CHAPTER 4

DEATH.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.

Buddha said that of all the different seasons for plowing, autumn is the best season, of all the fuels to burn, cow manure is the best, and of all the different types of awareness. , the awareness of impermanence and death are most effective. Death is certain, but when it descends it is uncertain. If we really deal with things, we don't know what will come first - tomorrow or death. We cannot be absolutely convinced that the elderly will die first and the young will remain behind. The most realistic attitude we can cultivate is to hope for the best but to prepare for the worst. If the worst doesn't happen, everything is fine, but if it happens, it won't attack us unexpectedly. This also applies to Dharma practice:

Every day we know the news of death in the press or the death of a friend, someone we know, or a loved one. Sometimes we feel lost, sometimes we are almost happy, but somehow we are still clinging to the idea that it will not happen to us. We think we are exempt from impermanence, and so we keep up spiritual training (it can prepare us for death), and that we will have time in the future. hybrid. When the inevitable moment comes, the only thing we have to take away is regret. We need to get into practice immediately so that no matter how soon death will come, we will be ready.

When death comes, nothing can stop it. No matter what kind of body you have, no matter how inertious you may be with illness, death will certainly come. If we reflect on the lives of the Buddhas and Bodhisattvas in the past, they are now only a memory. Great Indian masters like Nagarjuna and Asanga have made great contributions to the Dharma and worked for the benefit of sentient beings, but now all that is left of the he is just names. It is the same for rulers and political leaders. Your biographies are so alive that almost they are still alive. When we go to India on pilgrimage, we see places like the Great Nalanda Monastery, where great teachers like Nagarjuna and Asanga have studied and taught. Today Nalanda is in ruins. When looking at the traces left by the great figures in history, the scene of ruin only shows the nature of impermanence. As the ancient Buddhist say, whether we go underground or into the sea or into space, we will never avoid death. Those in our own family sooner or later will be separated like clouds of leaves blowing by the wind. In the next one or two months, some of us will die, and others will die in a few years. In eighty or ninety years, all of us, including the Dalai Lama will die. Then, only our spiritual insights are helpful to us. We will never avoid death. Those in our own family sooner or later will be separated like clouds of leaves blowing by the wind. In the next one or two months, some of us will die, and others will die in a few years. In eighty or ninety years, all of us, including the Dalai Lama will die. Then, only our spiritual insights are helpful to us. We will never avoid death. Those in our own family sooner or later will be separated like clouds of leaves blowing by the wind. In the next one or two months, some of us will die, and others will die in a few years. In eighty or ninety years, all of us, including the Dalai Lama will die. Then, only our spiritual insights are helpful to us.

No one after birth is more and more away from death. Instead, every day we come closer to death, like animals being led to slaughter. Like the herdsmen who beat their cows and lead them to the barn, we are also tortured by the sufferings of birth, old age, sickness, death, always approaching the end of our lives. Everything in this universe depends on impermanence and will eventually disintegrate. As the Dalai Lama said Saturday, adolescents who look very strong and strong but die young are teachers who really teach us about impermanence. Of all the people we know or see, no one will live for a hundred years. Death cannot be repelled by mantras or by seeking refuge in a competent political leader.

Over the years of my life, I have met many people. Now they are only shadows in my memory. Today I meet new people again. It is like watching a play: after the cast has finished its role, people change their clothes and reappear. If we spend our short lives under the influence of attachment and hatred, if for the sake of those short lives we grow our delights, then the calamity we create It will be very long lasting, because it destroys our prospects for ultimate happiness.

If sometimes we are not successful in mundane matters, it is not very important, but if we waste the precious opportunity gained by this human life, we ourselves will be incarcerated. for a long time. The future is in our hands - whether we want to experience extreme suffering due to falling into inhuman reincarnations, or we want to achieve higher forms of rebirth, or we want to attain the state of Thai enlightenment. Shantideva said that in this life we ​​have the opportunity, the responsibility, the ability to choose and decide what our future lives will be like. We should cultivate our minds so that our life will not be wasted - not wasted even a month or a day - and be prepared when death comes. If we can cultivate that knowledge, the motivation for spiritual practice will arise - that is the most powerful motivation. Geshe Sharawa (1070-1141) said that his best teacher was the meditation on impermanence. Buddha Shakyamuni taught in his first teaching that the basis of suffering is impermanent.

When faced with death, the most outstanding practitioners will rejoice, the average practitioner will be well prepared, and even the most inferior practitioners will have no regrets. When we go to the last day of our life, it is vitally important not to have even a single day of regret, or the negative things we experience when dying can affect the rebirth of livelihoods. Next. The best way to make life meaningful is to live the path of compassion.

If you think about death and impermanence, you will begin to make your life meaningful. You may think that because you will die sooner or later, there is no need to try to think about death at this time, because it will only make you frustrated and worried. But the awareness of death and impermanence can have great benefits. If our minds are entangled by the feeling that we are not dependent on death, then we will never be serious in our practice and never progress on the spiritual path. The belief that you will not die is the greatest obstacle to your spiritual progress: you will not remember Dharma, you will not obey the Dharma even though you can remember it, and you will not obey. Dharma wholeheartedly though you can obey it to some degree. If you do not meditate on death, you will never practice it seriously. Giving up on laziness, you will lack effort and impetus in practice, and you will be wrecked by exhaustion. You will be tied to fame, wealth and success. When we think too much about this life, we tend to work for what we love - our relatives and friends - and we strive to please them. Then when someone does something bad to them, we immediately make these people our enemies. In this way delusions like desire and resentment increase like a river flooding in the summer. Naturally, these strayings cause us to indulge in all the negative actions that will result in their rebirth in low forms of future birth and death.

Thanks to the accumulation of small merit, we have had a precious human life. Any merit that exists will manifest as some degree of relative success in this life. Thus the little capital we have will be consumed, and if we do not accumulate any new merit, it is like we spend all the money saved without any new deposits. If we only exhaust our accumulation of merit, sooner or later we will be immersed in a life of even greater suffering.

It is said that without a proper awareness of death we will die in the suppression of fear and regret. That sentiment can take us into the lower realms. Many people avoid mentioning death. They avoid thinking about the worst, so when it really comes they are surprised and completely unavailable. The Buddhist practice advises us not to be unaware of unhappiness and to understand and face them, to prepare them from the beginning. Thus, when we truly experience suffering, it is not something that is completely unbearable. Simply dodging a problem won't help solve it, but can actually make it worse.

Some commented that Buddhist practice seemed to emphasize suffering and pessimism. I think this is wrong. Practicing Buddhism really strives for us to have an everlasting bliss - something that is unpredictable for a normal mind - and eradicates suffering once and for all. Buddhists are not satisfied with the success of this life alone or the prospect of success in future lives, but instead seek the ultimate happiness. Because suffering is a reality, the basic view of Buddhism is that it will not solve the problem if we just avoid it through tangerines. The right thing to do is to face suffering, look at it and analyze it, examine it, identify its causes and find the best way to deal with it. Those who avoid thinking of misfortune are actually attacked by it, they are unprepared and will suffer more than those who have become acquainted with their sufferings, their origins and how they arise. A Dharma practitioner thinks daily of death, contemplating the sufferings of man, the suffering of birth, the suffering of aging, the suffering of sickness, and the suffering of death. Every day, tantric practitioners experience the process of death in contemplation. It is like experiencing death mentally once a day. Familiar with it, they were completely ready to actually meet death. If you have to go through a very dangerous and frightening area, you should learn about the dangers and how to deal with them beforehand. Not predicting them is foolish. Like it or not, you have to go there,

If you have a perfect awareness of death then you will feel sure that you are going to die one day recently. So if you discover that you are going to die today or tomorrow, through spiritual practice, you will endeavor to free yourself from the binding objects by throwing away the possessions and considering all secular success as without any nature or meaning. The benefit of being aware of death is that it makes life meaningful and by feeling joyful when the hour of death approaches, you will die without regret.

When you reflect on the certainty of death in general and the uncertainty of the hour of death, you will make every effort to prepare yourself for the future. You will realize that the success and activities of this life are not intrinsic and unimportant. As such, working for the long-term benefit of yourself and others will seem more important, and your life will be guided by that awareness. As Milarepa said, because sooner or later you have to leave everything behind, why not give it now? Despite our every effort, including the use of medicine or the celebration of longevity, no one can promise to live more than a hundred years. There are a few exceptions, but after sixty or seventy years, most people reading this book will not survive. After a hundred years,

When death comes, the only thing that can help is compassion and the insight into the nature of the reality that one has attained. In this regard, it is important to investigate whether there is a life after death. Past and future lives exist for the following reasons. Certain types of thinking from last year, from the previous year, and even from childhood can be recalled at this time. This shows us that a knowing existed before the present knowing. The first moment of consciousness in this life is not born without a cause, nor is it born of something permanent or inanimate. A moment of mind is something clear and insightful. So what precedes it must be something clear and knowing, the previous moment of mind.

Although the physical body can act as a secondary cause of subtle changes in the mind, it cannot be the main cause. Matter never transforms into consciousness, and consciousness cannot transform into matter. Therefore, the mind has to come from the mind. The mind of this present life comes from the mind of the previous life and is the cause of the mind in the next life. When you reflect on death and are constantly mindful of it, your life becomes meaningful.

Recognizing the great disadvantages of our instinctive grasping into eternity, we must fight it back and remain awake before death so that we will be motivated to practice Dharma more closely. again. Tsong-kha-pa said that the importance of awareness of death was not limited to the beginning. It is important at every stage of the path; It's important at the beginning, in the middle and at the end.

The awakening of death that we have to nurture is not our usual, helpless fear of separation from our loved ones and possessions. Rather, we must learn to fear that we will die without ending the causes of rebirth in the lower realms of samsara and will die without accumulating the causes and conditions necessary for Favorable regeneration in the future. If we have not accomplished these two goals, then at the time of death, we will be oppressed by tremendous fear and regret. If we spend our entire life plying over the evil deeds that arise from resentment and lust, then we cause disasters that are not only temporary but also lasting. This is because we accumulate and store an enormous amount of causes and conditions for our own destruction in future lives. The fear of that will stimulate us to turn every day of our lives into something meaningful. When we have awakened to death, we will see that success and everything of this life is not important, and will work for a better future. That is the purpose of meditation on death. Now, if we are afraid of death, we will endeavor to find a way to overcome our fears and regrets when we die. And now, if we just avoid the fear of death, when we die, we will be bound by regret. When we have awakened to death, we will see that success and everything of this life is not important, and will work for a better future. That is the purpose of meditation on death. Now, if we are afraid of death, we will endeavor to find a way to overcome our fears and regrets when we die. And now, if we just avoid the fear of death, when we die, we will be bound by regret. When we have awakened to death, we will see that success and everything of this life is not important, and will work for a better future. That is the purpose of meditation on death. Now, if we are afraid of death, we will endeavor to find a way to overcome our fears and regrets when we die. And now, if we just avoid the fear of death, when we die, we will be bound by regret.

Tsong-kha-pa said that when our meditation on impermanence becomes very solid and firm, everything we encounter will teach us about impermanence. He said that the process of going to death begins at conception, and when alive, our lives are constantly abused by illness and old age. When we are healthy and full of life, we should not be fooled into thinking that we will not die. We should not indulge in oblivion when we are healthy; The best way is to prepare for our future destiny. For example, people falling from a very high rock slope will not be happy before they touch the ground.

Even when we are alive, there is very little time for Dharma practice. Although we assert that we can live for perhaps a hundred years, we should never give in to the impression that we will have time to practice the Dharma later. We should not be dominated by ignition, it is a form of laziness. Half of our lives are lost in sleep, and most of the rest of us are distracted by worldly activities. As we get older, our physical and mental strength diminishes, and although we may wish to practice, it is too late because we will not have the capacity to practice the Dharma. Just as the Sutta says, half a life consumes sleep, takes ten years when we are young and twenty years when we are old, and the time in the middle is tormented by worries, sorrow, and pain. misery and disappointment, so there is hardly any time for Dharma practice. If we live a life of sixty years and think about all the time we spent as a child, all the time we spent sleeping, and the time when we were too old, we would realize that there were only about five left. years so we can dedicate ourselves to the strict practice of Dharma. If we do not use a careful effort to practice the Dharma, but just live as we live in ordinary life, then we are definitely wasting our lives in aimless laziness. Gung-thang Rinpoche said, somewhat jokingly, "I spent twenty years thinking nothing of Dharma practice, and then another twenty years thinking about going to practice later, and then ten years thinking. about how I missed the chance to practice Dharma. " If we live a life of sixty years and think about all the time we spent as a child, all the time we used to sleep, and the time when we were too old, we would realize that there were only about five left. years so we can dedicate ourselves to the strict practice of Dharma. If we do not use a careful effort to practice the Dharma, but just live as we live in ordinary life, then we are definitely wasting our lives in aimless laziness. Gung-thang Rinpoche said, somewhat jokingly, "I spent twenty years thinking nothing of Dharma practice, and then another twenty years thinking about going to practice later, and then ten years thinking. about how I missed the chance to practice Dharma. ” If we live a life of sixty years and think about all the time we spent as a child, all the time we spent sleeping, and the time when we were too old, we would realize that there were only about five left. years so we can dedicate ourselves to the strict practice of Dharma. If we do not use a careful effort to practice the Dharma, but just live as we live in ordinary life, then we are definitely wasting our lives in aimless laziness. Gung-thang Rinpoche said, somewhat jokingly, "I spent twenty years thinking nothing of Dharma practice, and then another twenty years thinking about going to practice later, and then ten years thinking. about how I missed the chance to practice Dharma. " then we will realize that there are only about five years left before we can devote ourselves to the strict Dharma practice. If we do not use a careful effort to practice the Dharma, but just live as we live in ordinary life, then we are definitely wasting our lives in aimless laziness. Gung-thang Rinpoche said, somewhat jokingly, "I spent twenty years thinking nothing of Dharma practice, and then another twenty years thinking about going to practice later, and then ten years thinking. about how I missed the chance to practice Dharma. ” then we will realize that there are only about five years left before we can devote ourselves to the strict Dharma practice. If we do not use a careful effort to practice the Dharma, but just live as we live in ordinary life, then we are definitely wasting our lives in aimless laziness. Gung-thang Rinpoche said, somewhat jokingly, "I spent twenty years thinking nothing of Dharma practice, and then another twenty years thinking about going to practice later, and then ten years thinking. about how I missed the chance to practice Dharma. ”

When I was a child, nothing was worth mentioning. At around fourteen or fifteen, I began to properly take care of the Fa. Then the Chinese came, and I spent many years in all political turmoil. I went to China and visited India in 1956. After that I returned to Tibet and spent a little more time in politics. The best thing I can recall is the competition I took for a Geshe (the highest academic degree in Tibetan monastic universities), after which I had to leave my hometown. Now, I've been living in exile for more than thirty years, and despite having a little learning and practice, most of my life has been wasted lazily with little benefit. However, I am not so regretful that I did not practice. If I think about the practice of the Supreme Tantra, there are certain aspects of the path I cannot practice because my physical structures begin to decline with age. The time to practice the Dharma does not come naturally but must be intentionally arranged.

If you must depart on a long journey, then at some point, it is necessary to do the preparations. As I like to say, we should use fifty percent of the time and energy for our future concerns, and about fifty percent for the jobs of this life.

There are many causes of death and very few causes for survival. Moreover, what we often see as reinforcing our lives, like food and medicine, can become the causes of death. Today, many illnesses are attributed to our diet. Chemicals that often help to grow crops and raise animals have contributed to weakening health and caused an imbalance in the body. The body is so sensitive, so delicate that if it was too fat, you had everything: you could not walk upright, have high blood pressure, and you could become a burden. On the contrary, if you are too thin, you are less healthy or stamina, it leads to everything else disturbing. When you're young, you're worried about not being included among adults, and when you're too old, you feel like you're kicked out of society. This is the nature of our being. If the threat is something outside, then you can somehow avoid it; You can dive underground or dive deep in the ocean. But when danger comes from within, there is nothing you can do. While we are still free of illness and difficulty, and we have a healthy body, we must take advantage of that and draw out its essence. Drawing on the essence of life is the effort to achieve a state of total liberation from disease, death, collapse and fear - that is, a state of liberation and complete mind. But when danger comes from within, there is nothing you can do. While we are still free of illness and difficulty, and we have a healthy body, we must take advantage of that and draw out its essence. Drawing on the essence of life is the effort to achieve a state of total liberation from disease, death, collapse and fear - that is, a state of liberation and complete mind. But when danger comes from within, there is nothing you can do. While we are still free of illness and difficulty, and we have a healthy body, we must take advantage of that and draw out its essence. Drawing on the essence of life is the effort to achieve a state of total liberation from disease, death, collapse and fear - that is, a state of liberation and complete mind.

The richest man in the world cannot carry a single possession when he dies. Tsong-kha-pa said that if we had to leave behind this body, something we were very close to, regarded as our own and had been with us since birth as an old friend at best, there is no need to leave material possessions behind. Most people lose too much energy and time just to try to get a little success and happiness in this life. But at the time of death all our worldly activities, such as the care of our loved ones and friends, and the competition with our rivals, are left unfinished. Although you can have enough food to eat for a hundred years, at death you will suffer from hunger, and although you can have enough clothing to wear for a hundred years, when you die you will be naked. When death strikes,

You should try to imagine a situation in which you are ill. Imagine that you are seriously ill and all your physical health is gone; you feel exhausted, and even medication does not help. At the time of death, the doctor will say in two ways: to the sick person he will say, "Don't worry, you will get better." Nothing to worry about; just relax. ” To his family, he said: “The situation is very serious. You should arrange to perform the final rituals. ” At that time you will have no opportunity to complete the work in progress or to complete your research. When lying down, your body will be too weak to make it difficult to move. Then the heat of the body slowly disperses and you feel your body become stiff, like a tree falling on your bed. You will actually start seeing your own corpse. Your last words are whispering and the people around you struggle to understand what you say. The last food you eat is not a delicious meal but a handful of medicine that you will no longer have the strength to swallow. You will have to leave the closest friends, it seems it will take many lives for you to meet them again. Your breathing changes and becomes more noisy. Slowly it will become abnormal, breathing in and out faster and faster. Finally, there will be a very strong exhalation in the end, and this will be the end of your breathing. That marks death as commonly understood. Then your name, the name that once brought joy to your friends and family when they hear about it, will be added to the word "try" in front of it. The last food you eat is not a delicious meal but a handful of medicine that you will no longer have the strength to swallow. You will have to leave the closest friends, it seems it will take many lives for you to meet them again. Your breathing changes and becomes more noisy. Slowly it will become abnormal, breathing in and out faster and faster. Finally, there will be a very strong exhalation in the end, and this will be the end of your breathing. That marks death as commonly understood. Then your name, the name that once brought joy to your friends and family when they hear about it, will be added to the word "try" in front of it. The last food you eat is not a delicious meal but a handful of medicine that you will no longer have the strength to swallow. You will have to leave the closest friends, it seems it will take many lives for you to meet them again. Your breathing changes and becomes more noisy. Slowly it will become abnormal, breathing in and out faster and faster. Finally, there will be a very strong exhalation in the end, and this will be the end of your breathing. That marks death as commonly understood. Then your name, the name that once brought joy to your friends and family when they hear about it, will be added to the word "try" in front of it. Your breathing changes and becomes more noisy. Slowly it will become abnormal, breathing in and out faster and faster. Finally, there will be a very strong exhalation in the end, and this will be the end of your breathing. That marks death as commonly understood. Then your name, the name that once brought joy to your friends and family when they hear about it, will be added to the word "try" in front of it. Your breathing changes and becomes more noisy. Slowly it will become abnormal, breathing in and out faster and faster. Finally, there will be a very strong exhalation in the end, and this will be the end of your breathing. That marks death as commonly understood. Then your name, the name that once brought joy to your friends and family when they hear about it, will be added to the word "try" in front of it. 

It is vital that at the time of dying, the mind must be in a good state. It is the last chance we have, and it is a chance that should not be overlooked. Although we can live a very ugly life, at the time of death we should make a great effort to cultivate a state of virtue (peace) in mind. If we can develop strong and energetic compassion at the time of death, there is hope that in the next life we ​​will be reborn in a favorable life. In general, familiarity plays an important role in this. When the patient is about to die, it is unfortunate for the dying person to feel lust or resentment. At the very least, let the sick see the images of Buddhas and Bodhisattvas so that they can recognize them, try to develop strong faith in them, and die in a good mood. If this is not possible, it is crucial that caregivers and relatives not confuse the dying person. At that time, a very intense emotion, such as lust or resentment, could lead the dying person to a state of great suffering and it is perfectly possible to enter a rebirth in the lower realms.

As death approaches, certain signs of the future can appear. Those with a good mind will find themselves walking from darkness to light or into clear space. They will feel happy, see beautiful things, and will not feel any deep suffering when they die.

If people are dying with intense emotions of lust or resentment, they will see all hallucinations and will experience tremendous grief. Some feel as if they are going into darkness, others feel they are being burned. I once met several people who were very sick, and recounted that when they were very sick, they found themselves burned. This is an indication of their future fate. Due to such signs, the dying person will feel deeply confused, and will scream, groan, as if his whole body is being pulled down. They will suffer deeply dying. Ultimately, these events stem from attachment to the ego. The dying man knows that the person everyone loves so much is about to die.

When those who have spent most of their lives in this evil deed die, we are told that the process of dissolving the warmth of the body begins from the upper body to the heart. For the good practitioners, the process of dissipating heat begins from the bottom, from the feet, and finally to the heart. In any case, the mind actually begins from the heart.

After death, people enter the intermediate state, bardo. The body in the intermediate state has several distinct characteristics: all senses are complete, and it has a physical appearance identical to that of the being that it will regenerate. For example, if it is reborn as a human being, it will have a physical appearance identical to a human being. If it is reborn as an animal then it will have the physical appearance of a particular animal. The intermediate state body has such strong eyesight that it can see through solid objects and is capable of traveling anywhere without obstruction. The intermediate state body can only see the intermediate state bodies of the same type. For example, if an intermediate body is intended to be reborn as a human being, it will only see those intermediate bodies that were intended to be reborn as humans. The intermediate bodies of heaven go up, look up, and the intermediate states of the human realm go straight and look straight. The intermediate bodies of those who have fallen in love with onions and are reborn in the lower realms are known to move downwards.

This intermediate state period is seven days. After a week, if the intermediate state body meets appropriate circumstances, it will be reborn in the corresponding samsaric realm. If it does not meet, it will die a small death and appear again as a bardo. This may appear seven times, but after forty-nine days it cannot exist as an object of the intermediate state anymore and must be reborn whether it wants it or not. When it was time to reincarnate, the intermediate state watched the beings of its kind fly, and it would develop a desire to join them. The birth parents of future parents, semen and eggs, look different from it. Although parents may not actually sleep together, the intermediate body will have the illusion that they are doing it and will feel attached to them. If any intermediate body could give birth to a baby girl, she would feel hated by the mother and be attracted by the bondage, she would try to sleep with her father. If the intermediate body could be born as a boy, he would be jealous of the father who was attached to the mother and tried to sleep with him. Excited by such lust, he follows his parents anywhere. After that, no part of the parents' body appeared before that intermediate body except for the genitals, so it felt frustrated and angry. That anger is the condition (condition) for its death from the intermediate state, and it is reborn in the womb. When parents are having intercourse and reaching extreme orgasm, one or two drops of concentrated semen and eggs mix like cream on a layer of boiling milk. At this moment, the consciousness of the intermediate state body ceases and enters the mixture. That marks the embryo. Although parents may not have sex, the intermediate body has the illusion that they are doing it and will go there. This implies that there are cases when the parents may not have intercourse, but the mind can still enter into the physical elements. This is why today's test-tube babies are; when essences gathered from a parent, mixed and preserved in a test tube, the mind can enter the compound without actual intercourse happening.

Shantideva said that even animals work to experience pleasure and avoid suffering in this life. We must turn our attention to the future; otherwise, we will be no different animals. Awareness of death is the foundation of the whole path. Unless you develop this awareness, all other practices will be hindered. The Dharma is a guide that guides us through unknown lands; Dharma is the food that nourishes us on our journey; France is the captain who will take us to the strange shore of Nirvana. Therefore, bring all the power of your body, speech and mind into Dharma practice. It is easy to talk about the meditation on death and impermanence, but the real practice is very difficult. And when we practice, sometimes we don't see much change, especially if we only compare yesterday and today. It is a danger that easily destroys hope and becomes lacking in courage. In such situations, it is very beneficial when we do not compare days or weeks, but rather, try to compare our current mood with those of five or ten years ago; so we will see that there have been a few changes. We can recognize some of the changes in our views, our awareness, our body and mind, our responses to these practices. It is a source of great support and encouragement; It really gives us hope, because it only shows us that if we make efforts, we will be able to progress further. Becoming frustrated and deciding to stick our practice to a more convenient time is really dangerous. especially if we only compare yesterday and today. It is a danger that easily destroys hope and becomes lacking in courage. In such situations, it is very beneficial when we do not compare days or weeks, but rather, try to compare our current mood with those of five or ten years ago; so we will see that there have been a few changes. We can recognize some of the changes in our views, our awareness, our body and mind, our responses to these practices. It is a source of great support and encouragement; It really gives us hope, because it only shows us that if we make efforts, we will be able to progress further. Becoming frustrated and deciding to stick our practice to a more convenient time is really dangerous. especially if we only compare yesterday and today. It is a danger that easily destroys hope and becomes lacking in courage. In such situations, it is very beneficial when we do not compare days or weeks, but rather, try to compare our current mood with those of five or ten years ago; so we will see that there have been a few changes. We can recognize some of the changes in our views, our awareness, our body and mind, our responses to these practices. It is a source of great support and encouragement; It really gives us hope, because it only shows us that if we make efforts, we will be able to progress further. Becoming frustrated and deciding to stick our practice to a more convenient time is really dangerous. It is a danger that easily destroys hope and becomes lacking in courage. In such situations, it is very beneficial when we do not compare days or weeks, but rather, try to compare our current mood with those of five or ten years ago; so we will see that there have been a few changes. We can recognize some of the changes in our views, our awareness, our body and mind, our responses to these practices. It is a source of great support and encouragement; It really gives us hope, because it only shows us that if we make efforts, we will be able to progress further. Becoming frustrated and deciding to stick our practice to a more convenient time is really dangerous. It is a danger that easily destroys hope and becomes lacking in courage. In such situations, it is very beneficial when we do not compare days or weeks, but rather, try to compare our current mood with those of five or ten years ago; so we will see that there have been a few changes. We can recognize some of the changes in our views, our awareness, our body and mind, our responses to these practices. It is a source of great support and encouragement; It really gives us hope, because it only shows us that if we make efforts, we will be able to progress further. Becoming frustrated and deciding to stick our practice to a more convenient time is really dangerous. It is very beneficial when we do not compare day by day or weekly, but rather, try to compare our current mood with the mood of five years or ten years ago; so we will see that there have been a few changes. We can recognize some of the changes in our views, our awareness, our body and mind, our responses to these practices. It is a source of great support and encouragement; It really gives us hope, because it only shows us that if we make efforts, we will be able to progress further. Becoming frustrated and deciding to stick our practice to a more convenient time is really dangerous. It is very beneficial when we do not compare day by day or weekly, but rather, try to compare our current mood with the mood of five years or ten years ago; so we will see that there have been a few changes. We can recognize some of the changes in our views, our awareness, our body and mind, our responses to these practices. It is a source of great support and encouragement; It really gives us hope, because it only shows us that if we make efforts, we will be able to progress further. Becoming frustrated and deciding to stick our practice to a more convenient time is really dangerous. We can recognize some of the changes in our views, our awareness, our body and mind, our responses to these practices. It is a source of great support and encouragement; It really gives us hope, because it only shows us that if we make efforts, we will be able to progress further. Becoming frustrated and deciding to stick our practice to a more convenient time is really dangerous. We can recognize some of the changes in our views, our awareness, our body and mind, our responses to these practices. It is a source of great support and encouragement; It really gives us hope, because it only shows us that if we make efforts, we will be able to progress further. Becoming frustrated and deciding to stick our practice to a more convenient time is really dangerous.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.25/5/2020.