One rendition of the art of sitting meditation of the Buddhas and ancestors is settle into a mobile sitting position. Think of that which does not think. How do you think of that which does not think? Non-thinking. Or how do you think of that which does not think? beyond thinking.

[01:05]

Once settled, then contemplate that which does not think. Today I suggest that that which does not think, which we are encouraged to contemplate, is basic awareness. And awareness can be turned towards thinking. It can be turned towards intention.

[02:27]

It can be turned towards action. Think of or contemplate what is not thinking but that which knows thinking. Think of what is beyond thinking, what surrounds thinking. Think of that which arises with thinking. And in that awareness then contemplate thinking. Be aware of thinking.

[03:31]

Study thinking. Which is the same as another way of saying study the intention of the moment. which is another way to say study the action of the moment, the activity of the moment. The way I'm talking then would say that the essential art of zazen, this non-thinking, is to contemplate thinking.

[04:39]

The essential art of zazen is to contemplate action, is to contemplate karma. Karma, action, is intention. Intention has consequence. And the consequence of intention is... What is the consequence of intention? Anybody? Wish to say? Consequence of karma is what? Cause and effect, what? Actually, one of the consequences of...to say that the consequence...I guess you could say...if I say, what's the consequence of something, you could say cause and effect.

[05:47]

If I say, what's the consequence of a consequence, you could say consequence. True? And you could say thinking. Thinking is one of the consequences of thinking. But there's a little bit more to it than that. It's called the world. The world, or worlds, represent the consequences of intention. Worlds are created by the consequences of intentions. This doesn't say that everything is due to intention. Each individual thing in the world is not just due to intention, but intention creates the world. The world we live in is a consequence of intention. Every moment of cognition has an intention.

[06:54]

Every intention lives in a moment of cognition. Intentions have consequence and the consequence of intention are worlds. There are now multiple worlds arising and ceasing and we are born with them. And the worlds we are born with are consequences of intention. Not just my intention, our intention. The physical and living world are consequences of intention. Every moment of intention contributes to not the world, but contributes to the creation of a world, a new world. We have all been contributing to the creation of worlds from beginningless time, and we will continue

[07:59]

to the formation of worlds. We are responsible for the formation of worlds moment by moment. So the question might arise whether our contribution is beneficial or unbeneficial. And I do not primarily wish to answer that question but rather say that I am of the view that if we practice non-thinking if we pay attention to that which knows but is not thinking In other words, if we experience basic awareness and turn that awareness onto intention, if we observe our intention, if we observe that which creates worlds, the contribution, the consequence of those intentions and the consequence of observing those intentions

[09:29]

will evolve positively. And that when we do not contemplate the intention that's arising in our mind, generally speaking, the contribution of the intention, the consequence of the intention, tends to degenerate and make less and less beneficial When all dharmas are Buddha dharmas, when for you all dharmas are Buddha dharmas, then you may feel encouraged to contemplate every intention dharma, every phenomenal intention.

[10:39]

feel supported and motivated to study motivation of every action. When for you all dharmas are Buddha dharmas, then there is delusion and enlightenment, birth and death, Buddhas and sentient beings. When there is delusion, there is intention. And if that intention is studied thoroughly, we will realize that this delusion is the realized universe of delusion.

[11:59]

When we study our intention thoroughly, we will realize that death is the real purpose of death. We will realize that death is the manifestation of the entire universe, that death is the whole works, that death is the whole working. who will realize this. That's the proposal of the practice of non-thinking. When, for years, our Buddhadharmas And that means that you have received this teaching and you are practicing the teaching of making every experience an experience of Dharma practice.

[13:16]

And you're living in a world where you can practice with delusion and birth and death with all your experiences, with all the dharmas of your life, you are now of the time when these are all Buddha dharmas. And when we practice this way intimately, then we come to realize the time which is the same time, the same time when all dharmas for you are Buddha dharmas, it's the same time as when all are without independent self. It's the same time. So at the same time there is no delusion or enlightenment. However, this is the practice realized, so we don't mention that there's no practice

[14:28]

This is the practice, and therein, in the realization that all these things have no abiding self, there's no birth. For a Buddha, these two moments are realized simultaneously. They're always simultaneous, but for most of us, even as we come to the place of being able to accept it and realize it, still there's an alternation between when we receive the teaching and practice it in the world and when we practice it to the end and lose the world. And then we go back, sit with the world thoroughly and lose the world. Lose it, can't find it. Realize its selflessness. When we return to, when we practice intimately with every action and return to our, we realize that nothing has abiding self.

[15:47]

When we look full attention to every action, we realize that nothing has abiding self. We can realize emptiness and selflessness through studying every action. An action is intention. Giving close attention to every action, giving close attention to every intention, to every wish, to every vow, And the intention is there in every moment of consciousness, and the intention is there, which is called mental action, mental karma.

[17:08]

The intention is there in every physical karma, every physical action that is karma, and the intention is there in every vocal action. If the intention is not in the body or in the vocalization, then it's not worthy of study because it doesn't bear the foundation of this world. The world is formed by intentional speaking, intentional gesturing, and intentional cognition. Someone mentioned to me the other night when watching for, when watching for action, when looking closely at action, when looking closely at intention, when you first see it, the intention may look solid, substantial.

[18:43]

that substantial appearance may help you find it. As you look more carefully at the intention, you will find that it does not have an abiding self. Well, actually I took a big leap there. When you look closely at the intention, you will realize that actually the intention which arises out of awareness is actually a pattern of relationships. It's a story. It's not anything in addition A pattern of relationships is nothing in addition to the relationships which make up the pattern.

[19:53]

Intention is actually what we're talking about, the intention of the present moment right here where you are. The intention is nothing more than the relationship between past cognitions and future cognitions, past and future worlds. First you see it's a relationship, then you find out that nothing can be grasped in a relationship. And you realize that the intentions which have the consequence of worlds have no abiding self. And the worlds which the intentions connect, which the intentions which have no abiding self and create worlds which have no abiding self, they have that relationship.

[21:08]

The intentions are relationship patterns and part of their relationship is that they create worlds and are created by worlds. Create worlds and in the worlds where the intentions in which the intentions create there are bodies living bodies interacting with living bodies and bodies interacting with mountains and trees and zendo walls and floors and in this interaction bodies and physical worlds cognition arises and when the cognition arises through the interaction of body and world, intention arises. And intention is a pattern representing which gave rise to it. And the pattern has the consequence of creating a world reflecting the relationship of the world which created it.

[22:17]

Non-thinking sees the pattern and realizes that it has no inherent self and that the world it creates doesn't. The contribution to the world of the intention with that understanding, the contribution of the world of the understanding of action is supremely beneficial. First, settle down. Then, practice non-thinking. When you first start practicing it, you'll see kind of chunky, gross intentions, like, I... As you look more carefully, you realize there's a relationship there between I, do, and this.

[23:30]

And you realize there's a relationship between this and all the other thises. And you'll start to see how the thises create the action and the person who's the actor. You'll start to see the relationship and then you'll start to see that there's no independent activity, person or thing in the field of relationship. This is the essential art of Zazen. The borderline between settling and non-thinking. The borderline between settling the self and the self and studying the self is not graspable. But still, without settling, it's more difficult or less likely to be successful in study.

[24:39]

When you find your place right where you are, the practice occurs. And the practice is, study the self. Study intention. And the practice occurring realizes the universe realizes the universe is formed by practice. If we don't find our place right where we are, we do not witness and act from the practice.

[25:59]

And a universe is also realized in the form of a little world, a little confined world, due to unobserved, not understood consciousness. And in that world there is suffering because the world is too small for your life and your life with other people. There's not room And so there's a fight, a territory fight. Any response?

[27:02]

Yes? Is it useful to treat the world with a word? It often is. For example, from the early days of the Buddha's teaching, he would suggest that, for example, in the traditional practice of mindfulness of mind, Looking at, you know, in mindfulness of mind, actually what I think he means is mindfulness of the mental factors in mind. So, for example, he would say, if it's an unwholesome mind, in other words, if there's an unskillful intention, you know that intention, and naming it might help. So an unskillful intention, in other words, an intention... to do something harmful or to do something which would interfere with development of mindfulness.

[28:15]

To be aware of that and name it as such could be If it's a skillful intention to say, oh, that's a skillful intention. To know it's a skillful intention to say so could be quite helpful. The most important thing, of course, is that you know it's unskillful. You're aware it's unskillful and you're aware it's skillful. You're aware of what kind of intentions harm and distract from the practice and what kind of intentions benefit and promote the practice. That's most important. Naming could be helpful, too. So that's at the beginning level of noticing intentions, that you just be aware of it and give it a try, maybe naming it. And if you name it, then you can maybe discuss with somebody, tell them what you saw and tell them what you called it. And they could say, well, that's a good name for it. And then say, actually, I don't agree. I don't think that was skillful. Or I think it was actually skillful, and so on. So you can learn better and better

[29:17]

more and more skillfully how to notice whether the intention is skillful or not. Skillful and unskillful, that's a basic karmic classification that the Buddha recommended. So there's a rhetoric in Zen which doesn't sound like it recommends classification, but when you actually look at the practice Zen teachers like Dogen do say, when you give close attention to every action, when you give close attention to every intention. And Genjo Koan is suggesting that you intimately practice right where you come back to where you are and look at your intention. Look at your action. Work. Action. Action. It's action. Karma. And part of it is to analyze wholesome, unwholesome, or neither.

[30:23]

And naming could be helpful. When you get more fluent, you're not going to name it anymore. Like when you're learning a language, at first you say preposition, possessive pronoun, and so on. After a while, you don't say so anymore. But at first it might be helpful. That's the chunky phase. Then you go on from there. Yes? What if you don't notice a harmful intention? As soon as a harmful intention arises, it's already harmful. Just thinking of being rude to somebody has already caused some harm. Probably. Now I say probably, because actually I don't know. If thinking of being rude to someone is beneficial, then I change. Because again, intention has no inherent independent self.

[31:31]

Intention, the quality of the intention is determined by the consequence. So it doesn't have an inherently good or bad quality. It's only relational. But usually when the intention has a picture or a story of a relationship of hatred, usually that will lead to unfortunate results. But if it doesn't, that will retrospectively, retroactively change the quality of what is usually and unskillful and disadvantageous state. But back to your question. When it arises its consequence is already been set in motion. It's a set in motion arising. It has consequence. How do you recover? You recover through awareness, through practicing non-thinking.

[32:33]

You practice what's beyond the thinking. You practice what's beyond that intention. So if it is, whatever kind of intention it is, and some intentions look pretty bad, generally speaking, to most people. Like any intention or any pattern of relationship that excludes anybody from relationship. exclusion, which of course is contradictory, but where it's said that way. Or another one I often hear is the pattern of relationship of thinking that it would be good to be someplace else. Right here, right where you are, you can have a pattern of which looks like that it would be good to be someplace other than here. Generally speaking, that's not a very skillful pattern. As soon as that pattern arises, it has consequences.

[33:36]

The most important thing in the world is awareness of the pattern. Awareness of the pattern causes recovery, is the primary cause of recovery. We can recover which create worlds of suffering by awareness of the pattern. When the pattern arises, if there's awareness, it already changes, it will have consequence, but the consequence will change, will be different when there's awareness. An unskillful, a pattern which usually would lead to unfortunate results, attended by awareness starts to transform positively. A skillful one unattended can happen, but unattended it will be less skillful. But it's not primarily to make the more skillful one less and less unskillful.

[34:42]

It's to understand the karmic process because karma creates enclosing worlds. But when you understand karma, the enclosing worlds and the karma which creates them have no fixed nature. And then everything in the little world is a manifestation of the entire universe. And there's no more enclosure. And there never was a self in the first place. But when we think there's a self, we feel trapped and suffocated and frightened, etc. And we strike out against beings which we are closely related to. The key thing is awareness of the intention, awareness of every action. Pay close attention to every action.

[35:46]

That transforms the trajectory of intention positively, positively, positively. And the most positive thing is the advantage in studying the intention to realize that it has no abiding self. Persons are cognitive beings that have intentions. If you want to know about a person, we're saying the key thing is study the person's intention. When you know the person, you start to understand the intention and the person simultaneously. and you realize that the person and the intention have no abiding self then no matter how much trouble you went through to get to that understanding you have realized the Buddha way now you can really go to work healing separation between that which is closely related

[36:54]

because you see. Basically through awareness. And all the troublemaking stuff, all the troublemaking intentions live in non-thinking. They live in that which does not think. Cognition does not think. Cognition is the environment of thinking. There's no cognition without thinking, but it doesn't think. It just knows. Use the great knowing capacity of life to learn about thinking. It doesn't intend it. It knows. But if the thinking that arises with it is not illuminated, the consequence of that thinking is worlds of suffering. but the thinking is transformed through study of the thinking.

[37:58]

Different worlds are created and then finally liberation from worlds is realized. So intentions have consequence but the conscious consequence are interdependent and they may be altered. Well, there's some difference of opinion. Some think that the consequences can be stopped, others think that they cannot. But everyone agrees in the tradition, as far as I know, that the trajectory, the consequence patterns, can be altered through mindfulness, through study of the self. through close attention to every intention. And accepting that they have consequence. And that's where it's at.

[39:02]

That's what makes worlds, intentions. Yes? Well, look, Intention itself? Well, yeah, you can take away the itself part, maybe, because that's kind of contradictory. Intention which doesn't have an itself, that's enough. Or intention itself which doesn't have an itself is empty. But if the intention is empty, that's shorter. All dharmas are empty. and we will realize that you can realize all dharma is empty if you practice intimately and return to where you are and study every action you will realize that no phenomena has an abiding self, an inherent self.

[40:04]

You will realize the emptiness. That's study the self, realize the emptiness, same as forget the self. Study your intention thoroughly, you will forget your intention. And when you forget your intention, everything opens worlds up. And then you start making other kinds of worlds which are called Buddha lands. And Avatamsaka Sutra, chapter Blah Blah, which is called The Formation of the Worlds, talks about how deluded beings create worlds. But also bodhisattvas and buddhas, their vows create other worlds. But their worlds are not enclosing worlds. They're exploding worlds. They're connecting worlds. They're worlds of light and ridiculous happiness. and sentient beings are simultaneously creating little worlds and the Buddhists are sending them messages to study their intentions so that they can see how they create worlds and as they see how they create worlds, worlds are transformed and worlds are understood and then beings are liberated in these worlds and teach others how to be liberated in these worlds.

[41:25]

So first of all find your intention, find your action, find the intention see how it's a relationship, study the relationship, realize there's nothing to grasp in relationships, and you realize the emptiness of the self, of the world, and now, now you're on the Buddha way. So to learn the Buddha way is not the same as to realize it. To learn the Buddha way is to study the self, is to study every action, is to hear the teaching, at the time that all dharmas are buddha dharma that's the time of learning the buddha way then if you keep learning you will realize the emptiness of all the things you realize the forgotten self that you've been studying then you enter into beings dropping off body and mind and this endless path

[42:30]

of continuing this practice and inviting others. Now having the intention which has no inherent existence, this intention is wished for others to enter the same vision. Open others to the same vision. Encourage others to study their intention. Get more and more people to look inwardly to pay close attention to every action for the welfare of the world. And it's hard because, as you know, children have trouble paying attention to their intentions. Very hard for them to learn this. Yes, yes and yes. intention is different from desire but you could use the word intention but there can be a desire for example I could desire to have lunch but that desire for lunch could be in a field of consciousness where there's also the

[43:59]

to serve lunch. I'm on the lunch serving crew and I think since I'm scheduled to serve lunch that contradicts me having lunch at a certain point. And also not to cause lots of disturbance on my serving crew, etc. But just take those three elements in my relationship. I'm on the crew. I care for the people on the crew. Also I love to serve the other people who are in the zendo who also want lunch. I like feeding people. I would also like to actually take their spoon and feed each one of them. But that's unusual. And I recognize that and I respect the form. So I have all these different impulses, you know, sub-desires. I want to serve on the crew, I want to, I don't want to disturb, I want to feed the other people, I want to feed them spoonfuls, I also want to have lunch myself, and I also want a break.

[45:09]

All these patterns are there at that given moment. Boom. So what's the resolution of all these things and all these relationships, all these friends and neighbors and the mountains and rivers? The actual... the pattern there, what the whole pattern is, that's the intention. And there could be many desires within the whole moment. The resolution or the lay of the land, the storyline, that's the intention. What? It's the sum total, but it's also the apparent direction. So sometimes you could have a desire to have lunch, and you could be on the serving crew. I'm going to have lunch before I serve, you know, and let the other people set up. I'm going over to the kitchen and make a peanut butter sandwich while they're bringing the gommaggio over. So that particular pattern would be the sum total, but it would go in a certain direction, which might be considered somewhat, it might be helpful, we'll see.

[46:19]

...woke up as a result of this. And you say, it seemed to be selfish, but everyone just applauded me for waking them up by doing this strange thing of making peanut butter sandwiches while I was supposed to be setting up for lunch. So the action is, you realize the emptiness of your intention. It's the way the whole thing is working in relationship. It's not just sum total. It's not just adding up all the things. It's all the different ways they relate. And it's also not even just all the sum total of the relationships in the moment and how they so there's nothing it's not really the sum total so again we come back to it's not really what it the intention is not really what it is it's how it comes to be and it comes to be by the future it hasn't really ever completely and it has to do with the past so to say what it is

[47:26]

is not really the business of our practice. To study it and see how it happens in the moment is more the point. But at first, you want to know what it is, and then I say, okay, but no. First I say, okay, and then I take it away. I gave it to you enough so that you could get a hold of it now and hand it back. You can't really grasp it. But you see something. And you notice, well, it looked like I actually did serve lunch. That's what I did. And so that was the intention. The serving of lunch had an intention in it, which was the resolution of all the different things in my life at that moment. The action is the intention. And when you look at, and when you say, she served lunch, each person has served lunch moment by moment, they each had different intentions, and each made, everybody made a contribution in every moment.

[48:39]

His intention was different because the way the universe forms each person is different. And the way the universe forms each of our intentions is different. The universe makes unique intentions in every living being, every moment. and all of our intentions have consequence and the consequence of our intention is the world. The proposal in the Buddha Dharma is that if people will study this the world can be transformed positively and if people do not study this the world will go more and more towards ignorance and suffering. Karma promotes ignorance and suffering This general tendency of making worlds of ignorance and suffering is counterbalanced, is antidoted. Yes? Before a thought arises,

[49:47]

Well, there's two kinds of befores, an existent before and a non-existent before, you might say. The existent before might be a moment before there was another cognition. What? Yeah, well, so generally speaking, we don't study that. If there is such a thing, we don't really pay attention to it. We pay attention to cognitions. So when a cognition arises, the conditions for it is a previous cognition. Do you have a question? Pardon? So you, you, is that an experience?

[50:51]

Are you talking about an experience of quietness or are you just talking about the mind has quietness? Okay. Excuse me, may I say something? You say the next thought which is about to come up? Okay. Yeah, so the way I would see it is that something that's stirring is this present thought, this present thought, the stirring of this present thought. It's a stirring about something that's about to come up. In a sense, you could say that's what intention is. Intention is a stirring in the present. It's an activity or a stirring in the present.

[51:51]

So the mind is still. Cognition actually isn't moving. It's still. It's just light and clarity and knowing. That's cognition. But cognition arises with a stirring, an intention, a thinking, action. Cognition is not an action. but it arises with activity and the activity is an intention and you could say it's something that's about to happen because karma is about to have consequence in the next moment there will be consequence or maybe not in the next moment but there will be consequence of the present cognition because the present cognition is a condition for the next cognition So the present cognition will have consequence in the next moment but the intention may not have consequence in the next moment.

[52:53]

However, it will be a condition for the next moment. So the stirring of about what's going to happen, in a sense, that's another way to think of what action is. Action is a stirring about something that's going to happen because this action has consequence. But studying the stirring influences the consequence whenever it manifests. The stirring unobserved, generally speaking, then has less positive consequence. And if the stirring is negative and it's unobserved, it really is happy to get stronger. It gets very strong when unobserved. But a negative stirring, a stirring which will support an unfortunate result, does not thrive under observation.

[53:55]

It loses its power to contemplation. And the positive stirrings, which are going to have a consequence, they become more developed and leading ultimately to the understanding of the emptiness of positive and negative stirrings. Any questions about that? No? So yeah, watch the stirrings. Yes? In your intentions there is a subtext of proving to yourself that you're real. That's part of the... That's not a subtext, but that's included in the intention.

[54:58]

That's what the universe makes you into the, you know, novelist or whatever. And also butts. Pardon? It does pop the bubble. It just hasn't yet. I haven't heard of any... Well, it's not just awareness that pops the bubble. Because awareness... Awareness pops the bubble, but awareness is like the needle. Okay? But the needle doesn't pop the bubble unless somebody makes the needle and pushes it into the bubble. And the needle is the awareness, but all the Buddhas are standing behind you, helping you press the needle into the bubble. So it's not just that the needle pops the bubble, but all the whole universe is here to pop the bubble.

[56:01]

But the awareness is the key point. Without the awareness, without that awareness being brought to this story, to this bubble, it doesn't pop. As far as I know, there's no examples of where it popped for a being that was sitting there in the dark with all these stories, creating all this karma, contributing to worlds, not knowing anything about it, and then suddenly... What? They suddenly saw... that what they've never been looking at was empty including now they're not looking at it so you have to at least at least for a flash to see that it's empty but anyway you're already looking and if you look more and more the prediction of the tree teaching is that you will you will realize that there's no abiding self and that is the popping of the bubble so it says if you pay close attention you will realize this but close attention it means for a while or just for a moment but it takes a while to work up to close intention you have to practice for 40 years to practice close attention for the first 39 you're practicing sort of close intention it takes a long time to pay thorough

[57:28]

to pay attention all the way to the end of paying attention. To have no resistance. That's why being settled helps. If you really have no resistance to where you are, you know, return to where you are and then pay close attention to what's going on there. The story with all its subtext and all of its buts. All of its like, hey man, I've been doing this a long time and I haven't had any effect yet. all those complexities, that's the thing to study. And now it's over, now here's another one. Is it possible forms? Yes. It forms. A world forms through the consequence of past intentions.

[58:32]

A world forms and in that world that forms beings and living beings interact with each other in the world. Cognitions arise with intentions. Okay? The intention comes with a kind of like bubble-like quality. We say, you know, it's like a bubble. Like, hey, this seems to be happening. And you pay close attention to it and it pops. However, the karmic consequences of past intentions create another world. Now you're born in another world. And you're born means cognition arises with another intention. Now, since you saw the last one pop, You paid attention. Maybe you'll pay attention again. And if you do, maybe the next one pops. Now, this paying attention plus popping the... Paying attention to intentions plus the popping of attentions changes the world of which form.

[59:36]

So now you... The worlds that form, you know, there's this... When they form, you sometimes say, oh, good, I have a chance to practice another one. Here we go again. I'm going to... Where's the intention so we can see it pop again? So you start to get happier about the intention popping, about the self popping. You get happier about return. about settling and returning and paying attention. You get more and more joyful about that practice and you more and more see how it actually is trans... You start to see how it's transforming the world. So you want to like, hey, let's have another world to transform. But it's not that I'm going to transform it, it's the practice is going to transform it. And in order for the practice to transform it most fully, we need to be where we are so we can like witness and enjoy how the practice is working and transforming and realizing the universe as this event. So it's... this is the way.

[60:44]

This is the Buddha way. Now you're on the way. Now you're in the process of positive transformation of worlds, which will go on for a while. entered into this process, I will keep working on this process. And since there's quite a few, I'll probably be doing this for a while. Since there's no end to them, plus they keep producing new ones, I'll probably be doing this for quite a while. But I'm up for this. It's a great job. I often say we have job security. But it's not easy. It's joyful, but not easy. Like these people who climb Mount Everest, I guess they don't have an easy time, probably. But they have some joy. Not just at the top. Is that enough for today?

[61:45]

Did you have a question yet? Yes? It's true that every time there's a new world there's cognition and attention, but it isn't exactly that. When a world arises, cognition and attention arise with it. That's why we say whenever a living being is born that living being. The world, the mountains and rivers and the great earth are born together with each person. So the person's cognition, your birth and your cognition is born with the world and the world's born with you. Yes, okay? Soon? Not soon, no. I just said it won't be soon.

[62:49]

it won't be soon because all these other there's so many people who have not yet even joined the program studying their intentions so and even after they join the program studying intentions there's a lot of past karma which were attended or not attended which are going to still have the consequence of creating worlds so there's going to be worlds for quite a while now after there's no more worlds you know, limited worlds within the total universe, if that ever occurred, there would still be the consequence of the work of the Buddhas. But those aren't worlds, those are just the cosmos itself. Would there still be cognition? There would still be cognition and there would still be intention, yes, but it would be what we call awakening. The cognition would be awakening and the intention would be kind of like, what do you call it, bodhisattva compassion out of work intention.

[63:54]

Like, I wish I could wish somebody well, but everybody's okay, so compassion doesn't apply here right now. So I'm kind of out of work. So there might be a big unemployment problem in all these Buddha lands if all beings were saved. And so we have to figure out what to do at that time, okay? Yeah, neither means you can't really tell even right. Beneficial, harmful, and neither means that right now looking at your state of consciousness is wholesome or unwholesome and also you take your even if you took your state of consciousness to a karmic auditor or something you still might not be able to figure out but that's just right now in terms of consequence it's even harder to take the consequence because there's unlimited

[65:02]

But for now, anyway, the main thing is you're using this analysis as a way to develop your awareness of this key factor. of which creates more ignorance. So it's mostly the original thing is we're not really saying it actually is this way or isn't that way, but just we categorize it that way for now. This seems to be unwholesome. This, generally speaking, seems to lead to unbeneficial results. This seems to promote. And I can't tell in this state right now. This seems like not clearly one or the other. We can talk more about karmic analysis later if you wish. Looks like that's enough.

[66:07]

A, I, T, G...

[66:12]

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