Moral virtue, mindfulness, wisdom

The work of kamma is the practice of the mind. Initially, it's about training the mind to stay with the body and mind, to keep it calm and steadfast. Next, it involves training the mind to learn the truth of the world, of the body, and of the mind. What is called the world is just a name. Train the mind to learn the truth of the name "body" and "mind". Ultimately, let it go. Once it's let go, it's not suffering. The world is suffering, but the mind is not suffering. Therefore, the ultimate goal is to pray that one day we will be free from suffering. When the boundary breaks, the name extinguishes. That is extinguishing suffering.

Regarding praying, once the mind has escaped, there are still two aspects. One escapes but still has boundaries. The name still exists. The mind escapes from the name. It is called escaping from the world. The other name extinguishes. Therefore, the escape has two aspects. Regarding the prayer until it breaks, the first escapes from suffering. It escapes from the name. The second extinguishes suffering. It extinguishes the name. In fact, we act. We do not extinguish the name. The name extinguishes because of the reason it extinguishes. The reason for the effect of the reasoning has an impact. We have a body like this. We have a mind that affects good emotions. What is this bad emotion? The result of action, even though it escapes suffering, the crisis remains. There is still a moment. Called Suwannapatitthana Nipapanna. The Nipapanna that still remains is the residue.

The day when the crisis is over, the reasoning gives the result to the fullest. When the crisis breaks, it calls for the extinction of suffering. Call the Anupatitses Nipapanna. Nipapanna has nothing left. There are only morals left. There are only morals left. The mind and morality are the same. It doesn't get lost. Nipapanna is relieved of the word "self." The word "exist" attains the Nipapanna. Or achieved Nipapanna and lost. It's not like that. If you still think there's a name, it's not Nipapanna. If you think it's everything, it's another detour. Call uchetthititti. This day, we'll understand. Will see with their own eyes. But before we go to see that point, the first step is to learn the name really first. The name itself says it's painful. It's painful

Suffering teaches wisdom, patience brings resilience, and anger reveals understanding.

Learning about nouns, it is learning about suffering. This is what the Buddha taught, 'Know suffering.' What is called suffering is a noun. Therefore, our task is to know forms, names, bodies, and minds of ourselves a lot. We know it until we see the veracity of the form, known in our name. It is nothing. Initially, we know it is not ourselves. It's a world property, not ours. We don't have our own. That's why we have basic sutras. Later, we have more mature wisdom. Although we see forms, we say that they are not us. It's something. There is suffering. There is clearly visible suffering. Therefore, the mind is free. Something has seized the mind to hold onto suffering. The reason is that we released the body, released the mind, and released the body. I know suffering."

"How can we see it? We see that our bodies have some suffering, and some are happy, isn't it. This body may have some suffering, some happiness. It is known that people do not care. If they are deeply influenced more, body, mind, own. If pray don't know want It happiness deny suffering. mind to for happiness, want suffering get and.

"The desired self is the self that seeks satisfaction or contentment. It's the self that causes the mind to experience suffering. Initially, suffering resides within the person. The body itself is suffering, and the utterance, convention, consciousness—these are all forms of suffering. When we desire it to be happy, to be free from suffering, desire arises. When the agitation of the mind arises, it creates a self, it grasps, it seizes. What does it grasp? It grasps forms, it grasps names—it seizes the body, it seizes the mind. Forms and names, truly, these are suffering. Yet we do not see it truly. We just go and grasp it, hold onto it, like we find a beautiful snake and think it's beautiful. Yes, it's truly beautiful. Its scales are dark. When hit by sunlight, they glitter, like a rainbow. Beautiful. If we don't know, we might say, 'Oh, it's so beautiful,' and then we go and hold it. It might bite us.

The body is similar. Its appearance is beautiful, attractive, cute, and lovely. It's something that's held onto. One day, it might bite us. We take the best care of this body until one day, it harms us with old age, with pain, with death. Emotional feelings cause us to seek happiness, to need to be free from this, and then we'll have happiness, such as living with this person, getting married to this person, then happiness. When it's long, it's boring; you want to leave. When you've left, there'll be happiness. This is how the mind feels—yearning, wanting, keeping suffering to the point it reaches our minds.

If we pray well, suffering is in the person. Suffering isn't in the mind above the person. The mind has two parts, the person and the mind above the person. In the book, he talks about personality in the person, which is the firmest to hold on to. This is in the set of suffering, which we have, the body, this mind that we have. That's it, and it's called personal personality. But if we pray, we'll find a personality above it, a soul. The pure mind is with the holy mind. This isn't a personal personality. It isn't in the suffering set. So the mind has reached perfection and righteousness, not suffering, and it isn't aware of it. No, it hasn't left it, but it's reached it, and it's reached the mind that's reached beyond suffering, touching reality.

So you say, 'Let's know suffering. Satisfaction is letting go, and the calm makes it clear.' The calm is healing. If the mind has divine peace, it isn't a personal personality, freeing itself from suffering. We don't have a job to create this, but we've practiced until we've informed it, which we've understood, reaching it and touching it. The mind, which is beyond the enhancement, the mind, which is beyond the enhancement, touches divine peace. The nature of this mind must coexist with the emotion like our mind, the holy and the suffering. So the mind that touches divine peace touches anything, touching divine peace and doesn't touch the world.

Divine peace has great happiness. The mind touching divine peace has two feelings, one having great happiness, and the other is a relic. The teacher says a great deal about the monk's father. The teacher said about the time your mind is free, and the teacher says, 'Your mind has been happy for more than a year.' And then after that, the teacher said, 'Our mind,' we went like that, and we were thoughtful, and the teacher said, 'Our mind was happy for more than a year.' Then it became a relic. It's like this.'

Because of this, the mind at the ultimate suffering has two meditation methods, the great meditation of the mind and the relic of the mind. And it's been the same and won't need to heal. Touch divine peace and touch divine peace, and we know suffering. So if we're deeply hearted and want to see, we need wisdom, to learn the truth of the body, we can.

Once we've learned the truth of the body, we see what it is, not what we think it is. The general practice will want to be happy and not suffer. It's not yet accepted as reality. If accepted, it's seen. The name is suffering. It doesn't want to suffer. You say, 'Because seeing is really getting bored.' Boredom in the element in the person's personality. 'Because of boredom, it relaxes the grip. Because relaxing the grip, it releases. Because it's released, it knows that it's released.' It's released from what. It's released from firm belief in the name.

Once released from the name and noun, it's called a suffering, and the mind floats above the name, heart, soul. It's like that. The word "float" is not good. Later, we'll take the mind out of the body and say it's above the name. That's not true. It's not. It's not available. It can take it out of the name. So when it knows that the name is suffering, it will rest