0:00:00 Piano music plays Thank you. The Sangha is invited to go back to our breathing so that our collective energy of mindfulness will bring us together as an organism going as a river with no more separation.

0:01:23 Let the whole Sangha breathe as one body, Chant as one body, listen as one body, and transcend the frontiers of a delusive self, liberating from the superiority complex, the inferiority complex, and the equality complex. The Buddha-Jusha is in Trinitri Enlightened for countless light times The beauty and stability of Gouda city Is seen in mountains and rivers How splendid is the portrait be How beautiful the light That shines all from Gouda's brow Illumining the seas that pass To the Nagapush Assembly We will go To continue the true teachings And practices We take refuge in the Buddha Ever-present The Dharma truth is infinitely lovely The precious words of Buddha Like rain and flowers floating down From the heavens The wonderful Dharma is clenched to see It is recorded luminously in three transparent baskets From generation to generation, handed down in ten directions So that today we can see our way We bow to the limit of our hearts We take refuge in the Dhamma and the presence The Sangha Jew is infinitely precious The fear of merit and deceit The free rolls and begging gold are symbols of freedom The mindfulness trainings, concentration and insight Support each other in mindfulness day and night The Sangha drowns and is the foundation for us to realize The fruit of meditation with one heart we come home And take refuge in the Sangha ever-present "Kandaritim Thedo" O Thầy, con đã nghe tiếng gọi của Thế Tôn Từ khi mới bắt đầu biến thơ Thank you.

0:07:38 Thank you. Con biết ngầm trong trái tim con Là niềm tin nhiều kỳ, thấm sâu và biển áo Là thế tôn có mặn đó Dù con chưa biến tin sang thế tôn đâu Con tin cam chẳng từ buồn như xa xưa Thế tôn với con đã từng là một Chẳng quang cân giữa hai ta Không thể dài thơ quá một nhiềm tâm đầu Thank you.

0:11:00 Thank you. Thank you. The world is not born, not born, but the world is not born.

0:12:44 Con đã nhìn thấy tế tôn, tế tôn ngồi đó, vương như núi tu di, biển nán như hơi thở, tế tôn ngồi đó, như chưa bao giờ từng vắng mầm. Like in the world, there was no time before, there was no time before. So, the Lord is in the world, He is in the world, and He is in the world.

0:13:39 Con đã tìm ra Thế Tôn, con đã tìm ra con, nước mắng con không ngầm nỗi. Còn mùi đỏ, yên lặng trời xanh cao, núi thuyết yên nền trời, và nắng treo phơi phơi. Thế thôn là tình yêu đầu, thế thôn là tình yêu tinh côi. But I can't see you again.

0:16:23 Thank you. Thank you. Thank you.

0:17:53 Dear Sangha, today is the 24th, 11th, November 2013. We are in the Lower Hamlet in the Winter Retreat 2013-2014. The word, the honor one, is our first love. It's part of the song. First, the word only one is the pure love. And it means that there's no last love. That you are the stream that flows through endless lifetime of samsara.

0:18:46 But always new. The purpose of the practice is to generate, first of all, generate joy and happiness, peace, and then also to manage and to take care of our suffering. And we have to learn how to do these two practices. First of all, to generate peace, joy, happiness.

0:19:35 To generate, to cultivate, generating, producing, fabricating. It's not there, and we have to generate it. Just like a farmer, there's no grains, and he has to generate, to produce grain. We don't have tofu, and we have to make tofu, we have to produce tofu. And as a practitioner, we have to be able to generate peace, joy, and happiness. And whenever we want to generate it, we can do it. And we generate with the energies, mindfulness, concentration, and insight.

0:20:27 If we want to generate peace, joy, and happiness, we have to have the energies of mindfulness, concentration, and insight. Therefore, when we walk, when we stand, when we sit, when we work, we have to generate mindfulness, concentration, and insight. and that with this energy that we can cultivate peace, joy, and happiness. And so when we sweep the floor, we have to sweep in a way that we have mindfulness, concentration, and insight. When we brush our teeth, we have to brush our teeth in a way that we have mindfulness, concentration, and insight. When we use the toilet, when we defecate or urinate, we have to have mindfulness, concentration, and insight.

0:21:12 And when we have these three energies, then we can have peace, joy, and happiness. There are practitioners who practice for many years, but they don't change too much. And they don't have joy because they don't know how to generate mindfulness and concentration in insight. And for us, if we know how to practice, then every step, every breath, every action can generate mindfulness, concentration, and insight. And therefore, peace, joy, happiness are present. and the second purpose of our practice is to manage to manage our suffering our frustration oppression, anything that oppresses us anything that makes us feel frustrated And to manage our suffering First of all, we need to recognize our suffering We embrace our suffering We look deeply into our suffering And then we can begin to transform our suffering But we still need to use the energy of mindfulness, concentration and insight so we can say that mindfulness, concentration in inside is the source of happiness they are the energies that help us to manage our suffering when we learn the four noble truths we have the we have the we have a notion that there is a There's an end.

0:23:21 So the first truth, and then there's an end, and then we have to get to that end. And so the first of the noble truth is suffering. The second is the making of suffering. There's a way that we live a lifestyle that creates suffering. It's a lifestyle without mindfulness, concentration and insight. It's a way of living that brings suffering. We can say that it's a path leading to suffering.

0:24:11 A path of suffering. And cool is suffering. First Noble Truth. And when we talk about the third Noble Truth, Yig, which is cessation, we're talking about the absence of suffering, the transformation of suffering. The transformation of suffering means the presence of peace. It's the opposite. If it's the opposite of core, the third truth is the opposite of the first truth. Therefore, when we talk about four noble truths and we only emphasize on the suffering, then it's not true because the four noble truths is also talking about happiness.

0:25:14 Because the first set of the Noble Truth is talking about suffering and ways that bring suffering. And the second set is the cessation of suffering and how to end suffering, the path leading to the end of suffering. And so if there's happiness, then there's a path that leads to happiness, which is the fourth noble truth, Tao, the path. Tao is the path. It's also a path, but instead of taking us to suffering, it leads us to happiness. We have to be careful.

0:26:03 We have to be careful because we have to say that it's the path leading to suffering, and it's a path leading to happiness. There are two ways of saying the way leading to suffering, the way leading to happiness. We don't use, in Plum Village, we don't use this, we don't use this way of speaking. But we only say, we only say the path of suffering or the path of happiness, we don't use the word leading to. Because the word "leading to" reflects a dualistic way of thinking because we imagine that there is a path. A long path, very arduous path, and that it leads to happiness.

0:27:05 our purpose, our destination, happiness, peace. So in our way of thinking, we think that a path is just a path. And happiness is just happiness. And so when we are on the path, we're not happy. That we have to go all the way to the end of the path to get to happiness. And that's wrong view, that's wrong thinking. And that the path is different from happiness.

0:27:56 And that the end, the means is different from the end. one side is the mean, the other side is the end. And this way of thinking is dualistic. And that happiness, the path is different from happiness. It's a dualistic thinking in that we think that this path has to be difficult. Difficult. And that we have to struggle to get to our purpose, our destination, which is happiness. And there's a proverb that says that right now we have to work hard, we have to plow the land so that in the future we can have the harvest.

0:28:51 But in reality it's that while we are plowing the land, working on the land, we can be happy as well because we have our family, and we have the land to work on. So now we have to be hard and to plow the land to work on in the field. Husband, wife, and the buffalo had to work really hard. And so that way of thinking is dualistic because while we are plowing the land, "We have a wife, we have a husband, we have a buffalo, we have the land." That's already happiness.

0:29:37 "Bei yu khu nhập đinh em phong lưu" That means that now we struggle, we work hard so that in the future we have a bright future. And that is not true, that's dualistic way. And so the path to happiness is not a difficult and hard path. It's not a path of asceticism. But on that path, we have every step that we make can be happiness. And that there is no way to happiness. Happiness is the way. And that's the teaching of the Buddha. And this happiness, when you go to its highest level of happiness, it's really nirvana, niroda.

0:30:29 And Plum Village's way of looking at it is that the path is really happiness and that the path of suffering is really suffering. And so that's why we have the calligraphy, like there's no way to peace, peace is the way. There's no way to happiness. Happiness is the way. There's no way to peace. Peace is the way. And that our path that we're walking on has to be peaceful and has to be happy. And so violence, guns, animations, that we say that we have to use these to get to happiness, then it's wrong, because they say that I have to use the bomb I have to kill in order to be, to have peace.

0:31:36 And this means of using bombs, of using animations, then the end is also violence, because the end cannot be peace. And that every step should be peaceful. Every word should have the spirit of peace in it. In our thoughts, it should be the spirit of peace in it. And so peace is the way. And happiness is the same. that if we do things that we have to suffer right now, then we wouldn't be happy.

0:32:27 But right now, we have to be happy, and that the end and the mean are the same thing. There is no happiness. Happiness is the way, and that there is no way to nirvana. Nirvana is the way. nirvana is the substance of no birth, no death, no being, no non-being and when we when we come in touch with No birth, no death then there's no fear and so every step walking on this path we can come in touch with the non-sino, no birth, no death And so peace is in every step, and that nivana is in every step, and that it's not at the end of the path.

0:33:24 And so in Plum Village, when we learn the Four Noble Truths, we say that nowadays the path to happiness is really happiness, and the path to suffering is really suffering. And so when we are in sitting meditation, we shouldn't say that we are sitting so that we can have happiness and enlightenment. That we should see that happiness is sitting, is happiness. Sitting is enlightenment. And when we sit and we struggle, we suffer, then it's not a correct way of sitting. We have to sit in a way that when we sit, we have peace, We have joy, we have happiness.

0:34:13 And that you have to succeed when you are in sitting meditation. You have to sit in a way that you can have peace, joy and happiness. Whatever you do, as long as you have peace, joy and happiness. Otherwise, you're not doing sitting meditation, you're just struggling. You're sitting in the dark cave. dark hole this is a challenge that when we sit we have to have peace joy and happiness because sitting meditation is a time that's easy to have happiness it's easy to be enlightened it's easy to have joy how do you sit, how do you breathe, how do you smile that in those three, those half an hour you can have peace, joy and happiness and that's your practice, that should be your practice and if you can't do it then you have to be able to do it because sitting meditation is an opportunity.

0:35:38 And later on you will see that sitting is really a privilege. You see that sitting is really a privilege because many people out in the world, they don't really have time to sit to take care of our body, to take care of our mind. And we have time to sit to take care of our body and mind. And sitting meditation, while we are doing sitting meditation, we have to generate peace, joy, happiness. And when our suffering surfaces, we have to be able to manage this suffering. And that's our privilege as a monastic. And as a monastic, we have to ask for that privilege.

0:36:27 We have to ask for that right. We become monastic not to work all day long, But to also have time to sit, and it's our privilege. We have to treasure it. We have to sit in a way that we can have peace, joy, and happiness. And if we don't know how to do it, we have to go ask our older sisters and our older brothers, or our younger sisters or brothers. Otherwise, it's a waste. It's a waste of our life. You can say that I practice to serve the Sangha and not to practice walking, not to practice sitting.

0:37:15 But serving the community is very good. But that is not really the main purpose of becoming a monastic or not the main purpose of a practitioner. And when we walk, it's the same thing. What do we do? What's the purpose of walking meditation? It's really nothing. We have to be able to see happiness in every step we make. We have to be able to do it. And mindfulness concentration and insight help us to do it. When we climb the hill or go down the hill or walk on the grass or on the pebble path, we can be happy.

0:38:08 When we walk from our quarter to the meditation hall or to the dining hall, we can also be happy. For example, this morning when Thay was doing the mindful movements, these mindful movements bring happiness to Thay. Thay is aware, Thay is mindful that Thay has two good feet and that Thay can lift up, can stand on one leg and lift the other leg. And that's mindfulness of being aware that he has good legs. And it's a matter of awareness.

0:38:55 And the Venerable Min Zhao, who is the age of Thai, is no longer able to walk. His body is right now buried under the earth. And so that's mindfulness. Mindfulness means to remember. We're still young, and we can imagine that one day we will be sitting on a wheelchair because we can no longer walk. The truth is the young brothers and sisters eventually will become old and maybe they may have to be sitting on the wheelchair. And even if you're just 18 or 19 years old, but one day you become an old man or old woman and you may have to sit on a wheelchair.

0:39:39 And when you think about that, when you see that, it's really insight, it's really mindfulness. When we see that, then happiness comes and that happiness doesn't mean that we have money that we need money to go to the supermarket and to buy something but it's really happiness coming from mindfulness, concentration and insight and when we have mindfulness concentration and insight it's easy to generate peace, joy and happiness and when we walk we can generate mindfulness Peace, joy, and happiness. We count the days that we can still live.

0:40:31 It's not just the old people that die, but a lot of young people die as well. A lot of young people in the world, when they are just 24, 25, they already die. So impermanence is a mindfulness concentration and insight. When we are mindful of impermanence then we treasure the times, the hours, the days that we have so that we can be happy. When we know then we can be happy. When we are mindful then our mind can be concentrated and when we are concentrated then we can see deeply, we can have insight and when we can see that then we treasure our our body, our mind, and whatever we still have.

0:41:19 And so while we are walking, every step should nourish us. And every day, we have an hour to walk together with the Sangha, and that's really our privilege. We always ask for our rights. We should ask for these rights and privileges. But if we try to avoid the session of walk-in meditation, then it's really our loss. And that we have, we not just have one hour of walk-in meditation, but in Plum Village, everywhere we walk, it should be mindful walk-in.

0:42:06 Whether we walk into a room, to the meditation hall, to the toilet, that it's our right or our privilege to walk mindfully to generate peace and happiness. And that's our privilege, that's our right. And that we can live like that, we can walk peacefully. And so enlightenment, nirvana, are not the means, are not the ends that we can reach in the future. they have to be present here in the moment, in the present moment. And that we will learn later that nirvana can be found in birth and death and that happiness can be found right in suffering. And freedom can be found in our busy-ness.

0:43:00 If we have mindfulness, concentration, and insight, what we call busyness is no longer busyness. We are working in a meditation how we are cleaning our house or we're cooking before we think it's busyness. But when we have mindfulness, concentration, and insight, They're no longer busy. To be able to cook, make tea for the sangha, to have the opportunity to take care of the meditation hall for the sangha, it's really an opportunity for happiness and no longer hard work and that every action can bring happiness. So we have to remember that in Plum Village, we don't say a path leading to happiness.

0:43:59 We should say a path of happiness. So after we receive the five trainings and practice the five trainings, then we are on the eight noble paths. The path of noble eightfold is really the path of happiness. And that if we think that the path of evil path is a path where we struggle, we have to suffer while on it, then we're wrong. It is a path of happiness. It is not a path leading to happiness, but it is really a path of happiness. Last week we learned that Sukh contact, as one of the five mental formations, five universal mental formations, five universal yin-han.

0:45:02 And so in the sastras, the definition of Sukh contact means that Sukh, or contact, comes into being when three things come together. Stereomati defines contact as that when three things are present, that the organ, object, and consciousness are present, then contact takes place. We can be mistaken. Then we can be mistaken that the environment is there, but if there's no consciousness, then there's no contact.

0:45:52 There's the organ. There's the objective. And there's the eyes, there's the image that we can see. But consciousness, where is consciousness that we have to say that consciousness has to be part of the three? And so when we study we have to question, even though the ancestral teachers said that, we have to ask our ancestral teachers the question. Organ, object, and consciousness. Kang is organ.

0:46:39 Kang is object. And Thak is consciousness. These three things are present for contact to be born. That's the way it was taught. And we have to ask the ancestor this question. I see there's the organ, there's the eye, I can see there's the object, the object, the image, I can see these two, but I don't see consciousness. And I can still have contact.

0:47:25 So, anyone can answer this question for the ancestral teacher? Because in the organ, in our sense organs, in our five sense organs, there is the nervous system. Gang organ has two parts, two kinds. Fu zheng gang, that means organs. Crude, crude.

0:48:10 Such as the form of the organs. So the organ as, for example, the eye. In general, when we look at the eye, it's called a fu-jung-gang. It's a crude, it's an object, it's something that you can see, it stands out, that can be seen. But underneath, that's hidden under the organ, this organ, are the nerves, just like the optic nerves. It's just like the nerves for the hearing. Thang-lip-gan.

0:48:59 Thang-lip-gan. Thang-lip means subtle, subtle organs, gross organs, subtle organs. Because in the subtle organs, their nerves The nerves for smell, the nerves, and without the nerves, there's no contact. And this organ is like a wave, because the organs are still alive, these organs are still alive, because the dead person still have these organs, these organs, but there's no consciousness behind it.

0:49:48 There's no growth. The growth organs are there, but the conscious, the subtle organs are no longer there. And a person who is in karma, and even though that person may be unconscious, but that person is still alive, perhaps two or three hours later that person may wake up again, When we throw cold water on the person's face, that person may wake up, or we may give that person a shot, that person may wake up. And when that person is in a karma, that person doesn't know anything. But the mind, but there is the mind.

0:50:37 That mind, it sustains the life. that mind is really store consciousness. There's no mind consciousness, but there is the store consciousness. There's no mind consciousness, so we can hear or see, but there is the store consciousness. If there's no store consciousness, then that person can die and can no longer feel anything. And so in manifestation only, there is the word chitta. which is the mind, manas which is mind and vishnyana which is consciousness. Mind, chitta, is different from mind and mind is different from consciousness.

0:51:37 because when someone is in a karma or someone in deep sleep, then consciousness is no longer active. That person sleeps like a dead person, but that person is really not dead, because even though the consciousness is no longer functioning, but chitta, the mind, is still working. And this mind here is really the store consciousness, the alaya. And then when someone is in a karma but is still alive, then it's thanks to the store consciousness that is still functioning.

0:52:24 And so thuk is really alaya. Even thuk, which is eight, is really still consciousness, and that it still sustains the body, the life, and we know organ is there, the object itself, but we know consciousness is there because we are alive, we are still alive. When the three come together, and the basic of these three things comes together, then there's contact. And the ancestral teachers have defined that when there's contact, then the object and organs, there's vibration, there's changes.

0:53:25 there's changes, they're stimulated. It means that they're stimulated. The organs in the object are stimulated because of the... Because an image comes into our organs, our eyes, and it creates a vibration. That's why there is citta. I mean, there's contact. And so in this sastras, the ancestors said that when the organ and object and consciousness come together, it creates a vibration, it changes.

0:54:13 It stimulates and it vibrates in a way that contact takes place and that it's always there. Contact is always taking place. Contact with the external and contact with the interior. And Sukh is one of the five universal mental formations because it's taking place all the time. And it's the same thing with Store Consciousness is the same thing with mind consciousness and mind and it's the same thing with mind consciousness. Chitta represents the eighth consciousness, the Store Consciousness.

0:55:05 The eighth consciousness is really the Store Consciousness and in the primal in Buddhism, that these three things are not distinguished. But in the Mahayatra nation, these three things are clearly distinguished. And that the mana is the Self and Consciousness. Vishnana is the six consciousnesses plus the five sins consciousnesses. Five organs plus Vishnana is six, plus manas is seven, plus chitta store is eight.

0:56:11 And now there's a notion that Thang Thak Thang means store, to store, to store. Just like a museum, the museum storage, that it stores all the old things so that they wouldn't get lost. That's the work of store consciousness. Store consciousness has the capacity to learn and has the capacity to maintain and preserve learning and preserving our experiences.

0:57:01 For example, we learn a new song or we learn English. whatever we take in, then the store consciousness learns. The first time we sing it, we don't memorize it. And the second and the third time, it imprints very deeply in our store consciousness, and then automatically we can sing the song. And so it's called learning. It's like a computer that receives all the information and preserves. It has the capacity to preserve and to maintain all these information so they are not lost. So that's the function of the store consciousness.

0:57:49 "Hungtap" is training. "Vasana" is learning. So it becomes a habit. And at first it's not habitual, but then after some time it becomes a habit, just like driving. At the beginning, when we learn to drive, it's very difficult. We have to try very hard. But the more we learn, and then one day we can drive without effort. And that's called learning, just like playing tennis. Maybe at the beginning, we always hit the ball outside of the court.

0:58:39 But then, so hong is really to permeate, it permeates. For example, we have tea. and we put the lotus flower in the tea, we close the lid, and we leave it overnight, and then the tea is permeated. And in the morning when we take out the tea to cook, to drink, we can smell the perfume of the lotus flower. That's called "huang," it's "training," it's "learning," it's "permeating." So when we learn how to play ping-pong, we are training, we are learning.

0:59:36 And then after some hours, we can play really well. And "tap" means also to train. that we have to do it over and over and over again. It becomes a hongtap, hongtap mean training. And after some time, it becomes natural for us. There's no struggle, there's no effort. Just like we can drive so easily without effort. We play the ping pong without thinking. We can play really well without thinking. And that's the result of learning. And the store consciousness. learns good things and also bad things.

1:00:24 It does not distinguish. Its nature is neutral. That it takes in the good, but it also takes the bad. And that the mind conscious has to distinguish the bad, the good. The mind consciousness should say that store consciousness, please don't take in the bad, please just take in the good so that I can sleep tonight. Because in Thang, there is the seed of mindfulness, there's all kinds of seeds. And in store, they're not just seeds of experiences we have, but seeds of everything in the cosmos.

1:01:19 The mountain, a mountain, a river that we see is really coming from the store consciousness. The cosmos, the stars that we see are really coming from the store consciousness. Our body and the environment in which we are living in, both of these are really coming from the store consciousness. Our body is the organ, bodily organ, since organ in the body and the environment where our body is, where our body lives in, is called kinyu, the environment.

1:02:18 It's the material, the material. "Khi" is the domain of things, the realm of phenomena. "Kang Thang" is a bodily organ. our body and Kiyoi. Kiyoi is the environment, the material. It's an environment in which which our body lives.

1:03:07 And Kiyoi can mean the cosmos, it can be the stars, the time, space, it can be the The mountain, the river, all these things are coming from the store consciousness. And the store consciousness is not just our individual store consciousness, but it's also our collective consciousness. There's a word manifestation, Biu, we learned last week. That Biu, a manifestation, it manifests so that we can see. And so, in our body and in the environment, they are all manifested from the store consciousness. And that store consciousness is not a self, and it's not a separate self, individual self.

1:04:01 It's really collective. And now we will use an example. In an example, that's the sea, the ocean. And from the sea, it gives rise to a cloud. And we see the cloud in the sky is really coming from the water in the ocean. And Thang, Store Consciousness, is exemplified as the ocean, and our body is like a cloud. Because without the ocean, there's no cloud. Without the Store Consciousness, there's no body.

1:04:50 And in Catholicism, they say the ocean is really God, And that from God, there is all creatures. And that God is the creator. And that everything that exists are creatures. And not only the ocean makes this cloud, but the ocean also makes another cloud and other clouds. And among these clouds, there is a connection. This cloud gives birth to another cloud.

1:05:45 Another cloud transforms the other cloud, and they have an intimate connection. Perhaps half an hour ago, a cloud, this cloud is small, but now it's bigger because other clouds have intermingled in it. And so the cloud has no separate self. Sometimes we look at it as the shape of a shirt. Another time we look at it, it looks like a dog or a pumpkin. So it's changing, they're changing all the time Because they have intimate connection. And this connection, this relationship is called Fab-Yeu-Yuen-Kei.

1:06:33 The interdependent co-arising. Fab-Yeu-Yuen-Kei. Co-arising. Interdependent arising among phenomena. Just like a cloud, it is thanks to the sun, the sunshine, the earth, the rain, the gardener. So all these things come together to make the flower. Just like the left makes the right, and the top makes the bottom. And so these things interdependent.

1:07:25 It's called interdependent arising. And so the birth of one thing depends on the birth of another thing. And everything is like that. And the relationship between phenomena, phenomena, is called, this relationship between phenomena, is called the realm of, the interdependent between phenomena. and do-men, fab-ye, it means the realm of things or the realm of dharma, the realm of phenomena. Jun-kho means the interrelated relationship. One thing is give birth, helps to give rise to another thing.

1:08:13 The other thing helps to give rise to another thing. Just like the left helps to give rise to the left. So, it's called the inter-co-orison. And so, the sun gives rise to the clouds, but there's a relationship between the clouds and the sun because without the ocean, there's no clouds. And so, for the clouds, it's the horizontal relationship between clouds. Among phenomena, it's called a horizontal relationship, but there's a vertical relationship, which means that all these phenomena have its roots in the ocean, in the store consciousness.

1:09:13 And that in manifestation early school, The ocean is really the foundation of all the manifestation. And so this ocean is the store consciousness. Alaya Yonka, it's inter-arising with store consciousness. That is the relationship between man and cosmos. the relationship between the noumenal and the phenomena. The relationship between the noumenal and the phenomena. The relationship between the...

1:10:00 Do you understand? Is it complicated? It's very simple. Alaya consciousness, Alaya yuengkai, Alaya interdependent co-arising, interdependent arising of store consciousness. Alaya Yunkei is the vertical relationship. And Fabio Yunkei, interdependent arising of all phenomena, is the horizontal relationship. Is that understandable?

1:10:53 Just like you are my students, and that you have relationship with one another, It's the horizontal relationship, but your relationship with me is the vertical relationship. Can you see that? It's easy. But there's another kind of inter-arison. It's complicated. Our ancestors created so many teachings that it complicates us. It's called Jung-nyu yun-ke. Jung-nyu yun-ke. Jung-nyu is suchness. So it's the inter-arising of suchness.

1:11:42 That means that all phenomena, on the other side, there's birth and death. There's being and non-being. There's big, there's small. there's suffering and happiness. But when we look deeply in the depths of it, we see what we call birth and death, being a non-being, before and after, they're just on the surface. But on the depths of it, It's substance. There's no birth, no death, no going, no being, no before, no after.

1:12:33 That's what is called Jung-Yu, suchness, or reality as it is, suchness or reality as it is, reality as it is, things as it is. This "lushua" is "things as it is" is a term from a philosopher. Things themselves, things in themselves. That means that things in its true nature, it's called "tunyu" suchness.

1:13:20 So the feminine outside, it seems like there's birth and death, being and no being, coming and going. But look deeply into it, there's no birth, no death, no going, no coming. And that's the true nature of all phenomena. French, they use the word ansite to translate certainness. In English, jeng yu means suchness. It is as it is. There's no language to describe it. It's just you cannot talk about it. That's what it means, suchness.

1:14:04 So if you come in from a Catholic tradition, Christian tradition, you can see that there's the idea of God. The goddess, the foundation, it's a substance, it's suchness. And goddess, the world of being or no being. And that if you say, God exists, it's not right. God is not, no being is not right either, because God transcends the idea of being or no being, birth or death. If you say, God is present, God is present, then you really lower, lower the God.

1:14:58 That God doesn't stand any on one side, God embraces all. If we say God is present, then you really lower God. And if we say suchness is present or not present, it's really funny because suchness transcends these notions. And so, and between these phenomena, there is the relationship with its root, which is the suchness. And it's called the inter-arising of suchness.

1:15:46 Fabiya Yuen Khoi is the relationship between phenomena. Alaya Yunkai is the relationship between the objects and its source, which is the store consciousness. And in science, they talk about particles and protons, sub-particles, sub-atomic particles. They say phenomenas are really a field of forces. So it's the same thing.

1:16:36 So in science, it's the same thing as the foundations of all phenomena. And so in science, they have theories that talk about the foundation of phenomena. And they said that the theory of court, that phenomenon is, some people said it's the foundation or the particles. But in Buddhism, we say that all phenomena is manifestation from stored consciousness, and alayana is stored. This is similar to how these subatomic particles, or the fields of forces, force fields.

1:17:37 But Awe becomes the substance and that our purpose of looking for suchness and our purpose of looking for suchness and in Christianity the majority of people are caught in the dualistic notion that the root of our phenomena, which is God, is not phenomena. The phenomena are the creature.

1:18:28 While God is the creator, and that we don't have permission to mix those two, the creator and creator. The creator is a creator, and creators are just creators. You're just Creator. You cannot... And so a lot of Christians really get caught in this dualistic thinking. They don't see that.

1:19:12 They don't know that outside of creatures we cannot find the Creator. But in manifestation of this group, And we know that even though this is the ocean and this is the cloud, but within the cloud we can see the ocean because the cloud is the ocean. And that suchness, that suchness can be found within the cloud. And for a Christian who is wise, she can look into the flower and can see God, the Creator. Just like Francis Assisi, one day he was doing walking meditation and he came upon an almond tree and he said, Dear almond tree, tell me about God.

1:20:09 And then the almond tree blossomed with flowers. And that's the language of the almond tree. And the almond tree said, this is God. This is God. And if so, you go to a rose and you say, dear rose, tell me what is God. And the rose will laugh at you and say, the rose is God. And so nirvana or the pure land or suchness, they are all in each flower, in each leaf, and in each particle. And so we have to transcend the thinking, dualistic thinking, and never see that God is something else, and Creature, or something else.

1:21:31 And we learn Fabye Yuen Khoi, inter-arising of all phenomena, between all phenomena, its relationship between all phenomena, Fabye Yuen Khoi. And when we go into manifestation only teachings, we see that all these phenomena arise from the foundation, the store consciousness. And that vertical relationship is called the inter-arising of store consciousness. When we look deeply into the phenomena, we see the root of it, the foundation of it, the soul consciousness.

1:22:27 Now we ask the question, where is Alaya? And we have to see that Alaya is in every pebble, every leaf, every mountain, every star. That Alaya are there, they're not outside. When we look in that way, then we will not get caught in a dualistic thinking. So we ask, where is my store consciousness? And the answer is, store consciousness is in our body, store consciousness is everywhere, outside and everywhere. and that our store consciousness is not individual store consciousness, but it's not just a collective store consciousness either.

1:23:19 The cloud does not say that this belongs to me. The cloud would not say, if the cloud says the ocean belongs to me, then it's not correct. Because the other cloud is also coming from the ocean, from the store consciousness. So our brothers and sisters, our friends, are coming from the same root and from that root. And that among us, there's very intimate, intimate relationship. We have the same parents, same fathers, some mothers. And in manifestations only school, these mothers and fathers are really the store consciousness. And so we are also the father, we are the mother, we are the store-consciousness.

1:24:11 We are all manifestation of store-consciousness, of Alayya. So we have to memorize these three terms. The relationship among phenomena, a relationship with store-consciousness, and relationship with suchness. Another example, one thing that's called H2O, we call it HIO, it's a store consciousness of something else.

1:24:56 Each tool can manifest as the cloud. When we look at the cloud, we can see each tool. When we look into snow, we can also see each tool. And when we look into ice, we also see each tool. When we look into a river, we also see it. When we look into a cup of tea, we also see H2O. When we look into our blood, we also see H2O. So we see the clouds, the snow, the ocean, blood, sweats, they are all manifestations of H2O.

1:25:52 and that H2O is an example of store consciousness. But H2O, we don't need to look for it anywhere far. We can look for it right in the cloud, in the snow, in the ice, in our sweat, in our blood. That's what it means, our store consciousness is the same thing. And among these things, there is a relationship. Among these... Because... Because water... Water...

1:26:38 This water... If we cooked it, if we boiled it... It becomes vapor. And therefore, water can be transformed into vapor and vapor can become cloud. The vapor is a form of cloud, and that cloud can become snow, the snow can become ice. So there is the relationship among these things, and it's called a relationship of phenomena. And these things have a relationship with H2O, and so it's an example of store consciousness.

1:27:40 We don't say that "H2O" is "Store Consciousness." We time will be in trouble if we say "Store Consciousness" is "H2O." This is an example for us to see, to understand this teaching between consciousness and all phenomena. Manas, translated as mind, is also coming from, manifested from the "Store Consciousness." Alaya, the soul consciousness, is a liver. The clouds, these clouds that we see manifested, they all, they think that they're, each one of them think that they're the best cloud, they're the most beautiful clouds, that we are not the other cloud.

1:28:35 There's this delusion that I am not you, you are not me. Perhaps you may die before I do. And so there's this thing among the clouds. There's this complexity among the clouds. And that creates jealousy and anger among the clouds. They don't know that they don't have a separate self. They are really brothers and sisters to one another. But they are manifested from the same root. And manas is coming from chitta. Manas is manifested from store consciousness.

1:29:22 And it believes, mana believes that there is a self that it needs to treasure, to take care, to protect, to serve. That is its liver. Store consciousness. In the store consciousness, there are seeds. Good seeds, just as mindfulness, concentration, and insight, compassion, joy, loving kindness. But there are other seeds, such as illusion, suspicion, Ignorance.

1:30:05 There's the seed of insight. There's the seed of ignorance. When there's insight, then there's also ignorance. When there's the right, then there's the left. If there's... This teaching is called "Tung Dai". It means that when there's one thing, then there's There's another thing. Tương đại. Inter... Inter... Tương đại. Đại here does not mean to wait.

1:30:53 Oh, it means to wait. It means they wait for one another to manifest together so they are just like the right and the left. The left and the right have to manifest together. The left cannot manifest before the right. And so when God said, light manifests, and light said, dear God, I need to wait. And then God said, what do you wait for? And the light said, "I need to wait for darkness because I cannot manifest, I cannot come without the dark." And so, for light and darkness, when there's one and there's the other.

1:31:51 And then God said, "But the darkness is there." And the light said, "If God, the darkness is already there, then I'm already there." So, there cannot be the left without the right. This is similar to the theory of symmetry. When there's suffering, then there's happiness. There's the left, then there's the right. If we say that there's suffering in the world, then it's not right. If there's the long, there's then the short, if there's the joy, then there's the, if there's happiness, then there's the suffering. And that we all wait, they all wait to manifest together.

1:32:45 Just like there's birth and there's death, there's the coming and there's the going. There's the one and there's the all, the other. other. And that's what it's called, "tongdai." So in our storage consciousness, there's the Buddha. We have a seed of a Buddha. But we also have the seed of Mara, because without the seed of Mara, there's no seed of Buddha. Jung-shan Sinti beings are people, are those who suffer. But without the Sinti beings, there's no Buddha. That's, it's very strange like that.

1:33:30 If the Buddha cannot manifest without the sentient beings, where is the Buddha? The Buddha is coming from the sentient beings. Thanks to the sentient beings, there's the Buddha. So, when there's the Buddha, then there has to be the sentient beings. Just like there's mud, when there's mud, there's the lotus. When there's lotus, then there's mud. That's the teaching called tương đại. I don't know what it's called in English, tương đại. So in our still consciousness, there's the seed of insight. But there's also the seed of illusion, delusion. And so our craving, our desire, creates an energy that's called manas.

1:34:23 So these seeds manifest from the store consciousness in a form of perception, in a form of intuition. And it comes back to the store consciousness and embraces the store consciousness, So, it manifests from the store consciousness and then it goes back to the store consciousness, embraces it and makes it into itself, into its lover, that it has to love, to protect, to take care. and so the the contact between manas and store consciousness create an object, and this object is the lover.

1:35:31 Manas is the... Just like when we fall in love with someone, we think we really love that person. But the truth is that we really love the image that we created of that person in ourselves. And that person may be beautiful from inside out, from top to bottom. That she's a perfect person. We create an ideal lover. When we love, we tend to create an image of our beloved. and only when we live with that person for three or four years that we know.

1:36:16 We know that image, it's only a creation of our own mind, and that it's not real. And so manas, it's manifested from the craving and the illusion of store consciousness, and then go back and embrace part of the store consciousness, And it creates that into a self, its self, its lover, that needs to be protected, the beloved, the beloved that needs to be protected and cared. And so mind consciousness, we have to make use of mind consciousness to shine mindfulness into manas and help manas to transform its delusion. It helps manas to see the light of non-self.

1:37:23 One time, Thay went to Italy for a retreat, and Thay passed by a field of olive trees. And Thay was very surprised because they planted olive trees in clumps. Usually they grow, they plant these trees separately, fall apart. But this field of orchard, of olive tree, they were all in clumps. And they asked, inquired about it, and they said, it's not really, that's not how they're planted. They were growing individual plants.

1:38:09 But at one year, it was so cold that all the live trees died. But they were not completely died. A few years later, several new trees were coming from the root of this dead olive tree. And so when we look at this clump, we feel as if they're separate trees, but they're really coming from the same root. And so Thay was teaching to the children at the retreat that when the children look at these clumps of three or four olive trees, if these olive trees say, I am separate from you, you are separate from me, that I am more beautiful than you, and they fight and they argue one another, but they don't see that there are three or four olive trees, but they are really coming from, they are really, if they look deeply into their root, but they have the same roots in that they may be separate, but they are connected with the other earth, left-handed still.

1:39:24 And so it's the same thing with this. And another example is that we use flour and sugar, and we make a cake, a muffin, and we put them all in the oven, And that these different muffins, they fight one another, and they argue one another for space. But they didn't know that. They are all coming from one dove, the same dove. And so manas is covered. It's been covered up, hoot food. I mean, it's been concealed or covered, obstructed. Stole consciousness is unobstructed, it's not covered up, that is called.

1:40:21 Stole consciousness is not obstructed, but mana is obstructed. and that the sixth consciousness, mind-consciousness, has to bring in the torch of mindfulness and shine into the manas and tell manas that the beloved is not really itself. That the soul-consciousness is not its beloved self. So, manas is characterized with ngashi, with an illusion of a self. Just like those olive trees, they have an illusion that they are, they have a separate self.

1:41:19 And the second thing is called ngā kiīng, a view of a separate self. Ignoring of a self, a wrong view of self. Ngā kiīng, ngā māng, ngā māng, it's a complex of a self. The complex of superiority, inferiority, or equality, and these three things are complexes. These three complexes are that we are better, we are equal, we are not.

1:42:18 They are not as better as the other person. In the West, they said, "What's wrong with equality?" That equality is not a complex... Because in Buddhism, we say that equality... Because in their constitution, they say that all men are created equal. But in Buddhism, there's no self. And that there's no comparison, there's no self, so there's no comparison. So there's no complex of equal, or higher, or better, or lower. And so in Buddhism, we're free from the idea of superiority and inferiority.

1:43:15 but we also have to transcend the complex of equality as well. Nga'ai is a lover, a lover of a self, a love-self. So this seven consciousness is called a lover. And the eight is the base. So manas is called a lever. Mang, the root or the base.

1:44:01 And the six consciousness and the five other consciousnesses. And the seven consciousnesses is very deluded. It's very ignorant. So we have to practice to transform it. First of all, it tends to seek pleasure. There's the motivation, the push, the tendency to look for pleasure. That's the work of manas, pleasure seeking. That's the characteristic of the seventh consciousness, seeking pleasure.

1:44:53 The second is avoiding suffering, avoiding suffering and hardship. If we are afraid of suffering and hardship, that's where it's coming from, manas. In each one of us, there is suffering, and we don't have the capacity, and we don't want to come back. We don't want to come back to take care of the suffering, because we see, we don't feel comfortable. We don't feel comfortable with them. And so manas is not just looking for pleasure, but it's also a motivation, a push for us to not come back to ourselves so that we can confront our suffering and deal with our suffering.

1:45:49 It pushes us to look for Internet, magazines, music or movies or sex to forget the suffering in ourselves. And that's the work of manas, because it's afraid of suffering. And the third characteristic of manas, it does not see the danger So it doesn't, it does not see the danger of seeking for pleasure. It ignores, it ignores the danger of pleasure-seeking.

1:46:58 So the seventh consciousness comes from the still consciousness and embraces the still consciousness as its beloved. So the seventh consciousness does not see the danger brought about by pleasure-seeking. Therefore, sixth consciousness has to be present. to invite the Bell of Mindfulness and to warn of the danger. There are some young men who download from the Internet.

1:47:49 Taipoplin said that majority of young people go up online and they they tend to look for images of sex. And up there, under the net, there's just so many, many of these images. That hell or heaven, they're there too. But most young people really download images of sex. And when this image appears on the screen, They water the seed of desire and sexual desire and motivate and push people to go and satisfy these needs. And so a lot of people go and seek pleasure in sexual pleasure.

1:48:58 and they destroy their body and also created mental suffering for many people. And that seeking for sexual images on the Internet can really destroy your body and your mind. And manas does not know about that. So the six consciousness, mind consciousness, has to practice, has to bring the torch of mindfulness and shine on it so that the seven conscious manas can see it.

1:49:45 The six consciousness has to bring the light of mindfulness, concentration and insight into manas. And so the self and the consciousness does not see the goodness, the benefits of suffering. The suffering can teach us a lot. Suffering can help us understand and love. Suffering is the first noble truth.

1:50:34 If we look deeply into it, if we can embrace it, look at it, look deeply into it, and then we can understand it, we have the insight into it. And if we understand, then we can love. And when we understand and love, then we no longer suffer. And we see clearly that when we look at someone and we see the suffering of that person, and we see that that person is the victim of his suffering, and that person doesn't know how to practice and deal with his suffering, then that's why he suffers.

1:51:19 then if we see that, then it gives rise to understanding and love. And when there's understanding and love, then we wouldn't get angry at that person. We don't blame that person. We don't want to punish that person. Instead, we want to do something so that that person can suffer less. So love and compassion comes from suffering. And so suffering plays an important role that thanks to suffering that we can have understanding and love, just like thanks to mud that we have the lotus. But manas does not see that, manas does not see the goodness and benefit of suffering.

1:52:08 And so yi-thak, mind consciousness, sixth consciousness, practices mindfulness, concentration and insight and bring the light into the Seven Consciousness and tell the Seven Consciousness that thanks to suffering that we can have understanding and love and transform the suffering. And so the Sixth Consciousness is the gardener and the Eighth Consciousness is the garden. And the Seventh Consciousness are the sources and elements that darken the guardian.

1:52:59 And the fifth characteristic of manas. The characteristic of the Seventh Consciousness It's that it does not know the law of moderation. So manas ignores the law of moderation. It looks for pleasure and it continues to destroy itself. It continues to seek endlessly.

1:53:54 And eating meat, drinking, taking drugs, smoking, drinking, or sensual pleasure. It does not know the law of moderation. And so my sixth consciousness has to bring the torch in and say, stop. It is. And even those things may be really good for you, but you have to eat it in moderation, otherwise you may be sick. But there are things, let alone things that are toxic. And so that's the characteristic of the seventh consciousness.

1:54:39 And if there's seventh consciousness, then there is something, there's a consciousness that's hidden in it. Just like if there's mud, then the lotus is hidden in it. And what's hidden in the seventh consciousness is called non-discriminative wisdom. Bình đẳng is equality. Tân, chi, wisdom. The wisdom of non-discrimination.

1:55:34 This is a Wisdom that sees non-Self and that if the sixth consciousness continues to shine mindfulness into the seventh consciousness, then one day consciousness can become, will become, non-discriminative Wisdom and that it will see the interconnectedness between all things, and that "I" is you and you are "I", you are me, and that's when we can suffer less. Knowing the law of moderation, then we can protect our bodily and mental health.