different lifetimes,
in order to … now to be able to save them. My God, what disciples. To save people doesn’t mean
they’ve done anything good. Sometimes they did, sometimes not. Sometimes you have to do
a lot of good deeds to them first. Good deeds, saving them
or helping them many, many lifetimes, and then they come back
and become your disciples. Oh, thank you very much.
I don’t think I need that! Terrible.
They drink his blood even. There are other people also. The old woman and the two sons,
remember? They were tigers in the former life. And he has to kill himself, so that they eat his flesh
and then he also now saves them. Now all of you love to be Buddha, right? I know. Very good, excellent. Continue. I wish you all luck. All the best luck you can need. Otherwise everybody thinks, “Oh the Buddha, just sat
under the bodhi tree for 49 days and then he became Buddha!” So everybody wants
to look for the bodhi tree and wants to sit there 49 days. Maybe only 49 hours
they cannot bear already! But before he sat there 49 days, he had done many, many countless,
numerous good deeds and sacrifices. And before that, before, before, before that,
he was already a Buddha. And he had to return to the cycle
of transmigration again and do everything again,
all over again from A, B, C, in order to save different people. The people that
he sowed affinity with before, but he wasn’t able to save them when he was a Buddha
in the other lifetime. So the monks told the Buddha again, “Obeisance to the World Honored One, in the former life,
how did you save their lives? Could you please enlighten us on that?” So the Buddha said,
“OK, all of you listen well. A long, long, long time ago,
also on this Earth planet, there was a big country
called Bénarès. The country’s king
at that time was Brahmadatta.” Over and over again,
the Buddha has referred to this country. Probably in this lifetime,
Buddha was there. Before becoming Buddha again,
he was there and he did many incredible sacrifices
and good deeds in that country. So we heard this country
again, again and again. There was a person,
a merchant, a businessman. His name is Lakngaisaiya.
Whatever, Saiya. One day, he went to a forest
and saw a person stayed in there crying and then was trying to hang himself, to die by hanging,
commit suicide by hanging. So he came nearby. He came next to the person and said,
“What’s wrong with you? The human body is so difficult to get,
and our life is very unreliable. Today we’re alive,
tomorrow we may die. So why are you so hurried?” Like we’ll soon die anyway. Why worry about it? “Please take off the noose,
and then don’t die. It’s such a pity to die. And anything you want,
you can tell me. If I can help you, I would.” So the person said to him, “Noble man, I don’t know what to say. Myself, I am too poor,
too lacking of everything, too poor, too poor. Too miserable. And then not only poor, but I owe a lot of debts
to a lot of people everywhere. So now they came before, and they slandered me,
they degraded me, they humiliated me a lot, and then they took
all my properties away. So now I have nothing. Even though you have a good heart, and try to interfere and try to stop me
from killing myself, but even if I live,
where do I go? I have nowhere to stay. I have nothing to live on. So it’s better I die,
finish all this suffering.” That’s what he thought. So the rich person,
the merchant said, “OK, never mind,
you take away your noose.” Is that a noose, right?
For hanging yourself. “Take away the rope,
the hanging rope. Whatever you owe, little or much, I will pay it for you.
I will pay it all for you. Don’t worry.” So, he was so happy, happy, of course he took away his rope,
the rope to hang. So he didn’t want to die anymore. And then went with the merchant,
the businessman, to his home. And then tomorrow,
he went out into the market to tell all the people he owes money, saying that tomorrow he will pay, “but go to the house of Mr. Saiya,
the businessman, he will pay it all for you,
in my name, for my sake.” Oh, my God! Tomorrow they all came to his house, but he didn’t know
that this person owed so much. He paid everything,
but it’s not enough. He paid all his, whatever he had, just because he promised this person,
and even then, still not enough. So his wife, his children,
must even go out, become beggars; no more, nothing to live on. The parents, the brothers and sisters,
they all hated him, thinking he’s crazy, he is kaput here. And then because he destroyed
his whole possessions. He gave away everything, and then even let his wife
and children suffer. That is not right. They think he is not very responsible,
and he’s crazy. Oh my God! At this time, he felt already
at the end of the road, just like the other person. Karma, exchanging karma. This person is released,
relieved of all the debt and trouble. And now he is the one
who is in trouble, deep trouble. At this time, he was thinking, he is at the end of his …
there is no road to go, nowhere to go. And then suddenly there was a group he was acquainted with before,
businessmen, who invited him to go with them, to go out to go into the sea,
to do some business. So he was saying, “I was your guide,
normally I was your guide. If we go out, I was supposed to be the one who bought a boat for you
then guide you out. And now I have no more money. What do you think we can do?” So they said, “We have 500 people. We will chip in and buy the ship. So, you don’t worry.” They knew each other before,
so I guess they trusted him. Because he used to be their coach,
business coach, take care of them. So, they put all the money together,
a lot of money, a lot of gold, and then gave it to him, even, gave it to him like that to go buy a ship. And then he bought the ship
for 1,000 gold coins and then he bought all the food
for the road, for the journey, for another 1,000 gold coins. And then he bought all the necessities
for another 1,000 gold coins. And then, whatever was leftover,
he gave it to his wife, his children, and then gave it to the person
who bankrupted him also. The poor person,
the one who wanted to kill himself. What a good person! Not only he doesn’t hate him
for bankrupting him, he even helped him
when he had some money, gave him more. Oh, man,
how can you get into so much debt? I told you, if you don’t have money,
then don’t buy. Then you don’t have to. But sometimes bad luck, like you go to the bank,
you’re loaned some money, so that you do some business. And then suddenly, business no good,
somehow, or people cheated you, and took all your money away,
and then you became poor. It happened also
to my mother before, one time. We became very desperate at that time. And then she even gave birth to my sister, and then my mother was near death and my baby sister was just born,
and we had no servant, no one, at that time, no money because somebody cheated my mother,
and took all the money away. OK, right. And then this person went to
buy a big ship for them. And this ship was very sturdy,
very thick, sturdy, very strong. They built it with seven times the wood,
not just one, but seven layers of wood. So, very sturdy. And then they had seven ropes
to tie the sail. And then he told everybody to come,
to gather at the beach. They were going. And he said to everyone that, “Of course we all love our families,
our wife and children. But if we have to go, we have to go. But when we are going into the sea
like this, it’s very dangerous, there are ghosts, there are demons,
and there are big waves, there are sometimes stormy seas, and there are some big fish at that time
that could swallow the whole ship.” We don’t have that anymore,
I don’t think so. It’s now the opposite, it’s the ships that swallow and kill the fish. “And there are even some
poisonous dragons, snakes, and sea snakes, sea dragons. So we just have to
be prepared for everything.” And then he cut
one of the ropes that hangs the sail. And then in seven days,
he cut all the ropes. I don’t know why. At this time, when they went out
into the deep sea, suddenly the sea became stormy. Big, big, big waves came up, and then made their ship,
like toss and turn very violently; everybody was scared, very scared. So some people snatched the life-saving,
what do you call that, lifebuoy? And then some people snatched
a piece of wood, some people just jumped down like that, and tried to swim away from the ship, because the ship was very shaky
at this time. There were only five people,
who stayed in the ship, and saying to the guide,
these guys said, “Because of you, we follow you here. We trusted you, so we came here. Now it looks like we are going to die here. Please help, please save us. You are our guide, please save us. We trusted in you and we still trust you,
please save us.” So the guide,
this man whom everybody trusted, he said, “I heard that the ocean
never wants to keep dead bodies.” Therefore, every dead body will always
be floated back onto the land. “Therefore I’m going to kill myself now,
so that I will die. And then you will hold on to my body because the sea will float my body
onto the shore, and then because of that,
you will be saved, your life will be saved. And I use this merit
to offer toward Buddhahood, so that one day,
I will become Buddha. And then at that time, I will use
the Dharma boat to ferry you across to liberation, to Nirvana,
to Buddha’s Land. You will be the first ones I will save.” Then he used a knife to cut his throat,
and he died. And the big ocean doesn’t keep
dead bodies, just like he said. And then the god of the sea
used his strength, power, to blow like a wind,
to blow this dead body onto the shore. And then of course, these five persons,
who were holding onto this dead body, were saved and lived. And they, of course,
went back to their families. At that time, the Buddha said again,
reminded everybody, “Bhiksu, all of you should know, the Lakngaisaiya at that time was my incarnation,
one of my former incarnations. And the five persons
who held onto my dead body to survive, these are the five persons
from Kaundinya, the group. I saved their lives at that time,
so now I became the Buddha, I also saved them first, as promised.” Everyone heard that, this story, and they all praised the Buddha’s
immense compassion and love. And everybody vowed
to become more diligent in their practice to repay his kindness,
to repay the Buddha’s kindness, and to save others,
as much as their capacity allowed. All right, this story is finished. Done! Cannot believe that. Anybody still want to be Buddha? Still want to be Buddha? Until you become Buddha,
it’s probably long, long, eons anyway, so it doesn’t matter. But you can be Buddha also
if you’re liberated in this lifetime, and you reach the Fifth Level
in this lifetime, then you are Buddha,
meaning an enlightened Saint, then you don’t have to even save anybody. At least you save yourself,
your relatives and friends. We have some Buddhas in our group, some in Miaoli, Hsihu. And some among you people,
around the world. But I’m not saying who anymore, because you’re going to spoil them,
and then they drop. Their level will drop down again. I’m not saying anything anymore. You try to find out who is number Fifth. Keep praising and clinging to them, and they just became Buddha,
their merit’s very thin, just relying on Master power only
and then everybody jumps on them, and clings onto them,
and then all sink together. Yes, better not. That’s why I told you,
don’t tell your experience to anybody. Because they’ll cling to you. The reason why the Buddha
has to do it all over again, is because he has to earn merit again. When he finished saving
all sentient beings as a Buddha, he was done with all the affinity
with all the people he had to save. So the Shakyamuni Buddha
finished his job. After he became Buddha, he saved whatever souls
that had affinity with him. And then he used his merit to save them. So he finished with that,
with human’s affinity and merit. But he’s still a Buddha, of course. Meaning that all the merit
that he earned, he had to use to give it to these people, in order for them to rise up to become Arhat,
and Arahan, Arahant and all that. All liberated. Therefore, he’s done. So if he wants to come back
as a Buddha again, he has to earn the merit again. The merit in Heaven
and the merit here is different. Of course, you have merit from Heaven,
you are Buddha. He was a Buddha long, long,
who knows how long a time, you cannot count how long ago. He already has been a Buddha. But if he wants to come back
to this world again, then he has to earn it again. He has to sow affinity with other beings. So that’s why he referred to it
again and again and again. What did he do? What has he done? With whom he sowed the seeds? What kind of merit did he earn
toward Buddhahood again? He transferred it to Buddhahood
again and again, even though he was already a Buddha. If you have no affinity
with human beings, or animals, you cannot save them. See, even to save the three tigers, he has to kill himself,
to let them eat him. And then eons later, long, long later,
many lifetimes later, then he can save them. And they become his monks. It’s like that. It’s a ridiculous world. It’s a nonsensical world. It’s not fair, not fair. Even the Buddha had to
suffer so much again, so that beings can be benefited,
can benefit. And it’s not one lifetime. If you want to come down here again, then you recycle,
re-transmigrate in this life, in this world life, again and again. Therefore, he referred to it
again and again, that he was in this world,
on this Earth. Eons ago, there was the same Earth that he had done this
and done that. And then now he became Buddha
and saved the people also from this Earth, because he sowed affinity with them,
for example like that. It’s not easy. Any beings who are lost into this world,
become lost souls. Even though if they wake up later on,
it takes a long, long time. This is the trouble. That’s why not many beings
like to come here. Only persons noble, like Buddha. Or the Masters they come,
they knew it’s a very bad time for them. They knew they would suffer,
but they come. They sacrifice, they come. They sacrifice Nirvana to come to hell. This world is almost like hell. For us it’s heaven, but for many it’s hell. People suffer war, famine, thirst,
disease, oppression, imprisonment, molestation, all kinds of suffering. And sickness without medicine,
hunger without food, thirst without clean water to drink. Sometimes just drink any water, and then also get more sick,
because of bad water, for example. This is terrible. The Buddha, an enlightened Master,
like Buddha, or Jesus, they knew all this, but still came down, because they love us. It’s very difficult to love us,
but they try. It’s not the love that you think. It’s not like,
“OK, I love Master very much. I want to hug her, I want to kiss her.
I want her to touch my head.” That’s not love, that’s demanding! It’s not love; love is not that. But OK, we can call that love
because it’s not hate. It’s not hatred,
but it’s not really love, is it? That’s just wanting
so, “Give me, give me, give me!” Because you feel good taking. So you want it, and then you think,
“I love her.” No! You love that kind of feeling. You love the things that you get,
because it makes you feel good. Of course, you love also
because that person is good for you. It’s like that. But the Buddha’s love is different. The love is like that,
the love is to jump into a burning fire. The love is to cut your own head
to make offering. The love is to sacrifice your eyesight
to make offering so that you can became Buddha
sooner in the future. The love is to give all the property
to the poor person without knowing that person,
just to save him. The love is to kill yourself
so that five people can live. That is the love, the true love. The love not wanting anything in return,
just truly giving. Yes, this is true love. The parents also love the children. It looks also unconditional,
but it has also a little condition in it. Because they’re your children. You bore them, and you saw them
since they were young, they were beautiful and cute,
and you grew up with them, then, of course it’s family. But that love of the Buddha is truly, truly one thousand,
one million percent unconditional. Because the Buddha sacrifices
just for anybody to become a Buddha, to earn the merit, to earn the affinity
with that person or with this person, or to earn more merit so that
he can become Buddha in this world, so that he can save many in this world. That is truly unconditional. He doesn’t do it
because that person is his parent, or his wife, or his beloved children,
or anything. He does that, just pure love. That is pure love. That kind of love
we feel very comfortable with. That’s why people loved the Buddha. That’s why people loved Jesus Christ
when he was alive, or loved the great Prophet Mohammed,
or the great Guru Nanak. That kind of love they feel. So if you love, you say you love back the Buddha,
you love the Buddha, because you feel
that love from the Buddha first. The humans in this samsara world have
very little love, almost zero, so if they say they love the Buddha, it means they just reflect a little bit of the Buddha’s love
back to the Buddha. They love the Buddha
because they feel the Buddha loves them. They feel that this is so comfortable. So comfortable,
you don’t feel like that with anybody else. You feel this love is so free,
so unbinding, so unrestricted, and just gives you happiness
and freedom, and elevation. That kind of love touches your heart, and then of course,
you love that kind of love, so you say you love the Buddha, but meaning only that
we reflect a little bit. Just like the mirror reflects the sun,
and then we see the sun in the mirror, and we think that is the sun. It’s just a picture of the sun,
a reflection of the sun. But nevertheless it’s the real sun, the real sun that reflects into the mirror. So even if we say
the love is less than the Buddha’s, but it also came from the real love, the Buddha reflects it,
and we reflect it back. So it’s very difficult to say I love you,
I love somebody, it’s very little. It’s mostly all from possessiveness. “I love my wife! She cooks well, she loves me,
she offers me pleasure, and she takes care of me. She takes care of the house, and she bears the children
to continue my name, and she is sweet and honey,
I love my wife.” And the wife loves the husband if the husband is good,
earns good money, is considerate, loving and kind. We love all these qualities,
not necessarily the person. So mostly if the husband and wife love
each other so much in the beginning, it’s because you imagine
the husband has this quality, the wife has that quality. You expect it,
you wanted a wife like that, you want a husband like that. You thought, “This is the one,
because I love him, I’m sure this is the one.” And later you find out no, that’s not him. This is not him, he doesn’t have that,
he doesn’t have this, he lacks this, he’s missing that, oh! This neither, this either not,
neither, oh nada, zero! You love the illusion of the person that you built up in your heart
or in your head. And when you were young,
the hormones trick you also. You see the person, oh, she is so sexy, he’s so charming,
I want her, I want him, and then you forget everything else, and then later after the excitement
has gone down a little bit, you start counting. He has this?
No, he doesn’t have that. Nothing, nothing. And then you begin having
less and less affection because the person
you want to have is not him. You thought it’s him, but it’s not. And then you begin to blame him,
or blame each other. And then when no more affection,
then the marriage goes cold. Because we imagine a lot. When we first fall in love, we think that person is this and that
and others, we thought like that. We read a lot of romantic comedies, we saw a lot of television, love stories, they are written. Because they are not in love. They imagine all this,
love has to be like this, so they wrote it for you to enjoy, but they don’t have it either. When you are so much in love like that,
you have no time to write anything! Maximum, a short poem, but not
the whole book about your romance. Too busy enjoying love. So, this is the problem. That’s why in many of the stories
that I read for you, that we heard, mostly they always emphasize the ones
who wanted to become monks or nuns always emphasize to each other
or to herself, himself that the union of so-called love between
man and woman is just temporary and sometimes it doesn’t
bring happiness at all, not to talk about lasting happiness. It just makes more trouble,
pain and suffering. Therefore, they already know that. Everybody can say that. But knowing it is a different thing. Realizing it truly is a different thing. Just like everybody says, “The Buddha said we have to detach,
put down, cut off.” Everybody knows that. But knowing and doing and really understand it deeply
are different things. Just like everybody says, “Oh yeah, he’s a Buddha, she’s a Buddha, everybody has a Buddha inside.” But to realize your Buddhahood inside
is another thing. (Yes.) This is the problem. Just like, OK, you see this person
just gave birth to a baby. So cute! So cute!
Really beautiful! Beautiful! Yeah, babies are so cute. You don’t know it until you have one. Because it’s not yours. Too cute, cute, but you don’t feel the same
like the mother does. And you don’t have to wake up
at midnight to feed him, or wake up again in the morning
to feed him, and wake up again before morning
to feed him, and then go to work and then tired,
and all that. He’s cute, OK, but he’s a lot of work. And until you are the mother,
you don’t understand that. And then you say, “How come this mother
she doesn’t seem to love the baby, how come she
lets him alone there, and goes and stays on the table
and sleeps there, how can? If it’s my baby, I would keep holding him all the time,
I would not let him down.” You don’t know it
until you wake up every night, before midnight, at midnight,
and a little after midnight, and a little after, after midnight
in the morning, and then wait until he has his first tooth, and then he has fever, and then, and then, and then. And then you have no time to even eat,
no time to even sleep, because you worry so much,
and then you’re so tired also. Then you begin bickering
with husband or wife, etc. So to know something and
to have realized it is something else. Everybody knows you are Buddha, right? Everybody heard that, and we believe so. We believe that we are Buddha,
we have Buddha inside, and we’ll become Buddha someday. But saying that
is different than knowing. So reciting the Buddha’s name also
will not make you become a Buddha. It might make you want to
become like that Buddha, but it can enable you to be born in Heaven, and enjoy many lifetimes of richness,
comfortable life as a human or as a heavenly being, but that won’t make you become Buddha. In all the books, the Buddha never says, “OK, you recite my name
then you become a Buddha.” No! Right? No! Even recite Amitabha Buddha is so that you can be born
in that Buddha’s Land, stop your suffering. But not to become Buddha,
not to become Amitabha Buddha. In all the stories or many other stories, the Buddha always emphasized
you have to help yourself. He always says,
“You have to be diligent in your practice, and study my teaching diligently,
and all that, and meditate.” He never said, “OK, just recite my name
‘Na Mo Shakyamuni Buddha’ and then you will become Buddha
just like me.” No! Even his monks. When they want to become his monks, then afterwards
they always emphasized in the book, in the story that afterwards,
after he said, “Welcome bhiksu,” then they became very diligent,
studied his teachings, not just teaching
but meditation and all that. It’s not emphasized here, but that means the Buddha’s teaching
also included meditation, of course. So therefore, we always heard that
the Buddha came out of Samadhi and then began to preach that, preach this. Not in this story maybe,
but in other sutras. Meaning the Buddha
always meditated. (Yeah.) And also sometimes we heard that
this and that monk meditated, under the tree and all that. So, now you know. So, now you know. If you practice the Quan Yin Method,
you could become Buddha. I’ve seen many. I’ve seen many in our group,
not as many as I want, but some. For such a rare difficult situation
in this world, it’s good already that
they have attained Fifth Level, even low Fifth Level. So this is the difference. To want to become the Buddha,
you have to practice Buddha’s method, you don’t just recite Buddha’s name. If you cannot,
then if you recite Buddha’s name, at least you save yourself
from suffering. But to become Buddha is another story. Just like if you don’t know English,
whenever you have a problem, you call your teacher and ask him to translate
to the person whom you want to say. You say in Chinese
and your teacher says in English, like in a three-way conference, and translates for you. But that does not make you … Every time you can call your teacher or your friend
who can translate English for you, but that doesn’t make you
an English professor. Keep calling his name all the time,
or calling his friend all the time, or your friend all the time,
you see what I mean? (Yes.) It’s like that, it’s like that. Of course, your teacher will help you, if he likes you and you have good relations, he always helps you and translates
for you, through the phone, or through writing fax, he helps you. Or the translator will help you also, but if you keep calling him all the time, he’ll help you all the time, sure. But that doesn’t make you
a good translator or a good English-speaking person. So it’s good. Calling Buddha’s name helps. But because we’re going
through five different worlds and we know the secret code already,
so that’s good enough. You don’t need to
recite the Buddha’s name. The Buddha’s name is only for the persons
who just happen to hear my talk and don’t follow my teaching
and don’t get initiated and don’t meditate, not that much. So, save them from hell. If they are going to hell and they believe
what I said about the Buddha, they remember Buddha’s name, then they’ll stop in front of the hell,
not enter. Because sometimes if they enter,
never come out again. Almost like never come out. Some of the hells,
you stay a long, long time. It depends on the crime. So I do hope that people out there, if they happen somehow
to hear my lecture, they should really sincerely believe
what I said about the Buddhas and recite their names, whatever Buddha’s name
they like to recite, and then save themselves. Even if they don’t believe in me,
but because they heard my lecture, I give some of the blessing
into that as well, the living blessing, the live energy. It’s not just the Buddha’s name only. So therefore, they will be helped
if they believe in it. Otherwise I’ve no need to recite all this,
not even for you. This is more for the larger public
to save many souls, to save people who are even against me,
who even slander me. Maybe they don’t believe me,
they believe Buddha, then it’s good. Then they will also be saved and helped in their time of need,
or in their time of death, when they’re entering
some completely total different world where nobody helps them at all. And if they believe in this Buddha’s
teaching, the names of the Buddha, then I will also be there helping them. At that time of death,
they will not refuse the help. This is good. Even in the Buddha’s lifetime … You heard some of the stories.
They slandered the Buddha, and even his cousin always tried to
compete with him and harm him, and tried to humiliate him in many ways,
and he was a prince even. He was a prince and he just left everything, went out to become just a monk, before enlightened
and after enlightenment. What can a prince want? He had everything he needed. And even then,
people still doubted his sincerity. So many people attained enlightenment, and so many miraculous things happened. People still doubt. Human mind is so difficult to tame
and to go through. So therefore, of course somebody
would not believe in what I said. Maybe they think the Buddha saves them,
then they recite the Buddha’s name. It’s good for them; I’m not jealous. Please recite all the Buddha’s names
as much as you want. But the Five God’s Names,
it’s the Five Realms. When you recite their names, all of their relatives, friends,
the whole of their kingdoms help you. So that’s all you need, really. Because that’s the way you want to go. You want to go to Nirvana,
the Fifth Level. So, you need help from these lords
of the different levels. Without them, you cannot go anywhere. You recite their names,
meaning you know them already, you’re introduced to their knowledge,
and they help you. Just I remembered one of the gods, when a woman was reciting
the Buddhist sutra, and he stopped and listened
and even called her sister, elder sister, and he told her to recite,
to call his name also whenever she makes offering
to the Buddha; therefore more merit to her,
more strong, more strength. It’s like that. And he was just
a not very high-level god. For you, the best already. Even better than that. So they will help you to pass through,
to go to your goal. That’s the best you can do
in the human life. There’s no need for you to go to
the Sixth or Seventh Level. These are different worlds
that belong to them. You belong in the Five Worlds. That’s good enough, it’s good. You just have to go Home,
your original Home, where it’s better, safer and happier
forever, forever! That is the thing. Now you see me here, every time you came, visited me
you say you are so happy. You tell me all the time, “I’m so happy seeing Master,
and staying here is like Heaven.” Wait until you go to the Fifth Level,
you will not know what to describe that. Even you go to Second Level
or Third Level, if you really have enough merit
to realize where you are, you feel so happy, happy. You didn’t think of anything else. You will not think there’s a better world. You’ll never want to go anywhere else. So, if you go to the Fifth Level,
that’s the end. You’ll never want anything anymore
in your life, or in next life, nothing. You feel, “This is it, my home.” You feel content,
you feel happy forever. This is forever, never suffer again. And why do you feel like Heaven here? There’s nothing for you here, really. You see our toilet keeps breaking up,
keeps getting broken. Our water motor stops running all the time,
keeps banging, keeps stopping and you are still happy. You eat only simple food,
and you sit on the floor. You sleep on the thin mattress,
with a blanket outside. Most people will think you’re crazy. You have house, you have husband,
wife, children, big house, car, and good mattress on the bed, and air con, and you come here and sleep on the floor
and you say it’s Heaven! Because of the freedom you feel. (Yes.) Because of the loving feeling you feel. Because of the contentment you feel, just the happiness that you feel,
you understand? (Yes.) Therefore, if you go to the Fifth Level,
it’s also like that. But of course you don’t have to sit
on the floor like this. Whatever you want is whatever you get. You will not even want anything. Because everything
is there for you already. It’s already prepared, waiting for you. You never want anything up there. Just like here, you come here, you want nothing anymore, right? Except that Master touches my head, rubs, massages my wisdom eye. Like the wisdom eye needs massage? Does it tell you it needs massage? No. It’s just like that. Childish. Children’s wish, otherwise OK. But without, you are also happy. But that would make you
feel more complete. You come home and boast,
“Master touched me, you know!” And, “The dog shook my hand.” Oh, very proud! Otherwise, you feel like
you want nothing, right? Here. Every day you’re here, you feel like
you don’t want anything else. That’s why you don’t want to go home.
But you must. Because your visa expired,
you have to go home. Otherwise, you don’t want anything,
you see? (Yes.) Because of happiness, because of feeling so free,
feeling just happy. I don’t know why you’re happy. But you told me you’re happy. Are you happy? (Yes!) You look like that. You look like that. You don’t want to go home. And that’s the proof, right? Because at home, even in your home sometimes you want to run away
from home, no? Often. Even with your children sometimes you just want to, “Oh, I wish that I could
be away for a while at least.” You love your children, of course. But you don’t always want to just
stay there hugging them forever. Sometimes you even want to leave. I mean just thinking even. Here you don’t want to leave, nada. That is the problem. Too happy. But why? You see, why? This happiness is from inside,
that is the happiness you will have. All your life now, and then in Heaven, it never goes less,
it will go more all the time only. And once you are in the Fifth Level,
then you never want anything else. Even here, just seeing me here,
sitting on the floor, eating two simple meals a day,
sleeping outside on thin mattress and sleeping bag,
and you are so happy you don’t want to leave already. Imagine the Fifth Level,
where you have everything else and your Master also, all the time. The Master will be everywhere. This is just physical. On Astral Level also Master is there,
Second Level, Third Level, always there with you, for you,
and for other people as well. But more for the disciples, of course. Because there’s an affinity. And once initiated,
have to take care all the way. Don’t have to, but like to. It’s like if you have your children, you like to take care of them
until they grow up. This is it. The true happiness and the true love
is different from the mundane love. You never get tired of it. You never get tired of it. Even people look at you,
sit on the floor, and sleep outside, they think you’re crazy, of course. Because for them happiness
means big house, flashy car, sleep on the big mattress
with air con and heater. Of course, we have that if we need. But even then, you’re just happy. You’re just happy. This is real happiness, without any extra help from outside. Without any husband, wife
holding your hand, nothing. Without children, without servants, without anything, truly without anything. You came here, you don’t have anything. I mean you have it.
Whatever you have, you have. I don’t take anything from you. What I mean is you come here,
you just live too simple, and you’re happy, happy. This is because it’s true. It’s the real love, real happiness. All right, then. Are you getting ready to go? (Yes.) Right. (We still have
enough time to make it.) Enough time. I’m doing this especially early today.
(We know.) To let you leave a little earlier. Usually, I do it at 9, 10 or 12 o’clock. Wish all of you a safe trip.
(Thank you, Master.) Today, she told me
she has to leave tonight. But she doesn’t want to. How do you say she-bu-de in English? Don’t you know
how to translate she-bu-de into English? How do you say she-bu-de in English? How do you translate she-bu-de? This is special Chinese. “‘Shebude’ to leave” means you just have no heart to leave. You feel reluctant to leave. Reluctant to leave,
but reluctant in English is so mild, it’s not expressive enough
like “shebude.” But it’s “reluctant to leave.”
Meaning really tear themselves away. Don’t want to leave at all,
but have to, because of visa. I understand her feeling. I feel sorry for all of you
whenever you leave. It’s just like you take a part of me away. But this world is like that. There is not much I can do at the moment, because this is already established. Different countries, different languages, different laws, different trouble,
different control, different … all kinds. Until one day the world
becomes one world then we will have less trouble. Then you can stay as long as
your situation allows you, as long as your family allows you. Means everything OK at home,
you can stay as long as you want. I also wish that kind of day comes. Then we will have a bigger space, we maybe have a bigger … We go buy the whole desert
and everybody digs a hole. Yeah, we don’t need to … All sit there until we die. Only desert nobody wants. Or Siberia. Oh, there you can have, oh! Thousands of hectares for maybe 50 euros. And all we do is
just bring five sleeping bags. And then snuggle in. Five sleeping bags will do. And then we all gather
in one big tent. Put a fire in the middle, everybody enjoy! Sister, are you, are you all right? Brother, are you feeling as I am feeling? We have a lot of choices. Either go to the desert, a big one,
Sahara or Gobi, nobody wants them. Very little inhabitants, or zero inhabitants. And they are very friendly. I heard they leave food in their house,
and their door always open, in case some travelers happen to
pass by then they use their house, because in the desert
it’s very difficult to find any shelter. So they always leave their house open and some food always ready,
food and drink, for the desert travelers. So we can go there, we have
food and drink ready all the time, at least. They’re friendly, they’ll be happy to see
a lot of this kind of face coming, smiling, hungry and thirsty. “Can you show us your hospitality?” We can buy a big desert. Then we dig deep in the ground, everybody digs deep about ten meters,
and sits there, cool. Nobody wants to check visas, what for? If they want to reach us,
maybe they’ll die before, in the desert. It’s hostile, the desert. So we could even stay there illegally. Just a bad joke. Or we go to Siberia,
some people already invited … Some people already invited me to Siberia. They said, “Oh, big land, Master,
we very welcome everybody.” I’m still thinking about it, who knows? Maybe good. We just find a corner
that nobody ever wants to go to. Then we’ll be free forever. Yeah, there will only be
two problems, two choices. Either we have food and drink
and we survive, in our hole or in our wigwam,
or in our, what’s it, the ice? (Igloo.) In the igloo . Either we have food, drink,
survive in the igloos. Or we have no food, no drink
and we just die happily. Quick. In the cold climate, you die very quick. I mean in the winter,
when it’s snowing, when it’s too cold. If you want to die, it’s very simple. Go outside, sit for a while, and you’re gone. Nobody bothers you. Nobody comes to stop you, not quick enough. You die before anybody even comes. Why are you laughing? You’d like to die like that. In the Eskimo tradition before,
I don’t know if they still do it. When you’re older,
and cannot do much help for the family, you become a burden. You just go out in the cold,
and sit there and then die. Very simple like that. Long time ago,
you know the Eskimo tradition? Because they didn’t have much there, they had to eat raw, raw fish, raw liver, raw flesh, to survive. And then the women had to use their teeth. I told you already before, I think, to chew the leather from the animal
that they hunted. Chew it soft, soft, soft so that
they could make clothes to wear. Because they survived on that. There was no clothes factory
over there. Nothing. So therefore, their teeth went bad
very quickly. So after they were older and no use,
and teeth all fell out, then they’d go out and die. Didn’t want to burden the family. Just normal for them. Nowadays, they have everything already,
don’t worry. Nobody goes out and dies like that. So if we go there,
we don’t have to follow their tradition. Nowadays, we have dentures
we can chew forever. Even if we’re old, we can chew forever. So we’re always useful. We will earn our upkeep
by chewing vegetables. So it’s very simple
to live in some cold country. Either we survive, or we die quickly. Painless. How come so quiet?
Nobody likes to die? (No.) No? I thought you wanted me
to take you to Heaven quickly. All right then, then we don’t go. Then we don’t go there. The Buddha sacrificed so much
to become Buddha, you just die simple, and you don’t want? It’s very eco-friendly. Now and after you die, maybe some animals will come
and eat your flesh. It’s also a kind of sacrifice. Before you die, you say, “I die and I want to become Buddha
by this merit.” OK, I wish all of you a good night,
good meditation, and whoever goes,
go with love and go with peace. This is for the ones who are going away. Voila, voila, voila! Only people who go away, take. You know we don’t have
enough people here. We don’t really have people. That’s why the house is full
because whoever stays here, has to work. If they don’t work, they don’t stay. Therefore, the whole house
is full of working people. They make excuses to stay.
I saw that, I saw that. Sometimes I went into the kitchen,
and then I saw a man. After he saw me going in,
he also went there, “Can I do something?” Then he acted busy here and there. Yeah, it’s like that. The women also
make themselves look busy. Say, “Master’s coming, look busy!” Because the house is small. The house is small
and the workers have priority. But I treated them many days already,
right? (Yes.) How many weeks?
Two weeks at least, no? Since SMC already. (One week.)
One week, only one week? No. Over one week. When did we come back here?
(26th.) (25th.) 25th. Today is?
(Second.) (Third.) Third of September? Let me count. Oh, only eight days? It seems like forever to me! We were also in SMC before, right? (Yes.) I was talking to you one time,
or how many times? (No, three times.)
Three times. Some say two times, some say three times. Because the other time he was sleeping. That’s why he didn’t count. So then it’s about 11, 12 days,
something like that. My, it seems like forever to me. Seems to you very short? That’s why she knows only one week. I thought it’s many months already. OK, then. Truly? Really? (Yes.) Yeah, only one week here? Eight days? (Yes.) Yeah, almost. Wish you have a safe trip, OK?
(Thank you, Master.) Meaning have a safe trip,
have a safe trip. OK, and then … Can Master distribute it? (What?) Can we take one each?
(You can take it later.) Can Master distribute it? Oh, don’t bring up the old tradition again. You ask for everything. I’ve touched it already. You can take it yourself. Don’t make me work too hard, OK? (Yes.) I’m only one person with two hands. I have to do everything. You don’t know that. Thank you. Thank you, Master.
Grateful to Master. Walk slowly. I haven’t eaten yet. And I haven’t seen my dogs either, haven’t taken care of my three dogs. You’re too happy to know how much
painstaking effort Master makes. We do, we do. You’re so happy that
you don’t know I have to do lot of work. We know it’s not easy for you, Master. I’ve done my best, all right? (Yes.) I’ve done what I could. Understand. Thank you, Master. We’re grateful, grateful.
Walk slowly. Thank you, Thank you. (Walk slowly.) Slowly or not,
I still have to go.

Jerry Heath

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