NGHIỆP ĐẾN Phải Trả Cho Hết Nghe 1 Lần Là Bớt Khổ ( Không Nghe Tiếc Lắm )_ An Nhiên Hạnh Phúc

How to get back to work? Understand, so that when we are most in need, we can lead a peaceful life. We often talk about professionalism. But not everyone knows how to get back to work. Even when we are sick and have a fever, we just remind ourselves that it is a job that we have to endure in this life. How to get back to work? The diseases that we have to endure, these sufferings are definitely caused by ourselves, not by others. If in this life, we have to work for the good and the good, but we still have an accident and fall into misery, it is because of the negative karma that we have created, which is not enough to compensate for the good karma that we have created. There is still time. A meal, a drink, a meeting in this life, is definitely caused by the negative karma. It is a pain that comes to us too. So, when we are sick, we should understand that we are paying this karma today, and when we are done paying, we will stop paying. If we understand this, then naturally, we will accept the disease. So, we have answered the question of how to get back to work. It is when the karma comes, we accept it. But notice that we accept the disease, not that we want to get sick. When we practice, many people have the wrong idea that when we chant Nam-Mo-Ajita-Buddha, we wish to pay all our negative karma so that we can be reborn in the Pure Land. We are determined to pay all the negative karma so that we can be reborn in the Pure Land. This is a completely wrong wish for a person who chants Buddha's name. It should be said that we naturally accept this disease to get back to work. So, how do we get back to work? There are four ways to get back to work. This is the key to the law of cause and effect. First, we get back to work by accidental accidents. For example, when it rains heavily, a person dies. Or, when we cross a tree and fall to the ground, we die. Or, when we are walking on a bridge and the bridge collapses, we fall into the river and die. Or, when we are walking on a field and we get hit by a car, we die. These are all accidental accidents. And this is the first case of getting back to work. The second case is when we have to pay back our debt. A person who has been harmed in the past, now has to pay back his debt. For example, there are two close friends who live happily together. One day, they hit each other with a wooden stick. One of them was so angry that he hit his friend's chair. The other one broke his neck and died. The third case is when we have to pay back our debt. So, these two have nothing to do with each other in the past. But there is a crazy person who has to pay back his debt and kill someone. At the same time, there is another person who has to pay back his debt and die because of being harmed. And these two accidentally meet. These two are not officials, but they are a person who has to pay back his debt and a person who has a bad heart when he has to start a business. The fourth case is when we have to pay back our debt but we don't have a bad heart, but we accidentally cause harm. For example, there is a drunk man who sleeps behind his car. The driver gets on the car and drives. He doesn't know if anyone is sleeping behind him. But when he drives, he has to back up. And this man is a little awake and thinks that it is safe to lie behind the wheel because the car is coming, but he doesn't back up. Unexpectedly, the driver has to back up, so he hits the man and dies. How can we not create karma? Don't be afraid of karma. Don't expect karma. Don't worry about karma. Don't suffer because of karma. Naturally, karma is there. It waits in the future. Someday, it will appear. While waiting for the future to appear, we have been blessed by Buddha's great wish. We are now in the West. When we reach the West, we become a Bodhisattva, a Bodhisattva with a very beautiful and profound power. We use that power to save people because they are suffering. At that time, we are in karma, but we are not going to hell to suffer. We are going to experience karma by using the power and wisdom of a Bodhisattva to save people, teach Dharma, and lead people to the West. Therefore, karma comes to us because we invite it. If we only have one heart, one mind, and only wish to go to the West, think of Ajita Buddha, remember Ajita Buddha, chant Ajita Buddha, and wish to go to the West with Ajita Buddha, then naturally, going to the West has become our heart. Because of the power of karma, we have the opportunity to experience karma. Karma leads us to the West. to the path of enlightenment. This life has definitely come to an end. It's alright. When our mind is released, naturally the karma will release us as well. It lies there in silence so that we can take the fruit of Aichi Da Phat to become the fruit of Aichi Da Phat, which is called Nym Phat La Nhan, which is called Phat La Qua. Recently, when we encounter unfortunate situations, we always look at the earth and think that we are suffering. But it's not the earth that makes us suffer. It's our karma that makes us happy or suffer. Once we know the karma, we can transform it by collecting and changing it so that we don't have to blame the earth. Once we learn the Dharma, we have to transform the bad karma into good karma, which is called Thu. Don't blame the heavens or the earth. You have to blame yourself first. What you have done today will be as good as your actions. It's not wrong. A person who is not good at Thu, who does not speak well, who does not think well, should be hated by everyone. When people hate him, he will suffer So, when people don't love you, you have to find a reason why they hate you. Because you are not good, you don't help anyone. How can people love you? So, it's not that the heavens are bad. The good and bad things that people do are led by karma. There are good and bad things. Remember that karma comes from words, actions, and thoughts. So, we have to observe our karma. Words, actions, and bad thoughts create bad karma. Words, actions, and good thoughts create good karma. Once we know this, we will change. We will stop using harsh words. We will use good words. People around you will love you. You are good at Thu. Karma comes from words, thoughts, and actions. It changes from words, thoughts, and actions. If it changes, it's good at Thu. If it doesn't change, it's bad at Thu. It's not that the heavens are bad. It's not that the heavens are bad. It's the karma that makes us suffer. The Buddha understood Buddhism in a thorough way, so he told his children a lot about this. Karma is not real. But if it's created, it doesn't disappear. It can only change. Even if an accident happens, all external objects will be destroyed. But karma will never disappear. So we have to deal with bad karma. So, what is the meaning of the word karma in Buddhism? It means that all sentient beings who are born have karma. They have created karma, so they meet each other In the sutra, it is said that the Buddha liked to sing every morning before he went to the temple to observe who had karma with him. When he got there, he would observe and blame them. This is called the Buddha blames the person who has karma with him. To understand karma, we should know that we have a lot of debt and try to be careful to be able to pay it back. According to the teaching of the Buddha, the best way to pay debt is to pay it back. Remember, it's just a debt, you don't have to ask for anything. So, to worship Buddha is to pay karma. Once you have paid karma, you should not ask for anything. Worshipping the Three Jewels is to pray for the Three Jewels so that we can have a place to worship and practice. This is the right way. The Buddha once said, I don't have the right to bring good luck to anyone. The Buddha is just a teacher, a guide, who teaches us how to avoid suffering and to follow the right path. These are the four parts of a teacher, but we can't give anything to anyone. If we have the right to bring good luck, then we don't need to follow the teachings of the Buddha. The teaching of the Buddha is to teach people to pay good karma Good karma leads to good results. Bad karma leads to bad results. Good karma, suffering, and joy all come from our own karma, not the Buddha's. Ladies and gentlemen, we are all in a time of uncertainty and we are just going with the flow. When we can't follow the world from the lives of the little ones, we believe that we can see the truth about the world. A truth is that happiness will not come without a reason. Perhaps happiness, the reason we meet, is a burden of others to us. If we don't have good karma, then we won't have good results. If we don't have good karma, then we won't have good results. So, everyone of us, do we have a fair and just life? Ladies and gentlemen, please listen to the teachings of Once upon a time, in the middle of a hot summer day, King Baptisamitra went to the Buddha's place. After the ceremony, he sat down and said, Venerable Thay Tung, there is a rich man who has just passed away. He has no children. You should come to check his wealth. He has more than 800 million VND in his bank account. That is not to mention his silver, land, and bed. The food of this rich man only has porridge left. His clothes are only a few sets of normal women's clothes. The things in the house have no value except the old cars. The King wondered why a rich man had such a simple life. The Buddha explained, That is true, King Baptisamitra. This lonely rich man in a hurry offered a bed to the Buddha with a lot of delicious food. Then he said, This food should be given to people as offerings. As a result of the offering of the bed, King Baptisamitra became rich seven times. His wealth was not enough to eat delicious food. He did not wear beautiful clothes but only used worthless things. In addition, he killed his own son to take his wealth. He was killed and robbed of his wealth. After his death, King Baptisamitra became rich three times and suffered a lot. Because of his actions, although he was rich seven times, he did not accumulate more wealth and became rich seven times. Then the Buddha said, All the possessions that I possess are not mine. Therefore, when I close my eyes, I only see the good and the bad. Like a shadow, I do not leave my image. Therefore, please be kind so that I can live a happy and peaceful life. Ladies and gentlemen, the story above is true. In the life of the Buddha, there are many precious lessons about the cause and effect of karma. We need to pay attention to the following details. First, the Buddha offered a bed to a Buddha who was full of wealth. The Buddha gave birth to seven lives and became a millionaire. Second, the Buddha gave birth to seven lives and became a millionaire but still could not eat delicious food. Third, the Buddha killed his only son but lost that son. Fourth, the Buddha carried off the person's possessions and after he died was sent to hell. Fifth, because Buddha's teachings were not taught five times in a row, there were no opportunities for such a beneficiary. Why is there such a big Buddha statue? Because people who worship the Buddha always do good deeds, all for the benefit of others, not for personal gain. Therefore, people who make offerings to the Buddha are given a hundred thousand times more Buddha statues than those who commit adultery and commit suicide. As for the Buddha statues for ordinary people, a day of their life is a day of greed, lust, and hatred. Therefore, the value of the Buddha statue is limited. But is it possible that the Buddha statue has a limit that makes people look foolish in the face of unhappiness? Looking for an object to make an offering to the Buddha will lead to an unequal mind. Making an offering to the Buddha In the Buddha Sutra, the Buddha taught that making an offering to 100 people is not as good as to making an offering to one person. Making an offering to 100 people is not as good as making an offering to a person who knows how to hold five bowls. Making an offering to 10 thousand people is not as good as making an offering to a person who has the unalterable power. The offering of a hundred million to the Buddha is no less than the offering of a hundred million to a buddha. Here we can see that the offering of a hundred million to a true practitioner has increased many times. But there is a sutra that says that the Buddha teaches that all things should be equal. This is also what the Buddha teaches. Why is there such a difference? Which sutra is right? Which sutra is wrong? If it is the Buddha's teaching, then the truth is not right or wrong. The Buddha only teaches according to the illness of each person, according to the level of the body of each person, and according to the way of offering the offering of a hundred million to a buddha. People who have just started to study the Dharma do not understand much about the Dharma. The Buddha advises us to stay away from evil and stay close to good. Therefore, in the offering of a hundred million to a buddha, we need to choose wisely. After understanding and understanding the Buddha's teaching, we will be able to choose whether to offer a hundred million to a buddha or not. Therefore, in the sutra, it is clear that how to offer a hundred million to a buddha, in order to receive as much or as little merit as possible, is the key to success. For those who have not yet grasped the principles of the Dharma, the Buddha's teaching needs to be chosen according to one's own preferences, without a certain boundary. The Buddha often helps a monk. Although he still has merit, he does not know how to accumulate it. He lives in a state of greed, hatred, and delusion. One day, his life is too dependent on the Dharma. Because of this, he is not able to accumulate any merit. On the other hand, the offering of a hundred million to a buddha is a long way off. His merits cannot be compared. He always lives for everyone. Therefore, the offering of a hundred million to a buddha is not limited. However, we need to emphasize that not only the offering of a hundred million to a buddha, but also, there are still many difficulties coming our way because we have not yet overcome them. Those who offer the offerings to the Buddha are open-minded people. They are open-minded, compassionate, and help each other. For those who offer the offering to the Buddha are devoted to preaching and helping others. For those who are lazy, they help each other. For those who offer the offerings to the Buddha, they offer thousands to the Buddha. The Buddha's teaching is to love all sentient beings, to be willing to share or help others when necessary. Even if it is only once in a lifetime, we should offer our bed with a peaceful mind, with a sincere heart. When we see someone in need, we offer our bed. When we see someone in need, we help and share, with a loving and understanding heart. Only once in a lifetime, can we offer our bed to the Buddha. But after offering our bed, we start to feel guilty. We don't want others to take advantage of us, so we have to bear the consequences of the wealth that we don't enjoy. We all see this. With a sincere heart, no matter how much money or wealth we have, we should be willing to share or help others when necessary, even if it is only once in a lifetime. The poor and lonely mind has become a selfish greed, which leads to wealth, even if it is the wealth of the rich. But life is like a poor man who is miserable. Here, we see that the law of cause and effect is very fair. The rich get good results, while the poor get bad results. It is up to the mind of the teacher to give the right results. We need to be fully aware when we practice bodhichitta. We should not give up bodhichitta and start to feel regretful. From there, we will form a lowly, narrow-minded mind, which is like a wall. A lowly, narrow-minded mind will easily lead to the result of being hungry, wandering, Some people say that a lowly, narrow-minded mind and a lowly, narrow-minded mind are the same. We need to be aware of this. A lowly, narrow-minded mind knows how to use money properly, does not waste it, and does the right thing in the right place. A lowly, narrow-minded mind does not want to share with anyone, but keeps it for himself. Therefore, saving and being lowly are very different. On the one hand, spending properly and appropriately. On the other hand, being stingy, forgiving, and not helping anyone. Or a lowly, narrow-minded mind that is selfish and regretful will lead to suffering. Saving and being generous and willing to help others will lead to peace, joy, and happiness. As a true Buddhist, we need to know how to choose the right people so that we can live a loving life without hurting others. The most painful loss for the rich is not having children to support the family. Therefore, their whole life is only in greed and selfishness. Killing a person to steal his money, especially if that person is the only one to inherit the business property, is a serious crime. The other person has to pay a lot of money in order to escape. Because the law of karma is very fair. If you do good, you will have peace, joy, and happiness. If you do evil, you will suffer. The law of karma is very fair. No one is born when there is enough karma. Killing a person is the law of the world. It cannot be denied. But it also depends on the extent of the law of karma. People make a lot of contributions and services for the common good, but because they do not realize the truth, they are blinded by materialism, so they recognize the beauty of good, but they want to do wrong. The law of karma or the law of karma is the same. If you do good, you will be rewarded. If you do evil, you will be punished. For example, the old man offered his bed to the Buddha and was rewarded by the Buddha. But after the offering, the Buddha was sad so he was poor for 7 lifetimes but he could not enjoy the real wealth. He lived a miserable life like a poor man. What makes a person like that? It is because of the power of the power of contribution. People often say that when you help someone, it is like giving money to a bank. When you give money to a bank, it looks like you don't have money, but when you need to use it, you withdraw it. The old man did not believe in the truth of karma, so he could not enjoy the real wealth. After his death, he was sent to a miserable place. There was a man named Lục Đại Lan who was a rich man. Although he was old and had 3 wives, he still had no children. He had a mansion on a mountain to run a hotel. Lục Đại Lan was acquainted with an old monk. They often passed by each other so they became close to each other. In order to have money to build a temple, the monk went to Khất Thực to donate. All the wealth donated by the monk was sent to Lục Đại Lan because it was inconvenient to bring it with you. Over the years, the amount of wealth donated by the monk has increased a lot. At this time, the monk wanted to get all the wealth donated by Lục Đại Lan. Unexpectedly, Lục Đại Lan was so greedy that she took all the wealth. The monk asked Lục Đại Lan many times, but Lục Đại Lan refused. In the end, the monk had no choice but to go to Quang Phu. Because Lục Đại Lan used Quang Phu's money many times, the monk not only did not get the wealth, but also was convicted of fraud. After a while, Lục Đại Lan fell ill and died. Not long after, when the monk died, Lục Đại Lan dreamed of the monk asking for his debt. In the dream, the monk said, I came to ask for your debt. Just when the dream came, the informant ran to the newspaper and said, Old man, Nhi Thai Thai has given birth. Lục Đại Lan was so scared that she asked again, Is it a boy or a girl? The informant answered, It's a boy. Lục Đại Lan was both happy and worried. What does this boy have to do with the dream that the monk dreamed of? Lục Đại Lan named her son Tieu Đại Lan because only at the age of one can a son be born. So Lục Đại Lan loved her son very much. This little girl was 4 years old but still did not speak. One day, the housekeeper accidentally dropped a glass. Tieu Đại Lan heard it and laughed. At the age of a teenager, Tieu Đại Lan was interested in dating bad friends. Wasting money Tieu Đại Lan did not regret letting her family property be lost a lot. But Lục Đại Lan did not dare to guess the seriousness of the story. A few years later, Tieu Đại Lan was getting richer and richer. Her property in the house was all in debt. At the age of 20, Tieu Đại Lan died of a serious illness Her father was old and weak but had no property so he had to work day and night. People in the village all said that Tieu Đại Lan was replaced by Lam Hon to repay the debt in time. Witnessing the family situation of Lục Đại Lan, many people said that good and evil have a reason. If the debt is not repaid in time, how can it be repaid later? Dear Buddhas and friends, in this program today, we would like to share some basic misunderstandings about the law of cause and effect that most of us have. Because we can't understand the detailed operation of a cause and effect from the past to the present and the future. Dear Buddhas and friends, let's take a look. First of all, cause and effect is not a law according to Buddhism. One of the misunderstandings about the law of cause and effect of many people is that it is a law set by Buddhism. But the truth is that the law of cause and effect is the common law of the universe. It means that this law applies to all people in the universe, on all planets, not just on Earth. Those who violate the law of cause and effect will be punished naturally by the law of cause and effect. No one will judge them. It means that if there is merit, they will be happy. If there is sin, they will be punished. The life of a human being is born naturally. The blissfulness of Buddhism is generated by the Buddha's basic principle. It means that you are not a thinker, but you are deeply knowledgeable about the human result with the wisdom of your own mind to understand the principles of the universe. You will see clearly the manifestation of the possible the way of operation of conditions the nature of life. From then on, he understood the doubts, questions, and people who had not yet found the answer. Buddha wanted people to know this, to avoid the regretful consequences of ignorance. Thus, the law of cause and effect is the natural law of the universe. No one intends to break this law, and Buddha is only a fool who explores the law of cause and effect. Therefore, the law of cause and effect is taught by the perfect Buddha, and is always mentioned in the eight classics. Therefore, the law of cause and effect becomes a fundamental principle, which is an important witness in Buddhism. The law of cause and effect is a natural law, always true in all three times, past, present, and future. It does not belong to time and space, but applies to all things. Secondly, everyone who understands the law of cause and effect will have a happy life. Those who understand the law of cause and effect and know how to apply it in life will have great benefits. But does everyone who understands the law of cause and effect have a happy life? In fact, it is difficult to always agree between theory and practice. It is easy to say, but very difficult to do. Therefore, there is a saying in the book of Nho, Theoretically, it never goes beyond action. Therefore, those who understand the law of cause and effect rarely speak, and only speak what is within the scope of my practice. Understanding the law of cause and effect is very necessary, but it only brings benefits to one's wisdom. Just as people with bright eyes can see far and see wide, they can speak a lot, speak a lot of things in life, but when they look back, they still have their feet in the ground, even though they have very strong feet. People rarely apply the law of cause and effect, they apply it slowly, that is, they are heading their lives on the path of accumulation. So, they are still better than those who have never learned about the law of cause and effect in their whole life, and they never apply a little bit of the law of cause and effect in this life. Because of that, they have had a lot of accidents and sufferings all their lives. If there is a bad experience, there is no bad result. In life, if we ask to practice in a holistic way, it is very difficult for anyone to do, except for the saints. Third, the law of cause and effect follows the law of destiny. One of the most basic misunderstandings about the law of cause and effect is that we believe that nothing can be changed anymore, we just have to accept fate. However, the law of cause and effect is not entirely the law of destiny. If we accept the law of destiny, we will never be able to stop suffering. The consequences of karma can be reduced not only in this life, but also beyond this life. Because, according to Buddhism, life is not limited to personal existence and individuality. The present life is only a part of the cycle of rebirth, stretching through space and time. Any present life is always conditioned by a chain of factors, and when it comes back to it, it is conditioned to create many more events. Existence, at the same time, is both the result of one person's creation, and the result of another person's creation. Being trapped in the cycle of present life is the result of one's own actions, good or bad. Due to karma, the form of our existence in the present can change or disappear, also due to karma. This can happen because the present is not entirely the result of the cause in the past. The present is the cause, and at the same time the result. However, the nature of karma is that The Buddha taught in the A-Han Sutra, that if a person has to bear the consequences of all his past actions, he will not have a moral life, and he will not have the opportunity to kill himself. However, if a person has to bear the consequences of his past actions, he will have a moral life, and he will have the opportunity to kill himself. If you think that because of karma, a person is not smart, so he has to accept that he does not need to learn wisdom, because of karma, a person has to live in poverty, a person has to endure, no matter how hard he tries. These are all negative thoughts, and the wrong perception of karma. If you think that what you are perceiving in the present is the result of your past karma, then you are wrong about karma. As the Buddha taught, a person is the master of karma. In the present, a person can create karma to bring peace and happiness to himself, no matter what situation he is in, whether he has to bear the consequences of his past karma or not. A person can create new karma in a positive way to overcome the consequences of past karma. A person can change karma right now and completely achieve peace, happiness, and liberation from suffering and pain right now. In a sutra, there is a question, what is the reason that in this world there are people who are weak, there are people who suffer, there are people who are sick, there are people who are healthy, there are people who are ugly, and there are people who are beautiful. What is the reason? There are people who are poor, there are people who are rich, there are people who were born into a wealthy family, there are people who were born with a high social status, there are people who have a dark heart, and there are people who are intelligent and talented. The Buddha answered, all sentient beings carry their own karma like a legacy, like a resource, like a source. It is because the karma of all other sentient beings that it leaves a gap between them. In the sense of the 5 karmas, the reason for the suffering is the lack of a purification mind. The Buddha's cause and effect is not dependent on the reason for the suffering But it's also not negative, but not negative. It's very complicated. According to the law of cause and effect, cause will lead to effect, but the time it takes to lead to effect is rather slow. In the present or future, in this or that life, and the quality of the effect, whether it's heavy or light, and whether it's like cause or effect, and whether it's strong or weak, and many other things, we usually see that a cause leads to an effect in a simple way. The law of cause and effect explains those things in three periods, the past, the present, and the future. There are causes created in the past, results or consequences received in the present. A good person is a good cause in the present. If the result is not good enough, he has to pay for the bad result caused by the bad cause in the past. People don't remember all the causes we created in the past, and they don't know what causes we created in the past. The result of a cause in three periods, the past, the present, and the future, no one can imagine. Buddha once said this in the Tantrayana Sutra. There are four indescribable Buddhas in the world, the world of the mind, the nature of nature, and the karma of karma. Only the Buddha, the Bodhisattva, and the Arahant can understand the complicated path of karma and karma. The life of Buddha, the disciples, the masters, and the sages have proven this. Even Buddhist practitioners who have not yet reached the stage of liberation can be happy when they write their books. And not only practitioners, those who are determined to improve themselves, change their thoughts, behaviors, and lives in a positive direction can also be happy in the present. The two minutes of karma from the previous life does not depend on whether you are happy or unhappy. It depends on the conditions of your life to see if you will create more karma or increase your happiness. Each person has their own karma. We know that we have to take care of our mind. Our thoughts are very important. They will decide who we are, what our life will be like, happy or sad in the present and the future. We have to think, do good, and speak good words to have a good life. The Buddha taught that all sentient beings should create different karma This was taught by the Buddha to Long Duong and 8,000 great masters and 2,000 great Bodhisattvas in the Tathagatagarbha. The Buddha wanted to show the different nature of karma that sentient beings are suffering from. Because their thoughts are all different, their karma is not the same. Because their karma is different, their karma is also different. Sentient beings include the types of loving and unloving. Loving is the type of love like human and animal. Unloving is the type of love like a tree or a rock. Here, the Buddha wants to emphasize the type of loving. What is the type of loving? These are thoughts, thoughts are good, thoughts are evil, and no good, no evil. And karma is doing on purpose, deciding to do something. Karma is created through three places, body, speech, and mind. When we create karma, it will result in karma. Karma also has good karma, evil karma, and no good karma. Therefore, karma will also result in karma. As we can see, karma is created through three places, body, speech, and mind. But here, the Buddha only talks about mind. Because all actions caused by body and speech are controlled by mind. If mind thinks good, it will do good, and speak good. If mind thinks bad, it will do bad, and speak bad. As in the old sutras, in the first and second verses, the Buddha taught like this. Mind leads all actions. Mind is the master. Mind creates. If mind is indifferent, it will lead to the wrong path. Mind leads all actions. Mind is the master. Mind creates. If mind is indifferent, it will lead to the wrong path. Mind is the master. it will lead to the wrong path. Through these two verses, the Buddha also taught us that the thing that decides our life will be happiness or unhappiness. Therefore, according to the sutras, we see in life that there are many different kinds of beings, such as gods, humans, demons, and animals. In each kind, there are many other kinds that form different kinds of beings. For example, we see that some people are rich, some people are poor, some people are beautiful, some people are ugly, some people are evil, some people can do whatever they want, while others can't do anything. The Buddha taught that all beings have their own assets that they can bring from one life to another. That is their karma. The only difference between human beings is that their karma and human beings' karma are not the same. Some people like to do good deeds, speak good words, so they have good results, while some people like to steal, steal, steal, steal, To sum up, the Buddha wants to remind us that we need to take care of our mind. Our mind is very important. The Buddha taught 25 words to avoid karma. According to the Buddha's teaching, words have great power and can have a profound impact on our lives and on the lives of others. These are the words from the Buddha. Words speak the truth. The Buddha taught that we should not lie against the truth. Words speak the truth and are the foundation of love and faith. When we speak the truth, we maintain purity and are trustworthy. Words speak the truth and help us build a good relationship with others and bring happiness to our lives. Words speak the truth. The Buddha taught that we should use words with kindness and kindness. We should show listening, empathy and advice in our words. Words speak the truth and help us overcome difficulties and relieve pain in others' hearts. Words speak the truth. The Buddha taught that we should avoid hurtful and painful words for others. Words can be a sharp weapon that hurts not only others, but also ourselves. Let's choose words that speak the truth and think carefully to avoid hatred and unexpected consequences. Words speak the truth and are the foundation of love and faith. The Buddha taught that we should choose the right time and appropriate words when speaking. Let's pay attention to the situation and the situation to choose words that are appropriate and have positive effects. Words that speak the truth can help us resolve conflicts and create understanding and harmony. The Buddha taught that we should know so that we can learn from our mistakes and avoid suffering. First, don't speak harshly. Don't hurt others. Don't show off your talents. Don't say bad things about others. Otherwise, you will become an enemy. Second, don't speak impolitely. Third, if we don't want others to speak harshly to us, others will do the same. Fourth, Fifth, Sixth, Seventh, Eighth, Ninth, Tenth, Eleventh, Twelfth, Thirteenth, Fourteenth, Fifteenth, Sixteenth, Seventeenth, Twelfth, Eighteenth, Nineteenth, Twentieth, Namo Bodhisattva Theravada. Thank you, dear Buddha and dear audience, for spending your time watching this program. If you find it interesting and meaningful, please share this content with those you care about. See you in the next program. Goodbye.