Traduction en francais:retraite a Ho-Chi Minh-Vietnam 2014

19 décembre – matin- Au sujet de la Quête de la Vérité – Hanoï

Nous somme au 4eme jour des 10 jours de retraite à Phuoc Son, monastère au Vietnam.
Je vais partager une de mes expériences.
Lorsque j’étais jeune, un fort désir apparût en moi. Je voulais savoir la vérité. Pour cela je lu beaucoup de livres afin de comprendre la vérité.  Ce que j’appris des livres  c’est que tout change. Tout le monde change, tout un chacun  est non-permanent, la seule chose qui soit permanente  c’est la nature du changement ou la nature de l’impermanence. A cette époque, je ne faisais que quelques bonnes actions telles qu’aider mes amis ou ma mère. Connaître la Vérité de cette façon ne me satisfaisait pas, mais j’ignorais où je pourrai trouver l’autre compréhension, l’autre chemin en dehors des livres. J’essayais de trouver la Vérité, comprenant que la Vérité que je connaissais n’était pas complète. Je ne parvenais pas à trouver un autre moyen d’obtenir la Vérité.  C’est pourquoi j’ai arrêté ma quête de la Vérité. Après cela, j’ai étudié à l’université, j’ai appris comment gagner de l’argent avec mon propre commerce. Puis,  l’âge de 29 ans, j’ai été invité à participer à une retraite de méditation de 5 jours qui se déroulait dans un monastère  à 20km de Yangon. Comme j’étais très occupé à cette période, je ne pouvais pas rester au monastère. J’y arrivais le matin et repartais le soir. Dès le premier jour de la retraite, j’ai été initié à l’enseignement du Buddha. Ce que je compris de cet enseignement est qu’il n’y a pas d’humains, pas d’animaux, pas d’homme ni de femmes, pas de moines ni de laïcs. La Vérité est un Continuel Renouvellement de la Nature Impermanente ou bien Nama et Rupa (en Pali).  Je n’avais jamais compris comme cela dans la société, dans mon environnement. Comprendre ainsi me procura un soulagement, car  à cette période je faisais face , dans mon commerce, à des problèmes que je  ne pouvais pas résoudre. La compréhension de non “moi”, non “toi, ni “le mien”, ni “le tiens”, pas d’animaux, pas d’humains a allégé mon cœur. Je finis par comprendre que la vie d’un commerçant n’était pas « la mienne », que les problèmes auxquels je faisais face n’étaient pas « les miens ». De plus, je compris que les humains ne sont pas vraiment différents des animaux puisque la Vérité est Continuel Renouvellement de la Nature Impermanente ou bien Nama et Rupa. Pas d’animaux, ni de chats, de chiens, vaches ou moustiques, juste Continuel Renouvellement de la Nature Impermanente ; pas d’hommes, pas de femmes. Comprendre cela me procura la sensation de contentement.
C’est pour cela que je me suis intéressé à l’enseignement  de Buddha, puis j’ai commencé à pratiquer la méditation afin de posséder la connaissance de la Vérité. Comprendre la Vérité par la lecture ou l’écoute n’est pas notre propre connaissance de la Vérité. Uniquement en pratiquant la méditation et en performant des bonnes actions nous pouvons acquérir notre propre compréhension de la Vérité. Ma première séance de méditation, j’ai trouvé le fait de s’asseoir sans bouger et en focalisant sur un objet très difficile pour moi. Je ne pouvais pas rester assis sans bouger je ne parvenais pas à tenir mon esprit focalisé sur la respiration. Ceci fût ma première compréhension de la méditation, selon ma propre expérience. Connaître la méditation en tant que laïc ou bien en tant que méditateurs est très différent. La pratique de la méditation  est la meilleure bonne action à faire.  C’est pour cela qu’essayer de méditer et d’avoir sa propre expérience est les meilleures choses que l’on peut faire. Apprendre directement à partir de ma propre pratique de la méditation fît un grand changement pour ma compréhension et dans ma vie. Au début de ma pratique, il y eût beaucoup de difficultés et d’incertitudes. Mais après avoir dirigé mon propre commerce durant  sept années je n’étais pas effrayé par les difficultés. Lorsque je rencontrais  une difficulté dans ma pratique de méditation, je travaillais durement pour trouver le moyen de surpasser cette difficulté. Ainsi je suis devenu un méditateur permanent et jusqu’à maintenant j’ai performé beaucoup de bonnes actions. En tant que méditateur, j’ai connu les difficultés de méditateur.  C’est pourquoi j’ai essayé ardemment, non seulement pour moi mais aussi pour chaque méditateur. La continuelle action de pratiquer la méditation et faire des bonnes actions est la cause que je dois créer. L’effet ou résultat est que j’acquière ma propre compréhension de la Vérité. Cette Vérité n’est ni quelqu’un, ni quelque chose, ni le temps ; ni ce moment ou cet autre moment, pas cet endroit-ci ni là-bas. La Vérité est Continuel Renouvellement de la Nature Impermanente.
Savoir que tout est impermanent n’est pas complet. La Vérité est que quelque chose ou quelqu’un est également Continuel Renouvellement de la Nature Impermanente. Continuel Renouvellement de la Nature Impermanente est l’unique Vérité pour chaque être vivant et chaque être non-vivant. La Vérité n’est ni « moi », ni « toi », ni quelqu’un, ni cet homme-ci, ni celui-là, ni cette chose-ci, ni celle-là, juste Continuel Renouvellement de la Nature Impermanente. Savoir que le temps est impermanent, que les lieux sont impermanents que tout et tous est impermanent n’est pas une compréhension complète. Si tu focalises sur quelque chose ou quelqu’un, il y a le malentendu que quelque chose est réel. Que quelqu’un est réel. En fait, le Continuel Renouvellement de la Nature Impermanente est réel. Si l’on voit du point de vue de la Vérité, qui est Continuel Renouvellement de la Nature Impermanente, il n’y a ni homme, ni femme, ni humain, ni animal, ni « mien » ou « tiens », juste le Continuel Renouvellement de la Nature Impermanente.
Nous devons nous efforcer de focaliser sur la Vérité lorsque nous sommes pleinement conscients. Si nous essayons de nous focaliser sur la méthode, sur comment pratiquer, nous serons capables seulement de focaliser sur la méthode. De même, si nous nous efforçons à focaliser sur la Vérité, la Vérité n’est ni quelque chose, ni quelqu’un. La Vérité est à comprendre. La Vérité est Continuel Renouvellement de la Nature Impermanente. « Ni quelqu’un, ni quelque chose » signifie qu’il n’y a pas de « quelque chose ». Ce n’est pas « quelque chose » qui  est impermanent, ce n’est pas « quelqu’un » qui est impermanent. Uniquement le Continuel Renouvellement de la Nature Impermanente advient, apparaît, une après l’autre continuellement, naturellement. Nous devons déplacer notre attention de quelque chose ou quelqu’un ou d’une place ou d’un lieu à la Vérité, Continuel Renouvellement de la Nature Impermanente. Comprendre la Vérité m’a libéré des problèmes avec moi-même et avec les autres et m’a également libéré  de mes possessions, de mon centre et aussi des biens des autres.
Je peux focaliser sur la Vérité.  C’est pourquoi je peux utiliser moi-même de la façon juste qui est utiliser-seulement et il en est de même avec les autres personnes. De plus en plus de personnes sont impliquées dans mon centre.  C’est pourquoi il y a de plus en plus de gens et de plus en plus d’actions. Au début, il y avait beaucoup d’erreurs, beaucoup d’actions incorrectes dans le centre. J’étais également très occupé à prendre des décisions et à enseigner. J’étais occupé à parler. J’ai pu faire des erreurs mais j’ai focalisé sur la compréhension juste. J’ai focalisé sur la Vérité qui est expérimenter-simplement, faire-simplement.  C’est pourquoi les actions correctes ou incorrectes de ma part ou de celle des autres n’a pas été un problème. Je compris cela, ainsi j’ai pu travailler avec beaucoup de gens. J’ai enseigné aux autres de comprendre ainsi et d’être capable d ‘agir ainsi.
A présent nous allons méditer avec la compréhension juste. N’oublie pas la Vérité qui est Continuel Renouvellement de la Nature Impermanente. Nous utilisons la Nature Impermanente ou changeante qui n’est ni « la mienne », ni « la tienne », qui n’est ni quelque chose, ni quelqu’un, ni «moi », ni homme, ni femme. Nous devrions nous ériger pour la Vérité. Nous nous érigeons toujours pour nous-mêmes. Nous nous érigeons pour quelqu’un. En fait, la Vérité n’est pas quelqu’un. « Quelqu’un » est réel uniquement dans l’esprit. De même, « Quelque chose » n’est pas réel.  C’est seulement l’esprit. La compréhension erronée nous dit que « ceci est moi », « ceci est le mien ». La compréhension erronée et l’attachement nous mentent. Savoir cela  c’est savoir la Vérité, se remettre à la Vérité. La Vérité est permanente. Le Continuel Renouvellement de la Nature Impermanente est permanent. Personne ne peut le détruire. La Nature Permanente est aussi permanente de nature. Personne ne peut la posséder. Nous devrions faire des bonnes actions pour la Vérité. Nous devrions être pleinement conscients de la Vérité, pas pour « moi » ni pour « ma famille », juste pour la Vérité, ne pas rejeter ni s’attacher. Etre en pleine conscience du présent qui se passe avec la compréhension juste. Si l’on est en pleine conscience de la respiration… connaître la respiration comme étant impermanent n‘est pas complet.
Sois pleinement conscient de la respiration avec la compréhension juste que la Nature Impermanent est en train de respirer. Connaître la respiration comme étant impermanente n’est pas complet. La Nature Impermanente connaît la respiration. Savoir que l’action de pleine conscience est impermanente n’est pas complet. L’action de pleine conscience est la puissance (force) de la Nature Impermanente. Savoir ainsi est complet. Personne ne pratique la méditation. Seulement la Nature Impermanente est en train de pratiquer la méditation. L’action de pleine conscience n’est pas non plus « la mienne », ni « la tienne ».  C’est  l’action du Continuel Renouvellement de la Nature Impermanente. Avec cette juste compréhension, nous devons nous détacher de la compréhension erronée.

Fin.

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Transcript of a Dhamma Talk in Australia

7 may night at Frances ‘Studio

Before we meditate we should understand that meditation is for everyone, every time and for everywhere; we should meditate everywhere, any time, in every situation or condition. The practice of meditation can make our mind becoming stable and free from attachment. Attachment is the disease of our mind. If our mind is unstable and unhealthy, we will make mistake. Beside this, if the mind is unstable and unhealthy, we cannot endure sickness, poverty and all kinds of inconveniences.

If the mind is stable and healthy, we can stay everywhere, we can deal with anyone and endure all kinds of opposed situations. If we lose our min d or if we are angry or greedy, there will be a lot of problem in our life. Instead of saving our life or preventing it we should try to make our mind stable and free from attachment. We should focus on the stability and cleanliness of the mind. It will be difficult at the beginning because we are not used to do like that but we must be patients, we must not give up the practice of mindfulness and detachment.

The practice of mindfulness and detachment in itself is a complete job. If we practice it we will be satisfied of our practice. No other works or jobs are complete like the practice of mindfulness and detachment. We are human and we have intelligence so we must do something before we die. Anything we do should be the practice of mindfulness and detachment. This practice is mostly concerning the mind, therefore we can practice everywhere, anytime and in any situation. Now you are trying to practice under my guidance. At the beginning if you don’t understand the essence of the practice of mindfulness and detachment, you should listen my teaching again and again. Only when you are listening you can practice at the same time. The practice of mindfulness and detachment is very important. I have been practicing it for over sixteen years. I have been teaching to people including meditators for over thirteen years.

So mindfulness and detachment is my main job. If I am alone it is very easy for me to practice mindfulness and detachment. If I am dealing with the others it is difficult for me to be mindful and to detach. But it is necessary to follow or to do this practice at any time and in any situation. This practice can give us good ideas, so when we practice mindfulness and detachment no need to think too much. If we don’t know what to do we should practice mindfulness and detachment and then when the time come we will know what to do. If we don’t know what we should do, try to meditate and the answer will appear at the right time. If we feel sick we should meditate, no need to take medicine.

The practice of mindfulness and detachment can solve all the problems, can cure all the diseases and fulfill all our desires. The more we practice mindfulness and detachment, the less we need to do other things. We don’t need to rely on ourselves, on the food, on the medicine, on our belongings; we don’t need to rely even on our own life. If we practice in the right way, we will understand like this. Now we will start the practice. Keep the body and head upright. Lift up the body weight, don’t let it be heavy down on the ground. Close the eyes gently. Relax the whole body and mind.  When we meditate, we should understand that we should not meditate for ourselves. Meditation is for all, therefore we should meditate for everyone.

In our society we learn for ourselves and our family, we earn for ourselves and for our family, whatever we do it is for ourselves and our family. Now we should meditate for each one, for everyone concerning with us. Most of people of the society are not meditating; we are one of them therefore we should meditate not only for us but for all.

There are many living beings in the universe but most of them cannot meditate. We, as human, have intelligence and are able to meditate but only few people do it. Beside, only few people know about meditation. If we don’t know about meditation we cannot meditate. Now we all have a chance to meditate and we should try hard. If we are not meditating we will do only what we are used to do. Sitting meditation is necessary especially for beginners and young people.

There are many things to do in society for young people; if they are busy with other works, they have no chance to meditate. As human, we can learn, make our own business, we can do all what we should do but we should not abandon the practice of meditation. We should try to meditate in sitting position and also in any position. Meditation is mind work, therefore while we are walking, speaking or walking, we can meditate.  Doing without meditation is our own habit. We should change our habit. We should try to do everything with mindfulness and detachment. We should be mindful to whatever we do and also we should detach from what we are doing now or experiencing now.

Now we are meditating, what we are doing is right. But it is not enough. We should understand about meditation rightly. My teaching is about the Truth of meditation or the practice of mindfulness and detachment. Try to understand the Truth with my help and then try to understand by yourself. Stop thinking about yourself and your actions. Thinking about yourself and your actions is the habit of grasping the idea of something or someone. There are many meditators in the world, we are one amongst them. We should not pay attention to ourselves. The practice of meditation is done by many other people. We should not pay attention to our own practice. We must meditate and we must detach from ourselves and our actions. Attachment is caused by misunderstanding.

Not knowing the Truth is the cause of attachment. To solve the problem of attachment we should understand the Truth. Knowing the Truth is the practice of detachment. The Truth is not something, not someone, not “I”, not “you”; just Ever New Impermanent Nature or arising and passing away process. If we see from the side of someone, there is “I”, there is “you”, there is men and women, animals, there is sky, moon, the sun. but if we see from  the side of the Truth which is Impermanent Nature or arising and passing away process, there is no ‘I”, no “you”, no men, no women, no sun, no sky, no sun. If we are able to see from the side of the Truth, no need to worry, no need to like or dislike. We should meditate and we should stand for the Truth of Ever New Impermanent Nature.

To stand for the Truth we should detach from ourselves and our actions. Relax the whole body and mind, lift up the body weight, and don’t let it be heavy down on the ground. Close the eyes gently. Just focus on our normal breath. Try to do all these actions without the idea of something or someone, “I” or “you”. There are only causes and effects. There is no person, no one, nothing.

All the actions are doing-only. The idea that someone or something is doing is wrong. We should let go or abandon the wrong idea of something or someone. Be mindful. Be natural. Don’t do it forcefully.  Don’t give up the practice of mindful and detachment. Keep on practicing one after one, time after time.  Sometimes you might desire to meditate and sometimes not; don’t pay attention to your desire. Just keep on practicing mindfulness and detachment. Be mindful on the practice of mindfulness and detach from the idea of something or someone.

If we are not mindful of the practice of mindfulness we cannot keep on practicing. If we cannot detach from something or someone, we might misunderstand that “I am meditating” or “meditation is mine”. The aim of focusing on our own breathing is to detach from the six senses objects. Whatever we can see, we can hear, smell, taste, touch and know is to use-only, not to like or dislike, not to misunderstand as being reality. Traditionally we are using these objects with attachment. Attachment means liking, disliking and thinking as being reality.

The six senses doors and six senses objects are to use-only. Not to reject or to attach. As living being we must use these things but we must detach from them. Mindfulness on our own breath is the way to detach from these objects. I am guiding you to meditate with right understand. You can meditate by yourself but it is difficult to know the Truth of meditation or mindfulness. All yogis will meditate, they can correct their practice of not meditating but if we study the knowing of the meditators we can see the mistake. If you are not meditating it is very difficult to correct our understanding about meditation. Even for the meditators who has strong attachment it is difficult to detach from wrong view or wrong understanding. Try to meditate every day and try to detach from the idea of something or someone, “I” or ‘you”, “mine” or “your”. Be mindful on your own breath as much as you can and try to detach from the six senses objects. Not to reject we should meditate every day, not to attach we should let go off the idea of “I” or “you”, “me” or “mine”, something or someone. Not to reject we can see whatever we have a chance to see. We can hear the sound, we can listen to the sound. We can smell, taste, touch, and know. Not to reject we should disconnect from these objects by focusing on our breathing. We should not forget the Truth which is Ever New Impermanent Nature. Which is not something, not someone, not “I”, not “you”.

Knowing the Truth of the Impermanent Nature is creating the misunderstanding that “I” or “you”, something or someone is true. Knowing about the Impermanent Nature will not create the idea of “I” or “you”, “me” or “mine”, something or someone any more. The third important thing is to be mindful on our normal breath and try to detach from doing deliberately or purposely. We should accept the Truth no “I”, no “you”, not something, not someone. And then we should abandon our habitual actions. Not to reject we can do according to our own habits. Not to attach we should focus on our natural breath or automatic in and out breathe.

Thinking about what to do, where to go, what to eat, where to stay these are caused by our own habit. We can do it but without attachment for these actions. To solve the problem of attachment we should be mindful on the natural actions of our body and mind. If we don’t meditate we will be doing something endlessly. Doing something is the cause of the desire to do something. If we are able to abandon our actions, the desire to do these actions will disappear. By paying attention to our natural or automatic actions we should try to detach from doing intentionally.

The last important thing to do is to detach from the limited time we are using. We are using limited time. One second, one minute, one week, one month, one year, one life. All these times are Created Truth, they have limits. The Original Truth is just present moment which is just appearing and disappearing naturally.  The present moment lasts a very short time which has no limits. The Ever New Impermanent Nature or appearing and disappearing process is happening according to the present moment. That is why there is no time, no place, no living beings, and no non-living beings, there is no something, no someone, no one time or one place.

The Truth, Ever New Impermanent Nature is happening at the present moment. This process is not depending on something or someone. Whether we accept it or not, whether we know or not, this Original Truth will keep on happening by itself, naturally. The Truth is complete, perfect, no one or no thing is complete or perfect. This is why, by ourselves, we cannot be complete and perfect. We must rely on the Original Truth. In this way we can also be perfect or complete. We can use our life, our belongings, deal with others but we should not rely on ourselves.

We all should rely on our actions of doing good deeds and meditation. We should not forget the Truth which is not something, not someone, just Ever New Impermanent Nature. Seeing from one side is wrong; we should see from each sides, from every side. And then we should try to see from the side of the Truth, Ever New Impermanent Nature.  We should detach from the past, from what we have done and from what happened to us. We should detach from the future and also from what we intend to do and what we intend to be. We should try to detach from the present time, from what we are doing now and from what is happening to us. We might be old, sick, rich or poor, men or women, we should detach from the present time, present action and situation. We should not occupy someone as “I” or something as “mine”.

This is what we should understand and we should try to practice according to the right understanding. We should practice like this. If we do what we want to do, if we do what we are used to do or if we do what we understand it will never end. Animals also do what they want to do, what they are used to do and what they understand. It will never end. We are human, we have intelligence so we should try to end these endless actions. The more you eat, the more you want to drink, the more you sleep the stronger will be the desire to sleep.

What we are used to do or what we understand to do are not the right things to do.  We can never be satisfied by doing what we want, what we are used to or by what we understand. We can be satisfied by doing what we should do which is doing good deeds and practicing meditation all the time.  Although the meditation time is over we should continue the practice of doing good deeds and meditate all the time. End of the teaching.

Dhamma Talk at the Victoria Buddhist Society in Melbrourne

Transcript from the talk in Melbourne- Victoria Buddhist Society on 16th of march – AM

The practice of meditation is for everyone. Each of us should meditate. Doing with attachment is wrong. Whatever we do we do it with attachment. Attachment for the person, for the method, for the time and place, this is wrong. The Truth is Ever New Impermanent Nature. If we don’t know the Truth we will misunderstand that something or someone or one place or one time are true. That human and animals are true; that male and female are true. Not knowing the Truth, Impermanent Nature can create all misunderstandings. If we meditate as we like, we rely on our own desire.

If we practice as we understand, we rely on our own intelligence. If we meditate as we can, we rely on our own ability. Ignorance and attachment are controlling each of our action. Ignorance and attachment is not something, not “mine” or “yours”. The aim of meditation is to fight against ignorance and attachment. Let’s start our practice. Close the eyes gently. Relax the whole body and mind. Keep upright and straight our head and body. Lift up our body weight. Don’t let it be heavy down on the ground. Doing as we can do is doing with “I”. We can use our body and mind but we should use it in the right way, to use-only. Using with grasping the idea of “mine” or “yours” is wrong.  If we don’t meditate in the right way, we will keep on doing mistakes. Try to meditate with mindfulness on the right understanding.

Each action of mindfulness should be controlled by right understanding. Be relaxed. Don’t be urgent. Don’t do it forcefully, be natural. Try to meditate not for someone or something but for the Truth of Ever New Impermanent Nature. To know the Original Truth, we have to abandon our normal actions of a lay person firstly. Secondly, we should abandon our mental actions. The mind is always dealing with one of the six senses object. The mind should disconnect from these objects.

Be mindful on your own breath in order to detach from the object outside. If the mind is busy with the other objects it cannot understand the Original Truth which is Impermanent Nature. Keeping precepts, practicing Samatha and Vipassana Bhavana is essential for all living beings. We are human beings this is why we can do such kind of good deeds. Don’t let the mind go away, just focus on your own breath constantly. Try to do what you should do. It might be difficult or easy, might be short or long, boring or interesting, it might be knowing or not knowing the practice, we should not pay attention to the consequence of the practice. Try to be doing-only without any attachment on the result or consequence.

At first step we try to abandon our physical and verbal actions; at second step we try to abandon our mental normal actions. There is no something, not someone, no “I”, no “you”, not “mine” and not “yours” but only cause and effect. There are also so many kind of good and bad causes. Each good or bad cause has its own good or bad result. We should be mindful on whatever we do. Not only on physical and verbal action but also on mental actions.

In this way we can understand which action gives which result. We can also understand what is good, what is bad, what is right and what is wrong. In this way, we should try to abandon our own evil actions. We can also practice to improve our ability to do more and more good deeds. Whenever we do good deeds or avoid evil things, we should it with pure mind. The mind should not attach to the present action. Attachment to the past, present and future is wrong. Try to use the right view, to have the right practice. We, human beings, should not reject or attach on the practice of meditation. Not to be rejecting, we need to meditate. Not to be attaching, we should try to be doing-only.

We can use one method after the other. We should try to meditate everywhere and at any time. To be doing-only, we should try to detach from the time, place and method we are using. Even our life, our belongings and learning are to detach. All our habitual actions are because of attachment. Therefore we should try to abandon all our habitual actions.  Don’t do it forcefully, let it be naturally. Lift up our body weight; don’t let it be heavy down on the ground. We are using our own life, our own family, our own place and our own belongings. One day or one time, we all surely have to leave everything and every action.

You should try to detach from all these things and actions before we lose it or die. To detach from our life we should go to a meditation center. To detach from our own life we should be a meditator or we should be a monk or a nun. To detach from our habitual actions we should keep precepts and practice meditation. The life of a meditator, of a monk or a nun, the place of a meditation center.

The method, the experiences we have, it is also necessary to detach from all this. You might be male or female, healthy or sick, you might be a meditator, a nun or a monk, you might be a Buddhist, Christian or having no religion, which you are, is not important. Whether we are mindful or really detached is important. Anyone can do well or bad, therefore anyone can get good or bad results. We get what we did, we want it or not. Nothing is good or bad. Only cause and effect or good and bad. End of the teaching.

Australia teachings ( transcriptions)

15 May 2015 – 7pm – Melbourne – Buddhist society of Victoria

I come from Myanmar. I am a Buddhist monk. I have been teaching meditation for over thirteen years as a monk. I also go to teach in Malaysian and Singapore every year for Dhamma talk and retreat. About one month per year I go to meditation retreat in English in Malaysia and also in Vietnam. I have been helping experienced meditators in Myanmar to develop their practice. Most of my teachings are about right understanding concerning with meditation and mindfulness and detachment. My teaching focus on the wisdom. Now we will meditate for about one hour and then you can ask any questions.

Close the eyes gently, relax the whole body and mind. Keep the body and head upright. Always lift up the body weight. Don’t let it be heavy down on the ground. Keep the head and whole body straight. Don’t let the head bow down. When we are sitting meditation our body posture is very important. We should try to use our body and mind as using-only or as it should be. We should not use our life or body and mind as we like. We are always using our mind and body with the idea of my life, my body, my mind. We should be careful not to forget the Truth which is not something, not someone, no “I”, no “you”, no “mine”, not “yours”. In our daily life, as a lay person, we are always using the idea of something or someone. Or “I” or “you”, “mine” or “yours”. We dare not lose using the idea of something or someone. Or “I” or “you”, “mine” or “yours”. This is because of strong attachment for these ideas. Try to meditate without the idea of something or someone. We should not meditate only for oneself. Meditation is for all, for each one. We should meditate with this right understanding. The Original Truth is just Ever New Impermanent Nature. Which is not something, not someone, no “I”, no “you”, no “mine” or “yours”. We should meditate and do everything with this right understanding.

We should meditate in all postures, including sitting meditation. Try to meditate as it should be: doing-only, using-only, experiencing-only, and knowing-only. We should not meditate as we like; we should not meditate as we understand; we should not meditate as we are used to. Try to meditate without attachment. Most of us are used to meditate with attachment on something or someone.  Desire to meditate like this or like that is attachment. Desire to meditate in this place or hat place is also attachment. Desire to meditate at this time or at that time is also attachment. We should be able to meditate by using any method at anytime and anywhere.
My teaching is; doing-only without attachment. Keep on practicing meditation and also try to detach from the idea of something or someone. Don’t do it forcefully, let it be naturally. If we are doing as we like, there will be no harmony within us. And then there will also be dispute or quarrels between each other.

Lift up our body weight. Lift up our hands and legs also. Don’t press it down on the ground. The practice of meditation is mostly concerning the mind. We should be mindful with detachment; detachment from oneself or ourselves; detachment from each of the present action. Must detach from all our physical, verbal and mental actions. The Truth is just cause and effect of Ever New Impermanent Nature. No one is teaching and no one is learning. There is just the cause of doing good deeds and the effect of good results is happening. If we are strongly attached to our daily activities of a layperson we cannot meditate. We should try to detach from our daily activities by sitting meditation without moving. The more we are attached to our habitual job, the more the practice will be difficult. The present condition of difficulty or easiness is not to be attached; keep on practicing meditation.  Without attachment on anyone, any method, anywhere, any time and any condition or situation.

The second step is to be mindful on our normal breath. Focus on our own normal breath. This practice intends to detach from the six external senses. If we are not mindful on our breath, the mind will be busy with the external objects. All six senses or objects are to use-only, not to be attached such as something or as “mine”. Attachment to the objects or senses can cause the mind to be unstable and impure. Focus on the breath and try to detach from the senses and objects outside. This is the practice of concentration. If the mind is unstable, there will be a lot of desire. Try it by yourself, try hard.  We can focus on the most evident one; if there is pain just focus on that pain. If the mind is unstable, just focus on that mind. We don’t grasp to something or someone. Try to do it naturally.  Be careful not to be thinking of something or someone. Try to be doing-only, without any attachment. We are able to attach to something or someone, we should be able to detach from something or someone also. Keep straight the head and body. Lift up the body weight, don’t let it be heavy down on the ground. Try to be mindful to the most evident thing which is now happening in our body or mind. Each of the action of mindfulness should be doing-only without attachment for something or someone.

The first step is to focus on the natural action of happening. This practice intends to make us abandon our deliberate actions. If we cannot abandon our intentional action, we cannot understand the Original Truth which is Ever New Impermanent Nature. It is necessary to do and to abandon each of our action. By doing many things we develop our ability. By letting go off these actions, we develop the ability to abandon. When we have to do something, we have to use the ability to do; when we use something, we have to use the ability to abandon. If we dare not use our belongings there will be problems in the mind when we use our belongings. If we dare not lose our life, we will be afraid of our death. We should be able to lose everything and everyone. Ability to lose or abandon everything or everyone or every action is more important than the ability to do. Let go off all our habitual actions and try to find out the Original Truth of Ever New Impermanent Nature. Be mindful on the normal breath. Stop doing in and out breathing deliberately.

Try to abandon all our normal action and focus on our natural happening and action. The Truth is not something, no someone, no “I”, no “your”, not “mine”, not “yours”. Just the Nature of Ever New Impermanent Nature happening. Lay people can never sit in meditation if they cannot abandon their habitual actions. Therefore, the laypeople should meditate in sitting posture. They will have Original Truth detach from their normal actions. The mind can never be stable and clear if it cannot use the object or sense outside. By focusing within us or on our natural breath, the mind should detach the six senses or objects the mind can never understand the Original Truth which is Impermanent Nature if it cannot abandon its actions. In order to understand the action and happening of Impermanent Nature, the mind should abandon his normal actions.

The last step is to detach from the past, present and future. The time we use is just Created Truth. Which has limits… one second, one minute, one hour, one day, one weeck, one month, one life. Each one has limits.  The real time or Original Truth has no limits. Try to accept the Truth of present moment and then try to detach from the limited time. Don’t dwell in the past, don’t dream of the future.  Don’t’ think the present time, present action and present happening are also real. If we are student we should study our lessons but we should not attach to ourselves, to our actions and to our experiences. We should try to be doing-only, using-only, experiencing-only and knowing-only. With detachment or without attachment. All the Created Truth are to use-only, no to reject nor to attach.

The Original Truth, Impermanent Nature is not something, not someone, not one time and not one place.  To understand the Original Truth, we must be able to detach from each person, each time and each place.  The Truth is just Impermanent Nature. Not one person, not one time, not one thing neither one time and also not one place. We can use anything but we should not attach to these things; we can deal with everyone but we should not attach to each one.  We can use every time, past, present and future but we should not attach to the time. We can stay anywhere, we should not be attached to the place. This practice is the solution to the problems of ignorance and attachment. We all have to suffer because of our ignorance and attachment. I use this teaching to change from ignorance and attachment to Right understanding and detachment.
End of the teaching.