We call it also weapon. And for instance, we have three categories of weapons. The first one is . People can see You have very deep listening to what is being said. It doesn't matter who says it, but what is being said is central to the person who says it. When there is complete attention to listen, of clarity and understanding.

[01:13]

It's like the lake. It's clear and still water. You can behave like the lake. It's clear and still water. So that you can see things clearly. We can see the state of samadhi with the clarity and stillness of the water in the lake. And seeing through the still and clear water, we got more deep intuition of intuitive insight. So you can see the close connection, close link between samadhi and bhajna, or pletna. And you can use it.

[02:20]

But not definitely this can be the word, but this can be the sound. This means the sound, this means the something of being. That's not really a sound or a noise, but some kind of understanding. So in the deep understanding, you have listening through. Listening, knowing, and seeing. We go together in the very depth of life. And the second weapon is mental solitude.

[03:23]

Mental solitude. It is the peaceful and quiet spot where we sit and meditate and look When you get into that spot, this is not in the body, but we will say it is in the mind. When the mind becomes tranquil, becomes tranquilized, then we enter the mental solitude so that we can look 3,000 lives or 10,000 lives . But that does not mean that we have 10,000 lives, but we have the capacity to see why it lives clearly, deeply. That is . We're trying to .

[04:30]

particularly the inward side, not the outward, external side. The inward side is where you set your hand to do the work. You move around. You have the inward side to have the inward quietness. Then you can have joy and bliss with you. When we keep silent, keep silent mindfully, we have mindfulness and full awareness inside and outside. Say it's true or it's fake.

[05:35]

Joy is the center in life. When we get into this mental solitude, we have joy with the feeling, the feeling of happiness, the feeling of bliss. It is not just satisfaction, but that is not just pleasure. But the deeper feeling of being with something, being with reality, being with truth, being with . That's called joy, and the Buddha said, and deep to a felt on joy. So it means that if we have it in what quietness, in what silence, in my joy,

[06:41]

It's always there. I thought people would say the experience of joy is really religious life. But people cannot get into the experience of joy when they practice several things in the path to their religious beliefs. But we do not have religious life. So we have to be aware of joy as one of the factors for enlightenment. Let's go through this. But I think something was taught about Buddhism where you cast the message in your home and bring it there. The last lesson is to feel the wisdom. That is the greatest weapon in life.

[07:49]

So in fact, when we have three weapons closely connected, when you have this with me, you are in the . And they have . So they can work together. They are not very separate. When you find one, you find the other. Something I want to point out to you. You talk about what they have talked about. They can only be talked about. to make things clear, to make things complete. But there is a crowd for discussion.

[09:00]

We need to make things clear. We need to make things common together. And then they communicate. Communicating is making things common together. We need to not make things common together. We need to talk, but there's no communication. I mean, sometimes communication can come inside. We don't speak, we don't talk, but your actions make things common to them. And you understand, we do it all together. That is the real communication. Some people are very afraid when they don't talk, they don't communicate. We have to communicate with the sun. We have to communicate with the sun.

[10:03]

We have to communicate with the sun. Oh, originating factor and distribution. Yeah, this is a very practical site. My phone. They can use, in other words, the arising and passing away. The arising is happening away. The coming to be and the going away. Most meaning of originates in that way or is the root in fact.

[11:11]

So when you observe your breathing, we see the rising and falling of the breathing from moment to moment, like when we are watching the water run. And we know the running of the water, in that running of flowing, there is a breaking up of the water. So the continuity is very, very frequent, very swift, so that we cannot see the breaking up. or the same thing when you are watching the cinema. The same. You can see the pictures are not clear. It is breaking up. That's because the . Then you'll see pictures. This is not a picture. I would have said it now.

[12:17]

In order to increase awareness, you have to look more deeply and carefully in order to see the rising and falling of the dream. It's quite clear. The rising and falling of anything is the first stage of insight. It's really important. Buddhism says that things have the nature of variety and poignancy from moment to moment, but things are too momentary. Right. [...] of the three mind objects fully? No, the mind objects support, like, a feeling.

[13:19]

The mind, they feel. You can try something else. You can talk in there. You can dance it. And you can dance it. And you can dance it. And you can dance it. The project .. Now we build a .. We know the originating factor. you look at the operation for suicide. And when you look at it and look into it, you will be able to see the underlying condition.

[14:20]

In that case, the origination factor is not contrary to the arising of suicide, but the underlying condition. And then you look at it carefully, We can see the conditions giving rise to the size, to the yield, so that we can know the ground on the conditions. Then we can see the size can disappear. We can see how . When we say how desire is the thing, the next time you say how you feel alive, what do you think is the condition of that arising of desire? You know it in advance. When you know it in advance, you can pronounce it. And maybe that's not allowed.

[15:23]

But that's not the case. Or seeing the dead, or seeing matter. The best way is to pronounce it. I'm stronger. And then Mara vanishes. The Buddha always did that. He was like, even during the Buddha, he sometimes was tempted by Mara. And he would say that, oh, Mara, I know you. And he said that strongly. And Mara just vanishes. So in midlife, normally that's the real thing. He broke me. Sometimes we are tempted by the smelly condition. Or some other people say that we are disturbed by a personality devil. And so the way they do it is to pronounce it.

[16:24]

And then it does not exist because that's all illusion. But illusion becomes very powerful when we don't know it. When we say we know, we feel. Let me open it up again. I hear people saying about it, you know, any teaching self, you know, what we have done. I don't want to be too old. [...]

[17:27]

But you can be right in case of desire. Maybe you understand how desire . And then you will be able to know how it will arise. Because you see, you saw it once. And from that seeing, you can understand the realizing of it. . some kind of understanding of what's going to happen. That is another form of . But it is not necessary. It's just . The other side.

[18:44]

It's sad, but keep your mind. Keep your mind. Keep your mind. Now, we don't do it. You cannot hear it or tell anything. You know, what is going to happen? What kind of mind do you happen to do when it comes to you? You are able to not predict that. But if you observe the process of mind, the process of thought, and understand the whole structure of the thought, then you will be able to see how the thought . It will not be the same thought. But the way that I see it is not the category of effect. Then you understand the way the mind is thought about you.

[19:47]

And then when it comes to you, you will see it more immediately. And because of your ability, or because you saw it before, the way it was. And then this time, then you have a granted it, so you'll be able to see the whole process of it quickly. immediate awareness of the cause. We don't try to say, we are not saying that we must not foretell the future, the future arising of the mind or the thought. There is not a thought. You don't need to think about it. But your concern is to be immediately aware of the moment of curse. When you see the very moment of curse, it means your awareness is always present.

[21:00]

But actually, if one is their awareness, it is the cacophony or just the cacophony. It is wrong. When there is awareness, then the awareness is lost. And then we do tathagatthi. We can talk about the conflict, but not really a conflict. The relation between subject and object.

[22:22]

Emphasize the object. Emphasize the subject as a transitory state of quantity. So when we are conscious of three, it means we have established relationship between subject and non. It cannot be conscious of three, we now have the relationship between subject and non. And it is by consciousness at the ordinary level It is very limited.

[23:30]

The concept itself becomes the subject because it becomes the knower. The concept of the knower particularly refers to the subject. And then this subject has to be related to the object. It must be related to the object. Otherwise, it cannot know. The knowing cannot arise if there is no object to be related to. Now we will say this is the ordinary perception of human beings. So then now we're talking about speech. Not comprehending is really the function of .

[24:31]

Part of context. Part of mind. Mind includes . Beyond the subject. a completely objective thing with total perception of reality or what is. Subject has this fear because when reality begins, subject has delusions like one exists. that there's a clear theme of total perception of things has gone beyond the image of the subject.

[26:12]

You don't understand the nation. We have heard of the fall of the sun.

[27:37]

The night we threw the mountain at the mountain. But at the moment of being in light, we perceive about not-not. But after the moment of being in light, we perceive about not-not. So we perceive how we can see the relation instead. Then at the moment of being in light, there is more relation, there is more mind. or very intense, intensity of seeing and receiving. You may learn to do by looking at things without giving name or label.

[28:43]

Just look, just look, not to be aware of the mind trying to touch them. and learn to look without giving name to anything. But there will be a moment you can see the totality of it without having thought. And it is very intensive to see. But I do want to say that the relationship between self and object does not exist. But at an ordinary level, we can see that we always have relationships, that's why life in general is quite a series of relationships. Relationships with oneself, with one's own ears, feelings, emotions, thoughts. Or relationships with our environment, with other people. I'm still in love with other people.

[30:03]

Coming to that point is that relationship between a person and God. Those people are community. The literature will be more welcome. These two parts of the emphasis on your concept of the symbol. But still, don't have to know of the book, the idol, or the Buddha, or the Jewish, or the Muslim, or the Christian. So when we talk about the Yiddao-Ayiddao relationship, we really complete the relationship between Ayiddao with the Ayida sastra, only the Ayiddao exists.

[31:12]

But we never use this oneness of experience. This does not refer to the sattvas. And doubt is anything. Doubt is brutality of being. Sure, when you explore what's at stake, you'll always recall to yourself, recall to your tits. But that without you knowing is not good enough to be recalled back to the hospital. But whether it comes to the state of non-reputation, that people don't give up to being dominated, being pulled, or being pushed. But for people in general, the first thing to tell them is to have a record of what's happening properly on a staff meeting.

[32:22]

And then the next couple of people, they will give it up. But it's a... You have to see the danger of it, like seeing a snake, a poisonous snake. You see the danger of it, and you know how to cope with it. You come to a very dangerous situation. So you have to be very alert, very aware of The Buddha talked about catching the snake without allowing it to bite. It's like grasping the idea of knowledge. The knowledge can bite us.

[33:26]

We are not wise. We use it. We have it. It becomes poisonous snake. So if you, if you grab the snake that is there, it can bite you. Or you grab it up a little, it can bite you. The great thing is to try to get the goal into his head. And then when you come back from that, it's not going to happen. Not at all. It's the same. What do you do? You're not so serious about it yet. But make yourself comfortable. You won't become guilty if you are not attached to your people.

[34:31]

And also in making yourself want to be flexible. Otherwise, when you become fixed with your idea, and then you have a fixation about you, you will probably become sick. You will not grow. You will become slow-witted. But when you go from low to so-so, People normally do have mental trouble. It's because of the success of our people. But we don't have room. There are more equal defenses. I'm trying to defend myself. I'm trying to defend myself. So we can see the decoy patagata. Some big head or small head.

[35:36]

Very loud. Oh no! In order to try to explain the phenomenal world, you know, when we arise in another world, people think about the original course.

[36:52]

The first course. The Indian people think about the original origin of the world. Because all the fish, a big fish, what in the world will give rise to the world? That fish is called Amanda. Amanda is this fish. The meaning of Ananda. This, the page called Ananda, is the origin of the world. In our Buddhist terms, we should have been repentant. It's the origin of the world. But in some philosophy, it's the origin of God. It's the origin of the world. Now, when we say that things come from cause to cause, without the cause to cause, there's no horizon of things.

[38:15]

So, we should accept that people say that there is a first cause, but when we understand anything comes from cause to cause, Then we'll say, we will have another question. What is the cause for the first call? We cannot do that. We don't have to start that. That's a long one too. But, well, the first call has many things, a lot of things. The game. To create. And then we will move to not go beyond that. We're thinking to stop. So what if we don't know the people of the first cause? Some would say it's not necessary to think about it, but what if we don't know the people who thought about the first cause? Most widely, it's easy to move away.

[39:17]

We must not say that everything exists. Nothing exists. So, you know, so things come to be due to certain conditions. Without conditions, things escape. So, just a little part, you know, work. Maybe you cannot really say. But you can say at the moment of arising, because of seven conditions. And we don't say that these two exist forever. what we call the original fact that we refer to a conventional culture.

[40:30]

But without our attention, we do not call it a conventional thing. We think of it as a physical phenomenon. We have to see how it works. We have to acknowledge and understand it. When we learn, when we understand it, when we are truly understanding it, it becomes a liberating factor. You will see it. You will see it. You will feel it. You will feel it. You can see it. You can feel [...] it. Some of them, ah, won't go to state law. You know what?

[41:33]

There's something... that we need to do. We need to do something about it. We need to do something about it. Well, first of all, we'll see. We'll see the categories of things like emotions. What kind of emotions do multiple people have? There are immaterial. I'm not going to do that. But when we say that we put it in the capital, what is your relationship with me? You know what I'm talking about?

[42:43]

How to expect your relationship with me? You identify yourself with me. It is my relationship. Or do you have more objective relationship with the thoughts, emotions, or the way to be? And so you have to see and make clear your emotions a little bit. To see it clear, it's important. And to run looking and watching your relationship with emotion. Or in other words, see where it acts up to emotion. And we react to such emotions. But by seeing those clearly or briefly, then there is something. It's an ordinary question.

[43:45]

It's a sort of information. You will be cut off. But by seeing your intuitive being, you understand what you're talking about. It's like when the sun rises, the moon comes out, and you can see the light of the moon. You can see the light of the sun. So what the ordinary person does is to read the lyrics for the subject. And then you can see the relationship and what they are in the emotion for life. to come just a bit deeper without having any effect. Then the subject is not sure, it does not react, and it does not make much sense. The effects come because of the subject. The subject is really distraught.

[44:46]

So you have to look at the subject before you begin to stop. So you save the notion that you're still acting. You're not going to identify. You're not going to identify. All right, cool. Well, sir, you go to a system. And one thing we also have left, when we work on things, trying to work on things objectively, all these new systems. Now, you do allow a system to carry on. Instead of some person putting this on. When we have less of a system,

[45:52]

What we call is it. Okay. And then we go, we'll release it. Express itself. We just look. And then we identify. It's our being at the moment. But at the moment, you are looking complete. You are again with looking. You just do it. Not A, B. You are looking. What you are looking. So the subject is not there. You become the looking. And then the real being is looking. You become hope. Then you have complete looking. The other things become the phenomena. to become the object of this being.

[46:58]

But this being has no ego or people of that nature. Ego being the conflict of relationship between subject and action only. Or a personal identity which is the perfection of self-same. Who can or do not or the shatter. So when you come to that, you have light, you don't have shatter anymore. You will have completely looked. You have full light. You don't have darkness, you [...] don't have darkness, But they have to do something about it to keep watchful eye on the vehicle, how it operates.

[48:06]

When you understand the whole structure of it, a vehicle does not mean much to you. But when you don't understand it, you try to dominate it. You resist, and you have to survive. Maybe that's not one thing. It will create some difficult thing, feeling of difficulty, feeling of ungracefulness, not wanting to do. So we'll be very, make it equal means to equal kingdom. We're going to start to not make it to even mean the difficult lesson. But the method we must use, the poor, the morbid, the morbid state of mind, that will be a big problem for one who has to have energy to work with it.

[49:14]

That is why the Buddha thought that please teach and restore a person who is strong in mind An objective not for the kingdom. Not for the kingdom. Surely not for the ego. But may ego may make you suffer. Have a certain love. But the ego will not be able to carry the taste and food. Coming to itself, why ego cannot go in the after death? So when it is aware of death, it may receive They can feel a passion. You are still unknown. A passion unto what it has. So come not, fly, go. We don't know what is going to happen in the world. We don't know the outcome of this. So the best attitude we can use to enable our reality

[50:22]

I got the rest of my money. What? [...] The last feeling you feel is your whole body and mind are permeated by fear. You have fear. You have fear of your uncle. You feel... It's like a category of fear. We're feeling very glad to confide to something, some passion, and present themselves, agreeable, disagreeable, feeling, and the mutual feeling.

[51:47]

So that when, as we say, we're seeing what I should, First we know the feeling that we do, knowing the category of feeling. And then we could say that how this causal feeling about how unpleasant feeling about our system, feeling uncomfortable, feeling angry, feeling...

[52:17]

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