Our Greatest Enemy (01/03/2026)

Uh let's start uh our dam talk.

Uh well before we start let's start with a question. Um who are your enemies?

a question. Um who are your enemies?

Who are your enemies? Who do you think are your enemies?

That's correct. That's what I want to get to.

Thank you.

So when when we when we think about uh enemies or uh you know foes or hostile people or whatever the mind usually turn outwards.

We think about those who have wronged us those who have hurt us who those who have backstabbed us who have spoiled our reputation and so on. So imagine

difficult people difficult situations unfair conditions uh bad luck misfortune and so on. So we we assume that the causes of our distress exist somewhere

outside us.

So okay think of um how many times you've really thought of you yourself being your own worst enemy among all the different types of

enemies. Think about whether you've

enemies. Think about whether you've really thought of you yourself being your own worst enemy.

So consider a situation uh someone speaks badly of you. They

criticize you unfairly. They mistreat

you. They misrepresent your intention.

They repeat something untrue about yourself. So almost everyone has

yourself. So almost everyone has experienced this uh to a harsher degree or to a softer degree but everyone has experienced this uh experienced this. So

when it happens uh it hurts of course uh and that is natural.

The sting can be immediate. It can be personal. It can be felt in that moment

personal. It can be felt in that moment or it can be felt later on when you uh internalize it. But instead of stopping

internalize it. But instead of stopping at that reaction where okay you hear that some you you hear that okay you uh sorry someone said that you are a you're

a bad person that you're a cheater you're a liar to someone that you're working with when when that when you hear that thing when that when you hear

that back it feel very hurtful uh you may become angry and you become very sad or and then you would want to respond to it you want to react to Those are very

natural and normal reactions.

Uh but let us unfold that situation very very carefully like don't just think that this person said that I react to it or I become angry.

Let's unfold unpack that. Let's

dismantle everything that is happening in that moment.

So number one why does it hurt? Why does

it hurt?

Why do you think it hurts?

Yeah, of course. So that that is one of the many reasons why we hurt our ego is hurt. So the pain does not the pain the

hurt. So the pain does not the pain the mental the mental displeasure I would say this this painful feeling does not arise merely from the sound waves entering your ear. Uh you know these

words they are just patterns of vibration that that are coming out of the body. The the suffering actually

the body. The the suffering actually begins at the moment the mind takes these sound inter uh the mind takes these sounds inter interprets them and

says that this is about me about it starts when you internalize it and make it about yourself. So the discomfort intensifies when we internalize that

statement replay it defend against it or build a narrative around it. So in other words, the wound is deepened not simply by what was said but by how the mind

receives and processes it. So you may object what I'm saying right now that oh but those words were about me. Those

hurtful things were about me. From a

conventional perspective standpoint, this is true. Yes, they they were about you. The speaker used your name, your

you. The speaker used your name, your actions, your character as the subject.

But from a wiser perspective, it really is not about you because the statements primarily reveals the speaker's own mind, their perceptions, biases,

emotions and condition. So when they say what they say is filtered through their views, their mood, their unresolved tendencies and some

unresolved things that are present within themselves. So even when the

within themselves. So even when the speaker was referring to you the speech originates in their mental world in and in their mental world only not yours. So they

show the speaker's defilements and what seem like words directed at you are ultimately just materialities that arise and perish over there. So the crucial

question then is what transform another's person's speech into your own suffering. It is the identification like

suffering. It is the identification like I mentioned earlier. So the mind appropriates that comment. They are

attacking me. They are saying hurtful things about me. They are accusing me.

They are bad mouthing me. They're

backstabbing me and so on. So I am diminished. I must attack again. I must

diminished. I must attack again. I must

respond again. I must say even worse things to other people about them and so on. So and with that identification

on. So and with that identification comes cascades of thoughts, justifications, imagined conf confrontations, conversations and

emotional reactions. So anger may arise

emotional reactions. So anger may arise from that internalization. Shame, fear,

you know, even long after those words fade, that inner disturbance continues and that disturbance is sustained by repeated mental engagement with that in with that with those words as your

object.

So if the same words were spoken in a language you did not understand, would they wound you in the same way?

Definitely not. So you don't Yeah. No one here understand Burmese.

Yeah. No one here understand Burmese.

And so if someone you know badmouths you in Burmese, would you understand? No. So

would you feel hurt? No.

So definitely not. So those house those sounds would be heard. Yes. If they if you know say like someone sat beside you and were talking to you, bad mouthing

you in a language that you don't understand, you would not feel hurt and you don't feel anything. And this

shows that most of our suffering is constructed through mean meaning making not embedded inherently in the words themselves.

So of course this does not always imply that harsh speech is harmless or that ethical responsibility must be diminished. So unkind words can

diminished. So unkind words can certainly have consequences in relationships and social context.

Internally the intensity of the suffering depends largely on your own mind on on and on the mind's reaction.

So when wisdom is absent we swallow those words whole and we internalize them and then we build up many stories and meanings and interpretations around

them. So when we see

them. So when we see in that light we can begin to recognize that much of the suffering we attribute to the world is amplified and often

generated by the latent disturbances within our own minds. So the pain is not created solely by external conditions but the interaction between the contact

and the mental tendencies that grasp resist and miscomprehend. So this is why the Buddha revealed that the most persistent enemy is not outside us. The

real adversary is the untrained mind shaped by craving, aversion and delusions. Loa, dosa and moab. So they

delusions. Loa, dosa and moab. So they

torture us within. So they are the enemies, the poison, the toxins, the intoxicants within us that we are carrying with ourselves with every moment of our existence and not only in

this existence but throughout the samsara past, present and in the future too. Hopefully if that

future cannot be cut off yet. So these

inner mental forces distort perception in reality. So when these poisonous

in reality. So when these poisonous roots remain unseen the suffering multiplies but when they are understood we see their deceptions more their true

nature more. And the more we understand

nature more. And the more we understand these deceptions and toxins and poisons within our mind we succumb less to their influence.

So let's talk about these uh these enemies or the poisons in the mind. So

the first is loa everyone know it's craving. So craving is the restless

craving. So craving is the restless movement of grasping the subtle insistence that something is missing. So

you want your crave because you you think that something is missing. You

want more. So it shows up in the mind.

It manifests as more not enough still lacking. Do this do that so that you can

lacking. Do this do that so that you can enjoy more. You can have more you can

enjoy more. You can have more you can experience more and so on. So this

grasping is not limited to wealth or possessions. Uh it includes longing for

possessions. Uh it includes longing for pleasure recognition praise security control experiences and even spiritual attainments. So under that influence of

attainments. So under that influence of craving uh satisfaction is very fragile is very brief. So even when conditions

are favorable, when uh circumstances are favorable, the mind leans forwards into the next desire because nothing is ever enough. So contentment that once I

enough. So contentment that once I obtain this then I will be content is never there because with greed there's always the mindset to chase even chase

after the next good thing that will supposedly seem like it will give you satisfaction. So when that next object

satisfaction. So when that next object is gained because of that greed satisfaction is then again replaced by new warming. So gradually life becomes a

new warming. So gradually life becomes a constant cycle of pursuit and disappointment. So in daily living in in

disappointment. So in daily living in in daily living this manifests as uh chronic dissatisfaction, anxiety about losing what has been acquired,

comparison with others, envy, stinginess, exhaustion from relentless striving and at times moral compromise when warning overrides your own wisdom.

So this means that when there's a lot of craving, your relationships can also be difficult. People become instruments.

difficult. People become instruments.

Relationships become instruments for pleasure, advantage or validation. So

craving always seems to promise happiness but always produces restlessness and discontent. So this

poisonous root in your mind is your first worst enemy. And the second worst enemy is dosa. So dosa is dosa moves in the opposite direction as craving.

Because with craving when you're greedy and when you got something you still you feel joy to a certain degree like con consider a time where uh you got to eat

something that you like you feel happy.

I was happy earlier because I got to eat what I want to eat.

So uh with craving when you get something there is that joy and satisfaction to a certain degree for a certain moment of time. But with dosa

when it is there uh it creates the same suffering as uh as dosa creates the same suffering as craving. But

the nature with doa dosa is that it rejects it pushes things away. So it is the mind's resistance towards what is unpleasant, uncomfortable or unwanted.

So it is commonly recognized as aversion or anger. But its expressions can also

or anger. But its expressions can also be irritation, resentment, hostility, fear, uh hatred, anxiety, worry, regret, lamentation, sadness, everything. So all

the displeasurable feelings in your mind, all the tightness that you feel in your chest, everything they are dos. So

it also not includes these broad spectrum of feelings. So when dosa is very it becomes very strong it turns

into forms of depression and other uh other states of the mind that can prevent you from functioning normally in the social context. So it is the

manifestation of the reaction. Dossa is

ultimately the manifestation of the reaction that this should not be. So

when that dosa arises when aversion arises it be tightens around the unpleasant experiences and the mind starts to lose balance because of that.

So in the coarsest forms uh dosa erupts through harsh speech, wrong actions, impulsive reactions, conflict, a

fighting uh you know like how it is happening in the world right now. So

those are forms of anger the the coarser the coarsest forms of anger. So although

anger feels very powerful when you're angry you can it almost like you're invincible you can do anything wrong uh anything uh wrong unh wholesome it

disrupts perception it dosa damages relationships and leaves agitation and regret in the end so in quieter forms of

dosa however uh dosa appears as fear and anxiety so resistance towards anticipated pain, fear of failure, fear of rejection, fear of loss, fear of

uncertainty and so on. So though fear claims to protect. So when you have fear, it it it's like you it's because you want to protect something, you're

afraid of giving it up, the mind often paralyzes and confines because dosa in its form is causes

tightening of the mind, collapsing of the mind. So anxiety and worry

the mind. So anxiety and worry also causes a lot of exhaustion in the mind because the mind trap the mind gets trapped in this

endless loops of what if how should this be done what am I supposed to do with that and so on. So even in safety your mind cannot stay safe because of these

perceived loss or dangers. So in heavier forms of dosa it can lead to depression and other mental problems. So when

dosa is very coarse and loud like anger um trembling can happen you can raise your mind can

raise your mind can become very heavy but in the end no matter what form of dosa it is aversion dosa always leads to

tension. So when there is dosa

tension. So when there is dosa it's as if the dosa was is promising relief by pushing things away but you

can see that dosa itself deepens that burden. So the unpleasant feeling may be

burden. So the unpleasant feeling may be unvoidable but the suffering created by that fighting or that resistance is not

is not. So here there's a point uh worth

is not. So here there's a point uh worth mentioning. So usually they are when

mentioning. So usually they are when there are moments of anger or dosa arising sometimes they arise on their own but

often times if you really notice that it that dosa or the anger or fear or anxiety or regret or worry whatever

arise due to the first root the grasping. So you fear because you attach. You worry because you attach. You become angry because

you attach. You become angry because something you wanted did not happen. You

become irritated because someone obstructed your plans or your ideas. So

you feel resentment because your expectations were not met. So beneath

that anger if you really look close into it lies attachment. So attachment to views, attachment to outcomes, to comfort, to reputation, to being right, to sensual pleasures and so on. So you

fear because also you attach. So fear of loss arises when there is clinging to possession to people status and even belief. So if there were no clinging

belief. So if there were no clinging there's no way there's nothing to protect and so you don't feel any of fear or worry. Same goes with worry. So

you worry because you attach the mind repeatedly rehearses possible futures because it is holding tightly to a preferred outcome. So the more tightly

preferred outcome. So the more tightly the mind grasps at a certainty, control or permanence, the more unstable it feels in an uncertain world. So even

jealousy has the same pattern. You can

notice that once someone succeeds, aversion is arises not because that success is painful but because craving for your own superiority or your

own recognition is damaged. So that's

why when you feel dosa or when you feel envy or sorry and yeah envy aversion or something look close into it and you'll find that there is something beneath it

and that always is clinging or attachment.

So the third the third most difficult enemy or the poisonous root to wipe out and to also notice is moa delusion because beneath both grasping and

aversion or rejecting lies delusion which is not seeing clearly. So this is the most

seeing clearly. So this is the most subtle distortion because it blinds you to it because it blinds you. It blinds

the mind. So a blind person cannot really see what is happening. And in the same way when delusion or moa is there any unh wholesome state becomes justifiable and you don't even know that

you're doing it. So you may feel comfortable and even confident while moving steadily towards suffering and cultivating unh wholesome states. So

delusion obscures the nature of reality.

So the ana or impermanence is perceived as lasting. The dooka becomes reliable

as lasting. The dooka becomes reliable and the anata becomes mind or self. So

cause and effect cannot also be seen.

Unwise tendencies and habits of the mind are repeated because the mind does not even see that it is unh wholesome anymore. So in the end selfdeception

anymore. So in the end selfdeception becomes very easy. So when delusion is strong and is operating both loba and

moa become reasonable, righteous, proper and unquestionably unquestionably valid.

So without wisdom which is the opposite of delusion the mind becomes trapped in cycles it does not understand. So

through repetition these tendencies over time become strengthened. So what

sometimes began as an occasional reaction with anger or dos with loa or dosa or moa or all three of them becomes

automatic and then it becomes your habit and slow slowly over time because it becomes a habit it becomes the way you think and because it becomes the way you think your choices are defined by those

defiled thoughts and those choices then become your own temperaments that are so hard to eradicate that they might continue onto your next existences. So

according to the dharma, this process does not abruptly end at death. So just

because you die doesn't mean that you stop being greedy in your next existences. So mental formations or s

existences. So mental formations or s the sankarakanda do not disappear simply because you die in this life. So if anger has been

strengthened over again and again in this life that momentum continues and if similarly you develop wholesome qualities like kindness or meta or oopa

steadily they too also continue. So what

we repeatedly nourish right now becomes the current that carries the mind forward. So they become deep canyons in

forward. So they become deep canyons in the mind where the flow of the mind can flow through. So everything operates

flow through. So everything operates through cause and effect. And within

this world, this existence conditioned by the five aggregates, nothing is alone. Nothing is random and nothing is

alone. Nothing is random and nothing is unconditioned. So each moment,

unconditioned. So each moment, each mind moment, the way you think, the way you speak, the way you choose things, the the choices, the perceptions, everything conditions the

next. So each reaction that you have,

next. So each reaction that you have, each intention you develop uh leave marks and seats for the future.

So you need to look so that's why you need to look into your mind gently but also honestly what tendencies arise

easily is patience there for you do you have strong do you have uh strong generosity uh do you have meta in your mind so if

you have these qualities there then you uh need to strengthen them further because these wholesome inclinations may be the fruit of long cultivation even beyond this present life. And so

what about the adh wholesome qualities, the load dosa and the moab? So these may also be habitually cultivated in the past. So right now you have the choice

past. So right now you have the choice to either weaken them or if you do not they'll follow you along in the samsara over and over again. So another reason

why these enemies in the mind the loa and the dosa and the moa within us make us suffer is because it is precisely due to these defilements that

beings are reborn over and over again in the lower realms. So the Buddha even said that you that you every one of you being in the fortunate existence

is very rare and that you being in this fortunate realm is only temporary.

So if the mind is not trained, if the mind is not skillful and haven't undertaken proper practice and proper training, you'll go back to your home which are the lower realms. So that is

why the Buddha said that beings frequent in lower realms and that it is only by rare chance that you are here in this fortunate

realm as a guest. Afterwards beings who are not trained who are not proper go back to their homes which are the lower realms due to the presence of such

enemies and toxins in the mind. So an

external enemy uh may harm us from time to time but the inner enemies within ourselves loa dosa

and moa operate continuously following wherever we go wherever we are and whichever time we are in because they arise within ourselves.

So what should you do with these enemies? Uh you should how how have how

enemies? Uh you should how how have how do we get rid of them? It is precisely by practicing the Buddhist teaching which is meditation. So by developing

concentration and insight you can get rid of them over time. So

only through the maturation of insight in the end can car can eradicate these toxins in the mind forever with no more arising. So the Buddha taught

arising. So the Buddha taught understanding and eradication of these poisons through mental cultivation which is meditation only. So if the roots are

within our mind then the work that we must do to eradicate them must also be within ourselves. So ultimately they

within ourselves. So ultimately they must be uprooted through some uh through the practices of sila

samadi and pa. So out of those three samadi and panya are the most potent tools that you can use to eradicate these. So when the mind is trained in

these. So when the mind is trained in concentration or samadi it becomes steady it becomes unified it becomes strong. So a scattered mind cannot see

strong. So a scattered mind cannot see clearly but a concentrated mind can. So

that's why the Buddha said that one who is concentrated know sees the reality as they are. So upon that stable foundation

they are. So upon that stable foundation you can develop ribbasa or insight knowledge that investigate reality as it

truly is as impermanent as uh as a nicha as duka and as a nut. So when that insight matures fully when wisdom

penetrates deeply into the nature of the phenomena the roots of greed anger and delusion are cut off at their base. So

what eradicated when eradic when they are eradicated at the root then they do not arise again anymore. So this is the complete liberation the Buddha pointed

towards and that is the highest aim that we as Buddhist should develop. So the

total freedom from all the intoxicants and the poisons and the enemies within ourselves. But until that realization is

ourselves. But until that realization is reached, what can we do in that in this moment? You know, just because you are

moment? You know, just because you are not ara doesn't mean that you have to wait until that point to be released from these poisons and toxins in the

mind. Uh we are not helpless while

mind. Uh we are not helpless while walking the path. So the dharma of talks uh the dharma books the talks and resources provide many skillful means

many antidotes that we can use to weaken these tendencies even before final eradication. So when greed arises

eradication. So when greed arises cultivate contentment deliberately reflect on the nature that all conditioned things are unstable and cannot be possessed permanently. Reflect

on the burden and dangers of craving. Uh

practice generosity. Notice also how because of this generosity the mind starts to loosen the grip of craving. So

when there's dosa practice more meta radiate meta and goodwill onto yourself and not only to those you like but especially towards those who challenge

you and you dislike. Develop karuna when encountering suffering. Buddha when you

encountering suffering. Buddha when you see some others succeed and when facing what cannot be controlled. So these

sublime attitudes the the brahma viharas directly counter hostility, jealousy, resentment and agitation that occurs because of dosa. So these brahma vihara can soften your mind and prevent anger

from hardening into temperaments and character. So when there is mosa uh so

character. So when there is mosa uh so when there's moa and when delusion cloves the mind you can go meditate for a while just close your eyes and sit

there listen to dharma talks uh read wholesome articles strengthen mindfulness be aware of the body the breath the feelings as feelings and your thoughts thoughts observe everything

that occurs in your mind without judgment to foster more wisdom and to counter the delusion and alongside these practices. Another crucial protection

practices. Another crucial protection that needs to be developed are Hiri and Otapa. So Hiri and Otapa are called the

Otapa. So Hiri and Otapa are called the guardians of the world. Hi is the s in a sense of moral shame. So not shame based on uh self- condemnation. So it is a

healthy reluctance to do what is unh wholesome. So it is the mental dignity

wholesome. So it is the mental dignity which shows up as this is the need the training that I have undertaken. Soapa

on the other hand is the moral dread is the wise concern about the consequences of unh wholesome actions. So when

there's it recognizes clearly that if I act from greed, if I act from anger, if I act from delusion, suffering will follow. So without with hearing you can

follow. So without with hearing you can remove yourself from a lot of suffering because you don't get near those unh wholesome actions that lead to suffering

anymore. Without that hi anda the mind

anymore. Without that hi anda the mind easily justifies impulses and unh wholesome tendencies. So when they are

wholesome tendencies. So when they are present there's restraint before harm is even done before suffering even occurs.

So together and can prevent developments from translating into speech and then action.

So even before deep meditation matures or deep meditation occurs even before you have concentration these qualities can preserve your mental integrity and can prevent you from decline and

suffering. Only when you start

suffering. Only when you start incorporating ways in incorporating ways that cultivate wisdom can you start to really notice these roots taking place

in your mind and start to make changes for yourself. So every day presents

for yourself. So every day presents opportunities to apply them and over time slight weakening becomes notable changes.

What matters is that you have to want to do it. So uh do not be discouraged by

do it. So uh do not be discouraged by the magnitude of the task. Yes, it is the it is so hard. It's easier said than

done. And yes, the ultimate goal is the

done. And yes, the ultimate goal is the complete eradication of these roots through mature insight. But you have to also understand that this path is walked

step by step. Each wholesome intention that you cultivate, each wise way of living that you develop is already a victory. So each moment of restraint is

victory. So each moment of restraint is already freedom even if it's small. So

understand that your greatest enemy is yourself and most importantly your greatest enemy is your mind itself. So

your greatest enemy is with within but so is your greatest capacity for liberation.

So the same mind that is bound by craving, aversion and delusion can through proper cultivation become clear, steady and free. So the direction depends on what

free. So the direction depends on what you choose to do.

Ah, >> is it can I say that the the greatest enemy is actually the untrained mind?

>> It's the untrained mind.

>> So if the mind is trained, it can be stripped.

>> It can be your best friend.

>> Best friend. Okay. All right.

>> You rather win for the dharma talk. Um

I'm trying to relate this to the um sharing you shared earlier on the three authorities the one about ourself and the like dwas and then >> and the dharma

>> and the dharma. So can we say that uh for these three authorities for the authority of the self is more like both he andaba whereas the other two is more

on the heiri is it is my understanding correct that means the other two is like more of the moral shame something like that. Yeah, of course. So

when when you would say like when you deliberately try to um remove yourself from situations that cause suffering then it is because you understand that these

these are like you know this these actions are beneath me and so from there you can develop hearing and from and when there's there can also be in that

sense because you know that when you get involved in these situations then they'll be suffering for you And when you're refraining from unh wholesome actions because the world is watching

and it is a sense of uh it can be a sense of hearing but can also be applicable because you because you know that oh the world is watching I don't do it and so you also understand that

because I don't do it I'll be removing myself from these harmful situation. So

uh but when we practice with the world as a divid uh he takes the lead because you know that you know this is not the

action that is right for me. Um so yeah I mean uh he and autoba can be can be there in all the instances but you know

when you refrain from actions because you know that uh you know your teacher won't like it or the you know or the no noble person won't like it he takes the lead.

Brother just uh clarify um my understanding is hiri is uh more because of the self and I mean that um

is more >> others outside >> outside.

>> So he is internal or tapa is outside.

So, so we if we are concerned whether the teachers or the noble person that is auto that is yeah sorry for that.

>> Yeah. Yeah. Yeah. Sorry. So yeah is more about the selfrop is about the outcome.

Yeah. Yeah.

>> Thank you.

>> Okay. Brother Win up to have hearing or conscience. It also depends if you are

conscience. It also depends if you are wise. Sometimes people do not realize

wise. Sometimes people do not realize that what they're doing it's >> it's wrong. They're very

>> maybe it's because >> um ego they think that what they're doing is right, isn't?

>> Yeah.

>> So then they lack the hearing. So it's

not their their fault, is it? It's just

maybe it's been blurred by the ego.

>> By by the ego. Yeah. Yeah.

So that that's why for us to cultivate ki anda we also need to have wise associations uh learn the dharma at proper times and

also listens and and also practice so that they can be strengthened. So if we don't also rely on the teachers or the teachings of the Buddha himself we

cannot know what is right and what is wrong and cannot also develop here.

>> Yeah. So I I I think last time you mentioned that um like whenever something bad happens like for example right now like there's war and conflict going on if we grieve is a kind of dosa

right but would you say that sometimes a little bit of dosa is needed to have compassion to want to act for example to like give donations

to you know suffering.

Um so uh one thing you have to understand is that um stuff the corona

may seem like it it may seem like corona arises or or compassion arises from dosa but dosa itself is the nearest enemy of karuna

itself. So what I mean is that when

itself. So what I mean is that when there's dosa or grief it may seem like it is

compassion but it really is not. So how

you can differentiate between like a proper corona as brahma vihara and grief

or sorrow is that when there's proper corona you you sort of understand the suffering that they're

going through uh but you don't get too involved in it and so that's the first thing and the second thing is you wisely see that you cannot help everyone

So in in a sense bs forms the foundation too. So the the reason why the Buddha

too. So the the reason why the Buddha teaches metakuna muda as a whole is because one cannot ueka

and also why the ubeka is there last is because it's the most important part of the four brahma viharas. So cis see ubeka as the foundation and meta kruna and muda are like the pillars that are

built upon that as the foundation. So if

you don't have if you remove completely if you remove ube up completely the mind can easily be swayed uh into either grief or

very very subtle grief or extreme lamentation or sorrow. So uh when you develop there also needs to be develop

sorry when you develop karuna there also has to be development of ubeka. So in a sense that you understand their suffering, you try your best to for them

to be el alleviated from that suffering, but you also at the same time with UPA understand that you cannot help everyone because there's karma and all beings are

subject to their own karma. If that

foundation is not there, then you can resort yourself to unskillful means that harm you as well as the other person.

So uh it's okay. So, uh

it's okay. So, uh it is it is it is not uh I would say it's not really proper to say that dosa is needed

for or dosa or grief is needed for compassion to arrive because we don't need unh wholesome states for wholesome state to be there.

And it's not always that unh wholesome states condition the wholesome state.

That's >> um we just following from what you just explained just now because it's the first time I heard that as a foundation for the three the other three because

usually you have taught that you always have to build from meta first move on to Karuna and then Murita and then we pick

up so don't ever I've always been criticized don't you will never be in that till you But what you describe is quite

different. But I I can see where it

different. But I I can see where it comes from because like you need >> if you want to know that your compassion is genuine. There must be opaque.

is genuine. There must be opaque.

There's no like like you said no um cuz there's be attachment there. If

there is like >> grief isn't it? Yeah.

>> There's grief and you feel so profound sad attachment. So there's

sad attachment. So there's >> grief. Yeah.

>> grief. Yeah.

>> So we need wisdom to give opeka and then our karuna would >> will become stronger the genuine one.

>> Yeah.

>> So okupka is ultimately the so all the teachings of the Buddha center around kama and the law of karma and the right view of karma. So uh ubeka in a sense is

the cultivation of that right view which is that all beings are subject to their own karma and that karmama and that karma determines. So if we don't have

karma determines. So if we don't have the wisdom there and if we don't try to incorporate that right view

of karma when we do meta without that as a basis you either become too attached or you

also become sad because say uh you see someone uh you have a friend and you want to radiate like this genuine intention of goodwill on that person

Because ifa is not there then you'll become too attached to it and then you'll start to see that oh I'm radiating this this like this genuine goodwill and then desire

for this person to be well and happy and then over time what will happen is that you start to worry hey I'm I'm like having this intention and then I'm doing everything that I can to for this person

to well and happy why is this not person well and happy and then you become angry and you become too attached and so on and that is because of the lack of ubea uh as an understanding. So when there's

ubea you understand that okay I I will try my best for this person to grow happy but whether they really become happy or not also depends on that karma

and what they do in the present moment.

So you help them to the extent that you can.

Same with corona. If you don't have ubea, you will fall into despair or grief because you start to really internalize their suffering as if they were your

own. And then you will you can end up

own. And then you will you can end up doing unwise uh you can end up developing unwise means to deal with that person's suffering. Same with muda.

If you don't have as an understanding then while h feeling happy for that person person's success or fortunes you'll start to develop more greed for them like oh I want that type of success

too I want that type of happiness too and so on so that's why cannot be removed from the tree and it should not be that I will develop ubeka last and do

meta leader they all four these all four have to be practiced together so that Each becomes each supports the so that

uh meta also supports kuna and the others to each other. So they

are inseparable.

>> What you mentioned I think um maybe two months ago about deceptions and the 38 deceptions where when we cannot differentiate >> between Yeah. Yeah.

>> Okay. Thank you.

Sometimes I I'm worried that you know I may fall into indifference. I think last time you mentioned before the difference between indifference and is that we have

to cultivate meta corona modita first.

But I think it's quite hard. So I'm

thinking is it possible to like um reframe it positively like okay maybe this person suffering um is like how to say the bad karma is being um

>> has come to fruition.

>> Yeah. Yeah. It's coming to fruition. I

don't know will really help because sometimes I feel it may be easy for Buddhists to come across as being indifferent.

>> Yeah. Whereas as compared to like Christians, they will be like, "Oh, I really want to help you out your suffering." So, Buddhist is I'm sorry,

suffering." So, Buddhist is I'm sorry, but that's your karma. I can't help you.

>> Okay. So, um yeah, to understand that I'll I'll ask a question to you and I I'll ask the question now you answer.

So, say say um say someone is sick. Say

someone is sick. some someone you love is sick, right? It can be anyone. Um,

and you have compassion on them. You

want to alleviate their suffering and you start to do things for them, right?

So out of the it starts out from a place of genuine intention of wanting themselves to be alleviated from that suffering, right? To for them to feel

suffering, right? To for them to feel ease and comfort and so on. But over

time, what happens is that you start to do things for them because you want them to do that, not because they need it. So, is that ego or

not?

Yeah. So, say a person is sick. They

said they want porridge, but you offer them I don't know uh noodles with uh chicken.

They say they say that they want porridge, but you offer them numerable porridge with the justification that oh this is more nutritious for you. So it

comes from a genuine intention. Yes, you

want them to be more nutritious. But the

problem is you want them to be not because they not because it is for it is because not it is because they want it because you wanted to for them

to do this.

So you're fulfilling your own ego.

That happens a lot with uh with when people are caring for the other for the others. uh

others. uh consider like in in in in the same way you know uh now let's reverse the roles right

you're sick uh you have a sweet you want donut but the other person can no don't eat donuts bad for you just have this uh this noodles with chicken instead or you not feel angry

yeah it's because they are imposing their their own expectations onto you and instead of understanding what you need and what you can do or

what you want. So suffering in a sense when we develop corona that's why we have to be very careful of understanding the others. Um

the others. Um say like let's just go back to that scenario where you're caring for someone sick. Uh so and when we care for someone

sick. Uh so and when we care for someone sick or when we want them to feel better, we of course like need to take

certain um steps for them to feel better. But when we start, we have to be

better. But when we start, we have to be careful of the point when we start to impose our own expectations onto them.

So like I mentioned earlier uh this person wants who's sick wants porridge but you give the you give that person noodles with chicken because you want

them to be more feeling more nutritious and full. So the problem with there and

and full. So the problem with there and the reason why sometimes like you know patients and caregivers fall got into a lot of conflict is because of that the caregiver starts to impose their own ego

and expectations on the patient instead of really putting themselves into their shoes and thinking from their perspective. So that's why when uh I

perspective. So that's why when uh I think is yeah this goes also with the the talk that I you know mentioned like a few months earlier about mutual empathy. So if you don't put yourself in

empathy. So if you don't put yourself in that other person's shoes and think from that perspective, it is hard for genuine compassion or karuna to develop because we start to impose our own expectations

on them thinking that we want this is best for them but it's actually what it is what's best for you. You want this because you think that this is best.

So this is just like a very like a general point to make.

between these between these situations and relationships. That is something to

and relationships. That is something to be mindful of.

But of of course like there are times when you know they don't really know it and you have to like do this so that they really feel better. But uh then

again we have to be very careful of imposing our own expectations and egos instead of developing genuine genuine uh

karuna from a standpoint of there are people also like you know who are sick you try your best to tell them hey don't eat this don't drink this because it's bad for you

and The bug does also say that you know don't do this because it's bad for you but if they end up doing it no matter how much you say or you try if they are doing it

what can you do you can just developa understanding that this is them so when when we say uh when we say it's not just always that oh it's your karma you just

suffer it's not always that means is also acceptance understanding that this person in right now in this condition is that way their mind is this way their

habits are this way and you cannot do anything to change it. So why impose more burden and suffering onto yourself and try to change when they don't even

want to change?

So ultimately as well you cannot fix everyone.

So even the Buddha cannot uh try to improve everyone that he sees you know when he sees like for example they data he cannot change him. So he just

ultimately developed while of course he has still have compassion on him but ultimately that strong upka is there understanding that this is this was his

temp that behavior was uh unchangeable and so he just have to accept him as he was and there were also a lot of times

when the Buddha instead of teaching someone to become an arand he only taught them to uphold their sa or do other wholesome stuff because he

understood that the mind is incapable of receiving or absorbing the higher wisdom or knowledges and so he just accepted that okay this person

construct is like that so I'll just try to teach them dhana or something soca is not always like oh it's just this karma whatever it's about accepting

understanding where they are and then you meet them where they instead of trying to pull them with your own ego to where you want them to be.

>> Okay, brother. So, can I say that we need to have a lot of wisdom, right? To

know where they are. If you don't know, then >> it's best to lower our expectations.

>> Yeah, definely.

>> This is in a recording. I want to thank sis patia because I went through a phase where like I said I was in a panic attack and I and I felt that a lot of people were like viewing me this is your

karma this but sis patriia actually was different she actually reached out to me so yes so I'm glad you didn't say that

>> because it saved me so thank you okay >> yeah so I'd like to also like uh touch on the point what I said earlier about

when when we say acceptance soa in a way is acceptance you accept that ultimately we want to reach to a stage where we understand that this person is like this

and I'll just let them be because they are who they are and they are where they are so acceptance in a way is like understanding that they are here but

your expectations are here so instead of trying to push them here with your ego with your ego that's the It's always the ego with your own ego pushing them here.

You try to lower your lower lower your expectations down to here and then meet them where they are and try to u help them where they are. Try to improve them

where they are and see if they have the room or abilities to improve. And if

they can improve then you can start to you know uh maybe try to heighten your expectation just a little bit and try to help them here again.

very bright wind just now um this pia started she said that uh we told her that before she can develop aka she's got to develop the other three then when

I asked initially I thought we need OPA as the foundation for the three >> I'm confused can you clarify >> so foundation as in like it the

foundation means it makes the other three stable doesn't mean like you develop first and then you develop the others or or like that it means that you need ube. So it means that when you are

need ube. So it means that when you are developing metacaran muda you also need to incorporate into your into your practice. So it

makes it makes for a solid foundation it makes the other three bama vihara stable.

So it doesn't mean like oh I will only uh develop meta and then when I'm proficient then I'll develop kuna. It

doesn't mean that way. It means like you develop all all four together but uh you do that because forms a solid foundation

on which the other three stand on >> foundation.

>> Yeah. So meta is a is a an unconditional loving kindness. So when you do

loving kindness. So when you do something for that person because you wish then this person to be uh happy for instance you do it genuinely because you only want this person to be happy that's

not because uh you want this person to give something back to you. You not

because you want recognition but because you want some tangible gifts in return or intangible gifts in return. You do

this because you genuinely want this person to be happy. That's it. So

unconditional loving kindness. So the

first is method. Second is corona is when you see the person suffering and you do what is suitable or do you do your best to for that person to be

alleviated from that suffering. So the

sec that is corona. The third muda is uh is uh in English it's like sympathetic drive altruistic drive that there are so

many ways to um uh define it. So it is the genuine feeling of happiness for the others success. So if a person becomes

others success. So if a person becomes billionaire overnight because of lottery then you feel happy for them. You're

just genuinely happy for them. That's

it. So muda or that sympathetic joy is the opposite to envy or jealousy. And

lastly is this is this equinimity is the ability of the mind to stay balanced.

even when things are tough or when the conditions are not right. So ultimately

it is the understanding that all beings are subject to their own karma. So when

you have that understanding even if you try to help if that person is cannot be helped or if they are uh in a very tough situation and you cannot do anything for

them to get out of the situation your mind remains calm because you understand that this is unavoidable.

So these all four they are called the four brahma viharas and they are especially important in

relationships and in living with humans because if we have these qualities then we can understand each other and we can live without any quarrels and without

misunderstanding. So they're especially

misunderstanding. So they're especially important uh between communities and between people and relationships.

I don't understand the number two and number four because it's very different but one and three because one is to love somebody and then it's like under conditional love and you don't want to

get anything back but number three is you are happy because they progress something in their life it the same because if you love someone of course

when they get things right you also >> not really not all the time no so uh they're different because first meta is not it's not just always about love.

It's about uh also wanting this person to be fe to be safe, to be secure, to be well, to be free from uh like illnesses

and things like that. So, it's an it's a very uh all encompassing uh qualities of unconditional love. So,

the third is mostly only about feeling happy for when this person is succeeding. So the reason why is there

succeeding. So the reason why is there is because uh even even between people who love each other they can feel jealous when when they are when the

other person be becomes superior.

So that's why you know sometimes you see friendships or or you know relationships where at first you're good because your two are equal but then at some point when you become superior the other

person becomes salty.

Uh they they are all equally hard to achieve.

Yeah, >> brother Bin. Um, now there is this uh bombing in the in Iran.

>> Uh, so uh some are even affected and they can of sleep well. So I'm just wondering then uh for us um how should

we uh how should we uh deal with such what is the right attitude?

uh do we just think that is there karma and so is there indifference uh or what what can we do or how should we reflect on

this?

>> So uh first method so uh meta is the is the entity is the antidote to dosa. So

if you really think about like say say like a general situation where you feel distressed it's because you have the presence of the dosa.

So that dosa that is present in your mind is torturing you first then that external thing that is happening. So

that's why you need to cultivate meta for yourself first to eliminate the the dosa that is happening and brewing within you. And when you can do that,

within you. And when you can do that, you extend that same goodwill and loving kindness towards person or groups of people or or something. When you do that

and then afterwards develop compassion that oh towards these groups of people you know uh help them in in a way that is suitable and uh suitable for for you

and for them and then a mood of course doesn't really apply in this case.

However, you can uh what you can do is to uh in the case of muda

uh generate certain wholesome qualities that may be helpful for them.

Uh yeah, some like dana or something I don't know some something to to grow your own wholesome stakes. And then

lastly up. So especially in the situations where you cannot control anything up is the most appropriate. So

it is the understand it is the acceptance and understanding firstly that I cannot do anything about it. And

the second thing is understanding that this situation is happening because of your own karma.

Soeka is needed to bring the mind to a more balanced state because if not ifa is not

there the mind will start to chase after the ego and it can lead to very un unhealthy and unskillful means of

thinking of doing and speech.

Soeka. So usually when there when you know uh when the issues concern politics or governments the best thing is

>> sorry brother just clarify you mentioned that the without opa the mind just chases after ego. Can you uh elaborate on this please?

>> Yeah so say uh okay no no more politics.

Uh and so so say say a condition uh a situation where you know uh yeah some something some some situation where you try your best to develop meta

your corona and then muda but somehow is lacking for instance then what happens is that you will think that oh I have I want this person to be very happy so you just

like go out of your way with ego not not not in a skillful way like with strong ego that I want this person to be this way. It turns into a healthy unhealthy

way. It turns into a healthy unhealthy pattern. And then corona also it can

pattern. And then corona also it can lead to unhealthy pattern because of that ego. And lastly muda can also turn

that ego. And lastly muda can also turn into an unhealthy pattern because of that ego. So the ego will be like oh I

that ego. So the ego will be like oh I want this person to be this or I want this situation to be this rather than letting the situation be because things are out of your control. So for the

things within your control and if there are components within your control that you can help then you can definitely help. But for wider situation or certain

help. But for wider situation or certain components concerned with that activity or issue or situation that you cannot control at all then you have just have

to develop otherwise you yourself is very tired. You cannot like you know go

very tired. You cannot like you know go to the Pentagon and tell hey stop doing that right you cannot do that. So what

you can do is for that just stop there and then cultivate because there's no nothing you can do about it. But for

other uh components that you know also not politics uh for other components like other issues that are happening with your with within your community or within your

family or between relationships or your friends that you can control and you can uh when I say control it's not from a from a place of ego as well. come to us

and like you know contribute and help then you can help but for other wider issues that you cannot do anything just look back >> brother win continuing from what he said

he said there was a bombing in Iran I meant I don't know I don't read about this but when he mentioned that um I didn't

uh feel that I would be like he said there are people who are affected I I wasn't I didn't I And I felt shame for not feeling it. But what my mind did go

to is like showing I'm grateful that I'm not in that situation. So it helped me to calm my mind down. It's like learning out of the situation that so that I can

be more appreciative of my situation.

What is this happening? It's me selfish.

>> Sorry. No that that so um so when we cultivate so that is also a component what we call by muda onto ourself. So

when we are cultivating muda we also feel happy for ourselves for being in a good place for for being in a good situation. Um the reason uh so the the

situation. Um the reason uh so the the time when it turns unskillful is when it is too rooted in like ego and start to become feeling very conceited like oh

I'm above everyone else. Haha. So when

that happens, then it is not muda anymore. It is conceit or ego. But if

anymore. It is conceit or ego. But if

not, if we are just genuinely feeling happy that you know, oh I'm in a I have good karma right now. I am able to live well, practice well, eat well and so on.

That's still that can be still uh genuinely deep. So how you can

genuinely deep. So how you can differentiate is that um with ego with mana you're the mind is so tense and

suck up on something but if it's genuine muda then the mind feels light and it

feels uh it feels wholesome and happy feel like um because I the first instinct was not

to feel for these people so I don't chastise myself for not having it >> am I lacking something am I lacking am I a cruel person like I don't have this

that came out immediately so I have to I suppose um build it up is it that means I don't know >> yeah that that is something that you

have to uh also yeah you have to uh reflect on your own for for yourself uh I cannot read the mind so I cannot I cannot say anything. Yeah. But uh that's

how you can differentiate between the two. So recognize it and see you can try

two. So recognize it and see you can try to reflect uh which is what >> Yeah. Yeah. Maybe that means that I'm

>> Yeah. Yeah. Maybe that means that I'm too self-centered then.

>> Yeah. So I could for the >> not not always not always that uh though like I mentioned you you

will need to develop um skillful ways of understanding your own mind and with that reflect on whether it's coming from a genuine place of mud on to yourself or

it's mana >> and rather I think this uh Buddha teaching is very good but sometimes I also feel it's very difficult like even to get Janna we need many many hours of

meditation a day and that's like quite impossible for my current state of life so but then I think there's a saying that someone said before you must aim for the sky and you land on the clouds

so I'm not sure how to balance between this like between uh how not to be too idealistic yet having like you know some wholesome goals so is it we should not

have any timeline to our yeah I'm not very sure how how I should as far know because yeah I'm thinking

maybe I should be more realistic with my >> like with regards to spiritual practice.

Yeah.

Well, I mean I mean like just because it's not unattainable at the moment because of your present conditions or other you know other like external conditions out of your control that you

cannot aim for it. You still have to aim for it. for you know our hunt

for it. for you know our hunt but you know uh and then also you put in the work that is needed to be put in to

to get to that state but uh you don't despite the conditions you you still don't lose the faith and you still don't uh give up just because it is not

attainable at the moment it can become attainable at some point in the future though you have to when you do things especially when you're aspiring to you

know to become in the end uh you need to have the faith in your own activities knowing that this will all these actions will ultimately bear fruit in the future

for the Italian of such state and being patient with that and also at the same time uh do what is needed to be done in the present moment

>> you so just try my best >> yeah try your best and for other conditions outside of your control accept let things be be and be patient.

>> Thank you. Thank you.

So if you know if so the for Buddha for a Buddha to become a Buddha before he received that pro he after he received

the prophecy uh he had to spend at least a person had to spend at least like four incalculable 100,000 to become a Buddha and before even that even even before he

received that the person received the prophecy that person still with the intention of wanting to become the Buddha fulfill the parameies. It's just

that you know the conditions were not yet right to receive the prophecy but somehow you know looking before that that time before the person received

that prophecy they put in the work that is needed to be put in to achieve that prophecy even so of course you know attaining a Buddha before receiving that

prophecy is uh is like a muddy dream you don't know when you'll get it but you still put in the work that is needed to be done to get that state.

So you don't you don't that that person wouldn't stop halfway just because the person hadn't received prophecy yet because they have a strong desire to to practice to reach that state. They put

in the work even if the path seems very long and the end point is um unattainable.

So you just have to you have to put in the work.

So what what stops you from achieving the dream is only your mind. Nothing can

nothing else can stop.

That's why the the Buddha said that the the mind is the forerunner. So if the the mind to if the mind is there, if you

have the desire uh sorry if the mind wants to achieve it, it will go out of your it will go out of the way to

achieve that. So uh if you if the mind

achieve that. So uh if you if the mind just stops midway and tell itself that I this is impossible, this is too far,

then it'll just stop me.

Is it correct to say that that to have the faith in the practice in the dharma right then you know that the end goal is the arahanship and what you have to do

is just to put in the cause and you know that if I believe in the Buddha teaching that eventually I'll reach there doesn't I don't know how long it is but >> the practice will the result of the

practice is the knee banner for example so I just put on the on the practice and the basis this or that is the very faith the faith right that I trust his teaching

>> yeah yeah definitely so that's why when we when after the Buddha attained enlightenment he uh

after he received uh after he contemplated the dharma and then he spent all the time by himself he felt hesitant to share the dharma with the world and

so at that time the Brahma came down and told the Buddha to share the dharma because they are beings who can receive and understand the teaching and what the Buddha said that and the Buddha said

that he'll do that and what beings need to show is the faith itself to faith in the teaching so that's why if you have that faith in the practice in the dharma

you can keep going even if you don't know when you achieve that goal >> brother if I may ask >> brother Adi asked about like the goal

of Buddha.

So, so brother like I think different people have different ideas about nibbana. So can brother like like

about nibbana. So can brother like like like can >> so the closest example of what it is.

>> Yeah. Yeah. So different people have different ideas. Is it a condition? Is

different ideas. Is it a condition? Is

it is Yeah. Yeah.

Yeah. Yeah.

>> What is nibana?

>> Uh so when you when you so the Buddha talk about all things being conditioned meaning that uh this existence the or ultimately the five

aggregates or the nama rupa they are conditioned meaning that they are they arise due to conditions and then they cease. So if they are conditions they'll

cease. So if they are conditions they'll keep arising over and over again. So if

there are things that arise with condition then there will also be an element without any condition and that is nibbana. So

is nibbana. So nibbana people think people think nibbana is a is like a place where you go stay forever and then you don't perish anymore and then you just enjoy

happily but it's that is that is not nibbana. So when you light a candle with

nibbana. So when you light a candle with when you light a candle and there's a flame on the candle and if you blow it

where it disappears poof right so if I ask you the question where did the flame go how would you answer it yeah it means like whatever gone is gone

right it's not like the flame that was gone was like stored somewhere And then you can just try to bring it back and then put it into here. You know what's gone is gone. So essentially nibbana

means an unconditioned state where all the five aggregates cease to exist.

Meaning like the conditions that require the five aggregates to arise have been eliminated or eradicated completely. So

there's no more arising. So nibbana uh if we are going if we're going to dismantle the word in nibbana in pali

into different words we get nada means exa extinguishment of craving meaning you eliminate the craving. So you

eliminate the craving which is the main cause of suffering or the main cause of rounds of reverb. So when you eliminate that main ingredient there's no more arriving meaning there's no more existence no more five aggregates

nothing anymore. So when people think of

nothing anymore. So when people think of Nibbana, they think it's a place, but no, it's not a place. It's just an extinguishment of the conditions that are required for future rebirth and existences. So when that condition is

existences. So when that condition is gone, when that ingredient is gone, there's no more arriving. That is what we mean by nib. It's not a special place. It's not a special uh you know

place. It's not a special uh you know realm or home or something designated that you can just stay there and enjoy forever. It's not that is not nibbana.

forever. It's not that is not nibbana.

Libana basically means extinguishment of craving meaning extinguishment of the conditions required for future rounds of rebirth and continued existences and

cycle of rebirth.

It's just that so uh sometimes uh I don't know about other countries but in in Yanmar uh

when people when the monks like try to uh when the make blessings or when the when the lay people request for blessings there is

they have an aspir they make an aspiration that may I realize nibbana or may I reach reach nibbana.

uh that is peaceful that is lasting and based on that they people mostly think that it's a place that you go to when you become an arahan but it's not

it's not the case if I if like if I really ask you right now that when you become arroan you'll totally disappear forever you will not come back to ex

existence anymore would you want it would you really want it though yeah So it's not an ideal place that you

go. It's just the extinguishment of the

go. It's just the extinguishment of the conditions through the maturation of wisdom so that you don't get reborn anymore

from what you mentioned as well. um my

when I understand nibbana not understand from what I hear feel that it's almost like nonexistence you no longer exist but then again I

think Buddha said you can that I no longer exist so bit confused because I I the feeling that nibbana is end of

suffering and end of suffering means >> you don't even want to become you feel That of course brings a bit of fear because we are always

feeling >> we always have our senses and suddenly you don't see you don't hear you don't this you are gone your becoming and I must admit a bit >> yeah yeah yeah

>> reside in me >> yeah yeah yeah >> how does that feel >> so >> it's it's understandable it it happens and that is because of the craving for

existence so that craving for existence is there until you become aran. So until

that is not eradicated the craving for existence which is ultimately the the the main like you know the the predominant condition needed for continuous rebirth is not eliminated. We

will still be trapped in the cycle of rebirth and the the fear you feel is valid and that is because of the craving for existence. I

for existence. I >> I just feel it's because of my ignorance. I haven't seen it.

ignorance. I haven't seen it.

>> Yeah. Of course. Ignorance and craving.

>> Yeah. Yeah. Then when I see it, you probably just Yeah. You don't want to exist.

>> Yeah. Yeah. That is because you know we have the ignorance and craving that had not been eradic completely eradicated yet that we still feel fear

about being released from the samsara and no and then and the no and the state of no more becoming.

>> Okay. Can you then elaborate why can't my why is this thinking that you no longer exist wrong like

>> uh because it leads if if um thought or process in the mind in an unskillful way leads to niism uh that that's why

yeah >> don't exist anymore right >> so what we can what the correct way to answer nibana is no or becoming of the

five aggregates.

>> Yeah.

>> Okay. So, so the word nibana so like what brother mentioned.

>> Yeah.

>> It's me. So, um like no more um craving.

>> Craving.

>> Yeah. Yeah. So, so like it's the state of no more craving. So but it can also refer to an object that um like when a

noble person uh attains that state and when they go into fian attainment the object that they the mind takes at that

time. Yeah,

time. Yeah, >> I I I think that uh answering that would be suitable for the audience that understand Avida. If I if I if I answer

understand Avida. If I if I if I answer that right, that will become very complicated for everyone.

>> Yeah. But that is also not so different.

Uh sorry, I'm not so different. I mean

that that doesn't mean like a special object or something. Yeah. Yeah. I'll

just answer that for now.

It's for a different different audience.

Sorry.

>> I think in a suta is Buddha mentioned nibbana is happiness. So is this happiness uh of nibbana is when there are the five aggregates or when there are no five aggregates there can still

be happiness a bit confused.

>> Yeah I I I one time you know a monk also asked about venuable sai that like how can how can someone be happy when there's nothing? It's just the absence.

there's nothing? It's just the absence.

It's just the it's just the absence of the suffering that makes the mind happy.

Yeah.

>> Like neither happiness nor unhappiness.

Something like that is happiness.

>> Not really that way. But I mean it doesn't mean that happiness exists in Ghana. It's just a it's just like a

Ghana. It's just a it's just like a metaphorical >> uh explanation to say that because there's no more suffering you feel happy.

>> Okay.

>> Yeah. Yeah.

>> Thank you. like when you get sick uh you know there's a lot of suffering but when you recover you feel very happy because of the because of the absence of that sickness right so I'm not saying that

the these two are comparable what I'm saying is that you feel happy because there's no more suffering it it's to metaphorically explain that you know the

absence of suffering is to be rejoiced it doesn't literally mean that there's happiness in me yeah so um about that that Brahma. So he

he went to the he went to the Buddha to request that he that the Buddha teaches the dharma because there are people who are uh able to absorb the teachings and to

realize the dharma and in the end you know the he answered to the Brahma that open the doors to the deadless. Let

those with ears show their conviction.

So the faith let them show their conviction perceiving trouble. Oh

Brahma, I did not tell people the refined the sublime Brahma. So meaning

that he will teach and what is required is for people to show faith to show conviction in the dharma. So when you're walking this p

dharma. So when you're walking this p when you're walking this path whether even if you don't aspire to become an ar yet right now what you need is faith

that this this this path if you if walked properly and without if you don't fall off on this path at some point you'll get to the goal and what you need

is to keep walking this faith to to walking keep walking this path with conviction. It's like uh when you're in

conviction. It's like uh when you're in a new city and then if someone is if a local tells you that yeah you follow this path and at the end of the path you see a bus station for instance you

cannot see the bus station but because you believe the local who said that you keep walking this path even if you cannot see the station but at at the end you get to that station. So sort of in

that way you know when you walk this path because the the benefits or the end goal is intangible like you cannot prove it at or you cannot see it at all but somehow you can feel it. Uh if you keep

walking this path over time you'll see either minor or major improvements within you. So if you keep walking this

within you. So if you keep walking this path with conviction at some point you'll get to that goal.

So merit and onto this session.

Sad sad sad.