I am in transition. How about you? Are you in transition too? Well, then that's quite a few of us. One might say all sentient beings, all living beings are in transition. And I am in transition, but the Buddha Dharma, although it's flowing, is also always the same.

[01:16]

The Buddha Dharma offers the teaching that all sentient beings are in transition. But that's always so. So I want to compassionately receive this transition process which I live in with you. And I also want to take care of continuity, continuity of The Buddha Dharma. Continuity of awakening in the midst of this transition. And this transition. An ancient Chinese teacher said, the unique breeze of reality.

[02:44]

Do you see it? Creation. is constantly working her loom and shuttle, incorporating the patterns of spring into the ancient brocade. There's one breeze of reality. And the process of creation is incorporating the fresh new moment into the ancient brocade, the ancient tapestry, the ancient fabric of transmitting this one breeze of reality. Incorporating the patterns of spring into the beginningless fabric of the Buddhadharma.

[04:05]

incorporating today into the beginningless process. And part of the beginningless process are great scriptures that have been cared for for thousands of years. So in this transition, I'm bringing up a big continuous brocade. And this brocade is more or less an ocean. And within the ocean are scriptures like the flower adornment scripture, Hua Yan Jing. And so on bringing our life and weaving it into, we are bringing our lives and weaving them into the ancient brocade.

[05:20]

And we've been doing this particular part of the brocade, the flower adornment scripture, for about 15 months. And today, I want to bring our lives into the 11th book, book 11 of the Flower Adornment Scripture. The name of this book is Purifying Practices. And so the book starts out by the great Bodhisattva. I think in Chinese, Wenzhu, Pusa.

[06:28]

In Japanese, Monju, Bosatsu. and Sanskrit Manjushri Bodhisattva. This Bodhisattva has just asked many questions in the previous book, Book 10. The great Bodhisattva Manjushri asked wonderful questions And now he asks another one. Oh no. And now he's being asked a question. He's being asked a question. And the question he's being asked is asked by another great bodhisattva whose name is chief or foremost in knowledge.

[07:30]

And the bodhisattva asked Manjushri, how can bodhisattvas attain faultless physical, verbal, and mental actions? How can their actions of speech, body, and mind become purified? How can their actions of daily life be purified so that they can be a refuge, be a guide, be a protection, be a support for all living beings? How can our actions be purified so that they are beneficial to the whole world? Yeah. And about more than a full page of asking how can our actions be purified so that, and then many other wonderful possibilities, how can our actions be purified so that they are greatly beneficial and greatly virtuous?

[08:52]

And then Manjushri answers the question basically by saying, Well, I'll give you the first three. When a bodhisattva is living at home, and this translation says, when bodhisattvas are living at home, or bodhisattvas living at home, should wish that all beings realize the nature of home is empty and thus be free of the pressures of home life. How?

[09:58]

How do you become free of the pressures of home life when you're living at home? Well, you realize that the nature of home is empty. How do you realize that the nature of home is empty? When you're living at home, how do you realize that the nature of home is empty? By vowing together with all beings. By wishing together with all beings. By living together with all beings. By praying together with all beings. Where? At home. Brushing your teeth at home. Washing dishes at home. So the later parts of this chapter go into the details of living at home.

[11:00]

or living in a monastery, that goes into brushing the teeth, washing the face, going to the toilet, going to sleep, getting up. In all the daily lives, activities of living at home, the Bodhisattva wishes, this translation says, the Bodhisattva wishes that, that all beings will live. realize the nature of home the true nature of home is empty and realizing this they will still be living at home but they will be free of the pressures of brushing their teeth and washing their face and washing the dishes and listening to the other people in your house and your neighbors They will be free of the pressures and stresses. How? By realizing the emptiness of all this.

[12:05]

How did they realize it? They realized it by wishing that all beings would realize that. That's this translation. Another translation is, they realized the true nature of home. by vowing that all beings will realize it. We realize freedom by vowing that all beings realize freedom. However, I would like to change and maybe I will rhapsodize on this second line. So the whole book is about stating a situation like living at home. Then the next line is uniformly wishing that all beings will become something good. But I'm emphasizing that when we're living at home, we wish

[13:11]

not just that, that they will attain all these good things, not just wishing that they will realize the empty heart, but vowing with them, and vowing with them, vowing with all beings when I'm living at home, realizes the empty nature of home. When living at home, not just wishing that all beings will be free of the pressures of home by realizing the truth, not just that, but remembering and vowing together with all beings. And I make that change so it isn't me wishing that they Living at home, it's not me, by myself, the great bodhisattva, wishing that they, those other sentient beings, will realize the truth of home life.

[14:22]

Not, no. It's me together with all beings, wishing that all beings will be free. The next one, while serving one's parents, the Bodhisattva should wish that with all beings, excuse me, the Bodhisattva wish that all beings will serve Buddha, once again. When serving one's parents, Bodhisattva's wishing that all beings will serve Buddha, protecting and nourishing everyone. That's the second verse. And I read it differently. When serving one's parents, the bodhisattvas wish, together with all beings, to serve Buddha, and protecting and nourishing all beings.

[15:28]

So once again, in our daily life, this usual translation is, in your daily life, whatever you're doing, wish that all sentient beings will be free of all suffering and attain Buddhahood. I'm saying, when living at home, when serving one's parents, when taking care of one's children and spouse, vowed together with all beings in order to serve Buddha. So the purifying practice, which is repeated quite a few times, I don't know how many verses there are, maybe a hundred.

[16:32]

The purifying practice is not brushing your teeth. And it's also not not brushing your teeth. The purifying practice is not living at home. The purifying practice is that when living at home, You live at home with all beings, together with all beings, praying together with all beings, vowing together with all beings to attain the Buddha way. practicing, vowing, wishing, together with all beings. That is the purifying practice, which is applied to all these different situations in the chapter. And then when it's applied, all these wonderful things happen because our karma is usually impure. How is it impure?

[17:34]

It's impure by the view that I am doing this speaking. By myself. That I by myself am doing the speaking. I am making these gestures. I myself am making these gestures. I am thinking these thoughts by myself. This is the usual defilement of our consciousness. How can that be purified? Along with not getting rid of, I'm talking to you, But while I think I'm talking to you or while I'm talking to you in this temple, I pray together with all beings while I'm talking to you. I practice together with all beings while I'm talking to you. That purifies my speech, my thought, and my action. And it makes the speech, the thought, and the action not mine.

[18:37]

The speak, the thought, and action is a gift to our life together. And someone, when I mentioned this recently in another assembly, they said, well, isn't it always the case that we're practicing together with all beings? Aren't we always following together with all beings? And I said, yes, that's reality. We use reality. The unique breeds of reality. We use the unique breed of the reality to purify our body, speech, and mind. What's the unique breeds of reality? It is vowing together with all beings. That is always Reality is always that we're living, that we're wishing, that we're acting together with all beings. So then the person says, well, if that's always the case, why do we have to remember that?

[19:48]

Why does somebody have to say vowing together with all beings if that's already the case? And one might say, if we do not remember it, if we do not say it, if we do not think it, if we do not write it, if we do not gesture it, we don't realize it. Even though it's already true, we have to practice the unique breeze of reality. How do we practice the unique breeze of reality? We bring the patterns of spring. We bring the patterns of autumn. We bring the patterns of today into the ancient brocade. How do we do it? We say it again, bowing together with all beings. Just like in this chapter. Again and again, it weaves that unique breeze of reality into all daily life practices.

[20:56]

And someone said also in another assembly, I wish it could just be spontaneous, rather than I have to keep remembering, bowing together with all beings, or wishing together with all beings. Yeah. So there's a famous story which many of you know. Another Chinese master named Bao Jie was fanning himself. He was fanning himself. It doesn't say he was fanning himself and he was fanning all sentient beings. It doesn't say that. But actually he was fanning himself and he was also fanning all sentient beings.

[22:06]

That's not the usual way of telling the story. In the USA, In the 21st century, the priest Ten Shin was fanning himself and all sentient beings. Anyway, back to China. He was fanning himself and a monk came and said, Teacher, Master, the nature of wind, the unique breeze of reality, is permanent. And there's no place it doesn't reach. There's no place the wind doesn't reach, so why are you fanning? Do you feel that breeze? Can you feel it, Linda?

[23:12]

This unique breeze is really quite nice. And the teacher, Bao Jie, said, Although you may understand that the nature of wind, that the nature of the unique breeze of reality is permanent. It's always one truth. There's not two. There's one. It doesn't change. It's permanent. And there's no place it doesn't reach. But you don't understand that there's no place it doesn't reach. You may understand. that it's permanent, but you don't understand, you have not yet understood that there's no place it doesn't reach. And the monk says, you don't understand the meaning of there's no place it doesn't reach. And the monk says, what is the meaning of it reaching everywhere? And the master found himself.

[24:15]

Practicing together with all beings, vowing together with all beings is a permanent truth and there's no place it doesn't reach. But if we don't say it and think it and gesture it, we do not understand it. This is the meaning of the wind reaching everywhere. And saying and intending and gesturing to practice together with all beings is a practice which realizes the spontaneous one unique Dharma breeze. And living at home with all its pressures, it doesn't say that, but living at home with all its pressures, being at work with all its pressures, the Bodhisattva vows together with all beings that all beings will be free of pressures.

[25:45]

But I also emphasize that Bodhisattva does not vow to get rid of the pressures. In the midst of work and all its pressures, the bodhisattvas pray together with all beings that beings will be free of the pressures in the middle of the pressures. The pressures, by the way, are in transition. But there's a continuity in the practice in the midst of these transitions. And one way to say the continuity is it's a unique permanent breeze, but the practice is to remember it and say it and think it. Try out the teaching of practicing vowing, wishing together with all beings, no matter what you're doing.

[26:52]

See how... See how she runs. See how that works. Check it out. I've been studying this chapter for a little while now, and I've been trying this purifying practice, and I am encouraged to continue the purifying practice of remembering that when I'm talking to you, I'm praying together with all of you. That doesn't mean you have the same prayers I do. I'm praying together with all sentient beings, even those who do not have My prayer. The prayer I'm doing. I don't think all sentient beings are thinking. I pray with all sentient beings for the welfare of the world. I don't think everybody's thinking that. But anybody who's not thinking that, I'm praying with them.

[27:55]

For them. And anybody who is praying, I'm praying with them for them. I'm praying with and for everybody, and that's how I purify my consciousness, the consciousness where I appear. I purify it of the delusion that I am doing anything by myself, the delusion that I can act on my own, the delusion which doesn't really agree with the teaching that I do everything together with all beings. That thought can still be there, but I'm free of it. Not, excuse me, we're free of it. It's not just me that becomes free of it. You become free of it, but you may not know it because you're not doing this. And the way I know it is not just that I think I know it, I know it by doing this.

[28:59]

I know it by saying, I vow, bodhisattvas vow together with all beings to talk to people, to listen to people, to agree with people, to disagree with people. While bodhisattvas are with their spouses, They vow together with all beings, including their spouses and children, to be impartial towards everyone and forever give up attachment. How do you give up attachment? Not by you giving up attachment. You give up attachment by practicing together with everybody. That's how attachment is given up. It's not I give it up. We give it up by practicing together. One could go on. Yes, I think there's 150 examples in here of situations of daily life.

[30:30]

And the second line is always, whatever is going on, and also including whatever you think you're doing, vow together with all beings, or do it together with vowing with all beings. Then everything's going to be really good. then everything's going to be the best for everybody, including people who are not doing this practice. Because in reality, everybody's included, but not everybody's thinking the same thoughts. What I think's going on is not what's going on. It's just a delusion. What you think is going on is not what's going on. Us practicing together is freedom from what we think is going on. Yeah, so that was kind of, from my perspective, kind of simple short talk, which has now come to an end.

[31:35]

And it was delivered by all sentient beings working together. It was delivered by the one unique breeze of reality, which is practicing together with all beings. Yes, sentient being over there. I was wondering, when one is practicing with all beings, taking up this practice of these sayings, on the first line, can you also say, when I'm at home with all beings, I vow with all beings. Yes, you can. When I'm at home with all beings, I vow together with all of them.

[32:38]

that all beings may be free of. That we all realize the emptiness of being at home with all beings. Being at home by yourself is, that's empty, but also if everybody's there with you, that's also empty. It isn't like when you include everybody, it's not empty anymore. Yeah, thank you. Also, I don't think it says in here, but another one will be, when nobody's home, Bodhisattvas bow together with all beings. Yes? Yes? Tracy and Huma? Two questions or comments. The first one was, when you started talking about home and being at home or leaving home, I was remembering how Thich Nhat Hanh No, okay, so here's another one. See what she brought up? She said, Thich Nhat Hanh talked about home being present in the moment.

[33:39]

Is that what she said? Home being in the present moment. So when I'm in the home, of being present in the moment, at that moment, bodhisattva's vow to not do that by themselves. So it's not like, okay, I heard Thich Nhat Hanh say, home is being where you are in the present moment. So when doing that practice that Thich Nhat Hanh told me, I don't do that practice by myself, but he didn't say that. This is purify yourself of the way you might practice Thich Nhat Hanh's teaching. Oh, I heard that home is being present in the moment. That sounds good. So when I'm trying to be present in the moment, I've got to now purify that practice of being present in the moment from thinking that I'm doing it by my own good luck, intelligence, energy. I have all those things, but I want to purify myself from those things.

[34:47]

I want to purify those things by practicing being present in the moment while vowing together with all beings. Thank you. Which leads me to my second... Okay, another example, yes? In what you just said, I don't understand why you keep using the word vowing in there. Oh, because that's what it says in the book. It says, one translation is, when bodhisattvas are home, they should wish... that sentient beings. Even the wishing part. Because I thought the deal is to just be aware that you're not doing stuff by yourself, that you're doing it with all beings. I don't understand what's valid to do it. Oh, okay. So another way, it wouldn't be a translation, it would be a new text called When Practicing Being Present in the Moment, Something with all beings.

[35:50]

There's some action there. It's a practice. It isn't just when practicing being present in the moment with all beings. It's practicing together in the moment. And then there's some practice there. Being aware of? You could do that. You could be aware of. But what is that? Why that? Just a second. That's what it says in the sutra. I'm just talking about the sutra here. I'm not saying you can't write a new sutra. But the sutra is emphasizing vows, it's emphasizing wishes, it's emphasizing prayers. You don't have to emphasize it if you don't want to. I'm talking about this sutra. This is the ancient brocade. And I'm trying to help you weave today into it. So one of the ways to weave today into the ancient brocade is for you to say, could we change the second line? And I would say, yeah, let's change it.

[36:54]

So, ready to change it? This is going to be putting a pattern of spring into the ancient brocade. Or do you want to go back and talk about why the sutra says what it says? Which do you want to do? I'll go either way. So let's do it. The sutra says something, and the question is, could we change the second line to being aware of all beings? Could it be that way? That would be a lovely verse. So when practicing... Being present in the moment, aware of all beings, so that all beings will learn to be present in the moment. That could be a A new verse. That's a nice verse, isn't it?

[37:56]

The first verse, this sutra, the Bodhisattva way, isn't just about what we're doing. So thank you for bringing this up. This book is not about what human beings are doing. It's somewhat about that. It's more about what human beings want and vow and aspire to It's not about sentient beings being... It does mention that sentient beings are really suffering. It does mention it. But it's not just about their suffering. It's about vowing to free them. This book's about vowing to free beings. It's about wishing to free beings. It's about begging and praying that beings will be free because they don't seem to be. So, when beings are in suffering, we pray that they'll be free. But it could be, when beings are suffering, bodhisattvas are aware that they're suffering.

[39:04]

But they aren't just aware that they're suffering. Bodhisattvas are aware that beings are suffering, yeah, but they don't just have awareness of the suffering, they also wish for the beings to be free. And they wish to do that in a way that's not dualistic. So the second line in this text, repeated second line, could also be seen as an attunement. I'm devoted to a practice of being present in the moment. And I want to attune myself to all other beings who may or may not be doing this practice. But I still want to attune with them so that we won't be the slightest bit different. And even though they may not be doing the practice I'm doing, they're not different from my practice. So this book's big on vowing, praying, and wishing, and aspiring.

[40:07]

But we can take out the aspirations and just put in awareness. However, Once again, if you look at the case of, let's just take away praying together and put in awareness, then we have, when bodhisattvas are doing the practice of being present in the moment, they are aware of sentient beings. But what about it? They aren't just aware, they have feelings about it. They want to take care of these sentient beings. They want to free them. Or they want them to be free. I think my confusion is I thought the awareness is that we're doing it with all beings, which to me is different from vowing something of all beings. I thought the breeze was about... Okay, so once again, here we go. The practice you brought up is the practice in practicing being present in the moment, being aware that we're doing it together with all beings, Yeah, that would work.

[41:14]

So when practicing being present in the moment, bodhisattvas are aware they're doing it together with all beings. Yes, that would be a different version. It misses the wish, but that's okay. We can bring up the wish later. Actually, the wish has already been brought up in Chapter 11 about 150 times. So you can just change it and have your practice be in practicing being present in the moment, aware of doing it together with all beings, so that all beings will realize Buddhahood. And this new version of the sutra, this new version, is an example of a pattern of spring, which you have just incorporated into the ancient brocade just now. You have just contributed to the ancient brocade. You have. I have. Along with all beings. We've all contributed to this new pattern being incorporated into the ancient brocade.

[42:18]

And it's been recorded. Patty. Yes, I'm practicing this at home. Louder, please. Louder? Yeah, louder. Oh, OK. I said I'm practicing this at home and here, too. And my understanding, but I want you to check me on this, is that after we vowed with all beings, and for myself, I've been saying that the United States and Russia would stop sending, that the United States and Russia would stop sending weapons around the world for, and then I thought we ended with, for the benefit of all beings. That's fine, yeah. However, that rendition, which I think many of us share with you, that what we're doing is for the benefit of all beings, it misses the thing of doing it together with them.

[43:32]

With all beings. Okay. I vow together with all beings. That's fine too, yeah. At Zen Center we say, I vow together with all... No, we say I vow before all beings. Somehow that's our translation. I take refuge in Buddha and we say, I vow before all beings. But that before can also mean together. It can be in front of. Mm-hmm. Yeah. So say it again. Say your new line. I vow with all beings that the United States and Russia stop sending weapons into the world for the benefit of all beings. Yeah. I kind of double up on that. I vow with all beings for the benefit of all beings. Yes. I vow with all beings for the benefit of all beings. And bowing for the benefit of all beings

[44:32]

that vowing for the benefit of all beings misses doing together. And I think then a lot of people say, I can't do that. And that's right, you can't. When they say, I vow to do something beneficial for all beings, they say, I can't do that. I can't do something. Am I right? So I vow together with all beings for the benefit of all beings. Yes. Thank you. Another pattern of spring is incorporated. and home one which And the continuity of seeing the truth.

[45:35]

Speak up. The continuity of seeing the truth. The continuity of seeing the truth, yes. And in my view of truth is that we together with all beings are not all. Are not all. You could say, so I hear that she thinks the continuity is that we're not home. Which is similar to the continuity that home is empty. I'm not quite sure if it's the continuity of home is empty. It is the continuity of me not being home totally. which is the continuity of struggle, the continuity of suffering. No, suffering isn't continuous.

[46:39]

Suffering is in transition. Hold on a second. Let me first... You said the continuity of not being home, okay? I need to first sit with suffering is in transition. I don't see suffering is in transition. I'm telling you, you don't see it, but I'm here to say to you, I'm suffering, see me? And I'm in transition. And I asked, how about you? Are you in transition too? I guess you're not. So anyway, I'm just telling you, I'm in transition, I'm suffering, and my suffering is in transition. So the first line in the sutra is, these are things that are in transition. Being at home is in transition. We're not going to be in the home we're in now. We're going to move someplace else, or the home's going to fall down. So the first line is not continuous. It's not...

[47:40]

permanent but we live in an impermanent world our home is impermanent okay so there's in actuality now i see the actual so in actuality there is no home it's not that that's right in actuality there is no home and Exactly. That's right. That's what the verse says. Living in a home which is in transition, I vow together with all beings to realize that there is no home. There is no home. And there is no home is not in transition. But suffering is in transition. I didn't say I was suffering. But I could say that too. If I said, I'm suffering, how about you? You might have said, are you suffering too? Some of you might have said, uh-huh. But I didn't. I said, I'm in transition. My suffering is in transition. Yeah.

[48:44]

And that's not always easy to live with, to not just have suffering, but not just, don't just have one suffering. You have all those new sufferings. And by practicing with this suffering that's in transition... Is there a bug in my head? So this suffering being in transition bows together with all beings, is aware of being together with all beings to realize what's not in transition. Yes and yes. Chiayi. Rep, can you say, so when you first started talking, I was getting the sense that by following, doing this emptiness practice with all being, it's like reminding us that the self is not, the self is empty.

[50:00]

Yeah, it can remind you that self's empty. It can remind you that I personally do not do anything by myself. Because people, we get trained from childhood to think, we stood up, we ate our breakfast, you know. Chai Ying, you did it, you did it. So we get trained into, I did it, I did it, not we did it. Like when the baby first stands up, the parents don't say, we did it, we stood up. They say, you did it. And the baby says, yeah. So we're trained to think we can do things by ourselves. So this teaching is to... soften that attachment more and more, not get rid of it, just be really kind to it so we don't get stuck in it anymore. And is there another level of not only that I am not doing everything by myself, but also this I who is doing things with all beings is not the I that I see?

[51:06]

It's actually not the I that's doing things together, but any more than the not-I is doing things together. Everything's doing everything together. But we think, I did this by myself. And that's the defilement which this practice purifies. I do not do anything by myself. I do not speak by myself. But there's a delusion in my consciousness which is, I said that. That's a delusion. It's not a truth. And is it so that in seeing that truth, this I is kind of penetrated, it's intertwined? We realize that. It already is penetrated and intertwined, but we don't think it is. Like we don't think members of opposite political parties are intertwined with us.

[52:09]

We think they're over there. I don't include them. I'm not included in what they said. They didn't include me. Yeah, that's our usual deluded way. This practice is to realize we're intertwined with people we don't agree with. And they with us. And that's part of liberating all beings. Leslie? So how do you have this want and this vow without grasping at it? Well, she says, how can you have this wish, this vow, without grasping it? So here's another version, okay? When I have a vow and I'm grasping it, I vow together with all beings.

[53:11]

Vowing together with all beings frees me from grasping the vow. People do make vows. People are given vows and they think that they made them or they have them. That's a normal daily life situation. So I vow together with all beings when I have this vow which I'm attaching to. So I've got this problem. When I have this problem, I vow together with all beings. I wish I practiced together with all beings why I have this problem of thinking I can do things by myself and thinking I can grasp something. So then you become free of the grasping, but it doesn't mean you don't still maybe grasp it. It's just you're not caught by it anymore. You're free of it. So you can want something, but you can want it without grasping because you're doing it in the flow of everything.

[54:16]

When I want something, and I wish to be free, when I want something, and I'm grasping it, and I wish to be free of it, when I have it, when I want it, all these I's, in those situations of self-clinging, I have attachment. I wish to be free of it. In that situation of self-clinging, then there is vowing together with all beings as the purifying practice for my clinging and my self-centeredness. Because if it's too much, then you're still separating. Oh, look at what I'm doing. I'm vowing. Yes. OK. Well, a general thing, and also a little.

[55:22]

Excuse me. Would you speak up, please? Yeah. I should certainly remember to do that. Well, I have a kind of particular question. But while you were just talking, this thing came up, which was that you said that the Dharma is not in transition. Or the practice. You said something is not in transition. The Dharma is not in transition. It's just one Dharma. Like the ancient brocade. It's not in transition. It just has today incorporated into it. It's still the same brocade. That I find hard to understand. You understand the meaning of the wind is permanent. Or no, you do not understand. You understand that it's permanent. That it's permanent. That it's not in transition, but you don't realize that it can include all the new things. Yeah. I find that understanding that it's permanent is very hard. It's harder than understanding that suffering is impermanent.

[56:28]

That's easier for me to get. I guess that the wind, let's say the wind instead of dharma, That the wind isn't a thing. It's not a thing. And things that are not a thing are not in transition. Yeah. Things that are not a thing. You can see why that's hard, right? It's quite hard. Hard is also called deep. It's very deep, very subtle, and hard to understand. Because we're built for understanding things that are superficial, like impermanence. We can understand impermanent things to some extent. So here's something that's more superficial. But it might turn out to look deep. So I was thinking, I wanted to ask you about something to do with the nature of family relationships. And the example is, you have a daughter, I have a daughter.

[57:30]

Sometimes our child may be in trouble. And then we will just like spend day and night helping them if they need that help. That would be great. And I could say I have already helped my daughter with all sentient beings. Fine, that's good practice. But then this question arose like there's somebody across the street that's in worse trouble and there's some people around the corner that are in terrible trouble. But I'm working day and night for my own child. What is that thing about family relationship? Did you hear her question? That's the third verse here. That's the third verse. While with their spouses and children. While being totally devoted to their children. And giving themselves completely to their children.

[58:33]

That's the situation. It's right here, number three. Amplified somewhat. So you're just taking the first line of the first verse. Just while being devoted, I'll do it with all... Then it says, then you remember. You vow together with all beings while you're being devoted. And then guess what happens? You become impartial towards everyone. And forever give up attachment. So you can be totally devoted to your daughter and give up attachment. But if you don't give up attachment, then your devotion to your daughter is going to be partial. And it's going to be less good for your daughter than if you weren't attached to her. So how can we be totally devoted to someone without being attached to them? That's what this is about. That is also hard. Did you say hard? Well, yeah, that's like... It's hard. This book is because this... This book does not say, hey, but this book is easy.

[59:37]

Bodhisattva Path is easy. Now, some people say, this Bodhisattva Path is ridiculous. It's so hard. But it's saying anyway, if you really want to help your daughter, become free of attachment to her. But that doesn't mean be less devoted to her. You're going to help your daughter more if you're not attached to her. Because then not only are you devoted to her, but you're teaching her what she needs to learn. Rev, you are right on this. And when you help your daughter learn what she needs to learn, you're helping the people across the street who are suffering more than her. Because then they can learn this too by seeing the way you're devoted to your daughter without being attachment, which might take the form of them saying, hey, can I get a little of that? There's something built into us to give first priority to our family members. No, first priority to who is in front of you. If your family members across the street are in L.A. and I'm here, you take care of me.

[60:40]

Take care of who's in front of you. Don't skip over me and go take care of your daughter. But when you're with your daughter, don't skip over her to take care of me. Rabbi, for once, completely satisfied. And we're not going to attach to that.

[61:02]

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