Dharma rooted in mind treatment. This time as in previous times, the doctors' delegation visited the monks and nuns of the monastery, after that they asked me for a short lecture, this year was the same. In the previous period, I said the cure for each human's illness, in this period I said the cure to the root of the disease. As I said before, if people take money, they will use alms medicine; To take advantage of beauty and beauty, use the drug to cure the impure store ... Today, treat the roots of the sickness with only one medicine. Thus, this medicine scale is a bit difficult, because each medicine can cure each disease, we are easy to recognize, understand, and apply. There is only one remedy that cures all illnesses, so it is difficult to use. How is this remedy? You listen to the maxim of Zen Zong: Realistic text, Special teaching, Directly only human heart, Realization of Buddha. That proverb influences this remedy very deeply. Before talking about drugs, I show you where the root of the disease comes from. As greed and ignorance, there is medicine to treat anger and delusion. But where does anger and ignorance originate? Craving, ignorance arises from the mind. For example, seeing a flower, if we only see a flower, is there greed? Are not. Over here see the flower and recite "This flower is beautiful or ugly." If it is beautiful, we want to pick it back to the temple, or break the hand to play. Wanting to pick up or break the hand to play, but whoever stops it, gets angry. Due to the beautiful, greedy. If arouses greed, if not, it becomes angry. Thus, greed, aversion arises from the distinction between beauty and ugliness. So the awareness of distinguishing between beauty and badness is the cause that leads to greed and anger. So, to treat all greed, ignorance and delusion, from where? Distinguished kindness. Seeing flowers only sees flowers, do not discriminate between beauty and ugliness. Regardless of beauty and ugliness, there is no greed and anger. Without greed, anger is not creating karma. Because of greed, hatred is the karma of birth and death, if all is gone, there is no longer samsara. That is to say a small example. Also all other things too. So, to treat greed, anger is the treatment of tops, not the roots. Distinguishing initiation is the root leading to craving, aversion. Now that we want to treat that root of that disease, how do we treat it? This is a place where all of us cultivators have paid little attention to it. Seeing only suffering and suffering, so worry about eliminating greed, anger ... but have not found why there is greed, anger. We have made a great mistake for a long time, for the comparative distinction is our own mind. If the person does not initiate comparisons, say he is ignorant. But the truth is not so. Because discrimination and comparison are comparative. For example, we distinguish this person from beautiful, then of course we must compare the image of the bad person. Distinguishing this flower is ugly, you must use the image of another beautiful flower to compare. We live with a discriminating mind in the present, also carry shadows of the past to compare, and dream of looking forward to the future. Keep a shadow of the past, compare it with the present, and then dream for the future. So my mind is living in three times: past, present, future. But were those three times real? The past is gone, the future has not come, the present is always flowing without stopping. So all three times are not real. The mind embracing the images correlated with the three times is not real, is that mind real? The image it contains is not true because it is just a shadow, and the timing is not real, how can the nature of that mind be. It was not true, but I thought to say this right, someone said annoyed, I got angry right away. Because the thought is us, so when we are opposed we react immediately. This we need to examine carefully, to have a method of knowing the disease, then research on drugs. Knowing that the medicine knows the disease can cure it. So when cultivating it is necessary to know the roots of cultivation. If not, we will wonder why the teacher will give up everything, do not think. So when cultivating it is necessary to know the roots of cultivation. If not, we will wonder why the teacher will give up everything, do not think. As we know, greed, hatred, and delusion from mindfulness distinguish and compare. Now, if we want to end the root of greed, hatred and delusion, we must stop comparative concepts. What do we meditate for? To stop that comparison. Because thought discrimination is not me. If my thoughts are true, then I am a hundred thousand things? The mind of thoughts changes like dizziness, suddenly disappears. There are people I didn't like before, but later on they change, I feel cute. Or people in the past I loved, but now they have changed, I find it easy to hate. So love, hate is real yet? If true, then the first and the after. How can it be real if it changes over here? You see, sometimes in a day, sometimes we get angry, sometimes we love, we change abnormally. Among those changes, which one is me? Love is me or hate me? Are you angry or happy you are me? There is no real self, because all are shadows that change depending on the conditions. So for a long time we have lived in great confusion. That great mistake is ignorance. From ignorance comes greed, hatred, and delusion of all kinds. That is because the attachment distinguishes the thought that we should become sick. What drugs must be used to treat this disease? Instead of talking about medicine, here I take the story of Than Quang to study with Patriarch Dat Ma. When the Patriarch accepted Than Quang as his disciple and allowed him to study the religion, one day, Than Quang said: "Venerable Bach, my mind is not secure, please teach the dharma peace of mind". What mind is not peace? It is a good mind, a bad thought, a right thought, a bad thought ... all kinds of messy things. Because I remember thinking about wandering, when I sit back, I feel unsafe. Because it led me to run in enough places. Running like that is called insecurity. So, Mr. Than Quang thought there must be something to stop it. To Dat Ma said: "Bring out my mind, I am safe!" Where should the mind bring it? Upon hearing that question, Mr. Than Quang looked back and found his mind's whereabouts. Find a moment to see disappearing. Sir: " Now it is not true, if it is not true, then there is no more delusion. The counterpart looks back to that unreal mind, clearly seeing it deceit, that is, we are awake, we are aware. Awake without using any dharma, should say there is no antidote. Just looking back at that wandering mind, knowing it is untrue delusion, if not following it, it won't lead us to create karma of greed, hatred, and delusion. All illnesses are caused by the untrue mind. So when cultivating it is necessary to know the roots of cultivation. If not, we will wonder why the teacher will give up everything, do not think. Just that, too simple, how to cure the disease. Unexpectedly, it is the perception that the mind is stirring up wandering is false, the delusion is the root of cultivation. Because that perception is wisdom. Knowing means sensing, according to it means delusion. Maze according to the delusion is sentient beings. Enlightenment is thought to be Buddha. So for a hundred sentient beings, there are a hundred Buddhas to stop them and lose nothing. The false dhammas, we mistakenly follow it as delusion. And false but know how to lie is wisdom. As you go to a jewelry store, you see people displaying their goods in glass cabinets. What is fake, what is real, you can not distinguish it, it is ignorance. On the contrary, if you all know the fake fake goods, it is wise. Also, the delusional mind that has long been false, but for a long time it is true, it is delusion. Now know delusions, false, not true, that is wisdom. Looking back at each thought that arises, we know it is false delusion, that is to use wisdom to eliminate delusion. When we know it is delusion, if we do not follow, will it still be quiet? It was silent. Although it is quiet, it will emerge again when met with conditions. Or silently one or the other emerges. We keep on being alert, without following it, gradually will overcome all delusion. Many Buddhists sit in meditation and see delusion and restlessness, so they think that meditation is not going to be any result. Not so. Luc To said if hope arises, I know it. Knowing means sensing, according to it means delusion. Maze according to the delusion is sentient beings. Enlightenment is thought to be Buddha. So for a hundred sentient beings, there are a hundred Buddhas to stop them and lose nothing. You can see that in the monastery, monks and nuns in the meditation sitting slightly collapsed and were immediately eaten by sticks. Why so cruel, people sit and practice and beat people? Because I'd rather meditate and see, I struggle to overcome it. And when I fell asleep, I could not see anything else but fight. At that time it was completely dark. So the meditator called to fall asleep as going to the devil's cave, I couldn't find anything at all. The mind stirred up the thoughts that I knew not to follow, then I saw a bit of struggle, but there is Buddha there are sentient beings. But if you still fall down then stop, lose as well. So good knowledge must strike you awake, do not let ghosts sleep lead away in the demon cave. That is the meaning of the meditator, helping the meditator to be awake. Even if you have delusions, do not be afraid, just afraid that you will run after it. If we know well that it is delusion, it will quiet down. Another pops up, we also realize delusion, it is quiet again. Just like that, there is no loss. So Luc To said: "Not afraid of reciting, just afraid of slow awareness". It means that delusion arises, leading me to take a long time to shake, I know "that is hope". Such is slow feeling. If delusion just arouses, we stop it at that moment, it won't work at all, we can master it. Practicing meditation according to the teaching style of the Patriarch of Ma Y Ask "My mind is not safe, Please teach the Venerable Dharma peace of mind. "My mind is not safe", the Patriarch said: "Bring out my mind, I will be safe. "This word is not in any sutras. So it is called special teachings that are transmissions outside of teachings. In addition to teachings, it means not in the canonical texts. It should be said that the non-canonical text is so. Zen Buddhism is the essence." but it is not in the words of the sutras, because Zen Zong points straight, looking straight. Looking back at yourself, knowing clearly the false beliefs, you will be at ease. only the root of the mind Knowing that the mind of the mind is a false one, then making use of it is no longer wrong.One day, Mr. Hue Kha told To Dat Ma: - Venerable Bach, I am rid of all conditions. The team turned around and said: - Beware of falling into the air. He immediately said: - Obviously known, how not. Right there, the Patriarch said: - He was like that. I like that. The Buddhas are also like that. Directly only human mind, knowledge of nature to become Buddha. Directly only human heart is only straightforward his true mind. Mind is knowing. If we are graceful in mundane figures, it is a deluded mind. And the knowing does not run after the world, being in yourself, that is the true mind. The group pointed directly to his heart, knowing what was fake, what was real. Know the truth, called the nature of knowledge. That true is the human being to become a Buddha, so say the knowledge that you become a Buddha. That is the seal. The seal proves to be a legal mind transmission. He is like that, I am like that, the Buddhas are like that, that is also the seal of him, mine, and the Buddhas. Print on white paper, all marks are the same, no difference. That is called transmitting the mind of dharma. When the thinking mind wanders off, then the conditions cease to be attached to the external scenes. The Patriarch was afraid that at the end of all conditions, Hue Kha would fall into an emptiness, so the Patriarch said: "Beware of falling into the air". Mr. Hue Kha immediately said: "Obviously we know, how can not". Although not graceful in the silhouette of the ceiling, but I clearly usually know. Knowing that is mind, that mind is so clear how to fall. We experience from the fact that there are times when we sit and play, do not think at all, but there is a sound that we still hear, someone walking we can still see, the wind blows us cool ... that is, we can see clearly. clear. Know clearly without thinking. This clear knowledge can you expel it? Does it arise, has it ceased? Obviously it does not arise without ceasing, without ever losing. From eternity we accept thoughts that are suddenly not real. The word accept is real, so it creates samsaric karma for countless lives. Now we know it is fake, if not follow, the true mind is money. This honest mind is available to everyone. So Buddha said all sentient beings have Buddha nature. Just because we forget, run after false illusions to lose our Buddha. Now that we know, if we do not run after delusions anymore, the true mind comes into play. The true mind is the Buddha's mind. Thus, cultivators should not mistakenly assume that they are real, but have to accept the truth available from their childhood, which is enlightenment. False imaginations should be easy to remove, but the true mind that has been available in the past cannot be left out. But what do we say it is difficult to get rid of delusions? Because the root is so deep. When we meditate for five and ten minutes, the mind is not stirred, there is no mindfulness running after the scene, were you there at that time? Without me, who knows there is no thought. Without mindfulness, tranquility, if we know it clearly, then we know the money. That knowing has no appearance, so there is no arising and passing. What has appearances arises and passes away. For a long time, we cling to the arising and passing away for our own mind. So Buddha taught to be like that. Concentration stops the mind from arising and passing away, so that the truth is money. With the real money, we worry about death being led by karma to this and that place. Because love, hate, anger, hatred ... is karma, but if they are no more, what will lead you in samsara? That is how the root of cultivation is very clear. Directly only human mind, knowledge of nature into Buddha. Directly only human heart is only straightforward his true mind. Mind is knowing. If we are graceful in mundane figures, it is a deluded mind. As for the knowing that does not run after the world, exists in us, that is the true mind. The group pointed directly to his heart, knowing what was fake, what was real. Know the truth, called the nature of knowledge. That true is the human being to become a Buddha, so say the knowledge of the true nature to become the Buddha. Having understood those four very important proverbs, we can only grasp Zen Zong, not a dharma. If not, we will say Zen Zong is too difficult. Because cultivating according to the way of treating each disease is easy to compare, easy to see the results. And looking straight from the original aroused the first, stopping it from arousing, then not to become sick. So only one "know" that cures all diseases. But because this initial nucleus, deep inside, it's a little difficult to find, we have to be clever. That is to take the root to cure the root cause. Hui Nang, when he was taught by the Five Patriarchs of the Great Ring, brought his bowl to the South. At that time, the stigmatized people chased the robes back. In that group was Venerable Minh, before he became a general, he was very good at riding and catching up. The team knew that people were chasing to win robes, so he left the bowl on the jelly table, hiding in a grove of trees. Venerable Minh jumped off the horse, hugged his robe but could not hold it. Only then startled, so this is a mysterious object, not an ordinary object. At that time, he was both scared and sorry. All that contested thoughts ended. He immediately called: "Practitioner, practitioner! I came here for the Dharma, not because of the bowl". At that time, Luc To was in the grove of trees and said: "If you are for the Dharma, I will tell you." Then said: "You remain quiet for a long time, I will teach" Venerable Minh stood still for a long time. . The Patriarch said: "Don't think good, don't think evil, what is the identity of Venerable Minh?" Right that sentence, Venerable Minh immediately saw the religion. You see the Luc To is very honest. How He saw the place of salvation, He said so. Good and evil are two sides. Good and evil, love and hate, must be harassed ... are both sides. The first thought that just arises, the next chant follows one after another. Let go of both sides, there is no longer recitation, at that time the present presence of the money item. The version is old, hybrid is now, the face is my real eye. Very simple. That said, you will have questions. Cultivators forbid not think evil, do evil, but why say not to think good, do good? Not thinking good, not thinking evil means neither doing good nor doing evil. So how to practice? You remember that in a Buddhist practice there are many levels. People cultivate little, cultivate a lot, and cultivate differently. Depending on the meticulous practice that is born in the six paths of hell, hungry ghosts, animals, people, a tu la, heaven. In the six paths of samsara, there are three paths of goodness and three evil ways. So thinking good, thinking evil goes in samsara. For a long time, people used to think that cultivation is doing good deeds. But the truth is to cultivate a good realm to be born in a good realm. As a human being, a tu la or heaven is born in the three good realms but is still walking in samsara. The Buddhists call it the practice of the Human Way, Heavenly Vehicle, not liberation. To liberate samsara, it is necessary to come out of both good and evil. The Buddha also talks about two things: predestined words and ungainly words. Affordable kindness is also the appropriate predestined distinction which arises from compassion. And from being ungainly, seeing people suffer, we save immediately, regardless of whether there are conditions or not. For example, the person who does not think good does not think evil at all, sees the child fall, and immediately picks it up, it belongs to the ungainly. Most of us do good deeds and think too much. " Does this kindness work? "" Praised or criticized? "... think of all kinds of things. The Buddha or the Bodhisattvas are always making good with an ungrateful mind, that is, ungainly loving-kindness. When we meet the scene, we do not think, do not consider the cause. We now see. That person is poor, but they keep silent, I also ignore it. On the contrary, if they begged "I am too poor, please help me", then they will help. But normally it doesn't help. With Buddha, not with Bodhisattvas. Seeing people suffering is helping, from begging, from praying. It's frustrating to help people, so they ignore them without being thankful.Therefore, if there is a predestined relationship, there is fame and demand, and the word is unglamorous without requiring any conditions. super, precious. Do not think that not thinking good, not thinking evil is bad. Understanding that way can see the root of cultivation. Nam Nhac Hoai Nhuong has a disciple, Ma To Dao Nhat, which is very famous in China. One day, Ma To and his attendant, Ba Truong Hoai Hai, went to the garden to play. On the way, seeing a herd of ducks flying in the air, Ma To asked: - What is it? Hoai Hai replied: - The wild ducks. Ma To asked later: - Where have you been flying? Mr. Hoai Hai looked up to see the wild ducks flying away, immediately replied: - It's gone. Immediately, Ma To held his nostrils and pinched a forceful, he screamed. Ma To said: - Why don't you say fly away? Right then, Ba Trượng was immediately enlightened. What did Ma To teach that Mr. Ba Trượng was enlightened? Those are the special images of the Patriarchs later. People pinching their nostrils so hard that they had to scream, and then asked: "Why don't you say fly away?". Yet the disciple immediately enlightened. To see that the teacher wants to show the truth to his students without using ordinary words, only using special tricks. For a long time we have eye disease, we run after sharp, our ears are after the sound ... all six sense doors are always chasing after the six ceilings. Remember six ceilings but forget the root of the six bases. The six sense faculties have seeing, hearing, smelling, tasting ... Having seen, hearing, smelling, tasting ... is knowing. That knowledge does not chase six ceilings, but is always present in you, is not absent any time. In the Surangama Sutra, the Buddha raised his hand and asked Ananda: - See? - See. - What do you see? - Seeing Buddha's hand raised. Buddha put his hand down and then asked: - See? - Not found. Buddha rebuked: - Hands raised, there were hands, hands down, they could not see hands, but not seeing anywhere. Why are you saying so messy? Buddha rebuked because Mr. A erred for the hand to be the view, it is forgetting to follow things. Neither do we. Because we forget about things, we give things to us. One more example, the Buddha told His Holiness to hit a bell to hear "deck", asking A Nan: - Did you hear that? - Yes, listen. The bell rang, Buddha asked: - Did you hear that? - No, I don't. Buddha rebuked another moment: - If there is a bell, there is a bell. The bell is silent, there is no ringing. Why don't you listen? Are we wrong? We all are wrong like that. So I lived in delusion and I was not good. I myself am hearing sound or no sound, but not without hearing. Seeing there is no scene, there is no thing, but it is not without seeing. Obviously we forget about things, keep running after the six ceilings. Therefore, outside the six sense doors, chase the six ceilings, and then bring that shadow to contain, distinguish in mind. It is living with the fake but forgetting the real. So Ma To grabbed Ba Trượng's nose and pinched a pain, asking: "Why don't you say fly away?" When it comes, the birds will pass, but it doesn't take time to see the birds fly over. Thanks to that, Mr. Ba Trượng awakened, remembered his eternal painful nostril. That is a trick. Ba Trượng's ancestor is later known for his teacher's tricks. We see that the previous two, To Dat Ma and To Hue Nang, speak very meekly. Passing to Ma To, the special period began. Under the Ba Truong Patriarch, there is Mr. Hoang Ba Hy Yun, who also has a very special trick. Mr. Lam Te, before meeting the Emperor Hoang Ba, was a very profound person, so Venerable Minh saw a future, so he urged Mr. Lam Te to ask To Hoang Ba: "What is the great idea of ​​the Buddha Dharma?". After listening to Hoang Ba, without answering a question, immediately beat a stick with a stick. Mr. Lin Te was beaten and dumbfounded, don't know how to do it That is the first time. A few days later, the Prime Minister said, "Come on and ask more". He was also gentle, listening to the temptation to follow it, and asked the same question: "Venerable Bach Venerable! What is the great will of the Dharma?", Immediately beat a stick. It hurts, He doesn't know what to say anymore, holding down his sorrow. A few days later, the Prime Minister asked again. The third time, he also suffered from a stick, and in extreme suffering he only had water to cry. Down to meet the Chairman asked: "How was this day?" He replied: "Three times to ask, I was beaten three times, I must have no fate here. I would like to go." So he wrapped up the preparation. go. The Chairman said in a small voice: "Before going, go to Bach to the Venerable Master to ask for guidance." Listen to the words, he said: "Venerable White, I have no affinity here, I will go." To Hoang Ba said: "You should go to Cao An, asked Dai Ngu. Kia will show you for your sake. ”Dai Ngu means Dai Ngu mountain, but my name has forgotten, I just heard people call after the name of the mountain is Dai Ngu. Lam Te over there met Mr. Dai Ngu. : - Where are you from? - I came from Hoang Ba - What did Hoang Ba teach you? - I asked three times about the great idea of ​​the Dharma, three times were beaten, do not know if I was at fault or not? Mr. Dai Ngu immediately grabbed Lam Te's shoulder and said: - Hoàng Bá was because of his fault, but also asked if he was at fault or not? Dai Ngu immediately asked: - Just a moment ago he said he was not at fault, now he says that Hoang Ba's Buddha's teachings are very few. . Mr. Dai Ngu rushed out and said: - Your teacher is Hoang Ba, not me. How do you feel? Mr. Hoang Ba, It's too cruel to see, isn't it. But under Dai Ngu's eyes he was too compassionate. Because we are too compassionate, we push the disciple to that mysterious place. Get rid of it and pass it to Dai Ngu because you know that Mr. Dai Ngu will be able to remove it. So when he heard Mr. Dai Ngu say: "Hoang Ba was just because he was so bad, but he even asked if he was at fault?", Lam Te immediately became enlightened. Enlightenment like that to not forget death! Because three times I was beaten so hard, I can't help but forget. One side was pinched, the other was beaten. It hurts so both of them are enlightened! Where Luc To said he did not think good, if he did not think evil, Mr. Lam Te said he was not at fault. Are the two expressions different? When there is no place to see the two sides, it will be the truth. Lam Te enlightened that place already. Later, he often said to the monks and nuns: "After taking a beating, I know the true place, I will never forget it up to now." Buddhists listen to the teacher also understand the same, but a few times forget. Because you haven't hit the blow, haven't pinched your nostrils, right? Teachers are easy today, so Buddhists are also easy to forget. As for the old people, it is so difficult to never forget. Those are the special tricks of the Chinese Zen masters. Those means are all special teachings. In the sutras do not teach to beat, not to pinch the nostrils, but you do these things. Is that unethical? Not only are they not fruitful, but these tricks also lead the practitioner to a deeper morality, never to be forgotten. Because for a long time we used to think. Now, if we want to stop it, we must have a powerful method to block it. Otherwise, also meditate, look down, but the head wandering does not stand still. So the habit has become a trail, difficult repair. In order for that trail to be sealed, then there must be a wise, ingenious way to stop it. phat phat tri dissolve goc tam sick 5 Still think good, also think evil is still birth and death. Thinking good, then going the good way, thinking evil goes the bad way. A person who cultivates karma is not to go to a bad way, but to go a good way, that is to cultivate the Sage and Tantrayana. What if I want to stop being no longer samsara? The mind is no longer sticky, no longer stuck on either side to get rid of samsara. Why? Because aroused thoughts of good and evil create good and evil karma. Of the three karma, the mind is the master. The thought of good and evil is friendly and evil, and good will say evil. Now the thought of not being good, thinking is evil, meets the scene, depending on the conditions, the mind does not arise. That action has no root of good or evil. If our mind is calm and free, without being sent over by a single thought, it is vast and pervasive. Should say the immense mind is all over confusing, because one goes on thinking the mind is in this small body. But in truth, if we think about people, then that thought is predestined to the silhouette of the person, thinking about the bell is predestined to the shadow of the bell, thinking about the clock, the grace of the clock ... it has a limit. If you don't think about anything, what shadow does it love to follow? There is no shadow. Without shadow, without form, it's all over. Yet we leave that vast and vast, go and catch the small, temporary. So Buddha loves sentient beings as loving in that delusion. Beings cling to false, transient, but satisfied, and the truth is forgotten. While that truth is never lost, it is always with you. Should say that we go to hell, Buddha nature also goes to hell; but Buddhahood is not conditioned, there is no suffering. Clearly Buddha nature does not separate us, just we forgot. Do you look back at the guy of the same death in the Suttas to see if he is the same? The father was a rich rich man, countless possessions that he and his son refused to live in, left to wander. Until suffering too much, new awakening came back. Awakened back but did not dare to accept his father, his career wealth. Gradually, because his father skillfully used the means of guidance, he and his son became acquainted and slowly realized his fortune and his father. We too, have a true, immense thing that we dare not accept. Only receiving a temporary shadow for decades, the messy mind always changes is me, forgetting the truth. Is that pitiful? Buddhas and Bodhisattvas, to love is to love that delusion of beings. So the whole Buddhist scriptures are aimed at awakening you, and don't be deluded. End of delusion is liberation of birth and death. So there is enlightenment and then comes to liberation. Without wisdom, without enlightenment, there is no liberation. That is common sense. So we cultivate to be liberated from samsara, we must go that way. If we cultivate to make the next life happier than this life, then go to the cause of the cause of the cause, as mentioned above. But the Buddha does not like us to go to heaven. Why? Because going to heaven enjoy too much happiness, I can't practice. When you enjoy all the blessings, you will fall back down. How many years is it wasted! We often mistakenly think that eating well, dressing well, staying at home, riding a car ... is happiness. But if you look carefully this body to eat for? The whole day just borrowed back, borrowed back ... a few decades it was also ruined. Borrowing well, borrowing bad is also borrowing and repaying, but nothing more. That is to say, in this realm, she only has a few decades. If in heaven, then the life span is five and ten times, twenty-thirty times that of this realm. But up there, borrow and repay already must come back down. What does that mean? Better here, have misery, have fun, quickly wake up. Quick, easy to cultivate. It is easy to cultivate and can come out of samsara soon. We see that the Buddha looked closely. And we are not like that. So in the world, people are too rich or too poor, easy to cultivate or difficult to cultivate? Both are difficult. Only people who have enough to eat, bittersweet people are easier to cultivate. I am so miserable, I am busy with my life every night, I don't have time to remember to practice. There is too much money, too rich, so it's not free to constantly party and practice. So it is difficult for both of these cases to cultivate. Buddha said that being born in the three evil paths cannot cultivate and should be avoided. But heaven is also difficult to cultivate, only the human realm is easy to cultivate. From now on, Do you complain about the birth of a miserable human realm? Human birth is a good opportunity for us to awaken easily. If we go to heaven we just enjoy not thinking about cultivation. Having born in the human realm, we have enough food to eat. It is good to have time to study, study and practice. People who know the religion are those who do not want to be happy, only enjoy their own conditions just enough, and then take time to cultivate. The joys and sorrows are a good opportunity to wake up, but if we are happy, we will not wake up. So sadness is not really a disaster, it is also a condition for us to awaken. Remembering like that, my life is peaceful. And if we keep asking for by one person, by another, we don't know how to live. Because we live, we dream, expect in delusion, not reality, so we suffer. All our illnesses are from the mind of comparison and comparison. Greed, anger, and ignorance are also from there. If we immediately let go of the root of the thoughts, there is nothing to greed, hatred, and delusion. Thus drinking has a medicine that heals all diseases. That is due to radical treatment. The remedy is simple, simple to say, but difficult to do. If you can do it, the result will be huge, but not often. So this way of meditation is called the Supreme Master, not in any order. Treatment of each disease is Second Vehicle. Even as a Bodhisattva also cures each disease. Here we do not treat each disease, but cure the root. The root is gone, all the diseases follow. This is called walking in a straight line. So it deflect, that is, straightforward, not crooked. Therefore, the Supreme Mahayana is also called the Mahayana Buddha. Maze is sentient beings, enlightenment is Buddha; but it has no hierarchical winding. The other redundancies according to the class, whichever defilements are suppressed, the corresponding level can be seen. Here, not to eliminate defilements, but to eliminate the root causes of defilements. If the root causes defilement, then straightforward it becomes Buddha. His ready Buddha appeared. Studying Sabbath Meditation is just straightforward. If the root can be cut, the top is easy. If the root can not be cut, then cut this top, it jumps to another one, it will be difficult for a long time to clear it. Cultivators do not understand, do not understand the practice is blind cultivation. If you know clearly, the results of cultivation will be exactly as you want. That is transparent cultivation. So you do not expect that you meditate, someday a bright light for example. These things cannot save me. Save yourself is true. Hope knows delusions. That is wisdom. This wisdom is very simple. We often do not accept the simple, but demand the aura, demand all kinds of things. Therefore, a practitioner of meditating straying into the wrong way also wishes for unrealistic things. So in the sutras Buddha says: " Foreign cultivators can prove to be five information; And we practice just taking the original path. "Path understanding means that through the path, understanding the true doctrine. Because supernatural powers cannot save you. Understanding like that on the path will not make mistakes. Primitive monks follow the Four Foundations of Mindfulness ... know how to turn the feet, stand and know how to stop, and condition according to each action. blanket "thought, without" blanket "action. Therefore, in this practice, practitioners live spontaneously, without any restraint. Many Buddhists tell me, they apply the hope of learning, at times. If you drive, just drive and let go of it, so when you drive, you can still cultivate. Thanks to the diligence, the job was very good. So in any case we can cultivate all. Living in this era of machine science, if we relax, sit here and worry, thinking about something else, it will be very dangerous. Thus, in this way of cultivation, I do not see myself cultivating anything. In foreign countries, it is very good to apply this practice, because if they chant the prayers and worship, many neighbors will listen to the bell and they will object. We meditate quietly without bothering others, so it's both good for us and for others. Cultivate anywhere, it's easy, no problem. In short, on the path of cultivation, how we cultivate so that ourselves, our lives and our social life are not hindered, that is essential. That's why the spread of Buddhism is true to the pace of the times. If we cultivate that is not suitable for the life of the times or the new society, it will not be. Buddhists need to understand thoroughly to apply the practice to practical results. Today I present this pill, I wish you all the healing.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.28/3/2021.