Right Mindfulness, Part 2 – Sr. Hội Nghiêm | 2017.01.15

The same method, so we’re aware
of the state of our mind. If we are mindful,
we’re aware that we are mindful. If we are unmindful,
we’re aware that we are unmindful. If we’re happy,
we’re aware that we’re happy. If we are compassionate,
we’re aware that we’re compassionate. If we’re not compassionate,
we’re aware that we’re not compassionate. If we’re jealous,
we’re aware that we are jealous. We don’t hide We have to see clearly,
in order to be able to transform All these elements in us are nothing to be ashamed of, are nothing to hide. If we’re jealous,
we say that we’re jealous. If we suffer, we say that we suffer. If we’re unmindful,
we say that we’re unmindful If we’re not careful,
we’re aware that we’re not careful. We don’t pretend to be mindful we don’t pretend that we’re so careful, we don’t pretend that we’re so skillful,
no. If we make a mistake,
we’re aware that we make a mistake. To be aware of that. And when we’re aware of our mind,
we understand our mind, and we have the opportunity
to transform our mind. If we’re ashamed about our mind,
if we try to ignore it, or if we try to cover it, we cannot transform it. We have to look deeply to see how we are, to understand who we are, and then we can transform. And we can develop
the good qualities inside of us. Some younger sisters, when someone praises us
then we ask the question: “Is it true that the people praise us,
is it true? And we’re occupied by that thinking,
“is it true?” But we’re aware that
it is just the completion, it encourages us to continue
to do what we’re doing It’s not that because of the praise,
or because of the completion, we are better than we are. So it is the same when someone judges us,
when someone says bad things to us. Don’t get down because of that,
feel down. Not because there’s some people
who look down on you, you become worse than you are. This is an orchid. If you call it a rose,
it’s still an orchid, right? Not because you call it a rose,
it becomes a rose. This is the leaf,
if someone calls it the flower, it’s not because of that,
that it becomes a flower. So it is the same with ourselves The people praise you, the people say bad things to you, still you are,
you are still who you are. Don’t let judging make you down. Don’t let judging make you suffer. Because some people are so scared
of the people who judge them. Just recognize
whatever is going on in our mind. If we are mindful,
we’re aware that we are mindful. If we’re unmindful,
we’re aware that we are unmindful. If we are jealous,
we’re aware that we’re jealous. If we are angry,
we’re aware that we are angry. If we are peaceful,
we’re aware that we are peaceful. If we are understanding,
we’re aware that we’re understanding We are not afraid of being proud or of saying that we’re peaceful, or we’re understanding, or we have a good quality. We recognize all those kinds of elements
in our mind, in order to nourish and develop
the good qualities, and transform the not-good quality. So that’s why when someone
praises me for something, I join my palms and say “Thank you”. “Thank you for encouraging me
to continue to do this job.” Sometimes after sharing,
the sisters encourage me, they say,
“Oh, your talk is very wonderful!” and I join my palms to say “Thank you”. “I will continue next time.” And even if they praise me
it doesn’t mean that it is the best. I can do it better. Now, we are beautiful,
but we can be more beautiful. Now, we are peaceful,
but we can be more peaceful. Now, we are mindful,
but we can be more mindful. So we can develop our good qualities, in order to become better and better, day by day and it grows like a profession. So, whatever your state of mind is,
be aware of your state of mind, and when you’re aware of that,
you can embrace your mind. Like the way you embrace your feelings So the third establishment is the contemplation of
the mind in the mind. Aware of the mind,
calming the mind, or, relaxing the mind. Or, make the mind happy. Sometimes we fall in a neutral feeling we don’t feel happy,
we don’t feel at ease. But we’re aware of that. Some moments, we are very compassionate we can come to people, to help people. Some moments, we are very understanding, we understand the suffering and
difficulties of our brothers and sisters, and at some moments,
we forgive people easily for whatever they did to make us suffer,
we still forgive them. And if we are aware of that,
we make our mind happy. And by doing that,
we can balance ourselves. We are not suffering
because of our habit energies, and we are not too proud
because of our good qualities Sometimes we have many good qualities,
and we don’t practise well. It is really, really difficult,
because we’re proud of ourselves. So thanks to the not-good qualities,
we balance ourselves, we see that beside the good qualities,
we still have some not-good qualities. We have some habit energies
that we need to transform. And when we understand ourselves,
we can understand other people. When we see our habit energies,
we embrace them, we take good care of them,
and transform them. That way, we can understand
other people’s habit energies, and we forgive them easily. In the beginning of the practise,
we always see the mistakes of other people but we don’t see the mistakes of ourselves We always see, “we are right,
and other people are wrong.” So here we agree with each other. But with the practise, we go back to ourselves,
to see ourselves clearly, and the more we see ourselves clearly, the more we see
that we create a lot of mistakes. In an argument, maybe we contributed something
that made other people angry, but in the beginning, we don’t know. We just see that the other people
cause us suffering and difficulties. But the more we practise,
the more we see ourselves clearly. So this is why, in the beginning,
we always see that we are right, but the more we practise,
we see that we are wrong and when we see that we are wrong, we let go. We meet the other persons
to forgive them, to do beginning anew with them and our relationship, our communication
becomes fresh, becomes refreshed again,
and again and again. So this is why being aware of the mind,
helps us to change the situation. our soul /also better,
but also happier but also calm down. And when we do like that,
we’ll concentrate on our body, on our mind Because what happens around us
is not so important, it is what happens in our mind, and we only pay attention to our mind. And when we pay attention to our mind, continuously, mindfully, we become concentrated in our minds. It is why the third exercise is,
Concentrating our minds. We breathe in, concentrated in our mind, we breathe out, because whatever happens around us
is not as important as our minds are. If it is raining outside,
it doesn’t matter. If it’s sunny outside, it doesn’t matter. We go back to take care
of our minds first, and when we can take
good care of our minds, we become more peaceful, we know what to do, we know
what we know to transform the situation. So the third exercise is,
concentrating our minds. In fact that, concentrating our mind,
concentration, is the eighth part of the eightfold path,
that we’ll learn next week. So this is why today,
I don’t share about this, but we’ll learn it next week. So we go to the fourth, the exercise of contemplating
the mind in the mind, liberating our mind So, now, we can contemplate what is trying to make us unhappy? What is it we are occupied by? Maybe the thinking, or the idea or the words that some people said to you, or a plan, or the sickness, or your job, or your family, or your relationship. So what makes you unhappy? And if you’re aware of
what prevents you from being happy, you have the capacity to liberate it. Just let go. And if you’re thinking,
bring your mind back to your body, follow your breathing,
follow your state of feeling, follow your state of mind, slowly, slowly, you feel peaceful. And when you feel peaceful, you’re aware
that you’re liberating your mind. When you’re angry with someone, go back to take care of your breathing,
maybe with your body, because if you pay attention
to the person who made you angry, you become more anger. You become more angry. So don’t pay attention to the person,
but pay attention to the body, and slowly, slowly,
you’ll calm down yourself. And when you calm down yourself, you feel that you can liberate
your mind of anger, and you feel happy So don’t pay attention to the people
who make you angry, but pay attention to your body,
to your breathing. And when you become peaceful, maybe you can go back to the person
who caused you suffering and difficulty, made you angry, and you understand why she said,
or why he said that, why he did like that. And we begin to understand that person If you sit here, and nothing bothers you,
you feel happy and you can liberate your mind. Maybe before,
you were occupied by something, but sitting here, you feel peaceful,
no worries about that. Maybe in some minutes we are liberated, we don’t need to sit here,
we can spend time outside, to do walking, so we liberate all the things
that prevent us from being happy, from being joyful. So it is contemplating, or observing,
the mind in the mind. I just mentioned some, but there are
many, many mental formations. I have the list
of the 51 mental formations. We have 51 mental formations, and our teacher, Thay, also added some. 51 is not enough. How can I share everything here
in one session? I just mention some, but whatever your state of mind is, you observe it, contemplate it,
and calm it down, be happy with that So if you want a copy,
in every hamlet, you can ask the brothers and sisters
to make a copy for you, because I don’t want to waste paper
and ink and make many copies and then you don’t want to take it. But in every hamlet,
they are available for you So, if you want, you can ask the brothers
and sisters to make a copy for you Here we have contact, we have attention,
we have the feeling, we have the perception, volition,
etcetera, many, many we have the non-fear, absence of anxiety,
stability, loving kindness, compassion, joy, humility,
happiness, freedom, for example, many So if you are interested in it, please feel free to ask the brothers
and sisters to make a copy for you Here I just mention a few states of mind so you can have a vision on that, but you can practise
with all kinds of things, everything that might happen with you, the same method. Liberation is something very precious
that we would like to practise together and would like to offer to each other, because when we are free,
we’re very happy this is why, when we love someone,
we have to offer freedom to that person We have to let that person free Someone we love, sometimes we love someone and
we become too attached to the person and we don’t let that person free. And when we don’t let the other person
free, we don’t make him or her happy If we want to make him or her happy,
we have to let him or her free. We have to offer the element of freedom
to that person So liberating our mind is very essential and when we understand that,
we can offer to other people. And this goes with
the sitting exercise of breathing. It belongs to the field of the mind So now we go to another
establishment of mindfulness, it is, contemplating the object of mind
in the object of mind. So we contemplate the object of mind
on many, many things For example, we can think of
what is occupying us, what makes us unhappy? We can contemplate about interbeing, we can contemplate about the non-self, we can contemplate about mindfulness, we can contemplate about compassion. About many, many things, but here, I would like
to talk about impermanence I would like to talk about it
like with the sitting exercises, so it’s easy for us to follow. Like in the sitting exercise, here the first exercise of the object
of mind in the object of mind, is the impermanence, contemplating impermanence. Everything is changing This flower is very beautiful,
very fresh, but in a few days
it will not be fresh anymore maybe one leaf fell down, and in one or two months,
they’ll all have fallen down and it’ll have become unfresh. This morning, when we started the day
I saw the sun come out, but now the sun hides himself. We set up the hall for the meal We announce as a sangha,
we would eat the meal here together. and suddenly a few minutes later, we announce that we have a picknick lunch. We become angry,
“why do we change so quickly?” But we have to be aware
that there’s impermanence. In the beginning of my practise I suffered a lot because of
all the changing in Plum Village Do you see that,
how that happens in Plum Village? But we have to practise with it and I remember that one time,
our teacher said that. One day a ceremony happened. and he said that the ceremony
would happen before the Dharma talk and we set up the hall for the ceremony
in a different way But in the last minute,
he changed his mind and he said he would give the talk
before the ceremony and we had to set up the hall again
for the Dharma talk and we suffered, but we did it. We have to change ourselves,
we have to transform ourselves. We don’t want to drown
in the suffering and difficulty and we’re aware that
“oh, it is impermanent”. And everything can happen Maybe before, we thought bad things
about other people but sitting here, we feel peaceful and when we think of that person
we begin to love that person it is thanks to impermanence. Sometimes we’re angry with someone but we don’t pay attention, we don’t transform it yet but then something happens to us,
something happy, and joyful and we become happy and joyful
with that person We aren’t angry with that person
anymore, right? We don’t need to practise,
it comes naturally like that that’s thanks to impermanence. Our mind is changing Today we feel more energy
our body is healthy, but tomorrow we’re sick,
we feel despair, we feel suffering. It is impermanent so we’re aware of that,
we say it’s ok and because it is impermanent,
we will overcome the situation. We have a meeting, we decide something and later on we want to change,
we want to have another meeting it doesn’t matter
because it is impermanent. Maybe we are a little bit tired, but we have to experience the changing we have to experience the impermanence And because we are aware
of the impermanence, we can understand other people. They are also impermanent So we don’t suffer like, “why did we smile this morning
and now there’s suffering with me” we don’t understand why, the reason, and we begin to suffer
about that situation this is impermanent.
In the morning, she’s happy, at noon, she’s unhappy,
and in the afternoon, she suffers, it is impermanent. Does it happen with you like that? In the morning, it’s sunny,
very joyful, very at ease and at noon, storm comes,
it causes you a lot of turbulence and at night, you feel despair,
you don’t want to do anything, but tomorrow, you feel happy again! Luckily. So this is impermanence So we don’t worry too much
about other people we just be there to support them,
to understand them and because of impermanence, when we have a negative thought,
we can create a positive thought, quickly thanks to impermanence And when we have the capacity
to create a positive thought quickly, we can understand that
other people do the same maybe now, she says something
back to you, badly, but maybe a second later,
she changes her mind, he changes his mind, and we can forgive her and him because of impermanence,
she has changed already Why do we always look at her
with her past? Why we always look at him with his past? now we change already. and if we can contemplate like that, our communication, our relationship
becomes fresh, fresh and fresh,
thanks to impermanence. Our mind is impermanent,
the other people are also impermanent. And if we take refuge in something
impermanent, we will suffer We have to take refuge
in something permanent. If we see that older sister,
who is very solid, very peaceful, and we take refuge in her or in him, and one day we see him or her
not so peaceful, we suffer, and we say “Why?
Why does he or she behave like that?” So take refuge in something very solid, take refuge in the Buddha,
in the Dharma, in the Sangha, but not in an individual person. Take refuge in the Mother Earth
Mother Earth is always there for you Mother Earth never betrays you, Mother Earth always opens her arms
to embrace you. So take refuge in something very solid. Don’t take refuge in something impermanent everything is impermanent One day, Thay asked me,
“Is the mind impermanent or permanent?” And quickly I answered him,
“Dear Thay, the mind is impermanent” and Thay said: “Do practise in such a way
that keeps your mind permanent.” At that moment, I kept quiet,
I was silent. But that question kept coming up
in my mind How can we keep our mind permanent? Why do we learn that
everything is impermanent, when in our mind we see clearly
that it is impermanent? But we practise for a while, and we see that we know
how to take good care of our mind, in order that our mind becomes permanent, and we can only understand this
by our practise, but not by knowledge. Maybe in the beginning, we don’t know if we can come here
as a long term practitioner, maybe not, in the monastery it’s very difficult,
we have to wake up early, we have to do things the Sangha does,
we cannot do different things but at home we are more free. If we want to sleep, we sleep,
if we want to eat, we eat, if we want to go out, we go out. But staying in the monastery
is very complicated. Maybe one or two weeks is enough,
but longer, no. Maybe three months is enough,
but longer? no. Maybe one year is enough,
longer, maybe, no. But slowly, slowly,
you can settle yourself down and you want to become
a long term practitioner here, so nothing can change you. You don’t want to go out
to live in society, you want to live here, in the community
as a long term practitioner. Or, living here for a while,
you want to become a monastic maybe in the beginning,
you always change your mind I don’t know if I want to become
a monastic or not, maybe not. A few days later, you say,
“oh, maybe I want to try it’s interesting,
even though it’s a lot of work, but I see that the brothers and sisters
are still happy and joyful and free. May I join?” Later on, “oh, I don’t feel free. When they go out, they have
to go out with two persons. They always find a Second Body to go with. If you’re a lay practitioner,
we don’t need it. Whenever we want to go out,
we just go out, easy. So we don’t want. But living in the society, we always meet many, many
complicated situations, and we want to come back
in the monastery again. And living here for a while, we decide that we really want
to become a monastic. But in the beginning of the monastic life, sometimes we also ask the question: “Are we sure that we would like
to stay on this path forever?” We practise for a while, we’re so sure that we don’t want to change
to anything else than the monastic life Even a president, even a business person,
they earn a lot of money, but we don’t want to change
with the monastic, it is permanent. I’m sure that I don’t want to change
my life as a monastic And it is the Bodhichitta. We nourish our Bodhichitta
in order that it becomes solid, it becomes stable, it becomes more compassionate, with more loving kindness, understanding, and we train ourselves in order
that our mind becomes permanent. And now I can say I can answer to Thay:
“Thay, now I understand you already, and I know how to practise
to keep my mind permanent.” so this is contemplating impermanence And when we’re aware of impermanence,
we are not attached to things, or to people. How can we get attached to people? We don’t know what happened
to her or to him. When we practise hugging meditation, before we do the hugging meditation, we bow to that person
and we can contemplate that person. Thay used to say that we contemplate
the person, 300 years from now, where we are, and where she or he is, and every time Thay said that, I said to myself, we don’t need
to contemplate in 300 years from now 100 years from now, we don’t know
where we will be and where that person is or even in a month or in a year or even tomorrow, sometimes
we don’t know where or how we will be. Some things happen quickly
that we cannot imagine. The father of the brothers Phap Shi
and Soeur Khong was strong, healthy. He went somewhere in a car and the moment he got out of it, he got into an accident with another car. So it happened quickly, just like that. The moment before, nothing happened; one moment later, it happened,
he had an accident and because of that, when we imagine, we contemplate,
we begin to love our beloved one we don’t get attached to her or to him
we don’t get attached to our view not attached to our thinking
but we begin to love her or him more and even more than before, because we don’t know
what may happen next. We don’t know what will happen tomorrow, we don’t know what will happen
the year after, so the next exercise is
Disappearance of the desire we don’t want to be caught in.. we can open ourselves
to offer to other people, because of impermanence, and when we can open ourselves,
to offer people that, what we don’t want to keep for ourselves we feel that we are very tolerant,
very open we’re very compassionate and we are happy because of that. Nothing to desire. So, it disappears naturally
if we contemplate impermanence and we see that our desire disappears
because of the nature of the things the nature of the things is impermanent
the nature of the things is non-self the nature of the thing is
no birth, no death so when we contemplate,
the next exercise is about no birth, and no death. This one we will learn
In the next talk of the Winter Retreat we’ll learn about it,
so I don’t need to share about it today we save time for other things and the last one is Letting Go So, what makes you unhappy? Whatever makes you unhappy?
Drop it, let go. What makes you worry?
Let go. What makes you suffer?
Let go Even the idea, even the thinking:
let go. Even your plan, also, let go. And when you let go,
your mind becomes peaceful. And when your mind becomes peaceful, you know the way to solve the problem. If you keep thinking,
your mind becomes turbulent Your mind becomes occupied and there’s no more space for you
to see things clearly. So, let go. And when we learn the Dharma, it’s not for us to accumulate
the knowledge. We learn the Dharma, to let go. So today, we hear about this things, and if we forget it, it’s good, you have the capacity to let go You don’t need to remember anything,
just let go. And even if you go home,
and you don’t remember the practise, but you do remember “let go”,
you become happy You don’t need to try
to remember the order First Establishment is what? The body? And the Second is what?
The mind or the feeling? And what is in the body in the body, or the feeling in the feeling?
It’s complicated! So, let go And we learn many sutras. We learn many deep and profound sutras to practise, in order that we let go. Sometimes we learn something,
we find it very difficult, we take a few years to learn,
for example a language We learn English, French, Vietnamese
It takes many years, to learn, to practise. But let go, just quickly, like this,
just drop it. But sometimes we suffer for many years, we’re caught in the thinking
in the suffering, in the difficulty for many years So we have to learn how to let go, because we practise
in order that we let go. We learn about the Dharma to let go. We understand a situation,
to let go of it. If we understand a situation
to feel more worries, it’s not a good understanding we have to practise to let go,
in order that our mind is empty and to see things clearly, so when we don’t know what to do, there’s some situation
that makes us worry, and we don’t know how to solve the problem,
how to deal with it, let go for a while.
Don’t pay attention to it. Let go is different from a cut off For example,
when your relationship had a… in your communication you had
a difficult moment and you want to let go, you don’t want to have anything to do
with that person, and you cut it off that’s not letting go. and if you cut off the relationship
with that person and you go to another person, you have suffering and difficulty,
you cut off, you go to another person
you have the suffering and difficulty, you cut off, cut off,
cut off, cut off until you are only alone with yourself and you become lonely Even if we sit among many, many people
you feel lonely, why? Why you feel lonely? It’s because we have
a tendency to cut off. We don’t dare to face
our suffering and difficulties, to overcome the suffering and difficulty Letting go is not like that Letting go means that when you suffer
because of thinking, of what some people said, you don’t pay attention to
that what was said. Go back to your body,
take care of your mind, take care of your feeling,
and you feel more free, more freely. You feel more at ease, and you see that you are not
caught in that thinking anymore you are not caught in that saying anymore and you begin to love that person you love that person, by the way you contemplated
the impermanence, contemplated the inter-are, contemplated the non-self, and you begin to love that person. Sometimes we go back
to take care of ourselves, to take care of suffering and difficulties especially the suffering and difficulties
in the relationship it gives us even more suffering it’s more painful than when
we don’t take good care of it is that right? When we suffer, we ignore it. Sometimes we feel easier that way
than if we go back to face the suffering and difficulties But if you cut off, you will feel alone, lonely. So you have to contemplate
in order that you feel you and the other person
relate very close to each other, they inter-are with you and with the method of calming
your feeling and your happiness you can calm down your suffering
and difficulties and slowly, slowly, you can let go,
and you feel free And you feel connected with each other your feel connected
to the people around you So it is why when we sit in this hall,
with the collective energy, you feel more powerful you feel more peaceful
than when you sit alone, because we inter-are but if we don’t open ourselves,
we cannot feel that kind of energy We only feel that kind of energy
when we open ourselves If we close ourselves,
still you feel lonely, even if we sit among many people. So we have to take good care of ourselves and we have to understand that letting go
is not like we cut off the relationship Of course, in our relationship,
sometimes there is a difficult moment. We can stop for a while in order that we go back to take care
of our body and our mind it’s like when we have
the unpleasant feeling that we cannot take good care of and we’re overwhelmed by the
suffering and difficulties we go back to create joy and happiness
and when we are joyful and happy, we go back to take care of suffering
and an unpleasant feeling So it is the same with our relationships When we have some difficult moment
that we cannot deal with, we stop for a while we go back to take care of our body,
our mind, our feeling and when we are joyful, happy, we go back
to take care of our relationship By that way we feel that they are in us, everyone is in each other, and we feel we love our beloved one. Sometimes loving our beloved one
is more difficult than loving other people. Do you have that experience? Yes.
I also had that experience But it is a true love. If people don’t cause you suffering and
difficulty and you love them, it’s normal, it’s just the way of enjoying,
but not because of your compassion. It’s not because of loving kindness but when the people make you hurt, make you suffer and you still
love her or love him, it is a real loving kindness, it is a real compassion,
it is a real understanding. so, go back to take care of the object of mind
in the object of mind. So here are the
Four Establishments of Mindfulness, and if we practise diligently,
continuously, we will develop the
Seven Factors of Awakening The First factor of Awakening… is mindfulness So the first element is mindfulness,
that we just talked about. The second is Investigating Dharma, like we were talking about,
the impermanence. And next time we have the opportunity
to learn more about no birth, no death, or concentration and investigating Dharma
by our understanding, by our practise,
but not by knowledge. We can only understand
what walking meditation is, when we do walking meditation. We only understand sitting meditation,
when we do sitting meditation. We can’t understand meditation
by knowledge, by theory. We only understand meditation
by the way we practise So investigating Dharma,
we understand the Dharma by the practise. And the third factor is Diligence, or Energy. So when we practise well,
we begin to like to practise We want to do sitting meditation,
we want to do walking meditation we want to come to the Sangha
to eat meals together, because we see that the practise
brings us a lot of benefits and we become more diligent. I see some lay friends here,
long-term lay friends, they’re even more diligent
than the monastics. When I entered the meditation hall earlier I saw them already do sitting meditation
in the meditation hall even though the bell was not invited yet but still they were in the meditation hall because meditation brings them
a lot of joy and happiness, a lot of appealing things. So it is why they’re diligent nobody forces them to do it. Nobody asks you to come here
before the bell is invited, but still they come here
before the bell is invited, because they can taste
the taste of the Dharma. So this is why they’re diligent. And the fourth factor of Awakening… sorry, the fourth factor of Awakening the fourth is Joy. When we practise, we have joy. And the fifth factor is Ease When we practise and we concentrate
on our body and our mind, and nobody bothers us,
nothing bothers us and we can feel very light, and very peaceful, very at ease. At that moment
we don’t want to do anything Yesterday and this morning
I wanted to sit still to see what I wanted to share with you but when I did sitting meditation. I just wanted to enjoy the ease I didn’t want to think, even talk, just enjoy the state of ease in my mind. So as a monastic, we have to take this, we have to sit still and enjoy
the state of ease in ourselves. And the sixth factor…, is what? Ah, concentration, thank you. Concentration we will learn here, and the last one is also Letting go, or equanimity. So, we learn,
we practise in order to let go So we have to ask ourselves the question, “Do we have the Seven Factors
of Awakening in ourselves?”, every day. And we have to nourish. We have to nourish the seven factors
of Awakening in ourselves to maintain ourselves happily,
freely, in this path. So this is what I would like
to share with you today. I don’t know if my sharing is
appealing enough for you to put them into practise, but in the sutra it says that
if you practise continuously, you will find enlightenment in seven years but don’t measure seven years, also if you practise for six years,
five years, four years, three years, two years, or six months, seven months,
one month or half a month, you can still get enlightenment. So you still have a chance. If you stay here for the Winter retreat,
we still have a few weeks, we have a few weeks
before the winter ends. So I wish you to get enlightenment. I wish you to realize the purification
of pain and sorrow, to overcome suffering and difficulties to travel the right path
and realize nirvana. Thank you very much for your listening. Subtitles by the Amara.org community

Jerry Heath

Leave a Reply

Your email address will not be published. Required fields are marked *