Rules of Dhamma Practice

At the moment, there’s a Chinese course with over 100 Chinese people attending. Learning Dhamma feels like when you cannot see the wood for the trees. Sometimes it feels really difficult, but in reality, it’s just so basic. It’s all just a simple thing, yet many people have to practice diligently. Back when I studied in Surin, during the time when Luangpu Dul had passed away, there were some monks who kept practicing  diligently. There were also those who sometimes did, sometimes not. There were also those who wouldn’t care to practice  at all.

As for monks, there are those good monks who practice really hard. There was one monk in particular, who was like a sparring partner with myself, a partner in goodness, not adversaries. Back then he was really joyful whenever we met. Sometimes we would invite each other to meditate together face to face, and he would send his mind out here and there. I had to be careful and try to avoid that. I did not think it was that enjoyable to send the mind here and there. However, that venerable monk was quite old  but he still liked to play.

Fabricating the mind isn’t about mere practice

His approach was different. Instead of following the principle of understanding suffering and letting go, he focused on fabricating the mind. This method he used, there was no need to know every bit of suffering; no need to understand the body or the mind. Instead, he practiced to make the mind calm and empty. There was a time when he was practicing using this approach, I happened to visit him in Surin. That night, he told me  to observe his mind at 3 am. That would be when his mind was transcended.  I remembered asking him why it had to be at 3 am.? Why not at 1 am.? He then told me it didn’t matter which hour. Once the mind is transcended, it’s transcended.

Then he went on to practice. At that time, I was still a layman. I hadn’t ordained yet, but he was a monk. He was so determined. He asked his disciple to call me to inform that what he had practiced was wrong. He had investigated his mind and found that it was not right. So he tried to find a way to correct it. At that time, he sent his mind to observe how Luangpu Mun’s mind was, how Luangpu Dul’s mind was, and how Luangta Maha Bua’s mind was. Then he adjusted his mind accordingly, until it resembled those of the Masters. When we met again later on, he told me that his mind transcended. His method of transcendence was to fabricate his mind like those of the Masters.

I then said, that shouldn’t be right. Why imitate? Why mimic others’ minds? When you attempt to fabricate the mind, it turns into a “state or sphere of nothingness”. In that state, there’s no thought, no time, no sun, moon, day, or night—only emptiness. When the mind is in emptiness, it’s not quite right; it might be similar but not the same. I told him, it could not be right. Yet, he said it was right; he was confident.

I then asked if he had ever heard of the names “Alara” and “Udaka” Yogis? He said no, he hadn’t. I then suggested that he observe the minds of these two Yogis. He then expressed his curiosity, saying, “I want to know how the minds of these two Yogis are.” He promised, “Tonight, I will meditate and observe.” The next morning, when we met, he admitted, “I was mistaken.” The minds of the two Yogis were empty and luminous, but they emitted far-reaching radiance. He said they emitted radiance far and wide, so far that even if many Buddhas were to return, it would be uncertain if they could ever come back.

Therefore, the way to practice isn’t about sitting and fabricating your mind to be like an enlightened one or Pra Arahant. Fabricating the mind isn’t about mere practice; it’s done with greed. It’s about wanting to do good, wanting to transcend, wanting to attain results, and then adjusting the mind to be calm and empty. I can boldly say as I had made mistakes before. When I first went to study from Luangpu Dul on February 6th, 1982, Luangpu  told me to observe the mind. I then fabricated the mind, adjusted to make it peaceful and calm. It seemed good indeed. Three months later, I went back to pay respects to Luangpu Dul again and told Luangpu, “I’ve observed my mind. It’s natural for the mind to be chaotic with thoughts, but I can make it calm and empty now.” Luangpu then replied, “You’ve made a mistake. I told you to observe the mind, not to fabricate it. Go and practice again.” That’s what he said.

I then grasped the principle that no matter how much we try to refine and adjust our minds to be extraordinary, it still belongs to the realm of fabrication. Therefore, when practicing, do not just sit and manipulate your minds. Instead, be mindful of the body and the mind as they truly are, with an upright and neutral mind. Knowing the body, knowing the mind as they truly are. It will then be based on the principle of understanding suffering and letting go. What we call suffering is the Five Aggregates: form, feeling, perception, mental formations, and consciousness. We must be aware of them, not discard them and then dwell in emptiness.

When we cultivate mindfulness to be aware of the body and mind, we are aware of the existence of the body and mind. We are mindful of the movement and changes in the body, as well as the constant fluctuations of the mind. When wisdom arises, we understand that the body and mind are subject to the Three Characteristics: impermanence, suffering, and non-self. Mindfulness serves as the knowing factor of these states, while wisdom perceives the truth of impermanence, suffering, and non-self. Therefore, it’s essential to walk the path correctly based on these principles.

Rules of Dhamma Practice

The phrase “being aware of suffering and refrain from the cause of the arising of suffering” is indeed a guiding principle of practice, a fundamental teaching found within the Four Noble Truths. The Four Noble Truths are: the truth of suffering, the truth of the cause of suffering, the truth of the cessation of suffering, and the truth of the path leading to the cessation of suffering. If you clearly know the truth of suffering, then you let go of the source or the cause of suffering. Then appears the cessation of suffering, and the eightfold noble path arises. When attachment is relinquished, suffering is revealed, and the path leading to the cessation of suffering arises. Those of you have not yet seen the path leading to the cessation of suffering. It is the Noble Ones, such as Lord Buddha, who has seen the path leading to the cessation of suffering. Ordinary beings have not yet seen the path leading to the cessation of suffering.

Therefore, we cannot utilize the path leading to the cessation of suffering as a homebase of practicing because we have never witnessed it. We cannot walk the path of wisdom using nirvana as we have not seen or understood it. Nirvana actually exists. It’s just that we have not seen it. We cannot access nirvana. Hence, the crucial point of practice is to understand suffering and let go of attachment. Understanding suffering can be achieved with two important tools, which are mindfulness and wisdom.

To understand with mindfulness means to be aware of the existence of the body and mind, to be aware of the movement and changes of the body and mind. What is it to be aware of? To  be aware  of form and name, body and mind. Mindfulness is the knowing factor. Another important tool is wisdom, which understands the true nature of form and name, body and mind. The reality of form and name, body and mind, are the Three Characteristics. Therefore, wisdom perceives the Three Characteristics, while mindfulness perceives the truth of phenomena. We need both of these tools to understand suffering. Knowing with mindfulness is the beginning, while knowing with wisdom is the ultimate goal.

Therefore, in the Four Foundations of Mindfulness, initially, we cultivate them to develop mindfulness. Then, we will be able to see the phenomena. However, due to the fact that we see the phenomena repeatedly, mindfulness arises. When mindfulness is present, we are instantly aware of the phenomena as soon as something arises. At first, we need to practice being aware of the phenomena, sometimes we know, sometimes we don’t. Keep practicing until our mind becomes precise in recognizing the phenomena. Then when any phenomenon arises, mindfulness naturally arises as well. That’s how it is.

Once mindfulness is quick and established, as we have cultivated mindfulness through the four foundations, we must then be able to recognize the Three characteristics. To perceive the three characteristics, there are two important tools. One is the right concentration, which is the state where the mind is steadfast as the knower. The other essential tool, which many people are not familiar with, is correct perception. If the mind is steadfast but lacks correct perception of the Three Characteristics, wisdom will not arise. The mind will remain indifferent and still.

As for the knowing mind, there are two aspects. Some knowing minds lack wisdom, they do not develop wisdom, and they are just passive knowers. This is called the knower without wisdom. Some knowing minds can develop wisdom. What allows them to develop wisdom is mindfulness, which is aware of forms and the meanings, understanding the characteristics of phenomena. The mind is firmly established as the knower. Eventually, wisdom arises, and there is understanding of the truth. Perception and wisdom are not enemies. We often hear teachers say that perception and wisdom are enemies, but this is just playing with words.

The perception that is an adversary to the cultivation of wisdom is the false views. The correct perception is being able to see things as they really are – impermanent, suffering, and not-self. When mindfulness is established, it begins to observe the body from the perspective of the Three Characteristics. When mindfulness is recollected into the mind, it observes the mind from the perspective of the Three Characteristics. This perception is the perspective of the mind. When the mind learns to observe in this way, with a firmly established mind, free from bias and not getting entangled in forms and names, it will see the truth as the Three Characteristics.

Therefore, we must strive to develop the understanding of suffering. If we practice without the foundation of understanding suffering, we then fail. As illustrated by the example I shared earlier, if one practices and then tries to fabricate the mind to be empty, that is an attempt to escape suffering rather than understanding it. Therefore, if you practice by fabricating the mind in such a way, it is an attempt to escape suffering, not to understand it. We must adhere closely to the principles. If we abandon the foundation of the Four Noble Truths, which is the key principle in the teachings of Lord Buddha, we will immediately fail. We will deviate from the path of wisdom.

Therefore, it is important to be aware of suffering. Understand suffering, initially through mindfulness. Be aware that the body exists, the body is in motion. The mind is steadfast as the knower, the seer. Perception leads the mind to know without intention. It’s like the perspective of the mind. The mind knows how to perceive. It perceives this body. It doesn’t just see this as a body but sees through to the essence of the Three Characteristics. This applies to the mind as well. We don’t just gaze at the mind. If we are staring at the mind passively, there is mindfulness.

If you have mindfulness while gazing at the mind, you will attain a calmness meditation. It will dwell peacefully within one emotion. But if perception leads to the essence of the Three Characteristics,  soon wisdom will arise. It starts to perceive. It’s the perception of the mind, seeing the mind as the Three Characteristics. Then wisdom is the right knowledge and understanding that this body and mind fall under the Three Characteristics. Wisdom isn’t intelligence; it’s the right knowledge, the right understanding. Smart people or those geniuses may not understand the Dhamma at all. They are different matters.

Therefore, if you want to practice and wish to seek the fundamental principles and essence in the teachings of Lord Buddha, you cannot abandon the principle of understanding suffering and letting go of the cause of suffering. Then the cessation of suffering and the path leading to the cessation of suffering will follow. As soon as you are aware of suffering, letting go of it becomes absolute at that moment. Letting go means to totally let go of cravings. And at that moment, enlightenment will arise.

Therefore, if we study here and there, they normally tell you to fabricate the mind like this, and like that, and claim that it is a good way. Pay close attention to whether they abandon the principles of understanding suffering and letting go. If they abandon these fundamental principles, failure is inevitable. Why is that? That’s beyond what Lord Buddha has taught. Lord Buddha said to understand suffering and let go of the cause of suffeing. But here, they escape suffering to dwell in an empty world, imagining things, and fabricating the mind to be empty, relaxed, and comfortable. The venerable monk I mentioned earlier, he was  indeed brilliant, and yet, he never cease to be practice and investigate further. In the end, he managed to survive and was truly skilled in meditation.

Some people claim to be the disciples of Luangpu Dul. Yet, when they practice, they fabricate the mind to be empty. When they teach, they instruct people to make the mind empty, not to think or contemplate, and discard arising thoughts. Discarding thoughts is not the way to understand suffering but to escape it and finally, it leads to failure. Therefore, we should not abandon the fundamental principles: to understand suffering and to let go of the cause of suffering. These two are like two sides of the same coin. When we understand suffering clearly, one side of letting go naturally follows. On the other hand, if we can let go of the cause of suffering, we will understand suffering.

If we still have an attachment or the cause of suffering, then we cannot understand suffering. What is the process of understanding suffering, and letting go of the cause of suffering? When we first see our body and mind, we don’t perceive them with wisdom as it falls under the Three Characteristics. We think the body is us, the mind is us. Then, we see that within this body, sometimes suffering arises, sometimes happiness arises, and in this mind, sometimes there is suffering, sometimes there is happiness. These are false views .

Understand suffering

If we truly want to understand suffering, we need to keep observing that this body is filled with suffering more or less. Most people see that this body is filled with some happiness and some suffering. When they feel there are two options, they choose to chase after happiness and run away from suffering. However, once we have profound wisdom, we will then understand that this body is a mass of suffering, both great and small. When the suffering is minimal, we perceive it as happiness. When faced with small suffering, people generally label it as happiness, but when there is a lot of suffering, we say we are sick.

If we contemplate and truly see the body as it is, we will realize that the body is filled with suffering, both great and small. When we really see this suffering, we will understand immediately that it is not worth holding onto, not worth loving, not worth clinging to. The mind can then let go of the body. Do you see? Once you can let go of desires, once craving disappears, all attachments to the body then vanish when we see that this body is indeed a mass of suffering, great and small. Desire is foolishness. Truly, all desires are just foolish and naive.

What do we desire in this body? We desire for the body to be happy and not suffer. Our wish for the body to be happy is actually a naive desire. Why is that? It is because in reality, the body is a mass of suffering, great and small. We long for things that are suffering to be happy and not suffering. How can it be? Can the body really be happy? When you are hungry, the body suffers. When you are too full, the body suffers, when you are thirsty, and you consume too much water, it leads to discomfort in the body. Sitting, standing, walking and lying down, they all bring discomfort.

If our mindfulness is sharp, we will realize that exhaling is suffering, and  so is inhaling. Has anyone ever thought that breathing can be a burden? Raise your hand and let me see.  Have any of you here ever felt that having to breathe is a burden? Raise your hand a bit higher. Well, many of you have. A burden is indeed a form of suffering. When you wake up, you have to wash your face, take a shower, brush your teeth – do you feel it’s a burden? Having to use the bathroom, having to find food to eat – are these burdensome? Having to comb your hair to make it look nice, having to dye it when it’s gray, or even having to undergo hair transplantation if you’re bald – are these burdens?

From head to toe, it’s all burdensome. Where is the happiness in that? Think about our hair, for example. Just the hair alone, think about all the activities we have to undergo. Are they burdensome? Even down to the toes and toenails, are these burdens too? If we observe within our bodies, we will see that it’s all burdensome. That burden is nothing but suffering. The Five Aggregates are burdensome; they are suffering. When you have mindfulness, you have wisdom to see crystal clear that all these are lumps of sufferings. When it becomes clear that this body is a lump of suffering, the desire for the body to be happy will not arise because it’s ultimately pointless.

When we realize the truth that this body is a lump of suffering, the desire for the body to be happy does not arise. The desire for the body not to suffer does not arise either. Those desires are just pointless. Why is that? Our desires stem from ignorance. The state of not knowing the truth that this body is suffering. We then wish for it to be happy, to be free from suffering. If we keep practicing and contemplating further, then look back into the mind. People in general see that the minds experience both happiness and suffering.

Yet, if we continue practicing regularly, we will see that the mind is actually the source of suffering. It is filled with both big and small sufferings. How many of you have seen that the mind works tirelessly day and night, and is filled with suffering? Raise your hand if you have. One, two, three, four… Wow! All Chinese practitioners know. Well, if you truly know, then you are Arahants or Buddhist Saints. The mind can only be aware occasionally. That is still better than not knowing at all. In reality, the body is the embodiment of suffering, not just experiencing some suffering and some happiness. This mind is the embodiment of suffering, not just experiencing some suffering and some happiness.

If our mind is steadfast and has mindfulness of the body. Understanding the body’s nature in terms of the Three Characteristics regularly. Then, we can comprehend that this body is indeed a source of suffering, and we can then let go. Similarly, when our mind is steadfast, and our mindfulness is directed towards understanding our mental states, recognizing the phenomena that arise within our mind, and discerning their true nature according to the Three Characteristics, wisdom will arise. With this understanding, we can release our mind, knowing that it is also a source of suffering.

Therefore, when you understand suffering, the desire for an unrealistic outcome will soon be gone. Such desires are inherently futile. It will take you nowhere. You wish for the body to remain youthful and healthy forever, but it’s impossible. You may desire the body never to die, yet it’s beyond control. You may wish for the mind to only experience happiness without any suffering, but it’s not attainable. You may aspire for the mind to cultivate only wholesomeness without any unwholesomeness, but it can never happen as the nature of the mind is uncontrollable. It is non-self. It naturally fabricates according to its own desire, and we cannot command it otherwise.

Haven’t fully understood suffering, then keep being aware of intention

Therefore, when we vividly understand suffering and recognize that the body is inherently suffering, the desire for the body and mind to be free from suffering will not arise. Because such desires are inherently futile, the wish for the body and mind to be happy does not arise either. Consequently, when suffering is clearly understood, the origin of suffering or attachment will automatically be renounced.

When practicing meditation, if you haven’t fully understood suffering, there’s another way to observe. As you haven’t fully understood suffering, then keep being aware of intention. When there is a desire to practice, recognize that desire. If you practice without being aware of the desires, there is a chance you might create another world, another realm of existence, the realm of practitioners. For example, when we fabricate the mind to be calm and empty as we cannot see our own desires. We want to escape suffering but don’t realize it, so we fabricate the mind with emptiness, without thinking, without contemplating, without refining. This doesn’t adhere to the principle of understanding suffering and relinquishment. Instead, there’s just an intention to escape suffering.

To put it politely, almost a hundred percent of practitioners are driven by the desire to escape suffering. There is an intention and a desire to escape suffering, not just the desire accompanied by the understanding of suffering. It contradicts the principles of truth. Therefore, when we practice, for example, during walking meditation, as we walk, we want our mind to see clearly. This body is not us, the mind is not us. We want to attain enlightenment. This is all about craving. While there are still desires, we cannot fully be aware of suffering. Why? Because those  desires lead us to escape suffering.

Therefore, we won’t know suffering entirely. When we engage in practicing meditation but our minds wander. We dislike it. We want calmness. We then have desires. We try to fabricate our minds by chanting Bud-Dho or being aware of the breath, aiming for peace. Pursuing peace does not lead to knowing suffering. It is just avoiding it. However, is it beneficial? Yes, very much so. Without meditation, the mind lacks strength.

This morning, a man who was once a monk and now resumed a secular life came to deliver the assignment I had given him. His mind was strong. He said he practiced by focusing his mind and his temperament. He was aware of the focusing, yet every time he started practicing in a format, the mind started to focus too much. Then, upon realizing, he let go. When he let go, his mind became a knower, an awakened and joyful mind. He knew his mind had reached this state because he didn’t keep focusing. He asked me if he should stop practicing in a format as everytime he practices in a format, it leads to focusing.

I said to him that he couldn’t stop but continue even if it would lead him to focusing too much. If it does, let it be for now. As he has practiced that way for months. Its benefit is to strengthen his mind. Once the intention to cling, greed, and desire to cling disappear, the mind will gain strength. It will stabilize without the need to be maintained. Then it can develop wisdom. Therefore, practicing calmness meditation is crucial. It’s just that during the time you practice calmness meditation, wisdom hasn’t fully developed yet. It’s a different matter. What I advised you about understanding suffering and the cessation of suffering is the path to developing wisdom.

However, if we want to practice calmness meditation in order to cultivate strength, it’s fine to keep focusing for now. Beware not to focus too much so that the mind becomes too exhausted. Let it be just right, gentle and comfortable but not wander. The mind naturally tends to wander. By focusing a little, it prevents the mind from wandering. Once it stays in place and can stabilize without intention, you can let go. This is an art that requires practice. Sometimes, you think of practicing and then you focus a little, then you let go. When you are in the process of developing wisdom, let the mind be. Do not hold on, and you’ll see the mind working. You’ll see different phenomena arise and extinguish. Yet, the steadfast mind remains the knower.

Therefore, practicing calmness meditation isn’t harmful; it’s necessary. You need to practice, not to avoid it. However, if you aim to cultivate wisdom, do not abandon the fundamentals of understanding suffering and the cessation of the cause of suffering. Be aware of the body and mind, starting with understanding their existence and movements. This is mindfulness. Next, it will progress to insight knowledge, seeing how the body and mind are impermanent, suffering, and non-self. Therefore, when we engage in practicing, if we desire tranquility but the mind is not calm, we can then understand that it is the desire.

We want tranquility. We don’t want agitation.  The desire is still there, be aware of it first. Once the mind is free from craving, then engage in our practices. Whether the mind is tranquil or not, it is the matter of the mind. It isn’t about us. Earlier, when I mentioned it is about “you,” it’s just a feeling. Nothing to do with me or you; there is no me nor you. It’s about the body. It’s about the mind. Therefore, when seeking tranquility, don’t  use desire to lead the way. Instead, do it because it’s the right thing to do.

Therefore, if you meditate and have the desire for tranquility, it’s likely not going to happen. However, if you meditate because it’s appropriate to rest the mind at that moment, not because we desire rest, then we can proceed with our calmness meditation. Whether the mind becomes tranquil or not is up to the mind itself. There’s no desire for tranquility, no desire to rid ourselves of agitation. The mind will become tranquil quickly if it’s free from desire. If there’s desire, the mind will be pushed to keep running. When we meditate and feel stressed, tired, or tense, it’s because the mind is being pushed to work harder in order to become tranquil.

Keep contemplating the Three Characteristics

When cultivating wisdom, don’t let desire lead the way. When craving leads the way, there is a need to quickly understand the Three Characteristics. When you observe the body and want to quickly understand the Three Characteristics, you then assume that it’s the Three Characteristics. That’s not a genuine wisdom. It is just a thought. In traditional texts, they call this an intellectual wisdom. It’s considered wisdom too. But it’s merely from thinking. However, our thoughts are clouded by biases, and they can’t be trusted.

At the level of Lord Buddha, or the Buddhist Saint (Arahant), there are no impurities in the thoughts. Those thoughts are truly pure and immaculate, without any defilements. However, in your case, your thoughts are still filled with defilements. Therefore, do not believe in thoughts too much as believing in thoughts is like believing in your own desire. Just keep being aware. We practice in order to attain enlightenment, and to see the Three Characteristics. When you are aware that you desire this, you will see the characteristics. Just be aware of the desire. Then you will be able to see the Three Characteristics.  There is a perception that the body and the mind are under the Three Characteristics.

If perception doesn’t arise, then keep training yourself the way the temple forest meditation masters who entered deeply into meditation do. They have to keep practicing for many years. When they enter meditation, they become so calm, and even when they come out of meditation, their minds remain tranquil. Even when their minds do not cultivate wisdom, they keep being aware of the body. They also contemplate the body, which is making an effort to understand the body as the Three Characteristics. Beyond the body’s appearance, it’s impermanent, suffering, and non-self. When you contemplate deeply, the first thing that becomes evident is loathsome substances.

Therefore, when contemplating the body, we can understand four aspects. Understand its unattractive, unappealing, and unclean nature. Understand its impermanence. Understand its inherent suffering, being subject to compression and constriction. Understand its non-self nature, that it’s merely material, a collection of elements flowing in and out. When contemplating the body, we can perceive it from these 4 aspects. However, when contemplating phenomena, they lack the characteristic of loathsome, unclean nature. They don’t have a self that decays or emits odors for us to see. Thus, there remain three characteristics: impermanence, suffering, and non-self.

Therefore, keep contemplating and if the mind refuses to cultivate wisdom, then directs its contemplation inward to the body. See the unattractive nature within. It’s filled with impurities. The hair, nails, teeth, as well as skin all cover the inner filth. Yet, they cannot conceal all. Even the beautiful hair turns foul-smelling after a short period, failing to conceal the impurities within. If one neglects dental hygiene for just 3 days, no one would want to come close due to the unbearable odor. Contemplating in this way reveals the truth of the body. This kind of understanding is called correct understanding. Eventually, it leads to understanding the Three Characteristics: impermanence, suffering, and non-self.

Continue to observe, you then see how the body is impermanent. Sometimes it exhales, then it inhales. Sometimes it stands, walks, sits, or lies down. Sometimes it moves, sometimes it stays still. This demonstrates impermanence. And why does the body need to exhale and inhale? Why does it need to stand, walk, sit, or lie down? It’s because the body is being constrained by suffering, which is called seeing suffering. Then, seeing the body as merely material, a collection of elements, that’s seeing non-self.

When observing the mind, it’s also unstable, and constantly changing. Sometimes it’s happy, sometimes it’s sad. Sometimes it’s good, sometimes it’s bad. It’s impermanent. Another perspective that’s easy to see is non-self. We can’t control it. We can’t command the mind to be happy, can’t command it not to suffer, can’t command it to have only wholesomeness, or to refrain from unwholesomeness. This is seeing non-self. To be able to see the mind’s inherent suffering, you usually need to be in contemplation or meditative absorption. A mind in the state of serenity attained by meditation experiences happiness or be in equanimity. However, with sufficient mindfulness and wisdom, one can see that what appears to be happiness is actually suffering. It’s only when the mind is tranquil enough that one can see the true nature of happiness and suffering.

In simple terms, practicing calmness meditation is essential. Keep practicing every day. Assign a home base and practice in a format everyday. Whether the mind is tranquil or not, just keep practicing. The longer you practice, the better it gets. Don’t just sit and let your mind wander aimlessly to all distractions. That’s even worse. During sitting meditation, try to be aware of your sensations, your breath, inhaling and exhaling. Be mindful of your body and your surroundings. Focus on your sensations, and you’ll develop good mindfulness. Therefore, in wisdom practice, do not abandon the foundation of understanding suffering and the path to its cessation. It’s not about trying to escape suffering altogether. Instead, it’s about understanding and acknowledging suffering, not escaping it.

Grasp these principles accurately. Later on, the team will post what I have taught on Facebook, as well as upload them to YouTube. I recommend that those of you who still don’t understand, go listen to it again. Keep listening multiple times if needed. No one forbids you and it won’t cost a penny. Keep listening repeatedly. Once you understand what I have taught, you will not stray from the path. The issues about fabricating the mind to be empty,  no thinking, no contemplating, and thinking that one  reaches enlightenment like the Buddhist Saint will not happen. Those are escaping suffering, seeking contentment, escaping suffering. That is not knowing suffering and then leaving behind desires.

Well, today’s sermon is just this much. Chinese practitioners are preparing to go back home. Grasp the principles accurately and you will walk the right path. If the principles are not accurate, then you’ll have to wonder again and again what to practice in order to stay on the right path.  Every day you keep wondering what to do to make you practice better? Here’s the answer. Whatever you do, it won’t be good because it’s done with craving. It’s what you do to satisfy your desires. That’s all for today.