0:00

Welcome to Daily Wisdom,

0:02

Walking the Path with the

0:05

Buddha, a podcast shared by

0:07

David Roy Lance. This podcast

0:09

is dedicated to guiding you

0:11

to completely eliminate the discontent

0:14

mind and the suffering it

0:16

causes by attaining enlightenment.

0:18

Learn and practice the teachings

0:21

of Gotamabuda that will guide

0:23

you to fully attain a

0:25

peaceful, calm, serene, and content mind

0:27

with joy. To support this

0:30

podcast, visit patron.com,/support

0:32

Buddha, or visit

0:34

Buddha Daily Wisdom.com,

0:37

where you will

0:39

discover a full

0:41

range of courses,

0:43

retreats, and online learning

0:46

resources to assist you

0:48

on the path to

0:51

enlightenment. Now, here's our teacher

0:53

to share more. Hello and welcome

0:55

to Daily Wisdom Walking the Path with

0:57

the Buddha. Today is our group learning

1:00

program and I'm going to be guiding

1:02

you in a breathing mindfulness meditation session.

1:04

Afterwards I'm going to open up to

1:06

any and all questions that you might

1:08

have related to the path to enlightenment

1:11

as taught by the Buddha. You're going

1:13

to be able to ask your questions

1:15

through Facebook, YouTube or in Zoom. So

1:17

welcome to all of you pleased to

1:20

see you here whether you're joining for

1:22

the first time you're joining regularly. to

1:24

ease us into the meditation. This

1:26

is going to help the mind

1:28

to be able to ease into

1:31

the meditation by bringing some awareness

1:33

to the mind and awareness to

1:35

the breath. Once we're in the

1:37

meditation, I'm going to be providing

1:39

you some guidance during the actual

1:42

meditation. Then we're going to be

1:44

providing you some guidance during the

1:46

actual meditation. Then we're going to

1:48

have a period of time where

1:50

we're all meditating or standing positions.

1:53

those work really well for online

1:55

learning. And if you'd like to

1:57

join in with these chants, if

1:59

you know them, you're more than

2:01

welcome. I'll be back with. some

2:04

guidance

2:12

after

2:17

the

2:23

chanting.

2:29

e Kewakta,

2:33

Kewakta, Tamu,

2:36

Namang, Samami.

2:40

Super-tipano,

2:42

Immakiwakto-Sawakto-Sawak-Sawak-Sawakasang-o,

2:53

Sawakasang-o,

2:56

Sank- Kewa'a-wa-wa-u-wa-wa-a-tou-tase-a-tas-a-nap-moor-a-sap-moor-sap-a-moor-sap-a-tou-tou-s-mass-ap-poot-a-sap-poota-sap-tassap-a-

3:37

Akhavato,

3:40

Aratu, Asamasaputasam,

3:47

Iteepisu.

4:00

Samaasamoto.

4:03

We chacharang

4:07

Samuno. Sakato,

4:11

Rokawito,

4:13

Kawitho.

4:15

Ano,

4:17

Peroporo,

4:19

Pohito.

4:21

Ano,

4:24

Peroporisa.

4:26

Damasati.

4:28

With

4:30

the

4:33

lower

4:35

body

4:37

and

4:40

hands

4:43

and

4:46

arms

4:49

with the lower body and hands and

4:52

arms comfortable. Just

4:58

close the eyes and

5:00

start reading in through

5:02

the nose and out

5:05

through the nose. Here

5:07

you're just looking

5:09

to establish the

5:11

breath. A nice natural

5:13

steady consistent

5:16

breath. Not forced

5:18

or controlled just a

5:21

gradual inhale through

5:23

the nose. experiencing

5:29

the full breath. And

5:31

then whenever you're

5:34

ready, exhale

5:36

out through the nose.

5:38

Breathing in... Your

6:03

breath may not match

6:05

up with the guidance

6:08

that I'm providing, and

6:10

that's okay. This is

6:12

your practice. I'm just

6:14

here for guidance. You

6:16

can use this voice

6:19

as a reminder that

6:21

whenever you get to

6:23

the next inhale, breathing

6:25

gradually through the nose,

6:27

developing a nice, natural,

6:29

steady, consistent breath. And

6:32

then, whenever you're ready,

6:34

Exhale out through

6:36

the nose,

6:39

experiencing

6:44

the full

6:47

breath. Breathing

6:50

in. And

6:53

out. Breathing

6:55

in. With

7:08

the breath well established,

7:11

start fixating the mind

7:13

on the breath. Either

7:15

the sound of the

7:17

breath coming into the

7:20

nose, or the sensation

7:22

of air moving over

7:24

the skin into the

7:26

nose. The breath is

7:29

the present moment. Fixate

7:31

the mind on the breath,

7:33

the present moment.

7:40

in and

7:44

out

7:46

with

7:49

the

7:52

mind

7:55

figure

8:00

on the breath whenever you

8:02

notice that it moves off

8:04

the breath cut that off

8:06

let it go and come

8:08

back to the breath the

8:11

present moment no need to

8:13

observe the thought label it

8:15

judge it analyze it or

8:17

even try to figure out

8:20

where it's coming from whenever

8:22

you notice that the mind

8:24

is moved off the breath

8:26

cut that off let it

8:29

go and come

8:31

back to

8:33

the breath,

8:36

the

8:39

present

8:41

moment.

8:43

Breathing in.

8:47

And out.

9:00

I'm going to be

9:02

quiet now and let

9:04

you do this work

9:07

of focusing on the

9:09

breath, cutting off and

9:11

letting go any time

9:14

the mind moves off

9:16

the breath. You have

9:18

nowhere to go. There's

9:20

nothing to do. No

9:23

one needs you right

9:25

now. This is your

9:27

time to focus. on

9:30

the breath,

9:32

breathing in.

29:44

So, my, my,

29:47

my, my, and

29:50

my, my, and

29:53

my, my, my,

29:55

and my, my,

29:58

my, and my,

30:01

Seyami. Savakato,

30:05

emakavatamom,

30:09

damang,

30:12

amamasami.

30:14

Supertipanu,

30:18

mamasamimin.

30:22

Supertipano,

30:26

emakawa,

30:30

Sawakasangkasangkoh,

30:36

Sangkangamamamya,

30:41

Napurhasa,

30:44

Kewattu, Aratu,

30:48

Sama, Kavatu,

30:52

Aratu, Sama,

30:55

Samputasa, Pah-hah-hah-huh-huh-huh-huh-huh-huh-huh-huh-huh-huh-huh-huh-huh-huh-huh-h-huh-huh-huh-huh-huh-huh-huh-h-huh-huh-h-huh-h-h-huh-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h-h

31:31

Aitipi, P,

31:33

Su, Makawa,

31:35

Aara hang,

31:38

Samamo, Oto,

31:41

Weecha, Charranang,

31:44

Samono, Sakato,

31:47

Weecha, Charanang,

31:51

Samono, O,

31:54

Sakato, Rokaw,

31:56

Weito, Anu,

32:01

teropo,

32:03

porisa,

32:06

namazati,

32:08

satatawa,

32:11

manuosanang,

32:13

poto,

32:16

potho,

32:18

pakawa,

32:21

pakawati,

32:28

Okay, if you guys would like to slowly

32:31

make your way out of meditation. Once again,

32:33

welcome to all of you guys in

32:35

our class today. Nice to see everyone

32:37

here. If you would like to ask

32:39

any and all questions that you like

32:41

related to the Paphto Enlightenment, you're welcome

32:43

to do that. You could put that

32:45

into Facebook, YouTube, or Zoom in the

32:47

comment section, or you can raise your

32:49

hand and zoom and ask any and

32:51

all questions that you like. Okay, it looks

32:53

like Leo has a question. Go ahead, sir.

32:57

Hello. Just wanted

33:00

to ask, what do

33:02

you exactly mean? I

33:05

just would like to,

33:07

yeah, I just wanted

33:10

to ask, what do

33:12

you exactly mean

33:15

by renunciation? The

33:18

intention of

33:20

renunciation. Yeah, it's

33:23

letting golf. the mind's

33:25

false belief in the perception

33:27

of true reality. Or what

33:30

I would like more to

33:32

understand is what we mean

33:34

with misperception. Is

33:37

it just about the misperception

33:39

that we are causing our

33:42

own quave attachments or is

33:44

it about all perceptions like

33:47

having perceptions of

33:49

decent bears? Yeah. Yeah, so as

33:51

an individual is born and they

33:53

go through life, their mind is

33:55

conditioned or they pick up certain

33:58

perceptions. What a perception is... a

34:00

view or opinion about how the world

34:02

seems to be, that may or may

34:04

not actually be true. So in the

34:06

unenlight of mind, there are several misperceptions

34:09

that the mind has. One of the

34:11

biggest misperceptions that it has is that

34:13

other people are causing you to be

34:15

angry or frustrated or irritated or annoyed.

34:17

That's one of the biggest ones that

34:20

the unenlight of mind has and what

34:22

keeps it stuck in this constant cycle

34:24

of... experiencing discontented us over and over

34:26

and being reborn over and over. So

34:28

it's the lack of wisdom that's causing

34:31

that in that misperception or the misperceptions

34:33

that are in the mind. are what's

34:35

causing that. And in order to get

34:37

to enlightenment, one of the first things

34:39

that the Buddha teaches you is you

34:42

need to have the intention of renunciation,

34:44

where you're willing to let go of

34:46

your false beliefs, your misperceptions, all of

34:48

this that's in the mind that is

34:50

just not serving you well at all

34:52

because the mind is lacking this wisdom

34:55

and now it can't see true reality.

34:57

So therefore it continues to stay stuck.

34:59

So the mind needs to cultivate

35:01

the intention or thinking or thinking

35:03

or thought of being... willing to

35:05

let go of this conditioning of

35:07

the mind, of these misperceptions, these

35:10

false beliefs, these false opinions, because

35:12

otherwise if you don't let those

35:14

go, you'll never be able to

35:16

cultivate wisdom to be able to

35:18

actually move the mind to enlightenment.

35:20

But then the other part of

35:22

intention of renunciation is to have

35:24

the intention or thinking or thought

35:27

of letting go of your unwholesomeness

35:29

because there's certain unwholesome things that

35:31

you're currently doing that you need to

35:33

be willing to let go of. And

35:35

if you didn't start off the path

35:38

to enlightenment with right intention, which is

35:40

the second step on the aful path

35:42

with the intention of letting these things

35:45

go, then you would never be able

35:47

to get to enlightenment because the mind's

35:49

holding on to these things. Essentially the

35:51

mind is closed and disinterested in thinking

35:54

about... or doing or considering anything else

35:56

than what's currently within one's own mind

35:58

and with a close mind, you'll

36:00

never actually be able to take

36:03

in the wisdom that you need

36:05

to be able to cultivate the

36:07

mind and actually see true

36:09

reality and get to enlighten it.

36:12

We have some examples for on

36:14

openness. Yeah, no, I think I

36:16

know it. It's like like Google

36:18

and stuff like this, right? Yeah,

36:20

these kind of wrongs and things.

36:23

Wrongs. Yeah, action, livelihood, all

36:25

these things. And false beliefs,

36:27

beliefs, in words. mutualism, so

36:29

on of course. You could

36:32

think of a belief or a false

36:34

belief and a misperception as somewhat

36:36

similar. A belief is something that

36:39

you're just believing in, that you

36:41

haven't had any truth or validation.

36:43

You just think that this thing

36:46

is true. A misperception is a

36:48

viewer opinion that you've adopted. that

36:50

you think is true. So they're

36:53

very similar. You can think of

36:55

them in similar ways, but oftentimes

36:58

when we're describing something, we don't

37:00

just use one word, we don't

37:02

just say false beliefs, and we

37:05

don't just say misperceptions because People

37:07

could potentially interpret that in different

37:09

ways. So whenever you're describing something

37:11

like intention of renunciation or any

37:13

of these other teachings, it's helpful

37:15

to use two or three, sometimes

37:18

the Buddha uses four or five

37:20

six words to describe the exact

37:22

same thing so that that way

37:24

you can see it from all

37:26

different angles and there's no

37:28

opportunity for misunderstanding. It's

37:30

the same with choices and decisions, right?

37:33

It seems for me is somehow the

37:35

same word almost. Exactly, it's exactly the

37:37

same word. But see, as life changes,

37:39

as impermanence changes, as a Buddha arises,

37:42

they teach their teachings and they put

37:44

them out there in the world, they

37:46

get preserved, you know, countless people have

37:48

learned them, they die, and now there's

37:50

going to be this long period of

37:53

time where people are trying to look

37:55

at a Buddha's work and what they

37:57

taught to be able to get to

37:59

enlightenment. and they need to be able

38:01

to account for the changing world, that

38:04

people are going to change their language

38:06

and change the way that they speak

38:08

about things. So by using two, three,

38:11

four, five different words to talk about

38:13

the same thing, then... the Buddhist teachings

38:15

are better preserved for future generations to

38:18

then be able to get to enlightenment

38:20

rather than just use one word because

38:22

if that word changes in the way

38:24

that it's being used in modern language

38:27

then boom people don't know how to

38:29

get to enlightenment anymore so if

38:31

we can account for imperminence

38:33

by using multiple words that

38:35

are pointing to the same

38:37

thing because the definition of

38:39

words change over time due

38:41

to imperminence. Okay,

38:43

and the misperception topic

38:46

I think is also interesting

38:48

because I think often I

38:50

don't know, I don't realize

38:53

when I have a perception,

38:55

why the perception from this

38:57

person might think this or

38:59

that because of his way of

39:01

acting would be a false

39:04

perception, right? Yeah, let's talk

39:06

for a moment about a

39:08

perception. Any time you form

39:10

an opinion, or a view within

39:12

your mind that isn't

39:14

based in independent

39:16

verification, that is a perception.

39:19

You're perceiving something to be

39:21

the case. You don't know

39:23

that it's true. You just

39:25

are perceiving it to be

39:27

that way. You don't have

39:29

evidence to prove that. So

39:31

that is a perception. When

39:33

it's a misperception, it means

39:36

that your assumption essentially

39:38

is untrue. So you could have

39:40

a perception that ultimately ends

39:42

up being true, but you

39:44

could also form a perception

39:47

that is ultimately untrue. And

39:49

oftentimes our perceptions are untrue. And

39:51

that's the reason why the Buddha

39:54

teaches you not to cling to

39:56

a perception is because in order

39:58

to get to enlightenment, you need

40:01

to make 100% wise decisions for

40:03

a consistent long-term period. Multiple years.

40:05

So you're going to spend multiple

40:07

years to get up and running

40:09

where you understand the eight full

40:11

path and the natural law of

40:13

gamma, then you're going to need

40:16

to spend multiple years making decisions

40:18

through that natural law so that

40:20

you can clean up all your

40:22

gamma and only be producing wholesome.

40:24

results in all through making wise

40:26

decisions. So if you're forming any

40:28

kind of perception and you're making

40:30

a decision based on a

40:32

perception, then there's the potential

40:35

that that's an unwise decision and

40:37

now it's going to produce unwholesome

40:39

results. So you get really good

40:41

at doing what the Buddha shares.

40:43

He says that by the time

40:45

you get to the first stage

40:47

of enlightenment, you will not be

40:49

able to make a decision. without

40:52

having essentially confirmed the truth before you

40:54

actually make a decision. There's nothing that

40:56

you can just rely on that you're

40:58

going to need to confirm things and

41:00

know that it's true before you'll make

41:03

a decision. Because see when there's craving

41:05

in the mind, you'll want to hurry

41:07

up and make a bunch of decisions

41:09

in order to get to your pleasant

41:12

feelings, your conditioned pleasant feelings. But as

41:14

you're starting to pull back your cravings

41:16

and your central desire, you understand more

41:18

and more that it's about making wise

41:20

decisions and not just about making a

41:23

decision, it's about making a wise

41:25

decision. So you will be willing

41:27

to slow down your decision-making process,

41:29

even if it takes multiple hours,

41:31

days, or weeks before you need

41:33

to make a decision, you'd be

41:35

willing to wait that amount of

41:37

time because you understand that making

41:39

an unwise decision. quickly is super

41:41

unwise because it's just going to

41:43

lead to an wholesome results and

41:46

because you're not chasing pleasant feelings

41:48

anymore you'd be willing to wait

41:50

the amount of time that you need

41:52

to wait in order to ensure that all

41:54

the evidence has come together before you

41:56

actually make a decision. And so is

41:59

it good to... Let go of

42:01

one perceptions all perceptions. Yeah, you

42:03

should inform you should inform any

42:05

perceptions that you cling to You

42:07

can have a thought or idea

42:09

you could have a certain view

42:11

about the world But you're not

42:13

going to make any decisions about

42:16

that Until you see the truth

42:18

that you've either confirmed your perception

42:20

or you realize that your perception

42:22

is untrue and you move on

42:24

and you no longer have that

42:26

perception anymore But there's...

42:28

If I don't know, if the

42:30

perception is true or false, I just

42:33

like, I cannot confirm it. If

42:35

you can't confirm it and there's no

42:37

way to independently verify it, then

42:39

you would just know that, hey, I

42:41

can't confirm that, so I'm not

42:43

even going to keep that in my

42:46

mind because I don't have any

42:48

evidence that that is actually true

42:50

at all. I think it's often the

42:52

case, right? If someone, maybe, if I

42:54

have the perception that someone is angry

42:56

at me, but maybe he isn't angry

42:59

at me, or I could also just

43:01

let a girl, right? She's angry at

43:03

me, right? So asking questions is

43:05

one of the best ways to

43:07

ensure you're not clinging to a

43:10

perception? Because by asking questions, you'll

43:12

know the truth, right? You can

43:14

ask them, are you mad at me, and

43:16

they're going to say... Yeah, I'm really mad.

43:18

Now you know the truth. Or they're going

43:20

to say, no, I'm not mad. Right? And

43:23

now you'll know the truth about that. Or

43:25

if they say, no, I'm not mad at

43:27

you. Right? Now you know the truth, even

43:29

though they say, no, you can see it

43:31

all over their face. So in this situation,

43:33

you're not clinging to a perception? Instead,

43:36

you've formed a perception,

43:38

but now you're investigating

43:40

that to determine whether

43:42

your perception is true

43:45

or false. And that's

43:47

what someone who's on

43:49

the path to enlightenment

43:51

will do, because they're

43:54

not interested in making

43:56

decisions based on a

43:59

misperception. Yeah, what I also

44:01

realize in the past weeks,

44:03

I would say my meditation

44:05

practice, I didn't really

44:07

did it well, I did it

44:09

once a day, I would say,

44:12

sometimes twice, but so it was

44:14

really light up and down, but

44:16

at least once a day. But

44:19

I also realize that my concentration

44:21

is sometimes really bad. Also

44:23

meditation. Also right now, when

44:26

you told me some things,

44:28

I sometimes. didn't have the

44:30

concentration and didn't

44:32

listen to everything. You have

44:34

an idea of what is the reason

44:36

for that? There's not so much

44:38

change. I just moved to Leipzig to

44:41

the city, but it's not that

44:43

I have a lot of stress or

44:45

stuff like that. Is it because of

44:47

the one-time adaptation I did every day? It's

44:50

too less or is it? Whenever the

44:52

mind is not performing optimally?

44:55

It's always because of the pollutions

44:57

of the mind. It's always because

44:59

of craving anger and ignorance or

45:01

the unknowing of true reality. It's

45:04

always because of those ten fetters.

45:06

Now, if you were noticing you

45:08

had more concentration at a previous

45:10

time, and now you've slacked off

45:12

in your meditation, yeah. you know

45:14

there's more craving circulating in your

45:16

mind so with more craving in

45:18

your mind you're gonna have less

45:20

concentration so also when you're changing

45:22

things like right now you said

45:24

you change you move to a

45:26

new location your cravings are going

45:28

to get triggered in those kinds

45:30

of situations because you're experiencing this

45:32

change and now with those cravings

45:35

circulating in your mind there's going to

45:37

be less concentration in those situations too.

45:39

So it's always because of the pollution

45:41

of mine and if you've changed and

45:43

modified your practice to be meditating less

45:46

you know that's really unwise but you

45:48

know obviously that happens from time to

45:50

time when you're making changes to your

45:52

life but you just need to be

45:54

really consistent with your meditation because that's

45:56

what's going to produce the

45:59

best benefits. Whether we can pinpoint

46:01

it to exactly your meditation or

46:03

not, I'd say yes, that's an

46:05

ideal reason why, but ultimately the

46:07

underlying reason is because of the

46:10

craving. Less meditation means there's more

46:12

craving in the mine. So that's

46:14

the real reason why you're having

46:16

lack of concentration is because there's

46:19

more craving desire attachment circulating in

46:21

the mine, because you're not knocking

46:23

it down with the meditation. The

46:25

meditation is the tool or technique

46:28

that's solving. the underlying cause, which

46:30

is the craving. Yeah, because I

46:32

don't see so many cravings in

46:34

my mind, but... Oh, there's a

46:36

good thing. They're there. That's part...

46:39

I don't know that I have

46:41

a lot of cravings, but I

46:43

don't see more cravings. What I

46:45

wanted to say is I don't

46:47

see more cravings than a few

46:49

weeks before when I failed more

46:51

concentrated. But I think I just

46:53

don't catch them. I don't see them,

46:55

and I didn't had so much put

46:58

so much. effort in the last

47:00

weeks into the teachings. So that's

47:02

maybe, that's the reason why I

47:04

didn't pay so much attention

47:06

to the gravies. So that could

47:08

be. Imagine it like this Leo.

47:10

You're standing on top of a

47:13

garbage heap and you can see

47:15

the couple of pieces of garbage

47:17

that are under your feet, but

47:19

you can't see all the other

47:21

garbage underneath of your feet. So

47:23

it's there. but you just haven't

47:25

peeled away the layer of garbage

47:27

to be able to see all

47:29

the other layers underneath of it.

47:31

And this is where training of

47:33

the mine is coming in. So

47:35

if you are not meditating, you're

47:37

allowing the garbage to accumulate. Whereas

47:39

if you're meditating, you're knocking down

47:42

and clearing out the garbage, and

47:44

that's why the mind can be

47:46

more focused and more concentrated. Also,

47:48

with less meditation, there's going to

47:50

be less mindfulness or awareness of

47:52

mine, so you're not going to

47:54

be able to see your cravings in

47:56

that situation too, because there's

47:58

less mindfulness. to make clear,

48:01

I really know that I have

48:03

a lot of problems, I still

48:05

see them often, but yeah,

48:08

I just couldn't find

48:10

the connection between

48:12

this concentration, but

48:15

yeah, I see, thank you. Well,

48:17

I also wanted to ask

48:19

you again, I think I

48:21

asked before, but why was

48:23

it so helpful or why

48:26

can it be so helpful?

48:28

to develop the mind with something

48:30

doing loving kindness and ill will.

48:32

As long as you have anger

48:34

hatred and ill will. As long

48:36

as you have anger hatred and

48:39

ill will in your mind, you're

48:41

going to function through that from

48:43

time to time. And that means

48:45

your intention speech and actions are

48:47

going to become unskillful. And when

48:49

you're putting out those unskillful intention

48:51

speech and actions, it's going to

48:54

produce harm and then harm is

48:56

going to come back to you.

48:58

transforming your mind with loving kindness

49:00

meditation is the second best thing you

49:02

could ever do because it's knocking down

49:04

the anger and that means you're going

49:06

to be more skillful and you'll be

49:09

able to have improved moral conduct where

49:11

you're not causing harm and you

49:13

can be more skillful in your

49:15

daily interactions which means there's less

49:17

and less harm coming back to

49:19

you because you're causing less and

49:21

less harm. What I

49:23

wanted to ask is why

49:25

it can be good to

49:27

embrace people or envelope people

49:29

with, and you said that

49:31

you did it with honey

49:33

or with a toe or something

49:35

like that. You mean the

49:38

visualization, visualization, right? Yeah,

49:40

there was visualization. So this

49:42

just helps the mind kind

49:44

of rewire to be able

49:46

to... envision this during your

49:49

meditation so that when you

49:51

go out into the world

49:53

and you interact with those

49:55

people, your mind is better

49:57

wired to have loving kindness.

50:00

for this individual. And the

50:02

Buddha talks about this in

50:04

his teachings, he talks about

50:06

enveloping the all-encompassing world with

50:08

loving kindness. So that's what

50:10

you would like to do,

50:12

is that your mind is

50:14

just permeating with loving kindness

50:16

when you go out into the

50:18

world and interact with people. You're

50:21

going to need that. And I

50:23

can do it with everything, right?

50:25

I can develop the person with

50:27

a room or the box. up to

50:29

you. Up to you.

50:31

You know, I used like

50:34

molasses if you know what

50:36

molasses is. That's what

50:38

I thought about like this

50:41

real thick, you know, syrupy

50:43

material. That's what I

50:45

used. That's what I

50:48

would recommend. But what

50:50

you ultimately do is

50:52

up to you. Okay. Yeah,

50:55

the last one. I would

50:57

like to ask. Sure. I

50:59

do not often think

51:01

about what I realize

51:04

is that I interact

51:06

with people or

51:08

throughout the day I do

51:11

not often think

51:13

about right speech because

51:15

I forget to think

51:18

about right speech because

51:21

I forget to think about

51:23

it for conversation. Because you

51:25

said it's good to do

51:28

it in the morning for

51:30

example if you wait or

51:32

if you go into the

51:35

day to list the five factors

51:37

of where it's spoken speech in

51:39

mind. Or if before I go

51:41

to a person to talk with

51:43

them I can do the five

51:46

factors of where it's spoken speech

51:48

in the mind before that. I

51:50

didn't I didn't thought about these

51:53

last weeks. But sometimes I

51:55

have the feeling that

51:57

I already automatically... somehow

52:00

do this. Is this normal or would

52:02

you say try to remember it and

52:04

do it before you go in

52:07

a conversation or yeah just would

52:09

like to understand or would you

52:11

think about that? Yeah when you

52:13

memorize something like the five factors

52:16

of well-spoken speech then you'll actually

52:18

be able to practice it. If

52:20

you haven't memorized them you're not

52:22

going to be able to practice them.

52:25

You need to memorize the five factors

52:27

of well spoken speech and know them

52:29

cold, like be able to explain them

52:32

very easily. Once you get them internalized

52:34

enough, you can actually go out and

52:36

practice them to a certain degree, but

52:39

you really would like to have them

52:41

memorized. it's good that you seem like

52:43

you've internalized them to a certain degree

52:46

and you're practicing them, but you would

52:48

need to know them very clearly and

52:50

remember them in order as well.

52:52

That's really important. Okay, so it's

52:55

not that I'm in the

52:57

conversation and then I think while I'm

52:59

going to say I'm talking to someone,

53:01

oh did I? was talking about a time,

53:03

what I said is true and so

53:05

on, I don't do this internally. Would

53:08

it be helpful to do that or

53:10

would it be good for a practitioner

53:12

to do that? So when I have

53:14

a conversation, I have a conversation and

53:16

I don't think about the five

53:18

different steps in this situation. What

53:21

the Buddha teaches you is that

53:23

before you do any kind of

53:25

action, like a... bodily action or verbal

53:27

action or mental action, you should think

53:30

about is it going to cause harm

53:32

to others, to me or both? and

53:34

then do that before, during, and after,

53:36

you do any particular action. And the

53:38

way that you're going to know whether

53:40

your speech is harmful is something like

53:42

the five factors or well-spoken speech. So

53:44

oftentimes what you do as you're really

53:47

working the path really closely is you

53:49

kind of minimize your conversations with the

53:51

people around you, and you kind of

53:53

slow your conversations down so that you

53:55

can think through what you're going to

53:57

say more clearly before you actually say

53:59

it. you're kind of being aware to

54:02

make sure that you're speaking, for example,

54:04

the truth, gentle, beneficial, with a mind

54:06

of loving kindness because you've already chosen

54:09

to talk, so the proper time is

54:11

already... met. So you just pay attention

54:13

to making sure you're speaking the truth,

54:16

gentle, beneficial, and with a mind of

54:18

loving kindness. So you would like to

54:20

be able to keep that present in

54:22

your mind all the time and eventually

54:25

you'll get to the point where you

54:27

won't have to think about it anymore

54:29

because you'll just be practicing it all

54:32

the time. But you'll still going to

54:34

need to remember it so that

54:36

you can know it really cold.

54:38

Okay. Okay. You're welcome Leo. All

54:40

right. Well, I don't see any

54:42

other questions anywhere else. So I'll

54:44

just end by thanking all of

54:46

you guys for joining. Thank you

54:48

for your interest in learning and

54:50

practicing the teachings of the Buddha.

54:52

This Saturday is the Polykannon in

54:54

English Study Group on Sunday. it's

54:56

going to be chapter 17 of

54:58

our book Developing a Life Practice,

55:01

the path that leads to enlightenment.

55:03

This chapter is titled Eliminating Fears

55:05

Are You Really Scared? So I'm

55:07

going to help students to understand

55:09

how to eliminate your actual fears.

55:11

And then next Wednesday I'll be

55:13

doing loving kindness meditation with students

55:15

as part of the group learning

55:18

program. And I'm actually going to

55:20

be traveling tomorrow morning to the

55:22

USA, to California. I'm going to

55:24

be there for two weeks. I'm

55:26

going to be teaching there. for

55:29

that entire time, but there's a

55:31

course there for five days, so

55:33

anybody would like to attend that.

55:35

You're more than welcome. You'll

55:37

see all the details on

55:40

our website. So thank you

55:42

all for joining, and perhaps

55:44

we'll see you guys in

55:46

a future class. Be well

55:49

and take care. Samwadika. To

55:51

access more teachings, visit Buddha

55:53

Daily Wisdom.com. There you will

55:56

discover a full range of

55:58

courses, retreats, and online. resources

56:00

to assist you on the path

56:02

to enlightenment. Remember to establish

56:04

a daily consistent meditation practice

56:07

along with learning and practicing

56:09

these teachings. A well-developed meditation

56:12

practice is the foundation in

56:14

which to train the mind

56:16

to attain enlightenment.