If I am here, it's because the Sangha is here

I smile at my sangha

Sangha is here, smile at the sangha

Hello, dear friends

Today is the 21st of march of the year 2013

We are in the mutation of the so called full moon

in the New Hamlet, Plum Village

We just listened to the chant of

the sutra "The heart of the Prajnaparamita"

it is about the perfect understanding

What is the " perfect understanding"?

The word in sanskrit is prajna

prajnaparamita

that is a sort of understanding, a deep vision,

a kind of wisdom

that can bring us

to the other side, the side of no fear

of no anger, of no despair, of liberation (release)freedom

the Other Side

We talk about the deep vision

this deep vision

is obtained by the deep insight

When we live within mindfulness, we are really here and now

And if we look deeply, we will be able to touch

the real nature of what is here

our body, our mind, the world, a cloud, a pebble

so everything can be the subject

everything can be the object of our meditation

If you look deeply in the nature of a pebble

then you can touch its own nature

and you can touch,

and you can have this Perfect Understanding

this deep vision.

There are three sorts of energy

that can give us this deep vision

the first one is the mindfulness, smriti

is the energy that allow us to be there

here and now

this energy which unable us

to bring back the body toward the mind, the mind toward the body

in order that we can really be here.

This is the energy that unable us

to be aware of the fact, of all that

occurs in the present

in our body, in our thoughts

in our sensations, etc....

It is the energy of mindfulness

As practitioner, we know that

practice is to generate that energy of mindfulness

If you live with mindfulness, you live deeply every moment of life.

We do not waste our daily life.

We live in depth, we touch the wonders of life in depth

to feed oneself, to heal oneself

So when we walk, we eat or when we work

We are inhabited by the energy of mindfulness

The good practitioner

is the one who can

generate that energy of full consciousness

The second energy is the energy of concentration.

Samadhi.

When to take your attention to something

as your breath or a flower,

you have the energy of mindfulness

If that full awareness is maintained,

that gives rise to the concentration.

You're focused on that.

the breath, a flower, your body, on anything

which is the subject of your mindfulness.

When you walk

mindfulness is your steps.

When you breathe, the object of your meditation is breathing.

When you drink tea in mindfulness,

the object of your meditation is the tea.

Mindfulness is always very conscious of something.

With a good concentration,

a strong concentration,

We can drill

the object of our meditation.

Be a pebble, a cloud, or a flower,

We make a breakthrough

its true nature,

called nature of thusness or the interbeing

That understanding, that profound vision,

can free us.

The Mindfulness, first energy,

2 second energy

the third is the deep vision.
It is also an energy.

That energy, that profound vision,

is there,

as a result of our practice.

Because our full awareness

is strong,

and our focus is great enough.

With full mindfulness

and concentration we can make a breakthrough

the nature of things.

And to acquire that knowledge, that wisdom,

This profound vision, that correct vision,

We are liberated

In Buddhism is salvation through knowledge,

not by grace.

That knowledge is the profound vision,

perfect understanding.

It can be interpreted very well

that deep vision

as a grace, it is a kind of grace.

It is the greatest grace.

There is the shore of suffering

and the shore

of liberation

We are standing, sitting, on this shore of suffering,

illusion, of fear, of suffering.

What can be done to leave that shore

to be able

to get to the other side?

It is the perfect understanding.

Deep vision to acquire for meditation.

And that is done

every day with practice.

five trainings to mindfulness

they are instruments, utensils,

very precious, very important

that I can use to acquire

that perfect understanding.

Because those five trainings to full consciousness

they are based on deep insight.

It is a global ethic

based

not a belief, but a profound vision.

The vision of the inter being

We have already learned the four noble truths of Buddhism.

It is time to look,

to consider these four truths

in the light of the inter being

We know that the first truth is the existence

of suffering.

Buddhism is very practical.

Non-philosophical, metaphysical, speculation about being,

but methods

appropriate, concrete, for power

transform suffering into something else.

If you think that there is suffering in the world,

You agree with Buddha.

There is suffering,

and you can do something

to transform it.

So the first truth

It is to accept that there is suffering in the world.

The first truth is

the presence of ill-being,

There is ill-being in the body,

in the sensations,

in the perceptions,

in mental states and our conscious knowledge.

There is a collective consciousness and individual consciousness.

Collective consciousness is made by individual consciousnesses.

And individual consciousness is made by the collective consciousness.

It is how left and right.

We have been in our consciousness the collective consciousness of our society.

We have been in our

suffering also the suffering of our society.

The collective suffering.

If we can transform the inside suffering,

We help the world, society, at the same time.

What you can do for you,

you do it for us.

If you can breathe

and you feel better, you do it not only for you,

but for us also.

The teaching of Buddha

It's pretty simple.

But the sages

they have transformed it into something very complicated, difficult.

Here, in Plum Village, we try to simplify

but we always keep the depth of the teaching.

Simple but profound.

So there is ill-being

And when we look in the ill-being

with full awareness, with concentration,

We will discover the second noble truth:

the roots of ill-being

The causes of ill-being

The foundations of ill-being

We have lived in such a way

that ill-being has become real.

We look to see how ill-being has been installed.

It is meditation.

We look into the unrest

and we see the causes,

the elements

that you have gathered

to establish that ill-being

So the second

the second noble truth

It is the basis of the ill-being

Either, the way

that leads to ill-being

This kind of life, this way of living,

that leads to ill-being

Thus, the second noble truth can be described

as a road.

But instead of leading us to happiness,

freedom, leads to ill-being

The path that leads

that it leads to ill-being

Buddha said it in a very simple way:

"What you have just installed"

i.e. your ill-being, your pain, the suffering,

the suffering has been installed,

as a depression,

desperation, ill-being

It is what you have just installed.

You just installed

If you can look at

in depth in its true nature,

and if you can identify the roots,

food sources that you've used to feed him,

you're already on the path of liberation.

So look into ill-being

to see how we have lived,

how we have acted, how we discussed,

how we thought,

so that ill-being

is there.

That is the root.

The second truth

is the root

of the ill-being.

The venerable Shariputra,

one of the more intelligent disciples of Buddha,

Shariputra,

described the

the cause of the ill-being,

insofar as food.

In terms of nutrition.

Food

It brings

ill-being

Because Buddha said many times

nothing can survive without food.

He repeated it many times.

Nothing can

survive without food.

Not your love.

If you don't feed your love, it will die

If you don't know how to feed your love,

It will die.

You have to know how to feed your love.

It is an art, it is a practice.

Your depression is the same.

If your depression still exists, it is because you are still feeding them.

Your anger, your despair also.

If it is still there, it is because you feed it every day.

You have to look at, identify this kind of food

(e) interrupt it.

Cut it.

If short discomfort food source,

the discomfort will die.

Your depression, your desperation, will die.

The monk, the venerable Shariputra

has helped us a lot

describing the second truth in terms of food.

Buddha spoke of four types of food.

Edible food,

prints

sensory, what we see, we hear,

What we feel, we think, is food.

Our ideas, thoughts,

they can be

harmful,

poisoned.

They are a type of food.

We eat

with the eyes, ears, nose, tongue,

with the body and thoughts.

We have to be very attentive.

We should not feed us

poisonous things.

What you see

on the television.

What you read

in the magazines.

The conversations you hear

can

contain in themselves

toxins, poison.

Then, we consume it.

If we have a depression,

It is because we have consumed way such

that depression has become real.

So we have to identify the sources of food.

You have to be very attentive when you see TV,

When you read press articles,

When listening to a conversation, because those things

You can enclose much venom.

You should preserve you,

protect yourself. Five workouts, especially the fifth,

as a discipline, a practice,

to protect ourselves, to protect our children and society.

It is the engaged Buddhism.

Buddha said this:

nothing can survive without food.

What you have just installed, if you can look in depth

in that thing

e identify the food source that has brought it with you,

you're already on the path of transformation and healing.

The second truth brings already

the release.

It is a profound vision.

The deep vision of the second truth,

the cause of the discomfort.

Then, the third truth

It is a cheerful music of the practice note.

That is, the transformation is possible.

Healing is possible.

Peace is possible.

The expression has been used

"the end of unrest".

The end of unrest. What does mean?

It means the beginning of welfare.

It is the same.

When we say "absence of darkness", what do we say?

The presence of light.

We must read the sutras in this way.

The absence of discomfort, i.e. the presence of welfare.

Joy, happiness, is possible.

It is the third truth.

It is a positive, happy, note in the music of the practice.

And how?

Getting to the end of unrest?

There is a way

carrying, which leads

to the well-being.

That destroys the discomfort.

The road

carrying

to the well-being.

I.e.,

the destruction of the discomfort.

To the EESC

the unrest.

In fact,

the third truth

called "ceasefire".

The truth of cessation.

Nirodha.

What ceasefire?

Cessation

the unrest.

It is said that this is nirvana.

Nirvana.

Nirvana is the absence

fever.

The absence

the flames that burn us.

The fires of affliction.

There is fear,

desire,

There is despair,

the ira, are burning.

The fire that burned us in everyday life.

Nirvana is the extinction of the flames.

The extinction of the flames.

The extinction of the flames means the presence of freshness.

You can say that nirvana is the freshness.

It is springtime.

But where can we find the spring,

the happiness, nirvana?

Buddha said: here and now.

It is always available instantly if you know how.

The other Bank.

Perhaps if you know inspiration once in full consciousness,

If you can

release,

simply you

to reach the other shore.

A practice

as simple as inspiration can take you instantly to the other shore.

There are fresh, no fear, no anger, instantly,

Thanks to the perfect understanding.

Suppose that you feel anger towards that person.

Do you think that that person is the cause of your disgrace.

You are overwhelmed,

are trapped by this idea,

by that perception.

You want to do something to make the other person suffer

to make you feel better.

If she suffers, I will feel better.

It's crazy,

but many think so and act as well.

If we look, we see

He said something, he has done something,

why he said it?, why you did it?

It is because there is so much suffering in it.

It is a person incapable of managing their suffering.

It is a victim of his own suffering

and it causes suffering to others.

This profound vision instantly dissolves anger.

And it motivates you the desire to help that person

to suffer less.

It may take some seconds

having that vision.

You can do it. We can all do it.

Look deep.

If you can recognize, identify that person suffering,

and see that he is a victim of his own suffering,

the anger in you will disappear.

You're in nirvana. You've nirvanizado instantly.

So nirvana is not a place,

is not a local,

nirvana is the release

and it is possible to reach it at every moment of our everyday life.

With what? With practice, to achieve that deep vision.

If we fear death it is because we have not had this profound vision.

When you look at things,

We see that their nature is the of no birth, no death.

You know that

It is said: nothing...

Lavoisier,

Lavoisier is the father of modern chemistry, right?

It is a French, non?

Lavoisier said: nothing is lost,

nothing is created, nothing is lost.

He said exactly what he says the sutra

perfect understanding.

There is birth, there is death.

And we all know

According to the first law

of thermodynamics

It can not be,

cannot create matter.

The matter can not be destroyed.

Energy can not be created.

Energy cannot be destroyed.

Everything is transformed: subject matter,

matter into energy, energy in energy, energy in matter.

But we can't

create or destroy matter or energy.

The law of conservation of energy.

So science has already touched that.

The nature of no birth, no death.

And if scientists can apply that

in daily life, they will have no more fear,

they will not more suffering.

From the point of view of the form

There are four truths.

The first is not the second,

the second is not the third, the third is not the fourth.

But in the light of the interser

We see it otherwise.

That is why, in the sutra of perfect understanding

It is said: there is no suffering.

There is no cessation of suffering.

There is no way. Suffering, nor road, nor cause, or road. Why?

Because to look at in the light of the interser,

We see that all inter - is.

For example, the third truth,

It is the cessation of the discomfort, which is happiness.

It is closely related to the first,

the suffering.

When we look at happiness

with the power of full consciousness, concentration,

We will discover that happiness

It is made with elements not happiness.

Happiness is a thing,

just like a flower.

When we looked at the flower

with full awareness and concentration,

We will discover that the flower is made

only of elements not flower.

The Sun, the rain, the Earth,

time, the gardener, things like, a multitude of causes calls not flower.

And those elements not flower

gather to help that state flower

as a wonder of life.

Now,

If forward

light

the Sun,

rain-cloud,

nothing left, the flower is no longer exists.

So flower is made only

elements do not flower.

The flower is empty of a separate existence.

The flower is full

Cosmos.

All cosmos is in flower, the flower is full.

But in a separate existence, a separate self,

She doesn't have it.

If we look in depth, we see that the flower has no

a separate self, a separate existence.

It is said: the flower may not by itself.

The flower must be interser yet.

Being interser.

But unfortunately

the word is not yet in the dictionary.

Interser is possible.
Be not possible.

You can't be yourself.

If you're not there, I couldn't be here

at the same time.

So in the light of the interser, happiness

It is a type of flower.

When you look at happiness

you see elements not happiness who have gathered

to give birth to happiness.

Those elements not happiness

It is the element of suffering.

When hungry,

you want something to eat.

If you have joy

to eat, it is because there is hunger.

If you are not hungry, there is no joy

when eating.

If you've experienced a war,

You can appreciate the peace.

The suffering

serves as a background

so that we can identify the happiness.

Most of the time you have happiness

but you do not identify it.

Happiness is always there.

But as we are not aware

We believe that happiness is not there.

With the very conscious we are really there

and we can identify

the conditions for happiness that are present.

And happiness is there.

Nirvana is there, instantly.

It is said to be careful,

full consciousness, is a source of happiness.

It is the practitioner or that

You can generate

every day, several times,

power of full consciousness to identify

the conditions of happiness that are here and now.

We must not run forward

to find conditions of happiness.

We have more than enough already here.

We hope to be happy.

It is a French song.

Happiness and suffering

interson.

You can speak of the benefit of suffering.

If you have suffered, it's okay.

Because about the second level of suffering,

You can better identify

conditions of happiness that are already there.

More

that you need.

For example,

When you remember that you have eyes

still in good condition.

Then the eyes are a condition for happiness.

A paradise of colours and forms is available.

And as I have eyes

still in good condition,

the paradise of forms and colors exists for me.

I'm in paradise.

I'm on the other side.

You have many conditions like this

in you and around you.

You have lungs.

You can enjoy inspiring and exhaling

and an inspiration can already give much happiness.

With full consciousness, you know that the air

Here it is pure.

There is sunshine, there are many conditions of happiness.

Happiness is possible.

You must not go to find nirvana in another site.

In Plum Village, we like to say

nirvana is now or never.

As the Kingdom of God.

The Kingdom of God is now or never.

The energy that helps us to identify,

to recognize the Kingdom of God,

It is full consciousness.

And everyone can have full consciousness.

An inspiration, an exhalation,

a step in full consciousness,

that creates, you can create,

power of full consciousness

with which we can identify

the conditions for happiness available.

I would ask you to observe this:

There is no way

to carry happiness.

I'm going to deny the fourth truth.

In the light of the interser,

each truth cannot be denied.

As in the sutra Sung this morning.

There is no discomfort, there is no road that leads to discomfort,

There is no cessation of discomfort, there is no road that leads to the cessation of the discomfort.

There is no way

to carry happiness.

Happiness is the way.

Every step, every breath,

every gesture, every thought,

It can bring happiness.

It is thought that the third and the fourth

they are different things.

I have here

the path that leads

to happiness. And behold the happiness.

So there is a distinction between happiness

and the way that it leads to happiness.

It is one

a vision

dualistic

It is not the truth.

The road can not boot

that leads to nirvana nirvana.

So every step on this path

It reveals to us the nirvana.

Nirvana in every step.

Nirvana at every breath, nirvana at every step.

Nirvana in every moment of daily life.

Nirvana is available here and now,

as the Kingdom of God.

It is not a hope.

It is a possible realization here and now.

If we can stop the load,

you have freedom.

And you're in nirvana, in the Kingdom of God.

How to load it?

You must realize that the load

It is the cause of your disgrace.

Of your suffering.

Why continue hauling the load?

It is to continue worth?

In the moment in which you can let the load you will be free.

Nirvana is yours, the Kingdom of God is yours.

I have said to the Christian friends

that he should not die in order to enter the Kingdom of God.

It will be too late.

Too late.

The Kingdom,

the Gospel says that the Kingdom comes,

the Kingdom has been, is here.

In fact should be very alive in order to enter the Kingdom.

And how

do you live?

An inspiration in full consciousness

brings the mind to the body,

and when the mind with the body

you are installed at the present time.

You are fully

present.

You are fully alive.

With a single step you enter the Kingdom of God, in nirvana.

And it is possible today.

Then the two truths,

the first and the fourth,

interson.

You can't boot

one of the other.

To look deeply into happiness,

the suffering is seen.

Look at the suffering you can see happiness.

As the mud and Lotus.

No sludge there is no Lotus.

The suffering

and with perfect understanding

good use of discomfort can be.

I would ask you to observe

There is no

Nirvana

out of the way.

The road is nirvana.

The road is happiness.

Walk along the road

in happiness.

Every moment of being,

every moment to live,

locks up happiness, well-being.

We know how

manage a suffering,

We know how to create

a happiness.

All of us at both to practitioners,

We can act

as magicians.

That is, we can create a moment of happiness,

happiness at the moment, when we want.

With what? With full consciousness.

With the very conscious we can quickly identify

a condition for happiness.

For example, around the table,

before dinner, look

yours

with love and say: is a moment of happiness.

Think a moment of happiness.

You're a magician.

You have the power to create happiness for you and others

at any time.

You can practice to have sufficient peace and compassion

to create those moments of happiness in daily life.

I conclude that when looking at one of the four truths

the other three can be.

The four noble truths interson.

There is no separate truth, there is a separate self.

A truth is made of elements of other truths.

So is studied

in the light of the interser Buddhism.

Buddha is a living being,

There is no Buddha outside

of living beings.

If you want to search to Buddha, you should look at human beings.

Because a Buddha

It is a person, a being live.

And every living being

It has Buddha-nature.

The safest place to search for Buddha

It is in ourselves.

The road that leads to happiness

that described Buddha, begins with the right view.

This fair vision is the basis

all practice.

Also

It is the result of the practice.

We rely

in the right view to practice

and practice

It gives us correct vision.

Sometimes it is called

deep vision, perfect understanding,

prajnaparamita.

Understanding that leads

to the other shore.

The correct view is at the base of every practice.

With a fair view

can

practicing correct thinking.

The right-thinking

is not something harmful,

poisonous. There are thoughts

harmful, poisoned.
It is not a good food.

Right-thinking without any discrimination.

But a right-thinking

It is only possible when we have a correct vision.

How to have correct vision?

We must look

deep things.

For this reason,

which brings us right view

is the concentration,

right concentration.

In the practice of meditation

It teaches you to concentrate

to be able to play

the right view.

For example, when looking at a cloud,

We recommend you look at how a cloud

to be able to play its nature of no birth, no death.

Samadhi.

SAMA, samadhi.

Right concentration.

And to have correct concentration

It should be practiced

the full correct consciousness.

Full consciousness.

Be aware in everyday life.

With the power of full consciousness

abundant, vigorous,

with a strong concentration,

We can Pierce reality to acquire correct view.

The right vision is a vision

free of all discrimination.

Once, a monk

called Katyayana,

his name in pali is Kaccayana,

Buddha asked:

dear teacher, you have spoken many times

correct vision.

What is truly

the right view?

This time, Buddha said: the right view is a view

that transcends the concepts of being and not being.

There are many ways

talk,

describe the correct view, but this time

Buddha

a fairly accurate statement,

pretty short.

Buddha said that most of the people

It is caught by the notion of being and not being.

On the basis of discrimination

they can't see the truth.

All fear, discomfort,

complex,

despair, is born

on this false vision

What is being

as opposed to not being.

The truth, absolute truth,

the ultimate truth, transcends the notion

to be and not be.

It is something to ponder.

It is not a metaphysical speculation.

Suppose,

We do a brief meditation, together

Suppose that you stroke

the course of the time.

From left to right.

Time passes.

Time passes.

It is the address of the past.

And this is the address

of the future.

At a certain point,

someone is born.

In the course of time.

There is a point here

that I can call N.

Birth.

The birth.

What we think of the birth?

Generally, it is said to be born

It is from not being to be, right?

Because I did not exist

before the point N.

For this reason, the segment

ending in N

the segment is called not to be.

Before he was born, I didn't exist.

He belonged to the non-being.

And from that moment,

I belong

to be.

It is our way of seeing things, think.

Buddha said that think this is not right-thinking.

Because it is not a correct view.

Most of us think

to be born

It is not to be, to become.

Anyone we get someone.

Before ask someone we weren't nobody.

If not we will be. It is the way of thinking.

If the birth is there, else should be there at the same time.

It is death.

And we set the day of the death

one hundred years after more or less.

M.

The segment

NM

life is called.

A life.

When ando,

Road

on the segment NM,

I'm afraid.

Because I think

I owe

at some point reach M.

And I prepare to go from being not to be.

There are pairs of opposites

in terms of mental categories we have.

There are many pairs of opposites.

The first is to be and not be.

As there is being, there is not to be.

If you confirm being, you must confirm the non-being.

There are theologians who think

in terms of being and not God.

They say that God is the basis of be, the Foundation of being.

If it is so,

who will play the role

from Foundation of the non-being?

If God is the basis of being,

who will be the basis of not being? Satan?

So there a God's enemy.

God is

in the field of self and Satan is in the field not to be.

There is a battle.

Being and not being

According to Buddha, they are nothing more than ideas.

They are nothing more than concepts, notions,

that it does not apply to reality.

As we are caught

in this pair of opposites,

We're also stuck with

by another pair of opposites,

the notion of birth and death.

Because we think to be born

It is from not being to be.

We think to die

It is to go from being not to be.

The idea of birth and death

It is not possible without the idea of being and not being.

And the fear of death is based

the idea of not being.

If we can remove the idea of being and not being,

We also removed the idea of birth and death,

and we are free.

It is not be.

When we look a cloud,

Discover

that it is impossible.

We try to look at

a cloud.

A cloud is made up of elements not cloud.

Heat,

of water from the ocean,

from the Lake,

our breathing.

When we look at the cloud, we see elements not cloud.

A cloud

It is impermanent, it constantly changes.

Its nature is the nature of impermanence.

A cloud changes

faster than a person.

There are changes at any time, a person

cells that are born and die,

but look, we think that the person is the same.

But in a cloud

It is easier to see the impermanence.

Its shape changes very fast.

We see that the cloud

a cloud does not die ever.

Can a cloud pass

to not be?

We say that the cloud is, and that one day no longer more.

If,

the cloud will not be.

But it is impossible that a cloud happens to not be.

A cloud cannot be reused

nothing.

A cloud may become hail,

rain, snow.

Mist.

A river. But a cloud can not die.

And that fits very well

with Lavoisier: nothing is lost.

It is impossible that the cloud is lost.

You can never become anything.

You can only convert into something else.

With a very different appearance,

but the cloud still lingers.

The same must be true for the human being

and other beings.

We can not die,

We continue in other forms,

more or less fine, but always continue.

There is a medium

acquire...

The cloud is still there.

It is possible to make

a beautiful continuation.

For a cloud and for us also.

Because we will always continue.

Like? In Buddhism it is action.

We continue on our actions.

I think Jean Paul Sartre said something.

The man is the sum of their actions.

The man is not more than their actions.

The value of a human being is seen in his actions.

It is very close to Buddha.

With a correct vision

free of all these notions,

You can

produce correct thoughts.

He is a right-thinking

free of all discrimination.

A thought that has

understanding

and love.

A thought that can nourish us,

You can heal

and nourish and heal the world.

It is possible for each practitioner

produce a right-thinking, a loving thought,

a thought of understanding,

If we have this base

of knowledge, the right view.

There is a separate self.

You are, therefore I am.

I am done

elements I, and you're not made of elements not you.

I am in you and you are in me.

As a novice,

I learned how to make a bow to Buddha

with a gatha.

My teacher told me:

before touching the Earth

before Buddha,

You must breathe

and you should read a little poem

to get ready for a relationship

a real communion with Buddha.

This gatha

It is as follows:

He leans and which is there,

It receives the inclination,

both are empty in nature.

I am made of elements I

and you, Buddha, are also made of elements not Buddha.

I am also in you and you are also in me.

Then you see the interser between you and Buddha.

You must see

Buddha is made of elements not Buddha

and it is empty of a separate self.

You are a practitioner,

you know you're done

elements not you

and among those elements not you is the Buddha element in you.

You have a seed of understanding,

a seed of love, attention,

a seed of awakening in you.

Buddha in you and you in Buda.

Only after seeing that you can make a bow.

Then the communication will be perfect.

It is the deep vision.

When to drink your tea,

You can do the same.

You're in tea and the tea is in you.

You are in the cloud and the cloud is in you.

When you have a cup of tea in hand,

You can practice

You can enjoy, you can look and see

to the cloud

of which we have spoken

It is in your Cup.

And you can smile at the cloud in the tea.

Thus, you have deep vision.

The cloud is now the tea.

And now you drink your cloud.

It is poetry, but it is also a meditation.

Thus, there is a deep communion between you and the world.

You can live every moment like this.

The correct thought is a thought

that has this vision of I.

This vision

of interser.

If the vision of interser and not me is there,

There is no more discrimination, there are no more anger.

For this reason, a right-thinking me cure,

I feed,

and he heals and feeds the world.

As a practitioner, you must, you can,

produce

thoughts as well

during the day.

It is good for our health,

It is good for the health of the world.

Right view is needed to produce a thought as well.

Very healthy.

Very nutritious.

Very healing.

With the right view, you can also produce

the correct word.

A correct word

is a Word

based on the vision of the interser, not I.

My dear

I know that

you know you're in me,

and I am in you.

Intersomos.

Our suffering

is not an individual question,

our happiness

It is not something individual.

When you say something like,

your suffering is my suffering,

my happiness is your happiness,

If you see it as well, you can say something like this.

In a right word there is compassion, love, understanding.

And that healthy.

That feeds. When you write a letter

with loving Word,

the healing process

It happens instantly.

You have not yet sent the letter

but the healing has begun.

Write a letter,

send an email,

It is practical.

It is necessary that what you say, what you write,

take itself

compassion, non-discrimination,

understanding. That you will heal you and the other person.

As a practitioner, you can do it several times a day.

Thanks to that correct vision,

to that realization deep.

What you are doing,

the action,

It is based also on the right view.

There is no discrimination, there is compassion.

There is understanding.

What you do

can

protect, sustain, help and nurture.

With your body you can protect life, you can help others.

You can help to heal, to transform.

It is the correct action.

The correct action is also based

in the right view.

In Buddhism we talk

continuation in the future in terms of action.

Action.

In other words, karma,

Karma means action. Triple action.

The thought is action.

Because the thought

You can change the world.

Or you can

destroy the world.

The Word also.

You can change the world

or pushing someone to kill themselves.

So the word is very important.

The word is action.

With your body

You can protect,

You can support and help.

So each day

We produce thought,

We produce Word and action.

It's like an orange.

Patio Orange produces beautiful leaves,

beautiful flowers, beautiful oranges.

We, humans, produce thoughts, words and actions.

It is our continuation.

Because nothing is lost.

We are our actions.

And that always endures.

Nothing is lost.

So there is no death,

There are no more than transformation,

then in another form.

And well we can ensure

a beautiful continuation by correct thought, Word and action.

We also have,

practice, right livelihood.

The profession, livelihoods

correct.

That it does not harm anyone, that does not harm

the environment.

It is also based on the right view

our planet, our society.

There are also

This practice called diligence,

diligence

correct.

I.e.,

proper diligence is our way of eating,

our way

manage the suffering,

our way of creating small joys.

The Sangha we support

to do so every day.

We always, follow

It is the proper diligence.

It is easy to do with a Sangha us around.

So the road

described by Buddha

as the path,

consists of eight elements: right view, right-thinking,

correct word, right action, right way of life,

proper diligence, full correct consciousness,

right concentration.

And each element of the path

It gives us happiness during practice.

The good practice is it makes us well at the moment.

We must not wait.

If we know how to do an inspiration,

we relax,

We can come into contact with the wonders of life,

We can feed ourselves at the moment.

The practice should be nice.

The practice should bring happiness, freshness, nirvana,

the extinction of the flames instantly.

It's time to walk.