Buddha Nature And The Truth Of Is

SPEAKER_00 0:30

Welcome back to another bonus track. The main point of last week, or one of the main points of last week, was the fact that we all have a Buddha nature, right? And that we all we are all to tend to said Buddha nature in a certain way, to take care of it in a certain way, to deal with it in a certain way. Usually not in the way that we perhaps have the tendency to treat ourselves. We would never visit those kind of things upon the Buddha. But we visited upon our Buddha nature. We visit upon ourselves. One of the points, that we have a Buddha nature. Does everyone uh believe that we have a Buddha nature? Yes. We have a Buddha nature. What is the phase of your Buddha nature? Don't know yet. Or you know. What is the sound of the Buddha nature? But I have it, right? I have it. I was born with it. Like a liver.

SPEAKER_07 2:08

Everybody's born with a liver.

SPEAKER_00 2:13

Even though we are born with the liver and the liver is doing lots of working, we have also a chance, as we do, to torture the liver. Whether alcohol, drugs, stress, anger, very damaging to the liver, right? So we have it, we forget that we have it or don't know that we have it, and so we torment it. But we have it. I say this because what I'm going to say today, as is the case really with any uh Dharma talks, there are three kinds of listeners. One is a person who agrees. Yes.

SPEAKER_07 3:12

Yes.

SPEAKER_00 3:15

They agree largely on their experience, right? What is being said matches the experience, and the person says, ah yes. Another way, generally, people do not agree on what is being said because they don't have the experience on their own in their own lives. So what is being said, they say, no, no, no, no. Or at the least, they say, not me. Then third person is the one that is not even present. They're occupying space, but their mind is vacant of what's taking place here because they are preoccupied with something else. We should add another kind of person that listens and how to, another kind of listener. Do you believe that there was a person born in India named Siddhartha Gotham?

unknown 4:19

Yes.

SPEAKER_00 4:22

Do you believe that said person reached enlightenment? I had mentioned that the Buddha never in his talks actually said me or I. He always said yore, or another we have so many terms, but never said me or I. I did, I didn't do. Why? Because he is speaking from dasnas, tat agata, tatagata, right? It's a term frequently in the translations we see this a lot. And essentially, he is speaking of is. What is? That's why he's not saying I or me, because I comes with a preference. I like it, I don't like it, did this and this and he says, Yore means he's speaking of the thing that is. Outside of his personal preference, if you will, outside of our liking or disliking it. It is. We have a Buddha nature, it is. You like it, you don't like it, you know it, you don't know it. None of those things have an effect on its existence. This is a very important point. Because now we all believe that the Buddha was born, we all believe that he studied the suhang he did, we all must believe that he was an extraordinary person even prior to enlightenment. And then that he reaches enlightenment, which is this thing beyond words, this access to the dharma, the dasnas, the way things are. So does he then say foolish things? Does the Buddha say any foolisher thing? Any silly thing? Any stupid thing? Does the Buddha say any greedy thing?

SPEAKER_07 6:41

No. The Buddha says true thing. Are we all in agreement?

Mother’s Day And A Sutra Scene

Ten Kindnesses Even With Imperfect Parents

SPEAKER_00 6:49

Uh who? Pass these out, please. Give one to Dr. Sun Okay, go ahead. Highlights from the filial piety sutra. Excerpts would have been a better word, perhaps. On the account that today is Mother's Day. It is largely what is up there on your right with the images associated with it. Right. Mother's Day. Thus have I heard. At one time the Buddha led the great assembly on a walk when suddenly they came upon a pile of bones. This is not verbatim from the sutras, just so you know. The Buddha plays five limbs. That means what? He prostrated himself, deep bow. Now, of course, seeing the Buddha deep bow, anandanja, ananda, is kind of shocked. One, shock that the Buddha is doing this deep bow. Two at the shak that what the Buddha is doing the deep bow towards. And the Buddha is doing a deep bow towards piles of bones. Nanda says, he asks the Buddha. Why? Ah, Sajana. Why, you know, why do you bow to given the position? Even with the secular, uh, with the secular world, right? The Buddha is a prince, right? Although he leaves the secular world, nonetheless, he is still born into a princely state. But he's also the Buddha, to whom kings bow. Why then are you bowing to the pile of bones? And the Buddha, first thing he does, he takes out the stick, verbal stick, and he says, although you are my foremost disciples, you have still not reached a far, you have not achieved a far-reaching understanding. This is a, if we were to translate it to our modern terms, even though you have been practicing this whole time, you cannot even see past your own nose. Sort of what he says. Now, but they have been practicing and they have attainments, right? And still, with their attainments, there the Buddha sort of scolds them for that it is not far enough reaching. Your insight is not reaching far enough. That means there's a confined to your understanding, most likely your personal experience, etc., etc. This pile of bones could have belonged to my ancestors from my former former lives, said the Buddha. It's not in here. I didn't include it because I wanted a one pay one paper. But what happens is not only is it a pile of bones, but the Buddha discerns bowing to the bones between the bones of men and women, in particular mothers. Ananda asks, how can you tell during the lifetime a woman or mother clearly wears clothing that expresses that? Wears her hair a certain way, tends to her hair and you know, say makeup and the dress and the clothing and carries her in a certain way that says I am a woman. On the other hand, men, men wear certain clothes and have certain haircuts and behave that says I am a man. How do you tell which one is which after death? And the Buddha explains. He says, yes, indeed, during lifetime. It's easy to discern when the woman is pregnant. And it's also kept out of here, but the Buddha talks about 2500 years ago the development of a fetus in the womb, right? The whole pregnancy step by step, in a very language that is easily to understandable. So that it's first like soft tofu, and that's why the first trimester is a very um dangerous to shake, to temper change, temperature change, shock, shake, right? You could lead into miscarriage. So um the Buddha goes through the development phrases. When the mother is making the baby inside her body, she must use building materials. And those building materials are not something that is delivered from external. It's not the pickles and ice cream that does it in the middle of the night. It is from her physical being, the bone marrow is transformed, right? And the organs are used, and the the life force and the physical body is used up to create the baby. That's why the Buddha says you could tell, the hollow and dark bones and the bones of the mothers, because they have used themselves up in that. So when we look at these ten kindnesses that the parents bestow upon the child, we could we could divide into two sections. One is prior to giving birth, second one is post-birth. Why I want to highlight this, even though it's not blatantly stated, not all of us have had a pleasant experience during our childhood. Our parents, mother, father, whatever. It's not all Disney for many of us. And yet, why would the Buddha, with knowing what the Buddha knows, still nonetheless give a teaching like this? Up until the birth part, right, even though the mother doesn't actively and purposefully turn her bones and her bone marrow and her and her blood into sustenance for the child, she's not like, oh, today what I'm gonna do is I'm gonna use up my femur for the breakfast of the child. She's not thinking that, but she's doing it automatically. That is to say, she's not purposefully doing it, but she does it.

SPEAKER_07 15:10

Isn't this enough to be grateful? Usually what we think of is after birth, right?

SPEAKER_00 15:24

In most cases. Even the mistreatment or the suffering or whatever it may be that's visited by the parents, right? Postpartum depression, things of that nature. Yeah. But how come still the Buddha, knowing all that the Buddha knows, says that these ten are the characteristics of the mother, what the mother does? I'm pretty sure at one point in time, any one of us wanted to not consume something. I'm gonna cut out sugar, I'm gonna, you know, do no chocolate for you know, or this and that. How did that work out? We falter, do we not? Even though we have the intention, we falter. Why? Because human. Because even though the thing is a thing, we interject our selves into the thing. Our ego, our selfishness, our confusion, our delusion, our preoccupation, our kojongwany, the modeled behavior of our parents, the misunderstanding, etc., etc. etc. etc. And so we arrive at it doesn't matter. Every mother has this the way that you she has a Buddha nature, the way that she has a liver.

SPEAKER_07 17:00

There might be some despite having a liver, there might be some what's the hardening of the cirrhosis created by not knowing any better.

SPEAKER_00 17:21

But nonetheless, these are the things that perhaps in our experience of life have not been well. I I can't check off number four because X, Y, and Z, right? I cannot check off number four. Why? Because mother is too also human. But this is innately in her, but it's blocked by something. That's why, nonetheless, no matter what, these are true. No matter what, these are true. The kindness of providing protection and care while the child is in the womb. Uh, what I wanted to do is actually here. Please.

Pregnancy Fear And The Cost Of Birth

SPEAKER_05 18:15

Uh you read that first one with the explanation if you don't mind the kindness of providing protection and care while a child is in the womb. The causes and conditions from accumulated eons grow heavy. Until in this life, the child ends up in its mother's womb. As months pass, the five vital organs develop. Within seven weeks, the six sense organs start to grow. A mother's body becomes as heavy as a mountain. The stillness and movements of the fetus are like a Celtic wind disaster. The mother's fine clothes no longer hang properly, so her mirror gathers dust.

SPEAKER_00 19:18

Oh. How about that? So her mirror gathers dust? Now, see, this is why the Buddha scolds Ananda and the group to say, you have not yet achieved far-reaching understanding. Because listen to what he says: the causes and conditions from accumulated eons grow heavy. This is a reference to life times in the making, until this life, the child ends up in the mother's womb. That means the seed, the inion, the connection has been made eons by whom? By you. And by the at that time, not mother necessarily, any, maybe siblings, maybe whatever. And then the Buddha says, and now these you know these things begin to form. The Buddha is describing the formation of the fetus in the womb 2500 years ago. No microscope, no stethoscope, no scope of any kind. The only scope is the mind scope that the Buddha uses. The mind scope that he uses to look into the body, where at the time to dissect the body is sacrilege and it's frowned upon because you're that's not a thing you do. So no looking into the body had been ahead. This is at the time when he uses the same scope of the mind to look and describe in the Huanggyung Sutra the layout of the planetary systems that are currently today still used by Nasa as reference points. So the Buddha's far-reaching understanding sees a thing and declares a thing thusly. Now we agree or disagree, it doesn't change a thing. Dasness is, isness is.

SPEAKER_05 22:00

Day, she is drowsy and sluggish. Her fear and agitation are difficult to describe. Grief and tears fill her breast. She painfully tells her family that she is only afraid that death will overtake her.

SPEAKER_00 22:17

Given the historical times, given the modern medicine, how many mothers andor children have died, you think, in childbirth? Which is why we also have the 100-day celebration traditionally when the child is born. 100 days after we celebrating uh we have like a baby blessing. Why? For those 100 days, traditionally the baby is not exposed to anybody. Why? Because at that time we didn't have the medicine. So any any virus, anything, the child's gone. So the 100 days after the immune system is sufficient enough, and then it's the sort of the showing of the baby to the family members, etc. They I saw a experiment where men were given um like a tense tense machine, you know, the tense machine that kind of uh the user for physical therapy to stimulate muscle movement. But they had given it, and it's supposed to mimic the movement of the child inside the womb of the mother. It didn't go over well. The pain threshold, comparatively speaking, right, it's a very different ball game. Also, considering the physiological need to dilate the size of the child, right? It's not in here, is it? Um oh it is okay. Next one, number three. Who's up?

SPEAKER_06 24:15

The kindness of forgetting all the pain once the child has been born. On the day the compassionate father bears the child, her five organs all open wide, leaving her totally exhausted and body in line. The blood flows as from a slaughtered lamb. Yeah, upon hearing that the child is healthy, she is overcome with redoubling joy. But after the joy, the grief returns and the agony reaches her very insides.

SPEAKER_00 24:42

Yeah. The five organs open wide. The imagery of this. Um if you hanker back to the initial part of the sutra and the Buddha talks about the internal organs, and these organs are how they are utilized to support the development of the fetus, right? The naturally speaking, right, the Buddha speaking of the time, there's no epidural, right? Nobody's calming any of these tor, torturous endeavors, right? In its natural state, right? And one can only imagine if one hadn't had the experience. Actually, can one imagine if one didn't have the experience?

unknown 25:43

No.

The First Complaint And Daily Sacrifice

SPEAKER_00 25:44

No. No. The fact that the pelvic bone of the woman is differently structured so that the hinge, the illiosacral joint has to open during the birth, like a door, like the Buddha says the five, it has to do this. There has to be movement, right? Man cannot, because physiologically not ready for it it is something. Who's got the next one? All right, so up until this time we were still talking about the we haven't yet taken our initial what as you are born, you haven't taken your initial what? Breath? Any other word for that?

SPEAKER_07 26:52

Complaint.

SPEAKER_05 26:54

Well the mother's complaining, you can bet that.

SPEAKER_00 26:56

No, no, the we as a child. You say the initial breath, right? We come into this world and your first breath. It is not a breath. It is not a breath, it's an initial complaint. From that moment, from that very moment, we just get here, and the first thing we say is, when. And that doesn't stop. Right, and that doesn't stop for the entirety of our lives. It doesn't matter how old one is, you complain to your mother all day long about something or other. From the moment we come into this world, the first breath, so kindly put, is the initial and first of the multitude of complaints. Number four.

SPEAKER_02 27:50

The kindness of eating the bitter herself and saving the sweet for the child. The kindness of both parents is profound and deep. Their care and devotion never cease. Never resting, the mother saves the sweet for the child, and without complaint swallows the bitter herself. Her love is weighty and her emotions difficult to bear. Her kindness is deep, and so is her compassion. Only wanting the child to get its fill. The compassionate mother doesn't speak of her own hunger.

SPEAKER_00 28:25

Yeah. With the abundance of food that we are facing, the comfort and the accessibility of food for many people on earth, consider a mother born in circumstances in which this isn't the case. We have the availability if the mother nowadays, by and large, wants a bitter, she could get herself bitter because she has a pantry full of things and every flavor possibly available. And if she wants to give her child the sweet, it too is available because we have accessibility to these things. But did you ever see a mother feeding the child? What is the first measure that the mother checks before she puts anything in the child's mouth?

unknown 29:21

Temperature.

SPEAKER_00 29:22

Temperature. So it's not distinctly said the mother is willing to burn herself so that the child isn't burned, but she does. And she does on what on traditionally on the inner inner arm, right? Why? Because sensitive. So she tests on the sensitive part of herself so that the complainer can eat sweet or whatever. Do you ever see the mother taking a thing and a tiny morsel of food once the child is able to machiate? You know, the tiniest more, and she so surgically takes away the things that that's the thing, and this isn't the thing we ought not eat. Again, perhaps in our day and age, this isn't so much necessary because you uncap a jar of baby food and you have a spoon made of soft jelly-like thing that you can just feed the you know gumless complainer. Right? But in natural circumstances, right, you you've hunted or you've gathered something and you have to tease apart a thing to then, right, naturally speaking, that is to say, if a mother that is born in the lap of luxury today were magically transported into a predicament in which the access to food was not there, this thing would come out of her automatically by nature of motherhood. The way that the Buddha nature never ceases to inform us, but we are so smart. Number five.

SPEAKER_01 31:29

The mind is going to be right so that the child can be tried.

SPEAKER_00 31:55

Again, considering, right, maybe if we are uh blessed with the ability to um have attendance tend to the child as as uh you know if you're some socioeconomic situation, you could afford somebody to to do these things and you could put your head down. Uh but in a time, and still this is true, is perhaps not at this age of the child's development, right? But um you have seen undoubtedly, and we can imagine undoubtedly, a mother clutching a newborn still doing things, right? Whether it's the house chores, whether it's the whatever, at some point in time procurement of food, and and the the iconic sleeve thing. It's just uh in my mind that this the seeing of this, the the sheltering of the child from a gust of wind or or the the the thing, right? Or that you know, lick the finger to clean the the child, you know. Uh six, who's got six? Pass the microphone back.

SPEAKER_04 33:22

The kindness of supplying the child at her breast and nurturing and bringing up the child. The kindness of a mother is like a greater. The stern father is like the encompassing. One covers from above and the other supports from below. The kindness of the parents is such that they know no picture or the offspring and are no displays. Even if the child is born crippled. After the mother carries the child over home and gives birth to it, the parents care and protect it together until the end of their days.

SPEAKER_00 34:14

So this is uh even if the child is born crippled, right? Of course, I mentioned postpartum depression and and and psychiatric conditions and other circumstances of life when when the woman post-giving birth even murders their own child, right? Um still, still in their heart, in their soul, if you will, in their true nature, this is true. That they know no hatred towards their offspring and are not displeased even if the child is born crippled, etc. It it's still even for a mother who has murdered the child in postpartum depression, this is still true.

SPEAKER_07 35:22

This is Dharma.

SPEAKER_00 35:26

However, this is overshadowed, overshadowed by mental instability, by the massive at times hormonal change that that the pregnancy draws on the person, by the shock, by the whatever means necessary, nothing changes. The expression may not be exactly as penned in this sutra, and yet none of it is untrue. Because if we were to take away, let's say, the depressive element, then she wouldn't then find another means of murdering the child. It's an impairment. But impairment and and and a obstruction of something that is. This is how we have to understand this sutra. Number eight.

SPEAKER_02 36:52

Originally she had a pretty face and a beautiful body. Her spirit was strong and vibrant. Her eyebrows were like fresh green willows, and her complexion was a red rose to shame. But her kindness is so deep that she will forgo a beautiful face. Although washing away the filth injures her constitution. The kind mother acts solely for the sake of her sons and daughters, and willingly allowed for beauty to pain.

SPEAKER_00 37:20

Pre-Mabelline statement, perhaps. Right? When the moisturizing and all of this thing, but still, pre-botox, pre-oldos things, right. The there's a glow about a pregnant woman, right? There's a the they say, oh, you you must be pregnant. The old old ladies of the of the village knew. No ultrasound. Old lady would shake her, you know, wrinkly fingers, say, look at her, she's with the baby, right? And so how do you know? There's an aura, there's a glow. And then when you see a woman past the birth, right, the exhaustion, even though the elation on the face is there when she holds the child and whatever, but there is the spending. Right? And the washing of the unclean, who in the right state of mind likes washing shit? Nobody. But they do. Not only do they do, but the the celebration of the first one, right? There's there's cards sent to the family members. They're pooped! Look at the poopsi poopsies, right? No one has celebrated a stinky doodoo more than a mother who has given birth to a child that says, Look at the dooty-dootie, right? Oh my god, you're poopsie poopsies, right? And there's an excitement about it. It is weird something, right? Now, later on, when the ego returns, so by the way, why are the female members of the Sangha called bosar?

SPEAKER_07 39:30

What does bosar mean? Bodhisattva, right? Right?

SPEAKER_00 39:38

Sangsim Posar. Posai is for for male members, for female members bosar bodhisattva. Are all the female members of the sangha bodhisattvas? Yes. Are all the female members of the sangha also selfish and egotistic humans? Yes. And and that those two things come and go and come and go. But on the core, this is the same here. A mother later on may, when the humanness, the the unwiseness, the ego, the greed, the anger, the selfishness wells up with her, right? She might say, Look what you did to me. Right? I used to be lovely and radiant, and now I'm, you know, tired. It is not mother's voice. It is a human, it is a voice of ignorance, an ego. So we have again, we have to understand this correctly. Nothing is changing, no matter what the expression of it is. It is present in there the way that your Buddha nature is present within you. What do we have, number eight? Who's got the mics?

SPEAKER_01 41:13

The kindness of always thinking of the child when it has traveled for the loved one is difficult to understand. When the child travels apart, then other voice and happens.

SPEAKER_00 41:47

Yeah. You know, because of the mixture of the streams, the stream of this iconic or or the this pure motherhood and the Buddha nature, and the stream of uh the humanness, let's call it, right? Sometimes the kindness of always thinking of the child when it travels far is expressed as where are you going? Where are you going? Right? And a child's like, leave me alone. I'm going to Frank's, I'm going to Stephen's, I'm going to John's, leave me alone, I'm going to the store, I'm going outside. Where are you going? Where are you going? Right? Who are you with and where are you going? Yeah. And so the expression of it maybe sometimes.

unknown 42:40

Over.

SPEAKER_00 42:41

Yeah, over, but not as refined. But may not come out refined. But what is the motivation in there? It's genuine worry. Then also consider, right? The person has left wherever you'd gone. What how did it how did they put it? From morning, from morning until night, her heart is filled, is with her child, and a thousand tears fall from her eyes. Parents, mothers, fathers. Do you think fathers cry? Do you think mothers cry? Have you seen your mother cry?

unknown 43:19

Yes.

SPEAKER_00 43:20

Have you seen your father cry?

unknown 43:22

Yes.

SPEAKER_00 43:23

Many people have, many people have not. Many times parents will hide the tears, right? They will hide the pain. They will hide the thing. It depends on what generation we are born in. The child rearing techniques are vastly different. We had the, you know, there's the helicopter parent, then there's the um was it the don't don't touch 'em. A philosophy of do not touch, do not tend to the child. They'll get over it if they're having night terrors and whatever. You just let them be, let they will settle. There was a whole, and there were books written on these topics throughout the ages. There were philosophies that supported this. So the techniques of child rearing and tending to the children have been all over the map. And sometimes one of those, or or by personal whatever preference, the tears are hidden. They're never shown. Why? I don't want my child to see me suffering. I don't want my child to, you know, it's almost like the Buddha's parents. And we don't want him to experience suffering, so we're going to build him castles and castles and castles. It's not real, but we're going to build him some uh world to live in that isn't realistic, but nonetheless, why? Over protectiveness, misguidedness, ignorance, modeled behavior from prior generation, too smart for one's own good. You name it, we have a whole slew of what obstructs our Buddha nature is the same mechanism as what obstructs our the mother's motherly nature. It's the same mechanism. Uh nine, is it?

SPEAKER_06 45:43

The kindness of deep care and devotion. How heavy is the parents' kindness and emotional concern. Their kindness is deep and difficult to repent. Willingly they undergo suffering on their child's behalf. If the child dwells, the parents are unloathable. If they hear that he has traveled afar, they worry that at night he will have to lie in the cold. Even a moment's pain suffered by their sons or daughters will cause their parents to stay in distress.

SPEAKER_00 46:15

Again, consider the timeliness of it. Now travel means, you know, you get in your car, you get an airplane, you get an Uber, you get it, you know, it's it's um uh even though for perhaps for a girl, uh the the worry is, you know, given the danger of the world, that kind of thing, perhaps it, you know, it's it's more visible, but it is not uh reserved for a girl only, not for the parent. Uh lying down in a cold may not be exactly transferable to our modern time. But having a roofie slipped into your your your drink it may. Uh number ten.

SPEAKER_07 47:08

Somebody?

SPEAKER_03 47:18

The kindness of ultimate pity and sympathy. The kindness of parents is profound and important. Their tender concern never ceases. From the moment they wake each day, your thoughts are with their children. Whether the children are near or far away, the parents think of them often. Even if a mother lives for a hundred years, she will constantly worry about her 80-year-old child.

Kindness Beyond Death And Unpayable Debt

SPEAKER_00 47:43

Even if a mother lives for Moya Mamusha, uh ziva sineczku, synczku tzorowish, sineczku to i tamto. My mother says in Polish is son, but we have a way of making anything cutzy. So sin is uh son, sinec is in my sin is like synchku, you know the Spanish language has a thing too like that, right? Yeah, you make a cute thing out of it, right? Yeah. Bearded, bald, but still, you know, sinechu. Sinechu. Yes. Yeah. Age doesn't matter. Right. And so the first line, the kind of parent, uh the tender concern never ceases even after they have passed from this world of ergo. We we tend to our ancestors and parents when they pass for this very same reason. Now, how are we on time? Okay, this is an important thing. Um, do you wish to know when such kindness and love ends? says the Buddha. It doesn't even dissipate, it doesn't even begin to dissipate after her life is over. If there were a person who can't and this this really brace for impact because the Buddha, having completely understood not the one snap of a finger, we sometimes we say of this life is the same as the soap bubble. Right, or sometimes the sutras say it's like the foam on the ocean wave when it crashes and then foams and then it's gone immediately, or uh as fast as a lightning strike just cuts the sky, and that's the speed of life for us, and it's over. The truth of that is lifetimes upon lifetimes. The fact that the Buddha's knowing of the lifetimes of lifetimes, being able to see the karmic unfolding and all of this, this is the far-reaching understanding that he's called it his monks not to have. And so to drive a point home, he says, ah, because uh Aranjan ja asks, well, how do we repay this? If there were a person who carries his father on his left shoulder and his mother on his right shoulder, until his bones were ground to powder by the weight and they bore true to the marrow, and if that person were to circumvabulate Mount Sumeru for a hundred thousand eeons until the blood that flowed out from his feet covered his ankles, that person will still not have repaid the deep kindness of his parents. If there were a person who during famine sliced the flesh of his own body to feed his parents, dot dot dot. Took a sharp knife and cut out his own eyes to make an offering to them, dot dot dot. Use a sharp knife to cut out his heart and liver so that the blood flow and cover the ground. Took a hundred thousand swords and stopped his body, and then all at once they entered one side and came out the other, beat his bones down to the marrow, swallowed molten iron pilots, pellets, and continued in this way for this hundred and thousands of eons that person will still not have repaid the deep kindness of his parents. Why? Without him we wouldn't be here. What's so special about being here to reach enlightenment and only in the human form we have the ability to transcend our karmic machinery. I'm sorry, cats and dogs, and parakeets, and fishes, and turtles, and other cats, and dogs, and geese, and all those they have a limitation of the hardware.

SPEAKER_05 52:27

Monkeys?

How To Repay With Practice

SPEAKER_00 52:29

Monkeys. Yes, monkeys uh are brilliant. Crows know how to use tools and and and solve puzzles, etc. etc. But not one of them can make an iPhone. Or not one of them can transcend their nature in the way that human beings are. Without parents, we cannot enter into this world. The parents to whom we are born, we have orchestrated and manufactured this through our collective karmic thing. They have received the gift of my complaint as their karma. I have received the gift of their anything as my karma. We are receiving, giving, and sharing as our collective karma. The web goes on and on and on, and the buddhas see it, and in their seeing, they declare this to be the case. We then are faced with whether we want to believe it or not. If you want to measure our life against it, that's on you. But as we all have the Buddha nature, period, hard stop, end of story, this is the truth. The denial of it, the belief in it, the pursuit of it, the active trying to, you know, dig it out of yourself, the active trying to dismiss it, none of those things change the reality of it. This is like that. At that time, upon hearing the Buddha speak about the kindness and virtue of parents, everyone in the great assembly wept silent tears and felt searing pain in their hearts. They listened closely. The Buddha said this. Not Steve over, you know, accounting. The Buddha said this. So they receive it differently. They reflected deeply, simultaneously brought forth shame and said to the Buddha, World Anad One, what can we do? How can we repay this kindness? Guess how the Buddha says to do that? Recite this sutra on their behalf. Write this sutra on their behalf. Repent of transgressions and offenses on their behalf. For the sake of your parents, make offerings to the triple jewel. For the sake of your parents, hold the precepts. For the sake of your parents, practice giving and cultivating blessings. If you are able to do these things, you are being a filial child. If a person is not filial in such a way, at the end of his life, when the body decays, he will fall into muganjok, one of the health.

SPEAKER_07 55:33

Because the debt, the gratitude of the debt.

Naming The Sutra And Closing

SPEAKER_00 55:42

In many cultures, uh when you become clergy, right? It is uh back in a day in motherland, or you know, having a priest in your family was uh, yeah, your family's gonna do good. When when the monks uh become uh when you ordain and you become a monk, right, the karmic impact in in Thailand, I believe it is, um everybody takes the precepts for like a year or something. Also, sometimes we prescribe the precepts as medicine. When you see a person who whose life isn't going right or who's who's suffering even medical conditions that the medical industry doesn't know what to do and they can't find anything wrong with them, but clearly they're not well. Sometimes the prescription is precepts. They're given precepts and they hold precepts for a set amount of time because it affects the karmic element of life. That's why your adherence to your precepts is beneficial, of course, to you, beneficial, of course, to the world, but also beneficial to your family karmic lineage, because you are making a conscious, purposeful, effortful effort to elevate yourself to transcend the very mere humanness, but to go beyond that. At that time, Ananda, with dignity and sense of peace. So this is very interesting. Ah, I wish we had more time. Um one hand, you know, they're beating their chest and they're weeping and they're crying because they realize their their ignorance. And the shame comes. But then now at this at that time, Ananda with dignity and a sense of peace rose from his seat and asked the Buddha, what shall we call this sutra? But the point here is this with a sense of dignity and peace. Think about that. I have done these horrible things completely on, you know, not thinking or just acting out of whatever, whatever, and then I have this, you know, they're all crying and beating their chest and and feeling the searing pain in their hearts for that's not the way. And then why would Ananda have dignity and a sense of peace when he arrives when he rose and asked to put that question? Because he understands. He understands. Right, really understands, and out of that comes peace. And dignity as an absence of shame, absence of uh blame, absence of uh uh uncertainty, absence of uh uh lack of confidence. All the peace comes from understanding something. And in this case, this is the thing. This is why we practice, this is why the study. Uh the Buddha says, Ananda, this sutra is called the sutra about the deep kindness of parents and the difficulty of repaying it. Thank you so very much, as always. Pleasure having you take care of yourselves in each other. Wesołego dnia mamy, mamo, bo u nas jest wesoły dzień matki dzisiaj. No to wszystkiego najlepszego.