Thank you. So very good afternoon to everyone and so very short period or short time we have to share I'll watch Buddha's teaching.

[01:02]

I don't know from which part of the Buddha's teaching that I should share with you. Anyway, Buddha who gave the Dharma teaching, the turning of the will of Dharma, after So what remains now is the Dharma, the teaching of the Buddha, that is still with us. Buddha came in our world, it is past, but what remains is the Dharma. So this Dharma, this is the very holy text, the Buddha's teaching. So 84,000 sort of different sort of Dharma teachings Buddha gave according to mental disposition of the all different kinds of sentient beings.

[02:09]

So Buddha who practiced the Dharma in three eons, more than a thousand lives, and the last or final sort of like life or existence in humans in a form of a prince who came 2,560 years ago in Lumbini and so he clearly showed us that the precious how to say human life how precious it is the precious human life or precious human existence the human life or existence it is something that how to say not easy to obtain it's not

[03:31]

It needs a lot of conditions and a lot of a combination of merits. And while we have it, while in this life, we have it, we obtain it, we shouldn't rest it. So, now, precious human existence, meaning How it becomes precious? The 8 freedoms and 10 endowments total 18 qualities. If our human life or existence meets these 18 qualities, then it becomes very precious. Then we have full sort of, how do you say, ability and capacity to develop maximum, maximum up to from sentient being level to enlightened sort of level, enlightened state.

[04:42]

And if one can, how do you say, if one, meeting these 18 qualities, we can develop maximum within this life, relation to this life, important things in this life, all kind of important in this life. Also, need these kind of ethnicities. If we have these ethnicities, it is easier for us to occur, achieve all the interests that we have in this life. Furthermore, the state of enlightenment, freedom, Freedom from the defilement. Freedom from all different kinds of problems and suffering that we are experiencing now. In order to clear them, fight them, we need some very good sort of equipment.

[05:52]

So, one among them is the existence with ethicality. That is very important. Here we have it. then it's really precious. Similarly, then, this sort of precious human existence, it doesn't last forever. So we need to analyze the outer realms, outer phenomena, sort of building, sort of like mountains, sort of like, how do you say, rot, and and all kinds of outer phenomena and then inner beings we meditate on each of these phenomena and then we somehow by using these analytic form of meditations then we can find out oh, all these phenomena possess the nature of impermanence so, more importantly, the precious human existence, the lifespan of

[07:02]

Human, that is the most important for us now. Other factors, okay, important, but most important is the one's own life. That lifespan, how long we can live? 100 years? 90 years? 80 years? Is it fixed? Guaranteed? No. The death is unpredictable. So before death approaches, we must be ready. We must get ready. We must be fully prepared. No regret. So that opportunity we have now and then shouldn't rest now and fully be prepared. So that is very important. If we can, how to say, somehow learn and notice, then we can prepare for self and prepare for others.

[08:17]

Prepare for self and others meaning what we want. Simple. We want happiness. We want happiness. We do not want problems. But although we want happiness, we are not acquiring the cause of happiness. Although we do not want problems and suffering and difficulties, we are going after the causes of suffering and problems. So this becomes avoidable. We can't avoid the problems and difficulties. Why? Because we are going after the causes of suffering and problems unintentionally somehow. Why? Because of habitual tendency, habitual pattern which calls us. So now that habit, the mind, the enlightened mind, the Buddha-nature mind, is inherited within us.

[09:20]

But at the moment, we are living with this pure mind, All different kinds of clashes, meaning different kinds of defilements, which obscure the true nature of our mind. In fact, the true nature of our mind and the Buddha nature are not different. Now, at this very moment, our mind is always, how to say, live closely, fully integrated in the in these defilements, in these, you know, like, like, these different kind of, different kind of angers, jealousy, pride, ego, and all these, somehow they are overwhelming. They are controlling every moment. Either, they say, they turn sort of like duty. Oh, today, anger, you should overwhelm.

[10:21]

You should take over this nature of mind. Then next, oh, jealousy, you are, you, Now you should take over. You are around this nature of mind. Now it's your responsibility. So like, you know, we have sort of like routine. Today is your time to take care of kitchen. Tomorrow is your time to take care of kitchen. You have like this, right, when you live in community. Similarly, this defilement, they take over the nature of mind. And we never get chance to experience the true nature of mind. There is always sort of like healing there. No chance to manifest. No chance to experience. So, Buddha gave many different kinds of teaching and instructions on how to get rid of this, how to get free from this defilement.

[11:24]

technique of the sitting meditations Yes, sitting meditations So when you sit So then you sit comfortably Sometimes sitting meditations also when you sit, when you feel drowsy usually there are two most of the time you can experience two obstacles while you meditate Either sort of like agitations, somehow distractions come when you meditate, try to sit and meditate, either your mind and thought travels in the past, yesterday, one week before, one month before, years before, or you invite future thoughts. Oh, what I do next, tomorrow, or later in the evening, or next week, or next year, or so on. Also, while you do these sort of meditations, It can... then that moment... Usually you can't remember when you were four, five years old or seven, eight years old.

[12:30]

You don't remember. While you do this meditation, then you can go back so far. Even while you are six, seven years old or five years, four years, even sometimes you can remember like that. You see? So this is one obstacle while you do Zan for sitting meditation. Second obstacle is what? Second obstacle is... Drowsiness. Too much eating food. Too much warmth. Very warm. And food. And then if you carry on long retreats or meditations or Zen, then food is important. Good balance of diet and food. So these are two obstacles during the sitting meditations or Zen. You know, agitation or drowsiness. So there are many methods to get rid of these two obstacles from these two obstacles So now one, the breathing meditation for example So breathing meditations Now the relation between the thought and mind

[13:48]

or relation between the... Now, usually some call mind is here, some say mind is there. But anyway, these thought and mind somehow, the brain, what we use is usually we think. And the heart, we usually call mind. In fact, both do not exist by its own nature. When you try to Meditate on thought and mind. It disappears. Where is thought? Where is mind? Somewhere in the head? Or some part of the, I have to say, one of the sensory faculties, ears, eyes, nose. Where? Where is thought? Or where is mind? Is somewhere at the head? Heart? No. So when you try to, when we meditate, when we use sort of like analytical formatization or investigate then these both somehow somehow do not how to say exist by its own nature so how then thought can come then how can we travel in the past and how can we travel in the future so

[15:19]

then the relation between the breathing or air or wind and the mind or thought then there you can see the relation between these two these two is like one the breathing or wind or air is like a person who has legs but no eyes who has legs but no eyes. And the mind is like a person who has eyes but no legs. So when they two meet together, they can travel everywhere. So air or wind and breathing is like it can travel but no eyes. So another person who rides on the shoulder and then you know you keep

[16:20]

his two hands. Then he says, go right, then you go right. He says, go left, then you go left. So when the thought travels, the mind sort of like generates any thoughts. Thought, it must land with the wind or air or breathing. Then it can travel in the past, present, future. So these two are very dependent on each other. So how do you control? You control When you meditate on breathing, you control breathing, one of this, one of the breathing and the mind. So this time you control breathing. By controlling breathing, your mind has no chance to pass, no chance to, how do you say, travel in the past, in the future. So, lots of, all these kind of thoughts, all these kind of, how do you say, destructive emotions, completely cease because what?

[17:22]

no leg no leg to travel only you you know so you control the breathing so how you control so when you sit so you focus on now there are many techniques on breathing meditations so for example you you exhale slowly and then inhale and then you count like one exhale Inhale, keep the breathing a bit, and then exhale, inhale like that. You count up to 21, 25. 21, 25 times, then somehow the continuation of the thought that is, how to say, disturbing you, or editing you, completely it will be gone, after 20 to 25 times. But, very sort of like... to have very calm abiding sort of like meditations, fully sort of like calm abiding sort of meditations, it usually lasts 21,000 breathing in and out.

[18:30]

21,000 breathing in and out. Approximately if you do breathing and sitting meditations, each day maybe eight hours, then maybe more than 10 and a half days you can... complete 21,000 breathing in and out then definitely you can see the result you can see the result before 10 days and later after 10 days after 21,000 breathing in and out then you can you have good sort of like calm about sort of like meditation there then on having this then you can use this this is sort of like now airport where airplane can land you have built up airport by 21,000 breathing in and out Good airport. Now this can be used. Really. Now you have very good sort of like stability. You stabilize. And then you can use now this. You know. So. So.

[19:31]

So now. This defilement. This defilement sort of like now. Opposite of this department, the static emotions Now we bring the completely opposition sort of emotions That is what? Loving kindness and compassion So now then, later on we meditate on love, joy, compassion and then equanimity So now here Buddha gave 84,000 different classes of teachings and you can summarize them into three men sort of like turning the will of dharma so turning the will of dharma means Buddha gave teaching the dharma is like a will usually the will, what it does it moves from one place to another place similarly the realization that Buddha gained through

[20:43]

Through the speech chakra comes from Buddha One place the Buddha, the next place is the student So that is called turning the wheel of Dharma So Buddha gave many teachings Now it summarizes into three main dharma chakras So turning the wheel of Dharma And then, now, first, depending on the mental disposition of beings, so according to that, according to time, according to people, beings, Buddha gave Dharma teachings. So, now the Mahayana emphasizes among these three, the Mahayana, Theravada, Mahayana, Vajrayana, now Mahayana emphasizes on the artistic motivations. How we can develop the Buddha nature?

[21:50]

At the moment we do have, but fully covered by this defilement. Now, in order to get rid of them, we need opposition, sort of like this emotion, this destructive emotion, such as anger, jealousy, pride, anger, possessive attachment or desire, and... Ignorance. These are the main sort of three poisons. And behind of this is the I, the most important I, self-cherishing. So this is the main sort of like, how do you say, enemy. If we want to destroy the enemy, these are the main enemy. What Buddha gave teaching, emphasized on the Mahayana teaching. So, basically, these three positions, and behind that, the self-cherishing I And then after that, the jealousy and all the lower commander So we bring the opposite emotion, opposition Then there, first we meditate on love How we meditate?

[23:09]

In this life, someone to whom you love very much It could be anybody to whom you love very much, for whom you can do everything, anything. You can sacrifice, you can do everything, everything. So now first, love. So may he or she possess the, how do you say, the happiness. And may he or she possess the cause of happiness. So that is our concern. Why? Because I want happiness. I want happiness. I don't want problems. Similarly, to whom we love very much, he or she also want the same happiness and do not want problems. Now, there it comes what? It comes the bodhicitta. Bodhi means in London. In London. In London. Chitta means mind. In London mind. So we, the Mahayana and Zen Buddhism

[24:13]

emphasize on these, how to say, the altruistic motivations and enlightened mind. Why? In order to attain enlightened state, we need enlightened mind. Without this enlightened mind, no chance to attain enlightened state. So, enlightened mind. So, there, enlightened mind, enlightened state. So, now there we have two levels of altruistic to generate the how to say, enlightened mind. One is ultimate bodhicitta, ultimate enlightened mind. But ultimate bodhicitta or enlightened mind is not like something that you can try to gain now or immediately, sort of like you can practice now or you can have it immediately. It's not like that. Sort of like ultimate bodhicitta or ultimate enlightened mind is automatically It comes when you reach the first among the bodhisattvas or the beings who are engaging in this practice Mahayana practice, six perfections, ten perfections So there are sort of like levels, the level where you reach first level, second level, third level or stages So first stage when you reach there is called

[25:40]

Realizing not only the understanding. Understanding is different. Realizing the true nature of emptiness. Realizing the true nature of mind. That is the first stage. So that moment, the ultimate bodhichitta, automatically you have it. So until then, now, for us, what we need, we need relative bodhichitta. Relative bodhichitta also have It has two different parts. The first is aspiration bodhisitta. Aspiration bodhisitta means that we have lots of aspirations. How? May all sentient beings be happy. May they possess the cause of happiness. And what you would call, may I be able to benefit all sentient beings. So that is the aspiration. Aspiration Bodhichitta We make huge aspirations in order to develop our Buddha-nature mind or sentient beings or the mind that we have We try to develop maximum the Buddha-nature having the altruistic motivation intention So that is the aspiration Bodhichitta

[27:08]

Aspirational bodhicitta can be, you know, like, may I be able to help everyone, everyone suffering, I can take. That is aspiration, I can do. But practically, can I be able to, may I, if I, in practically, maybe I may not be able to help everyone. Maybe I should start with one, two, three, four, like that. So, when we start practically, we start with, maybe, husband, wife, son, daughter, as a family member, or to whom you love very much, start with that. Because it's easier for you to help him or to help her. It's easier for you to wish him or her happy, or it's easier for you to, how to say, generate compassion to him or her. For example, if to someone to whom you love very much, it could be your father, mother, brother, sister, friend, I don't know, like husband, wife, boyfriend, girlfriend, whoever. If he or she is suffering from sickness, you can generate compassion easily.

[28:13]

Easier than stranger, definitely. Oh, my sort of like, how do you say, my husband, or my wife, or my, I don't know, my grandfather, my grandma, or my son, my daughter, my girlfriend, my boyfriend, whoever, to whom you love very much. If he or she is suffering from one sort of like sickness, you feel... immediately you want him or her free from this sickness. You can generate compassion easier than others. If someone is suffering that you do not know or you just hurt, maybe you might not generate compassion. But if someone to whom you love very much, if he or she is suffering, you might immediately sort of naturally, automatically you might generate, oh, may he or she be free from this suffering. So practically we start with that. No? Then we don't know! From 1 to 10, we have to then extend Not like, okay, stick always there Then we can't develop the Buddha nature If we stick with only one That is the capacity of mental disposition being as a Theravada Only interest to free from these suffering, these problems Only self-interest

[29:35]

It's not possible to help others. Therefore, it's like that. So, now aspiration bodhicitta. Action bodhicitta starts with that. Action bodhicitta. So with this, then we develop the enlightened mind. The enlightened mind we develop. So, first level to seventh level bodhicitta, bodhisattva, seventh level. There, then defilement. all these anger, jealousy, sort of this kind of defilement, start from the first level up to seven level among the ten stages or ten levels, ten stages, until when you reach the seventh stage, then this defilement fully, how to say, tempt, fully tempt. Then, then after the last three stages, three stages, then the obscurations are still there. Defilement is fully tanned. Then obscurations, you, you, how do you say, you, you, you, you deal with these obscurations.

[30:41]

You try to, then, then, at nine, ten, the final stage, the ten, then obscurations also fully sort of, being free from these obscurations, then you become united, fully united, fully arrogant. So, so, yeah, so, having these precious human existence now this is very precious and a very good opportunity for us to develop then we do not know what will happen in the future if we do not prepare now then we do not know what might how to say what might sort of like what kind of experiences that we might need to face in the future so at this very moment we can choose somehow we can prepare what kind of experience what we want what we want in the future we can prepare now so we shouldn't waste this energy, this precious time, this precious human existence and then try to study the Buddha's

[32:02]

advice or instruction or teaching, and then try to follow that, I think. So that is very important. The meaning of life. Then life becomes basically meaningful. Otherwise, no meaning of life. Just eat, just sleep, how do you say, do something for only, like, animals also can do that. Others beings also can do that. But as a species of human existence, we can do more than that. So it's a matter of whether we really utilize it or not. It depends on that. So I really feel that all of you somehow get chance, opportunity to look yourself. How to develop? How to develop? not remaining in the minimum capacity, but try to develop the maximum capacity.

[33:05]

Many out of 7.6 billion human beings that all do not have this chance, all do not have this opportunity. Certainly not. Out of many, out of 7.6 billion, not many, due to one's own accumulation of marriage. So when you, for example, Meditation on compassion, meditation on love, meditation on joy, on altruistic sort of intention, sharing these. And then when you breathe in, breathe out. So when you breathe out, you share all your love, your good energy, positive energy, your sort of power, your sort of like everything, you know, positive things you share with your sort of like, I should say, maybe with family or maybe with friends or then if possible. With all such beings, you know? And then when you inhale, they take every being, their sickness, their problems, their suffering, you inhale. So you do this constantly.

[34:08]

Each time you accumulate merit, immense sort of merit. This immense sort of merit is like you store it. You store it, you know, all the time you store it, store it, until this result will bring us in another state. You know, like that. So like that. So it is. And then, now with only one, with breathing in and out meditations. One, counting meditation, counting breathing in and out. Second, is sharing. When you breathe out, you share all your positive energy, positive sort of merits, and all the positive things to others. And then you breathe in, you take their suffering problems. The next one is you breathe out. Then all your sickness, problems, suffering, negative, how do you say, karma, negative actions from body and speech, and which then caused by the mind, thought, all coming out.

[35:14]

Exhale. And when you inhale, you inhale the blessing of the Buddha, the blessing of the Loving Kanyans compassion, the manifestation of Loving Kanyans compassion, such as our Logu Deshura. Buddha of the loving, kindness and compassion. Like that, energies. And then similarly, the fire, earth, wind, forest, this sort of energy also you inhale. Yeah, like that. So this way you can definitely help yourself and at the same time you can help others' beings. You know. So that's how we develop the Buddha nature. And we bring closer, each and every time we bring closer and closer to the inland state. And then sooner or later, we can be able to attain the inland state if we constantly move towards that direction and practice in that way. So, yes. So that is important.

[36:15]

And then the most important, sort of like, how do you say, we have to take care is the three doors, the body, speech, mind. So we need good break. Very good break. We need good break for cars. We need good break for, I don't know, like bikes. Similarly, we need good break for these three doors. Usually all kind of problems somehow first the mind or thought which generate and then influence the speech door and body doors. So speech, even though you do not... I'll just say you don't have sort of intention to harm somebody but automatically you say some sort of bad, harsh thought or divisive speech or you know like something like that and then from body as well so this is very important I think each sort of like each sort of every hour I think you just try to see yourself what kind of state your mind or thought

[37:22]

is having or to whom you are going to whom you are talking in next hour where you are going and what kind of thought you are carrying are you carrying some sort of harmful thought? am I going to say something bad to someone else? So just try to see yourself, check yourself. Like, you know, when we do makeup, when we do makeup, you know, you have to see in mirror. So, oh, maybe some stain is there. You push, you clean it, you wash it. Why? Because you can able to see in mirror. Same like you meditate yourself. You see, where's the stain? Thought, speech, body, where? Then, how we clean it? Similarly, in that way, We get a chance to wash it or clean it So we become very beautiful Inner beauty can develop and improve in that way So I think it's very important every hour, one minute or half an hour, 30 seconds Even 30 seconds, just look yourself

[38:48]

how we look in the mirror, or every many sort of like, I see you carry a small, how do you say, mirror in your back, and you see yourself, eyes, or whatever, and you make it not beautiful or not clean, or, you know, you can, you have chance to see it. Similarly, like this mirror, you see your attitude of mind, what we carry, yeah, and if it's some sort of negative, and some not good sort of like attitude of mind. Are we going to harm somebody? Are we going to say some harsh word or divisive speech? Am I going to say some back to one friend? And am I going to separate some sort of like friends or separate some families or something like that? We try to see ourselves time to time so that we can prevent unnecessary negative karma or negative actions or negative causes of suffering, basically. Each moment, each and every moment we generate anger, jealousy, pride, whatever.

[39:52]

It becomes habit. So these habits, these are the causes which result, different sort of consequences being in future, unnecessary problems, suffering, sickness, everything. So therefore, we have somehow opportunity or chance to break then. So have good break to these three doors. And I think it's important in that way too. So I think that is what I want to share. And yes, and according to the Mayana, Mayana sort of like understanding, Mayana sort of like teaching what Buddha gave. And I think this is very important. And you are, I think, you have very good sort of like environment to meditate and to to develop this inner beauty yeah so use it yes very i rejoice and every one of you and and and it is really meaningful life that you are doing and you are having so definitely it's not only this life then you know like so

[41:11]

somehow you can continue to find the true happiness, everlasting happiness. Why? Because you cut the root of the causes of the suffering and problems, basically. Then of course, then less and less suffering and problems in the future. So far, we are not able to recognize the cause of suffering and problems. Even though we want happiness and we don't want suffering and problems, but we are going after the suffering cause of suffering and problems. So... Now you've got a chance with the help of Buddha's teaching, with the help of this environment, with the help of all the Sangha. So first important is to refuse to Buddha Dharma Sangha. We are in this level, at this ascension beings, we are in this state. We don't have capacity, ability like Buddha. Therefore we want to attend the state of Buddha. We go refuse to Buddha. We go refuge to Buddha. It means, I want to become like Buddha.

[42:14]

The true refuge is like that. It's not like Buddha gives me protection. Oh, too hot, give me shelter. Too cold, give me shelter, give me heating. And then it's raining, give me umbrella. Not like this kind of shelter, not like this kind of refuge here. Here refuge means, I, we want to attain same realization, same attainment as Buddha. That is the true refuge. Therefore, we are practicing. Therefore, we are meditating. Therefore, we are controlling, taming out these destructive emotions or defilement. So Dharma, the Buddha's teaching, we call Refuge Dharma. Sangha, you all are Sangha. You all have each other to perform this journey. The United States is the final destination, our destination. Until we reach there, we start the journey from here. We start the journey. So we'll refuse to Buddha Dhamma Sangha. And after that, knowing all the causes of the problems, such as body, speech, mind, from mind, three important harmful mind, covetous mind, and wrong view.

[43:32]

And then from speech, how do you say, then, lying, and then divisive speech. And then, you know, when we drink coffee, when we drink tea, when we eat, usually we have bad habit. Oh, we talk about someone who is not good, not bad, all the time, you know, gossip about someone, gossiping about someone, you know. But if gossiping can benefit, it's good. But at the moment, what we do usually is, gossiping for someone, oh, he is not, but he is, she is, and she would like, no, we actually know any meaning. Then, and then, then, then, harsh word. We use this speech, lot of harsh word, which is not necessary, you know. So this, all this, when we use them, They fall from speech. Every time our peace has taken away.

[44:34]

The moment we use harsh words, peace is gone. It seems like, oh, I told, I spoiled him. Actually, your peace is gone. So how it mislead, you know, the defilement, these destructive emotions, they always, you know, how to say, mislead us. So now we get a chance with the help of Buddha's teachings. to tempt them, to get rid of them. So then, if we can do that, then, true democracy. Now, America is, in our world, the best sort of country, isn't it? Democracy, democratic. Now, true democracy is when you flee from this defilement. That is now true victory. True victory, yes. So, and then from body, such as killing, stealing, and then misconduct sexual, like if husband and wife, then having relation between husband and wife, then husband having another woman without letting know the wife, and then wife cheat husband, husband cheat wife, or girlfriend, or whatever, you know, like that way.

[45:55]

So all this brings basically suffering or problems. So Buddha just tried to reduce the problem or cut off the suffering. Reduce or cut. If possible, first. If possible, cut. If not possible, try to reduce. That's what Buddha gave us, isn't it? Yes. So, yes, so like that. And so you are on this journey. So it's wonderful. So you try to, how do you say, promise, or you try to not to perform this kind of ten... Ten from body, three. And then speech, four. And the mind, three. In total, ten non-virtuous activities. Unwholesome deeds. So you try to break them. Lock them. Do not try to perform them. And then slowly, gradually, this sort of habitual tendency or habitual pattern, at the moment, we are always in these sort of negative actions. But then slowly, you know, you can move towards positive.

[46:57]

more happiness and joy and everything we can experience and then true happiness can experience or can achieve by practicing it that way yes so yeah so that will be i think that so that is like beautiful journey starting point and while you're practicing and the destination or the result also so i think it's important yeah so uh yeah so i think In short period or short time, I think that's it, what I could share, probably. But in long, then, you know, we can talk about a whole life of Bodhisattva, Bodhisattva way of life, Bodhisattva Chade Avatara, and then six perfections, ten perfections, and then each, you know, perfections like that way. And, yeah, so, yes. And then one important is, for you, when you do breathing meditations, the most important practice is morning.

[47:58]

If you can get up 3 o'clock, 4 o'clock, 5 o'clock before sunrise is very important. Very, very important. So because the body channels, chakras fully sort of like activated that period. That's why yoga is being done that period. That's why all the Buddhas, I'm not very sure exactly, but somehow in our Tibetan Buddhism and then Sutra, it's mentioned that all the thousand Buddha will attend in London between 3 to 6 or before sunrise so that is the most important for the practitioners you know so therefore it's very important and yes so yeah so then each and every moment try to feel try to do not forget the presence of the Buddha nature the moment you can how to say keep this practice oh Buddha nature Buddha is presence within you. I think that is very important practice and helpful for you.

[49:01]

So the moment we have this practice, Buddha is within you. Buddha is within you. Buddha natural, Buddha is within you. Then you don't do any bad things. Because Buddha is within you. You understand? So you don't say bad to others. You don't do any bad things. Basically negative. actions or unwholesome deeds. Because as long as you remember Buddha is within you, then I think it helps us not to perform or not to do any negative karma. Yes. That is one important practice. Yes. And then try to see others, every being, every sentient beings want happiness, and do not want problems. If we can keep this, also then reduce lots of unnecessary suffering and problems. Then basic sort of understanding, he wants happiness, she wants happiness, how can I harm him? How can I harm her, or harm him or her?

[50:04]

Yeah, why? Because we can keep this. When you forget, then everything, problem comes, all kind of problems comes. So, important not to forget this, I think. yes okay so maybe question answer a little bit yeah I think someone I think requested so maybe how much time we have? seven minutes seven minutes okay so what if you're drowsy in your meditation? drowsy drowsiness well basically drowsiness then usually you need more fresh air And less food? Yes, if you're constantly doing meditation, the solution for drowsiness is fresh air.

[51:04]

If your room is too warm, also it causes... Yes. Then less food. And Buddha mentioned also, if drowsing is a very big problem, then usually you don't eat after lunch. You don't eat, basically. You can drink. I think that will help also. So these are basic antidote. against this drowsiness. But when you do specific practice, for example, now there are many practices. So each what practice you do, according to that, then another solution can come. But generally, food, you know, too warm. If you are wearing jacket, remove the jacket. Blanket, remove the blanket. Have more fresh air, you know, like that.

[52:06]

These are general sort of like... sort of like solutions but specific solution depends on what practice we do in your tradition would you do something specific in your mind to counter drowsiness? usually one can be helpful is meditation on impermanence meditation on impermanence, that will help also yes Any one more question? Yes, please. So, in Tibetan Buddhism, you study all three vehicles, is that right? That's right. Can you tell me about the, tell us about the relationship between those and how you study them all in one school? Well, we need at least one month for that. Well, I mean, like, Theravada, uh,

[53:10]

Thayaravada basically it is to discipline your body not much on attitude of mind but more on body, more on physical, more on appearance. But also there are some common relation or practice that is like Four Noble Truth, for example, that can go from Theravada up to, you know, all whatever Buddha gave teaching. How do you say, Four Noble Truth, the truth of suffering, the causes of suffering, the cessation of suffering, and then the path towards the cessations, you know. That is everywhere. For example, now here, the difficulty, problem-suffering what we face, difficulty, strength and problem-suffering what we have, sickness or whatever it is, in order to get rid of that, we somehow find out the causes of that.

[54:23]

And then once we find the causes of that, we try to avoid and we try not to do it again. And then we try to choose two for this sort of like samsara, two for the nirvana or the attainment of Buddha who stayed or whatever it is. So like that, it's related to all. Then, plus that, then, after that, sort of like, not to harm others, not to kill others, all these, you know, how do you say, with the Four Noble Truth, it, how do you say, it brings all these kind of practices. But then, comes next is, then, oh, self-interest freeing oneself from the suffering and difficulty that is not enough then comes the second sort of like what do you say turning a view of dharma yeah so more sort of like self and others replacement your happiness your suffering and others happiness others suffering for example husband and wife husband

[55:38]

Now, the sort of practice is, husband always see if, you know, the practice is, husband should see wife suffering, problem, his husband suffering and problem. Wife happiness is husband happiness. Wife should see his problem, his suffering, his difficulty is my difficulty. His happiness is my happiness. So that is basically, you know, the second sort of practice. It can extend up to whole sentient beings. My happiness depends on that. Then my suffering problems all somehow relate to each other. It's not like that. Oh, I can be free without depending on others. It's not like that. It's not possible. So develop maximum sort of this inner mind. We need how we are dependent on this. Then there are some more sort of techniques. you know, more sort of technique here and this and that, more sort of like solutions, more sort of technique can be added.

[56:45]

So that is the relation somehow, in general. Now to talk about this in details, I think then, you know, then it's vast, very vast. So, yeah, at least I don't know if we have to talk about all these three, then I don't know how many months or years. It can be, yes. So, yeah, I think I have time over, Ron. Yeah, so I have to go for the next meeting. And so very happy to be here with all of you. And Drake, to whom my secretary and Ron contacted throughout, through him. And then I'm here to meet all of you in this place. so I come somehow every year in the United States and I have a small temple in Chicago so I'm very happy to connect with everyone and may all of you have meaningful life and develop maximum of Buddha nature May Buddha bless all of you Buddha Saranam Gacchami Dhammam Saranam Gacchami

[58:04]

Sangam Saranam Gatshyaa Mee. Precies in an attitude arising in each and every sentient beings. Those who have arisen it may not degenerate. So may it be cause to free from all difficulties, problems that we experience or face. And may we be able to lead He is in every sense of beings to the Buddha whole state, our United state. Thank you. Thank you.

[58:53]

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