The followings are excerpts from the podcast.
The second enlightenment factor is investigation of the Dharma. It means that you have to look for the right Dharma, the right Dharma door. ... So, we learned the practice of mindfulness, of concentration, of insight we bring into our daily life to practice. And then we investigate, look. So, investigation is more like looking deeply, Vipassanā. We bring the mind to stop to the present moment. And then we look into our body, into our feelings, into our perceptions. Because we need to understand what is our body. There is a very deep secret in our body. Our body has a vast area to learn.
If we don't understand, we suffer but we don't know why. We create more suffering for the body. We don't know why. So, mindfulness goes along with the investigation of the Dharma. ... But for sure, mindfulness is the way, the Buddha way. No mindfulness, no enlightenment. ... You like or dislike, is very projective. It's not because of him or her. It's the manifestation of our mind.
The third factor of enlightenment is energy. We need energy to continue this way of life. So, this energy is like a force, the energy of diligence. So, no energy, no enlightenment. Laziness, it doesn't work. Can you get enlightenment if you become so lazy? ... You have to generate the energy on regular basis. It's just like we need.
So, spiritual life is like that. We need to be diligent. We enjoy doing it. Because we know this is the most important thing in our life. It's the generating energy of mindfulness, concentration, clear mind. If not, we just go back to the same pattern, or autopilot. Confusion. Habitual energy. And we have a tendency to bring suffering to oneself and others. So, energy is needed. ... Energy makes us stable. The energy you know what is negative, you don't do it. You know what is negative energy, negative thought, negative mental formations, you don't do it, watering it. ... So, watering good seeds is happiness and joy.
Joy is the fourth factor of enlightenment. Sometimes they call it rapture. Can you believe that a depressed person can get enlightenment? No way! So, we need to have some joy. We like to do it. You enjoy to do the practice. You feel the joy. Joy is a skill of way, is like mindfulness to be in touch, to experience. So, it's not auto-suggested. But you feel the joy. We sit quietly and you feel joy. ... Joy comes from tranquility, clear mind.
The fifth factor of enlightenment is relaxation and tranquility. ... True mindfulness is no thinking. True concentration is no thinking. So, tranquility is very important. ... Just sit there. Just be yourself. The most suffering of human beings is that you can not be yourself. Is that right? You are looking for a love but you can not love yourself. You want somebody else to love you but you can't love yourself. You want somebody to pay attention to you but you can not pay attention to you. That is the most suffering of humans.
So, go back (to yourself) and be relaxed. Be relaxed in the body. Be tranquil in the mind. We have this quality. And actually this is the factor, the energy very straight into enlightenment. Actually you have enlightened. You are the Buddha to be. I hope that everybody can be a Buddha because as human beings we create a lot of sufferings. But when you become a Buddha, you are radiating the energy of relaxing and tranquility. Your mind becomes more clear. That means your perception is more clear and more direct.
When you come to the place of perception, we color a lot. Because the bottom of perception is the mind. On top of the perception is the person. So, we color the person with our own mind. Whether we like or we don't like is very projective, very subjective. So, that's why the tranquility of the mind, relaxing the body is very important.
(To be continued)
We must keep the following phrases in mind because it is very important and very true.
"You like or dislike, is very projective. It's not because of him or her. It's the manifestation of our mind."
"So, we color the person with our own mind. Whether we like or we don't like is very projective, very subjective."
The above phrases mean that we see our mind, namely ourselves in the other person. So, the way we see depends on the way we think. If we blame the other person, we are actually blaming ourselves.