thuxem

Transcript of Dharma Talk by

Bhikhu Thich Chan Phap An in

Hong Kong

26 May 2008

 

Transcribed by Terence Chan

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

Breathing in, I know I am breathing in.

Breathing out, I know I am breathing out.

In

Out

 

Breathing in, I am aware of my whole body.

Breathing out, I relax my whole body.

Aware of my whole body.

Relax my whole body.

 

Breathing in, I see that I am a continuation of my parents, my mother, my father and my ancestors.

Breathing out, I smile to my ancestors

See that I am a continuation of my parents and ancestors

Smile to my parents and ancestors

 

Respected brothers and sisters in the community,

 

Hope everyone had a good night sleep. If the schedule is too early for everyone, we can change wake-up time from 5 to 5.30 because we have some time between breakfast and dharma talk. Sitting meditation at 6 is OK for everyone? We can change to that so you can be more awake during the day.

 

Yesterday we talked about the inventory for our practice and our body. Sister Han-ngiem kindly shares with us her Kung Fu sheet, which is posted outside. You can design your own. Yesterday we practiced body scan in Total Relaxation, going through each body part, and recognize the wonderful conditions we still have.  The practice in Plum Village is to identify and recognize the positive qualities still available to us. For example, our eyes are a wonderful condition for our happiness. Some people lose their eyesight due to accident or illness, and they can’t buy it back even with a lot of money. Learn to identify the positive qualities that have not gone wrong. Appreciate that and be happy with that. When I used to be very sick my practice was to move my arm, while lying in bed.

 

Breathing in, I raise my arm.

Breathing out, I lower my arm. I smile to my arm.

 

Those were times when I couldn’t move my leg. When I walked from my bed to the bathroom, I had to lean on the table and the closet. I couldn’t even bend down in the bathroom. So anytime my body in good condition, I am aware and I feel happy. So I just lie in bed and raise my arm. Breathing out, I smile to my arm, saying how beautiful it is that I can still move my arm. Just doing that makes me feel very happy.

 

In spring 2006, in the afternoon before I went to the First World Buddhist Forum on behalf of Plum Village, I walked downhill to visit a temple in the Lower Hamlet. It was a beautiful spring day with sunshine. But when I walked up the hill, maybe I got the wind. That night I couldn’t move my arm. In the middle of the night my right arm was like separated from my body. It is very painful when your arm does not go with your body. Fear arose in me. I thought: I am still young. But my arm is not working. How can I continue to work? In a few moments I returned to my breath.

 

Breathing in, I am aware of my arm.

Breathing out I send love to my arm.

 

I continued to practice. I evoked the Bodhisattva Avalokitesvara in Vietnamese. I used to do that a lot before going forth to become a monk. I prayed to her: my dear Bodhisattva, I m very young and arm not working. Please help. Please give compassion to me. While I prayed I continued to practice breathing, being aware of my arm and sending love to my arm. The pain dissipated. I fell asleep. In the morning, my arm was movable. It was a great joy. I told this story in 2006. My body is very sensitive. It is easy for it to get into difficulty. My practice is to be aware of what I have and be happy with it. Many times in bed, I said to myself: when I do work for the community, I feel happy. Working meditation is a source of joy. Now my body is still strong. I continue to work. One day when I can’t move, it would be a pity because I cannot contribute. My practice is to cultivate the seed of joy within. In our practice we try to identify all the elements that are in good condition. There is also the practice of putting a hand on where the body is difficult. Say you have a heart problem or a liver problem. Put your hand on that part. Breathing in, breathing out and sending love to it. This will heal that part.

 

I went to Caltech in 1986 for graduate school. It is a very famous, top school. When I was admitted in 1985 for Chemical Engineering, it was ranked 3rd in the US. Each student admitted was top of the department in his university. There were 50 of us, each one from a different university. After one year, we took the PhD qualifying exam. In each exam, each of us was given half an hour to 45 minutes to think about a problem, and then we were questioned by three professors for three hours on how to solve the problem. After that exam, only 9 left. This was how stressful it was, when I was trying to be admitted. I had no practice. So I didn’t know I was stressed. Having passed the exam, I was happy. I then practiced karate to strengthen my body. Karate uses a lot of force without building up the qi within. I practiced wholeheartedly everyday for a year. I didn’t know how to take care of the body. I kicked a lot much, and my knee was injured. That summer I began a vegetarian diet, but I was too lazy to cook. I just wanted to study. So I cooked rice, boiled some cabbage and tofu. At the same time, I studied and practiced karate. Winter came and I got a sore throat. I was very sick. The doctor gave me streptomycine. Since then, I was sick 2 or 3 times every winter. Every time, I was given streptomycine to take for 10-15 days. When I came to Plum Village, I decided to quit medicine. In the first winter, sore throat came. My practice was to relax and rest a bit more. I follow my breath. Breathing in I am aware of my sore throat. Breathing out I send love to the sore throat. I put my hand here and rub it, send love to it. Be aware of it. After that winter, gradually I got rid of my sore throat. So put your hand on the part that is sick. Send love to it. Resting is important. Thay says animals in the forest, when sick or wounded, don’t take medicine. They just go to a quiet corner and rest to allow the body to heal itself. Our body has that capacity. Nowadays when we are a little sick, we go look for medicine. It confuses the body. Next time when you are sick, learn to eat and rest properly. Practice qigong. Then you can restore the energy in your body without resorting to medicine. Doesn’t mean that if you are very sick, and you need to take some medicine, you still don’t take it. Take it please. I don’t mean to quit medicine completely, but train to be independent of it.

 

One sound of bell.

 

Today I propose to have an inventory of your mind. In the Kung Fu sheet you can write down your positive qualities and those that need to be improved. So in this you might want to look deeply into yourself to see the quality of your mental states. For example, you have irritation. It needs to be improved. Just name different kinds of mental qualities that occur much in your life, in your interaction with others. Another one: the tendency to rush. Jealousy. On the positive side: kindness, good heart, patience. So you can practice keeping an inventory of the mental states that occur often to you. You can practice with a little pad. Put it in the pocket. During walking meditation, you remember you get angry easily. Put it down. Do that throughout the day. Whenever it occurs write it down. Learn to recognize our mental states. Before we can transform it, we have to recognize it. For some, it is difficult to recognize their mental states. I have seen brothers and sisters in the community who get angry or sad easily. But they don’t know.

 

Before I became a monk, I didn’t know I had depression. At grad school I had a good friend called Wan. He noticed I was sad often, and he said I should see a doctor because I seem to have depression. I said no. Looking back I know he was right. I did have depression. To recognize our mental state is difficult because we have assumptions or images about ourselves. Say we think we’re kind. How can I be unkind to my wife and children. But are you sure? Practice this mantra. Am I sure? Am I sure? Thay suggests that you write this mantra on a piece of paper and post it on your desk so you can check your perception about things.

 

When I was young I lived in a rural area in Vietnam. I war born in ‘61. When I grew up the war was intense. In the front of our house, during evening time, American and South Vietnamese military men used to camp there with their guns and military equipment. As a child I was very sad. Life looked very dark to me. I saw there was no future. I sat there and looked out and I felt sad. Life seemed to have no meaning. The worst thing was that I lived in central Vietnam where there is a lot of rain. When I looked at the rain I felt very sad. I had developed the habit of being sad and sensitive to life. There were at least 1 or 2 attacks from the communists every year, and we had to run away. Houses on the way were burnt down. One time father stood in the room when there was an attack. He bent down to pick up something he dropped. As he did a bullet flew past and just missed him. I would have been an orphan if he were hit. Then many times we had to run to the evacuation area. On the way, I saw dead bodies of soldiers trapped in tanks, just hanging out, soaked with rain. It was very sad for a kid to see that. My parents had a drug store. During the war there were soldiers who came to the house and shot the display cabinet with their machine guns. The medicine was spilled everywhere. The family had to run. Then they just took the money and the medicine they wanted. Some held up a grenade, pulled the catch and said if we don’t leave he would drop it. So we left and they came in to break the cash till. There was no law. Whoever has the weapon has power. Force was law. A soldier became crazy. He took off his clothes and ran around naked. Mother was very kind (I think I inherit it from her.). She would leave the rice out with some canned sardines so he could come and eat it. Growing up like that I had developed a depression, which I didn’t know about. With practice you learn to look deeply. Try to look as far back as possible to see when was the first time you were conditioned into such a state, such a mental formation. I discovered it in Plum Village. Trace back. Recall. Recall. I discovered what I just told you. I didn’t know I was wounded a child in the war. I thought it was just normal. So in your childhood or teens or adulthood, there must be a time when you first developed that difficult mental state. Learn to trace it to the first occurrence.

 

When I was at 5th grade I began to develop a headache. During sunset the headache manifested here every day. Father took me to the doctor, to whom everything about me was OK. He didn’t know why I had the headache. In ’75 when the war ended, I moved to the south. The symptom disappeared. At 3rd grade as a child in war zone, I was very sensitive. As a reaction, I learnt to draw beautiful human faces. When I look back I see very clearly that it was a self-defense mechanism because the war was very ugly. When I was young I always asked myself why people did not love each other? It was the biggest question in my heart. Why do they have to kill each other to live? Why can’t we love each other as human beings? I was very confused. When I was young as protection for myself I drew human faces. And I chose the most beautiful faces in my perspective. And I enjoyed drawing them. I now see that I was trying to balance the negative mental formation with a positive one. It is a merit from my ancestors. Maybe my ancestors practiced and cultivated in their heart that wisdom and transmitted it to me. That I didn’t know. I drew a lot. But when I went to the south, I lost them. I thought I drew beautifully, but who knows? I enjoyed it as a kid.

 

When you discover the negative mental state, try to recall the first time it occurred. Try to remember what you did with it; how you reacted; how you defended yourself; how you counterbalanced it. Do it to discover yourself. How did you protect yourself? How did you deal with it? What seeds were there? When I practiced in Plum Village, I began to understand my mind. When I recall my experience throughout my teens and early adulthood, I see there a block of pain and sorrow deep in my consciousness even though I was successful as a student. I was in the math team in high school. I represented Texas in the Math Olympiad. I was ranked 3rd in the state math contest. But somehow there was a sense of loss, a sense of loneliness and sadness all the time. I didn’t know that block of suffering. My friend at grad school told me I had depression, but I still didn’t know. At Plum Village I practiced looking deeply into my body and my mind. I slowly discovered this big block of suffering within myself. Next we talk about the practice I did to discover myself.

 

One sound of bell.

 

Buddhist meditation consists of stopping and looking deeply. The third part I may propose is training a new perception. I would talk about stopping and looking deeply later. Now I would like to talk about training a new perception.

 

When I was practicing, from time to time, sadness and depression come up. I know there is a lot of potential deep in our mind. For almost 30 years before I went to Plum Village, when sunset was happening, I would feel sad. During walking meditation at sunset, this is what I practice. I say this is truly beautiful; this is truly beautiful; this is truly beautiful. Breathing in, breathing out … I walked like that and I tried to train a new perception about reality. When sadness was overwhelming, I continue to say this is beautiful. Any mental state goes through arising, stay and decay. Any phenomenon is impermanent. Even though it manifests strongly, do not lose hope that things will change. So I continued to say this is truly beautiful. It worked. It does work. Many times in the past I did sitting meditation at sunset. Looking at the afternoon sun coming in through the window, tears would come. Sadness overwhelmed me. I did not give up and allowed myself to be carried away by my emotions. You recognize the emotion, but do not let it carry you all the way. Breathing in, I am sad. Breathing out, I embrace sadness with my love. Breathing in, I have anger. Breathing out, I embrace anger with my love. I also practice saying this sentence: this is truly happiness; this is truly happiness. I looked into the flower on the side of the road. I recognised it. I was available to the flower. I tried to recall the positive conditions available to me, like my health was in good condition and I was able to walk; my eyes were in good condition; my good heart was in good condition. It took me 5 to 6 years to transform depression. I was ordained in ‘92. Before ‘97 if you came to Plum Village you saw that even though I talked about happiness, I was not happy. I went to Russia to lead a retreat in ‘95. I gave a good lecture, but my practice was weak because I had been just 3 years as monk. I had a lady dharma teacher called Tu as attendant on the tour then because there were not enough monastics at Plum Village. Later on she graduated from Moscow University and she came to Plum Village. That was ‘96 or ‘97. She said you talked to people about happiness, but you looked very sad; you were not so joyful like the other monastics. I said you’re right; I am trying. So it took 5 or 6 years. But the practice worked. Be persistent.

 

Learn to identify the block of suffering. Stopping helps to stop the pain from growing. An incident gave us the initial pain. If it is not stopped, it would spiral out and any further sadness related to it would accumulate in the spiral and turn the initial formation into a block of pain. It is a very complex block, the most complex part in human psyche. It is difficult to differentiate. A child is not aware of that experience first time. And it added on [grew?]. If we do not practice we do not see clearly. The block is not just anger or jealousy or depression. All negative emotions go in to it. It has different faces like a diamond. On one face it is anger; on another it is jealousy, on another depression. They link with each other. They inter-be. In Buddhist psychology of the Yogacara School, there are 51 mental formations, wholesome and unwholesome. All the unwholesome mental formations come into a single block. It is sticky like a block of chewing gum. Anytime we experience something this block of suffering sticks to the experience and modifies our perception of it, like a prism modifying the path of light, bending it and turning white light into a spectrum of light in different colours. Our perception going throughout this block of suffering bends itself and we could not see things clearly. This block modifies our life all the time. The moment we still have it, it affects our view about the world, about ourselves, our beloved, our environment, many things. That is why it is sticky. And it’s very difficult to identify. Without the practice of meditation we don’t have that clarity, that sharpness to differentiate it. So the practice of stopping will help to stop this process of accumulation of negative emotions into the block of chewing gum.

 

How to practice stopping? Learn to slow down. It is one of the key points in stopping this build up. Whatever you do, learn not to be hurry, whether you’re working outside or here in the retreat, take time to do things. There is a song that goes: take your time … Remind me to sing it later. Mindfulness is not slowness. It is the capacity to be here in the present moment. You can do things quickly or slowly, as long as you are there in the present moment and are aware of what is going on in you and around you. When you do things slowly you have a better chance to be mindful. When you slow down you can see your mind much more clearly. It reacts all the time to circumstances. Within a few seconds you would have 5,6 or 7 thoughts about the circumstance. When someone says something, you immediate think: he is not good; this is really bad, all according to the block of suffering. You react based on your condition. Stopping helps to stop this process of spiraling out. With the practice of stopping we can reverse the process. We do it by sending it the energy of love. That is the key. The spiral is the process of condensation, entangling, knotting. The energy of love is the energy of diffusing, untying, releasing. To transform it you need to embrace it with the energy of love. This is your only way out. The more you practice the more this block of suffering reduces. This negative energy will turn itself into love eventually. Say your energy of love embracing the block is thin [weak?]. But as you practice the love becomes thicker [stronger?], and the block shrinks to be smaller. Eventually this block turns to love. Don’t be discouraged when you have anger and sadness. Once it is transformed you will have a lot of compassion in you, and you will be able to love others much more because loving is accepting. In Buddhism we say love is understanding. In Christianity they say love is acceptance. Once you understand your suffering, you can embrace your suffering and you’re able to understand other’s suffering and accept it. Understanding can be intellectual, but acceptance is the practice. So acceptance can be higher than under because if you accept you already have understanding. Christianity can be more practical or applied than Buddhism.

 

Stretching exercise

 

This block of suffering when embraced by the energy of love will transform itself into love. How to practice this? I have created a practice that I would like to share with you. It seems to be simple, but it works. I have shared with many brothers and sisters in retreats. It is based on four exercises on awareness of breathing. In the Sutra on Awareness of Breathing, there are 16 exercises. The first four exercises deal with the body, the next four deal with feeling, the next four deal with mental formation and the next four deal with perception or object of mind or dharma in old language. The four exercises concerning mental formation are like this (as listed in the sutra):

 

Number 9. Awareness of mental formation.

Number 10. Mental formation of joy and happiness.

Number 11. Mental formation of concentration.

Number 12. Liberation of mental formation.

 

From 9 to 12, the Buddha describes the process of our mind at the moment we shine the energy of mindfulness onto mental formation. First we identify it. That is number 9. When the energy of mindfulness is shining on a negative mental formation, that formation will be transformed into joy. If it is shining on a positive formation, that formation will be strengthened. That is why number 10 is called the mental formation of joy. That is what I said. When the block of suffering is embraced by the energy of love, the block gets smaller, and the energy of love gets bigger and we feel happy. In 11, when you’re able to embrace the block of suffering, you reach a point when the mind becomes stable and solid. At that moment the negative mental state does not affect you anymore. Like I said yesterday, originally our mind is full. Hence mindfulness. Through interactions with the environment, it begins to bifurcate. The practice of mindfulness reverses the process of bifurcation and make the mind full again. The original state of our mind is solidity. The moment we embrace the block of negative formation with the energy of love, it will reach of point when it is contained. Like putting out a forest fire. The firemen would try to surround the fire by cutting the trees around it to make a boundary. When fire reaches this area, it is contained. So 11 is the beginning of concentration. Up to one point you are free from that mental formation. Until that point, it was hooked to your mind like a nail to your mind. When concentration is strong enough the negative mental formation is liberated, released and you will return to the solidity, fullness of the mind. So these are the four exercises on mental formation. I designed an exercise on this basis and made it more practical. It is very simple.

 

In my sitting meditation or lying meditation, I put my arms around myself. It is very soothing and pleasing and calming. I feel embraced. Most of the time we run outside and love someone else, but we never come back to love ourselves. This is the beginning of the process.

 

Breathing in, I know I am breathing in.

Breathing out, I know I am breathing out.

 

(Within a few minutes, I return to myself.)

 

Breathing in I am aware of the whole body.

Breathing out, I relax the whole body.

 

(Do this for 2 or 3 minutes)

 

Breathing in, I visualize a universal love (*)

Breathing out I feel embraced by his/her love.

In, aware of universal love.

Out, embraced by universal love.

(*) Imagine Bodhisattva Avalokitesvara, my mother or anyone who loves me unconditionally.

 

(Do that for 2 or 3 minutes to make sure you are connected to the energy of love. Then breathe in and recall the situation. Say anger, sadness, depression, irritation. Recall the situation that caused that negative emotion. Recall that person’s face and the emotion arises right away. Breathing out, embrace the emotion with all of my love. The key point is to generate love from your own heart towards yourself. That is the key of the practice.)

 

Breathing in, aware of the situation of my anger.

Breathing out, I embrace the anger with all my love.

 

(I am generating my own love from my own heart to come out and embrace my anger. Do that for 10 to 15 minutes because it is important.)

 

In, aware of my negative emotion.

Out, embrace it with love.

 

(I feel so much love for myself. I see the wounded child in me. I embrace the wounded child with all my love. Then reverse.)

 

 

Breathing in, I visualize universal love.

Breathing out, universal love embraces me.

 

(Do it for 2 or 3 minutes.)

 

Breathing in, aware of my whole body

Breathing out, relax my whole body.

 

(Do it for 2 or 3 minutes)

 

Breathing in, I know I am breathing in.

Breathing out, I know I am breathing out.

 

Then I get off the meditation. The whole exercise should take 30 to 45 minutes, depending on how much time you need to resolve the issue. To resolve mine it took many years because I did not know how to practice. That pain went on for 30 years before I became a monk, when it added on. It took a few years in Plum Village to find out exactly what to do. It was another one or two years before I found out. So it was 30 plus years. But it really worked. I have shared this simple practice with many people. One summer in Plum Village, there was a psychotherapist, probably with a problem with someone or a situation in childhood. He said he had a problem as a child. I don’t know exactly what problem. He had studied lots of theory, but he couldn’t resolve his childhood problem. At the dharma discussion, he was in the group. I shared this practice because someone asked, but I didn’t know his problem. The next day he left for the Lower Hamlet to stay with his own language group because of some registration problem. At the end of the retreat he came back to express his gratitude and that in the past 7 days he practiced wholeheartedly what I shared and it worked. He asked for the copyright to share it with his clients. I said you are most welcomed to share. Please feel free. There is no copyright.

 

I have met many health professionals like doctors, nurses, psychologist and psychotherapists. When they get to 60 or 65, they begin to develop depression. Some psychologist told me he couldn’t sleep. He felt disturbance in him because as a professional he needed to treat people. He was a child psychologist and parents want to hear it’s the child’s problem, not the parents’. But he knows very well that the parents don’t live happily together. Hence child was disturbed and displays difficult behaviour. The child is a mirror reflecting the parents’ problem. He says because he had to earn money, he had to say the child had problems. For so many years, he had been saying that. Now he feels guilty and he couldn’t sleep. I shared with him this practice to help him. The problem is that throughout out our lives this block of suffering develops like a snowball. Without the practice stopping we cannot stop the process of spiraling and accumulating. Stopping is important. In daily life, try to stop from time to time. Working for 2 or 3 hours non-stop in the office can be devastating and dangerous. After 1 to 1.5 hours, learn to stop. Go back to your breath and take good care of yourself before it begins to generate the problem. That is the key. Yesterday I am sorry to see at the mall that many Hong Kong people were rushing forward. They couldn’t stop. There was a huge energy, and it penetrates the consciousness and makes the whole society have difficulty. To help our practice of stopping we need to create a sangha to practice together, to help each other hold the stopping energy. Without the stopping energy, we are not able to transform ourselves and tend for the others. We are not individuals. We belong to society. We are the result of collective energy. To defend ourselves against society, we need a group that comes together regularly to practice. It is best is to be removed from the environment because otherwise you are conditioned by the environment and it is much more difficult to practice. Like coming to Kadoorie, we don’t see people rushing around and water the seeds within themselves. We get a chance to cultivate the energy of stopping.

 

Body and mind are one. Body is continuation of mind and mind is continuation of body. This block of suffering will find a weak spot in the body to deposit itself. Say we have anger. It affects the liver. It deposits itself in the liver and makes the liver weak. When you are tired or sick, the liver problem manifests and anger comes. At that time anger comes from our body. So the negative mental formation can come from 2 areas: body or mind. Then the anger goes back to strengthen the mental part. Once anger manifests it weakens our liver and at the same time deposit a bigger block of suffering in our mind. For the purpose of communication we split up body and mind. In reality it is one. The anger in our liver is just the anger. I found out that … depression deposit in our colon, especially the big intestines. So when you have depression you have difficulty with your bowel movements. And the more problem you have with your intestine, the more your depression is strengthened. So different part of the body couples with different mental formation and becomes the source for maintaining that mental formation.

 

Then there is the qi. The moment a part of the body develops symptons, it interrupts the qi. If qi can’t move, blood can’t move to that part of the body. Then the cells in that environment experience malnutrition and toxification. Later on it would develop deformation and cancer begins to arise. Nowadays doctors treat cancer with acupuncture to help the qi flow and with reduced food consumption. Just that kind of practice can help to cure the cancer.  That has been the success of the Osawa method I talked about yesterday. The moment qi begins to flow, it would bring blood and nutrition to that part of body and take toxins away. Together with simple food, we help that part to restore itself.

 

This block of suffering causes a lot of problem. When we are able to stop and embrace the block of suffering, it would become smaller. Together with this block getting smaller, our view of things becomes clearer. Before that even if we wanted to look deeply, we could not because the block is like a prism that distorts your perception. The moment the block is transformed, we see clearly. Say we have anger with our loved ones, we don’t want to talk to each other. We build a wall against her. There is separation. The moment you can embrace anger with love and compassion, the block of suffering begins to melt. The first thing you can see is that your loved one also suffers, which is difficult to see if you still have frustration in your heart. You say: he suffers? No way. He only makes me suffer. But the moment our own block of suffering melts, the truth manifests that he also suffers. If he has joy and peace in his heart, he can offer joy and peace to his loved one. Only when he is suffering that is he spreads his anger, sadness, frustration and jealousy to you. That is the truth, but we just like to think that he enjoys making me suffer. So clarity begins to come when this block of suffering is reduced. So looking deeply is possible and it is only possible when we can embrace this block to a certain degree, so it does not become dominant and affects our view in a big way. Once we are able to calm down, we begin to see into reality, into him or her and to understand his/her behaviour. Many people don’t understand what is looking deeply. They ask: is it thinking or imagination? I tried to explain: when you calm yourself down, you do not suffer from your anger anymore. In your heart there is love and kindness. You begin to recall your experience with him. You recall his way of life, the way he carries out his work. Whatever he does the truth begins to reveal itself to you. You see him as he is without your judgment. If you don’t like a person, you say what a pig when he eats. You label him right away that he eats like a pig. But without negative emotion in your heart, you observe and see exactly how he eats. At that moment love comes to you and you see he is rushing his food into his mouth and he is swallowing without chewing. You have compassion for him. He cannot eat properly. Without label and judgment you see his true suffering and you can begin to love him.

 

Tomorrow we continue with the Buddha’s enlightenment. Oh, Bro Phap Tat reminds me to sing the song: Take your time ….

 

End