Let Go Of The Fire Took Part In Exercise.

Buddha Dhamma teaching is all about understanding the gauge-the origin of suffering, the cessation of suffering, and the road leading to removal gauge. When we gauge the contemplation, we find we are ambitious, because desire and suffering are the same thing.

Ambition can be compared v i fire. If we catch fire, what happens? Does it lead to happy? If we say: ' Oh, look at the light of fire it is very beautiful! Look at that beautiful color! I love Red and orange, it is my favorite color, ' and after catching fire, we will feel some pain to enter the body. And then if we ponder about the cause of the suffering, we will realize that it is the result of the capture of fire. With those things, hopefully we'll let go of the fire. Once we let go of fire, then we know that it is something not sticky stuck. This does not mean that we must hate fire, or put it out. We can enjoy the fire, can it? Good things to have a flame, it keeps the room warm, but let's not let himself burned by it.

When we review a real suffering, we are no longer heavy on holding the desires, because the desire to bring about suffering, is not required to implement it. So, from that, we understand, "Oh! That is why I am suffering, which is the source of suffering. Ah! now I understand. The holding desire that causes me all the pain and suffering, all this because of fear, because of anxiety, because of the momg bridge, then despair, then hatred, greed, and delusion. All of life's problems come from its grasp and cling to the flame of desire.

Human habit is ingrained desire to cling to in the Palm. We in the West think that we are very delicate and schools understand much, but when we really start to figure out what is going on in our minds, then the truth is frightening-most of us are too ignorance. We do not have a trace of something about who we are, or what is the cause of suffering, either way is the true way of life – completely without a trace of these things. A lot of people like to say in the wine yeast, dreaming in smoke opium, and do just about anything to get rid of suffering-but their miseries kept increasing. How Western people that we can be proud and haughty, can treat us as civilised human being! Indeed, we learned, we can read and write, and we have the machinery and the excellent invention. For example, when compared with those of the tribes in Africa, they seemed ancient jugs, superstitions, isn't it? But actually, all of us came a boat! Only different is the superstitions of the us do not resemble them. Actually, we also believe in a lot of work.

For example, we try to explain the universe based on the concept, that concept is reality. We believe in reason, believe in arguing-so one can say that we believe in the things that we don't know. We don't really understand it (the universe) starts and ends like. If we read a book and believe things in the book, believing the things that scientists say we only believe only. We think: "we are subtle. We believe that the scientist said. Those with doctorate-we believe the things they say. We do not believe in the things that the witches say they were ignorant, unintelligent fools. But these are all belief, does it? We still do not understand-but it sounds good. The Buddha says we should find out the truth for yourself and as such we will not believe in others.

We consistently review the universe is impermanent, we can see the nature of impermanence in many States. From this contemplation, wisdom arises. We could not find anything in the change of the status have anything of any continuity. Everything starts and has finished, everything arises from space and are back in this space. And wherever we find them, we will not find any kind of eternal personality would. The only reason we think we have the personalities we have memory, have ideas and that ideas about ourselves. If we are wise, we always worry, thinking about everything. About the feelings we can not yet developed to the point of throwing out all the anger, shouting and verbal abuse when we don't do the will of us. We can talk about the philosopher Sophocles and Aristotle, can have great discussions about the great German philosopher and about Ramakrishna, Aurobindo, and Buddha, and then someone does not meet what we want and we float the wrath! Fuming make the top of the head; There is no emotional stability.

A Professor I know there a while already very complicated compared to some of the other monks. He had been living in Bangkok for many years, have been in the Thai Navy, can speak English babbling. He is quite smart and very impressed. But he has had severe health problems and felt he could not live with only one meal per day. In fact, his health deteriorate that he must continue [to leave increase the organisation]. Then he became an alcoholic. He may be speaking out while the shattered mind ragged. He has wisdom, but there is no moral or retreats.

On the other hand, we can have high morals and a no-brainer. So then, we are spoiled in ethics, or blindly in ethics. Or we can mind and a no-brainer. "I'm on a course of meditation and I have developed a number of meditation, some insights, but when I go home, Oh! I don't know if I will be able to meditate well or not, or even the time I have not. I have too many responsibilities, too many responsibilities. "But we live normal lives like the meditation practice. Go attend settle to retreat is the opportunity to temporarily avoid the responsibility and the work was up to us, to be able to get a better view about meditation. But if the settle to retreat to getaway for a few days and that was it, so then vi c retreats there is tremendous value in both genera. On the other hand, if the days settled that used to contemplate the suffering – ' Why am I suffering? Why is my confusion? Why am I having trouble? Why the world is so? ' then we will find out if there is anything we can do to escape suffering?. We'll find out by visualizations body and mind.

Your ignorance is only the scum on the water, it has no depth, there is too much ignorance need to break. The defect in the here and now, the Stinger missiles in the here and now, we can give it away. No need to touch the fire any more-it's all for it. It is not a question to put out the fire that melted. But if we get it, we should let it go. Once we had let the fire go, then we should not catch it again.

In our daily life, we should have mindfulness. What is mindfulness? It means to make careful right here, focusing on the idea of what is going on in the inside. For example, we are looking at something, and we try to focus on that, then a sound comes, and then a fragrance, then one thing and then the other thing-turbulence, change. We say: "I can't have mindfulness in this environment, it's too messy. I have to have a special environment, with no distractions, I could be mindfulness. If I go to one of these unsafe, then I could be mindfulness, with no distractions from that place-only purity and silence-a silence conferred! I can not have mindfulness in Edinburgh or London, there is too much the charismatic. And I have a family, have children, too much noise!

But mindfulness doesn't necessarily focus on an object. Aware of the confusion is also mindfulness. If everything Pack coming to our senses – which is the noise, the people asked for excuses-we can't focus long term on any of the items. But we can be aware of the mess, or the exhilaration, or colliding, we can be aware of the reaction in the minds of us all. That is what we call mindfulness. Can we be mindful of the confusion and chaos. And can we be mindful of peace and tranquility.

Path of mindfulness is the road not incentives. When we love something more than another thing, then we focus on that: "I love peace rather than the disorder." So, to have peace, what do we do? We have to go to a place with no trouble, becoming a recluse, going up the Orkneys, find a cave. Once there, I found a cave ideal in off the coast of Thailand. It is located on a small island in the beautiful Gulf of Siam is the year Friday that I became a priest. All Western people came to the monastery of Wat Pah Pong is Western monks, and they have caused me a lot of suffering and frustration. I thought: ' I don't want to teach these people, they are a heavy burden, they require too much; I want to get away from this Western monks, as far as possible. "Years ago I went through a season Settled [3 months during the rainy season retreats] with five others. Oh, it's true that most profoundly Settle a season! I thought: "I will not tolerate that anymore! I didn't come here to suffer so; I came here for peace. ' so I Institute for a number of reasons to go to Bangkok and from there I found the island. I think it's perfect. They had the cave on the island and the small hut on the beach. The setting is perfect for a priest. One can pick up one of the huts and live in it. And then comes the real qifu gangui in villages. The villagers are very friendly, especially for Western monks, as is a Western monk indeed is very unusual. We can rely on it to take all the food we can eat, and much more. It is not an easy place to be, since it's off the coast of the Gulf of Thailand, and I think: '. Oh, they'll never find me out here, the Western monks, they won't find me here. " And then I found a cave, with a Jongram, and it really is beautiful. It has a completely dark room inside and no sound can penetrate it. I've been crawling in through a hole and inside there is nothing. I could not see or hear anything. Therefore, it is ideal for reducing the lack of feeling: "Oh, this is what I was looking for, I can practice all the Supreme meditative state. I could go on this cave and just to practice for hours without any kind of sensory arousal. ' I really wanted to see what would happen. But one elderly monks live in the cave, he is not sure he will stay here. Nonetheless, he said I could have the grass hut on top of the Hill. I went upstairs to look at, and the bottom of the sea. I thought, ' Oh, this is also a good thing because now I can concentrate on the sea, it is straightforward. '

A Thai monk on the island he is a very good friend of mine and he said: "well, they can find you here, there's an island roughly fifteen miles away-They will never find you there. There is a small hut there, and a small village, population of the village is Fain to take care of a monk. " So I was thinking: "well, maybe after the season Settled, I'll go out to the island away from it."

Actually I fixed depth escape. I want to be serene and I see Western monks are very confusing. They always ask lots of questions and require too much. So, I've arranged to live a season Settled in idyllic surroundings. And then-it was leg pain! my right foot has a serious infection and they have to take me off the island and into local hospitals on the Mainland. My health is very poor. They wouldn't let me go back to the island and I had to live a season Settled in a monastery near the town. Grief, frustration and resentment emerged only because of this leg, all because I was sticking, the desire to silence. I want to get rid of the disturbance of the world, I am really looking forward to being locked in a tomb where my senses will not be affected, where no one could demand imposed on me, where I will be living alone, anonymous, invisible. But then I see the experience of my attitude, I'm testing out his desires are my peace. And I was not looking for quietness again..

I never returned to that island. My feet were relatively benign and I again have a chance to go to India. And then, after that I went back to the monastery of Wat Pah Pong, and at that point I decided to poor choices anymore. The practice is "How does not distinguish", I'll just get what when they arrive. In return the monastery Wat Pah Pong, I charge a person for Mr. Ajahn Chah. I stressed to interpreting for Western people, but now I'm back as an interpreter. I had to do it, and I also have to teach and train clergy. After more than a year they even sent me outside to start making my own a monastery! Within two years there are around twenty Western monk living with me. After that, I was invited to come to England.

And so I did not avoid crowded places to go to that cave, because I no longer desire the good selection. Responsibility and the teaching seems to be increasingly more, but that's part of the so-called practice of "no sexual desire." And through this practice I found my soul at peace and serenity. I am no longer angry before the demanding requirements of where I am, no longer in anger or embarrassment in front of persistent obstacles and the confusion arose in human society. So the practice is mindfulness. I no longer expect plying a quietness. The stillness comes and I consider it as impermanence. Confused to – is also impermanent; Serenity-is also impermanent; war-is also impermanent. I continue to look at the nature of every situation and I never, ever felt peace for the world as much as it is now; live in the UK-more than I've ever lived, like, a couple of days on that island. At that time I was a desperately cling to the ideal of what I want and go hand in hand with that is right opposite the fear will be lost-I was afraid that the Western people would come and bother me and are afraid that the skies will my peace disturbed. There is a handy technique clearly related to the decline and closed does not accept others, and a fear that the other person clearly Navy probably will hũy ruined it. So the desire Srinivas and the conditions of it could not avoid taking the fear and worry, because all can be lost or destroyed with ease. However, the type of peace that we can get from the "no desire" cannot be taken away. It's never been taken away because we can adapt; We do not depend on the environment to be quiet; We do not need to seek silence, or to wait it out, or are angry and confused. So, when we are confronting with the word of the Buddha's teaching [the suffering, the origin of suffering, the suffering, and the road leading to kill part], we can recognise that you have taught us the way "no sexual desire."

Lord Buddha was enlightened. He spent six years of ascetic seclusion is a quiet maintenance practices to achieve to the best mứccao of absorption, and he says, ' no! the practice is not true! Ascetic practice is still suffering. The practice is still delusional. "And, from the perception that he has found a middle path, the path of" no desire ", the path of awakening.

We should not expect to be quiet if we are living in an environment where people are busy or quiet, or where we have a range of responsibilities and duties. We should not think: "Oh! I want to be somewhere else, I don't want to stay here ". Then, we make a hobby. We should observe the surrounding views of life in which we are present even though we may like it or not, it is changing, anyway, so it doesn't matter.

In my life ' the like ' tend to change into ' what do not like ', and back again ' what do not like ' tend to change to ' the love. ' Even the funny situations draw also changed the circumstances of tedious, tedious situations and also become fun to paint. We should pay attention to the perception of impermanence and is impassible before everything changed so, should not require any work to take place in another dimension. The people we live with, the places we live in, the society that we are a part-we should only keep the harmony with everything. But most importantly, we should be concerned with ourselves-that is the tremendous lessons to learn in life. In fact very difficult to be concerned with themselves. I find that most people are very much dissatisfied with themselves. Better we should be happy, balanced with the body and mind we more than anything else, and should not require that the body and mind we have to it is perfect, and we must really be perfect, or demanding that everything is fine. We can be happy, balanced with both the good ones and the bad ones.END=VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.THE MIND OF ENLIGHTMENT.WORLD VIETNAMESE BUDDHIST ORDER=VIETNAMESE BUDDHIST NUN=GOLDEN LOTUS MONASTERY=THE EIGHTFOLD PATH.NAM MO SAKYA MUNI BUDDHA.( 3 TIMES ).AUSTRALIA,SYDNEY.27/7/2014.