They're all sitting very well. While I was sitting, I thought that all of our discussions were talking about. You know what happened before you were in the parking at the top of your house? Uh, the family, what, comment, study, say, profession, then? Thank you. You might be able to discover yourself. Perhaps. I can begin by manually iterating the basic basic message, which is that the only purpose of all this practice then would help people be free and happy and help others to

[01:22]

That's our basic standard. When we move in, we realize that in order to work to this end, we ourselves need to become perfectly enlightened because we can be very effective in this project. So we work on ourselves perfectly. that we will become a perfect vehicle for compassion. And kind of the miraculous proposition is that, in a way, that will be more powerful. and the way to be enlightened means to be exactly who you are.

[02:27]

To become fully enlightened means to become fully who you really are. It's kind of hard to believe that when we think about it. That's a wonderful story. It really helps people. It really encourages people. It really shows people how to be free of suffering and be happy and helpful to other beings. It's pretty to us to figure out, find out who we really are and see that. It's a whole sense of love. That's really what everybody wants us to do, even though we may not do that. And who we really are is, it turns out, an optimization fixed tune.

[03:39]

Who we really are is an ineffable ...living with... ...beating on a violent... ...and bullying with actors in reality too. And these six perfections are... ...six approaches or six... ...living with... ...to look at... ...what is a union? To recall what we really are, it's totally inappable and totally effective in what we do. And for our real and true beauty, it's exactly what is most helpful for me. This isn't the beauty that is for us. It primarily touches others.

[04:41]

But who wants to be ourselves? We don't need anything more than that. So we need no more payoff than to be authentically ourselves. It turns out that's exactly the problem. That's hard to defend. Please come forward and ask questions about it. I want to convince you and myself that they're going to benefit everyone and for it. You have to really be honest with you and not hold on to that and not watch you. So lastly, that can we talk about giving as a practice to try to find out who you are. of practice, of a person to know.

[05:45]

And we can spend the rest of our life studying our own practice. And I think that one of the points that was made last week, along this line, is that when people ask something of us, they definitely want something from us. They don't want the thing. Especially if people who love us want us to give something for myself, not to speak to me. If you give this a thing, it's not really us. They keep asking you how it is that we can push you. And another point that I'd like to, if I didn't make, what I want to say again now is that is the practice of giving. There is an associated practice to be really part of it called rejoicing.

[06:50]

And part of giving is to notice when other people are giving, not just to you, but others, to see someone giving to another and to rejoice in their giving, to rejoice in their spiritual practice of giving. And you're rejoicing in someone else giving is equivalent to your giving. It's just like to think in your own mind of giving something and to feel joy at the thought of giving to the equivalent of giving it. It's just as good as it is. It may sound too easy, but it's not. It's no harder than you'll hear from it. Just think. Actually think the thought, for example, of giving your body to something with food or whatever. To take that thought and actually have a joyless, full, honest joy of the thought isn't the thing that's actually given to your body.

[07:53]

It's equally good. It may be more difficult to get your body to form your practice. This is fine. But when you, at the time when you put everything to the front where you could actually give your body away, the merit of that, the spiritual The matter is that there's no greater than the thought right now of giving your body away accompanied by joy. Similarly, during the experience of someone else giving your body away, they could enjoy that thought rather than horror at this point. That joy means its equivalent to that person giving their body away. One of the beautiful Japanese paintings of the Buddha, it's actually kind of like a, I don't know what to call it, but anyway, it shows the Buddha standing on top of a cliff, taking his clothes off, and it shows the Buddha flying through the earth, jumping off the cliff, and it shows the Buddha at the bottom of the cliff on the ground, the Maitai.

[09:03]

That's like pretty crazy. The Buddha gave it a I believe another tiger says she could emerge for a pup. That's one of the prettiest lines of Buddha. If you look at that picture, when you feel joy, it's equally good to me without giving the bodily weight to feed some energy. I would say that it can be really what you require if you don't want to get your value, that you can be really who you are. If that's who you are, then in fact it's who you have to be in order to save all beings. You need to pretend to be somebody other in your life. You need to pretend to be someone who has joy over the thought of giving a thought away at his body. That doesn't help I hear that.

[10:07]

but stepping up on buildings for the 19th of July and I'll see the next construction, which is the construction of capital now I want to start talking about ethics and use our meditation session as an example of ethics. So I want to give you a chance to meet and talk about the meditation practice. But I'm talking about it now under the heading of ethics. So could you understand, are you able to understand what you were doing here?

[11:25]

Can you understand that it gives you? Yeah? Well, those of you who can, good, and those of you who can't, I can talk to you about that. So with giving, why the giving? You gave your body the meditation. We don't need your body for the meditation for 30 minutes. Does that make any sense? But did you not want to get your body to the practice for those 30 minutes? Did you not inject that? Well, it was because What kind of energy?

[12:35]

What's going on with physiological resistance? Could you hear any of that? You're fracturing or pulling the quadriceps that needed physical resistance, but the question is, were you willing to have that body for that time? Were you willing to let yourself be the person who had that back and those legs? Were they not guilty? If you did not want to have stretching or whatever, then you resist. You begrudge. the giving of yourself to having such a body, then that's not given. And also, if you did begrudge giving yourself, because it's a waste of time, or whatever, if you did begrudge it, then forget yourself to be that person who was begrudging it.

[13:46]

You can, out of the way, no matter what's happening, find a way to what you're doing to be given. To let your breakfast be your breakfast is giving. To let yourself be a man of a certain age with a certain feeling in the back and you discard yourself. To let yourself be that way and to not regret or begrudge yourself being when you were at that moment. That's good. Okay? Now, You can't really think about that. And I tell you that that's giving. And you think, well, first of all, forget about you for a second. Think about me. What I hear about human being willing to give himself to the human body, to totally not hold back and willing to be you. When I hear about that, I can rejoice over in which spiritual attainment. my rejoicing over your willingness to be who you are physically, that's equal to the high merit of you being willing to be you who you are.

[14:55]

If you wish, you can also rejoice not over your pain or whatever, but you can, if you wish, rejoice over the fact that you're willing to have your pain. If you can't do that, you can also notice you can rejoice over my rejoicing. over your practice. Because my rejoicing over your practice is equal to your practice. And my rejoicing over... When I walk around with you, I rejoice over your practice. I rejoice over the virtue of your life. And my rejoicing is equal to your effort. And if you are rejoicing now, I'll be very long. I rejoice in this place that you need to deny it. Thank you. And this developing of rejoicing, or joy, over the merit of others, can be done not through giving, but with all the knowledge they've done.

[16:00]

You can enjoy it over people's concentration practice. You can enjoy it over people's giving. You can enjoy it over people's efforts. You can enjoy it over people's education. You can enjoy it over people's wisdom. You can enjoy it over people's joyous efforts. If you're becoming a resource, you're rejoicing the people to look like them. And you do not really hate me for them. They do. So, while I was walking around, I told you, I would be here if you need to practice. I didn't do it on purpose. It just happened because of what you were doing. If you weren't here doing what you were doing, I would not have been able to do it. I could not have done it walking around the room. However, I could have walked on it by thinking about these people doing it. How am I doing? That rejoicing is also giving. Now, ethics.

[17:01]

I was also practicing ethics while I was walking through and while I was living. And the middle people were also practicing ethics while you were sitting. You were living your life in that way. If I reckon we're not hurting anybody, we're not slandering anybody, we're not stealing anybody, we're not killing anybody, and so on, we're generating a lot of positive energy. But the essence of the given, and the essence of the Catholics, was the fact But you people were made themselves. All of you were doing that. And that was the greatest ethical path that you could be enjoying. Moment, after moment, after moment.

[18:06]

Now sometimes, maybe some of you did not let yourself be yourself. And some of them, you didn't believe it. Well, at that point, your ethics didn't. When I was walking around, I adjusted your pocket. But from my point of view, I was not going to be capable of doing the wrong, correct that pocket. I was not correcting your pockets. I was saying to you, by the way, I was saying, this is my invitation to you to go more even than yourself. This is my suggestion. I'm saying to you by those adjustments, this looks to me like more, that's what I was doing.

[19:14]

My ethics are not, my ethical activity is not to go down and tell people. If there's something wrong with them, then they should be some other way. My ethical tips in you, my feeling and my ethics, are conveying you that you're feeling fine and you are, and this way of sitting is even in another way, I think, in God. This is an over-engaging, more thorough-engaging, I think. I could be wrong and then reject my suggestion. This is my gift. This is also my ethics. And also, when I went around and made a funny little adjustment with your hands, okay? I wasn't saying that the way you had your hands is wrong and not fixing it right. I was saying, this is what I was showing them before. And I was also saying, I'm getting empty. I'm giving you this thing, my hand is crushing your hand in the making of a joke.

[20:17]

And I did this thing, as a kind of gift passed down to several generations, called a certain way of doing something, not just the only way you do it. It's just a way to do it, and I want you to know it from ways that I'm talking about. You don't have to do it that way, but it's a good, simple, very, not to do it that way, but just If I know how to do it that way, you know? And again, that's giving and that's ethics. It's not ethical to slander people. You say, we'd like your hands wrong. It's ethical to praise people. And there's an act of prey when I adjust your hand because I'm afraid not. Because your hand is perfect, I dare to touch them and adjust them.

[21:21]

If I thought there was something wrong with your hands, I would refrain myself from making a suggestion. If I say something wrong with someone, I don't say anything. Because I'm a saint. And I shut up. When I see someone with right, then I feel like I can talk to that person. When I see someone with right, with arm, I feel comfortable saying, would you please do this? You, who I see as perfect and virtuous, I would like to project with you and do this. Put it down and wrap your fingers around. I want to interoperate me over the true path. Because you're present. And then, when you send your foodies to the back, the last people cut the teeth.

[22:29]

Don't send dirty people to wash these things. If you send them dirty, let them be dirty. If you come on cleaning, you let them clean. If it's called living, it would also happen. How a dirty dirty thing would be cleaning is slang. It's also healing. It's also killing. It's also lying. Well, I don't know. That's the basic point of view. of the first two. You know, I have a little tip in here, but I could easily do the rail if you want to.

[23:35]

I'm on track now, and then I'm going to turn out of the presentation. I can imagine that what I said is strange. I don't know. We are, you know, I... So it's next season, I have filled up a year for it. Yeah. So I was, uh... Well, I just enjoyed it, and yeah, it was a good time. But I enjoyed it, and did not enjoy it? I... And even if it's in Zola, it still feels like, you know, there's a lot of them. Yeah, no matter how much I did you... I'm not a big boy. No, I can't discuss this. Okay, so let's say I'm in the back seat of your car and you're driving. One minute I'm in the back seat, walking the truck.

[24:41]

And I notice that you're clearly getting a quick impatient. And I don't know what, they should talk about you. And this person who's driving is like running in front of other cars, you know, and honking a horn. and cursing of the drivers and stuff like that. I would not do rejoicing over your anger and your education. I wouldn't do rejoicing over that. But I'm rejoicing over it. Yeah, I'm going right there. I often say that if I would have been suicidal, it would probably be because I've not been able to get a longer speech operator.

[25:59]

I don't know, you know, but I think if I get cancer or, you know, work with someone else, or I'm very close to getting cancer, it's the same thing, but I'll probably navigate it. Well, here's a challenge. What a great opportunity. When I call it, I'll do the doctor, and you know, you can help me. And I get irritated by that. It's not so bad to get irritated. What bothers me is that that doesn't hurt me. Here I'm supposed to do an exam, right? And while this is the doctor, it gets to me. The fat doesn't get to me, but here I go down by some little thing like that. That'll really get At the time of blowing it and getting angry, I don't rejoice over angered.

[27:09]

What could I rejoice about that? What could I rejoice about that time? It's not that I'm rejoicing over the community. What am I? What kind of choice does that mean? Huh? Reading my old expression. There's something, the fact, not the anger, but the fact that the anger is his anger. And the fact that I can love myself being it. And the fact that I cannot be anything else but there and I like it not for. That's living. And I can make yours so that that's living. I'll be writing myself a theme. So when I can't get the long-distance operator and she irritates me, that's normal, right? A lot of people think they're created by that. Some people don't.

[28:12]

It can't be. If something really bad happens, you can't get the long-distance operator and they say, hey, no problem. No problem. Come on, dear. Don't help me again. Don't help me. Goodbye. of not being willing to be a person who's been in the years able to take a trivial thing, to take a perfect life, profession, and to others. And being willing to be the same, low-following medicine, even though I'm a profession, to say, hey, do that. And then to recognize, hey, I'm willing to be a person who gets cut down by medicine. So let myself do that, I'll give you a choice of a dog. I could say, I, something, not I, but something who's willing to bring me this penny. Letting the world of what could possibly be this penny, after years and years of intense meditation, could be cut down by nothing.

[29:20]

Who could, what could possibly accept that? Tell me Buddha's compassion. Now, if you don't practice meditation, you know, then you think, oh, sure, things irritate me. No problem. I don't practice. I'm supposed to have no protection. It's kind of just a raw thing, you know. Everything irritates me. You think I could get past a few small things like that. But no, that's what a low being in our hands. My hands have a low being. Hey, man, how do I let myself do that? That's compassion. I'm compassionate. I'm a freak, but I'm compassionate. I'm willing to be the lowest spiritual being in a full traffic jam. I'm the lowest spiritual being in a traffic jam, but there's compassion in this car. It's not my compassion, it's your compassion. Compassion has reached from I don't know where, right into my body, and it's happening in this heading.

[30:25]

Easily disturbed. Fatal meditation. That's what gave me a lot of compassion. You go to the bottom of your headings, of your trivial, easily disturbed person, you go to the bottom, and you'll be there, and you don't resist that at all, and you're going to be The lowest of all the people in the freedom, that's moving to go back lower. That's Buddhist recovery. And then also, you know, compassion for all the beings who have loved you and highlighted you there. Right after the ones who, you know, are driving down the road, just kind of cool, and that would be like, you know, that's it. You know, I was thinking, happy for her. Okay? What? It must be the only right situation. This is how it's practiced. It must be the only right situation.

[31:43]

This is how it's practiced. ... [...] But to go and tell somebody who's not asking you to do something, do it, in their life, you're stealing in a way. You're hurting in their liver without their request. So if you were writing a backseat, you would create a long test that I was talking about. You would say, like, how do you think I had a beautiful job? I recently got a job off at Bristol.

[32:44]

And I got in the car. And it's been like a nice class. I think I got in the car And he was like a Northern European and a Canadian guy. And a Chinese guy was next to us. And I don't know what happened to him, but somehow it was going well in the day. And the guy, the cab driver, was calling him, strength of such and such. And the Chinese guy was calling him, such and such, such and such, honking. And they were really at it. And we sat there for a while and he was looking back to me to get confirmation of what he was doing. But I really, you know, I really felt uncomfortable with what he was doing, although I let him do it. And then I said, well, I looked at the meter and he saw $2.80 and I gave him $2.80 and I gave him $2.80. And he got Well, he thought about, you know, half a block.

[33:45]

Half a block, it was partly that there was a traffic jam up ahead, too. So we got off, well, that's the bus. Back as anything. And I think that this guy, I don't know, the car was actually somewhat dangerous, so I think you can say, and I thought, well, could you possibly pull over and let me out? Okay, too. That's who you are. You give yourself to yourself, and let yourself say, I'd like to pull out his car. And if you can think of some way to pray to the person who's driving the car in a way that he feels dangerous, that's fine, too. It's the same thing I don't know what. You're going to hell with a driver. I don't know what you mean. It's worth letting me out. And I mean, you mean it. You mean it. You really mean it. Not a lot of crap. It's all bad.

[34:48]

You say, slow down, and you can slow down. I'm uncomfortable. Would you please slow down? This is for me. I want to. You can let the person be where they are. This is the person who's driving too fast. That's where they are. You can do that and tell them you want to drive slower. And again, I propose, well, if this happens and given, I propose to you that when you can let the person be somebody who's driving too fast, without wishing that they were somebody else, that you can tell them to slow down with more efficacy. Because they can feel in you that you respect them, and you're asking them to do something. If you're angry at them, and you think they're stupid, and you wish reality wasn't what it is in the form of them, and then you talk to them, basically, you're crazy. Plus, they experience you as dating them, thinking they're stupid, lawbreaker, or whatever, and they think, also, you're crazy.

[35:55]

But if you can agree to them in the fact that you think they're great, just as they are, then they think you're pretty intelligent. And when you ask them to do something, they listen to you. Because this is the way they think this is an intelligent person talking to you. And in fact, it's even an intelligent person talking to them. In many ways. Mainly, you're dealing with what's happening, And you accept it, your mind is clear, and you're being generous and ethical with this person. And therefore, you have umbrella, moral authority. You're not looking down your nose at them. As a matter of fact, it's good if you look up at them, and you think, you know, I have driven much worse than this, many times. You are a great brother, would you please follow them? I mean, you really feel that. If you can't feel that, but you can't actually look up to the person, then you're not entitled to making comments on their life.

[36:57]

And it is possible that the compassionate one can look up to everybody. The Buddha's authority is not from being above people. The Buddha's authority is being from below people. When Buddha sees people, Buddha sees wonderful people. And then Buddha can say, would you guys please sit still? Would you guys please dwell a little more skillful and more carefully? Would you guys do this and do that? Speaking up to a being who they think is perfect and beautiful and needs to work upon such and such. Yeah. If someone's doing some kind of, you know, terrible, cruel thing, then you'll see it.

[38:17]

I'm suggesting that the cruel thing, the question is, what? You can know that if somebody's doing a cruel thing, and somebody tries to stop them, who thinks that the person you're doing is who's alone? It would be much affected each other. But if you want to stop a cool person, the most power to stop a cool person is the person who not only thinks a good person is vulnerable, really, as if they are, and is doing a very cruel thing, must be stopped. Because you have a wonderful being who's doing something which is not responsible to themselves, and you want to protect this person from calling yourself the most. If you do a cool thing to find them, it hurts you more than it hurts them spiritually.

[39:24]

If I can characterize you and the other person, I want to protect both of you, therefore I'm going to stop you from doing this. If I really love you and really have compassion for you and the person who is the object of your cruelty, and you know what I'm expecting, you will listen to me much more than if you can, if I look down my nose, and you feel basically, I can do it correctly, and therefore I have no credibility with you. So it isn't that I think cruel things are good. because I think children not only are not children, but also, it is my responsibility to protect you from children. Yes, you have no judgment. You have to think. If you, anything will occur to people,

[40:25]

we should stop. And you have to judge, well, that's going to hurt me. But, if you look around and you see everybody as beautiful, perfect beings, and you respect everybody, then the coolest teaching is that you can have perfect vision. And if you think that good people are doing science of fame, probably what they're doing is fine. Probably. But if you look around and see a bunch of low-quality turkeys, and then you think they're doing bad things, well, maybe you're not right. Because you're wrong about what you see. If you see bad people doing bad things, then you're not quite sure. And also, the people we you're talking to, they also don't trust you. And if you try to stop them, you just don't. Because they're already maybe doing something cool.

[41:30]

And then there comes somebody who doesn't like them, who thinks that they're better than them. Oh, you think you're better than me? We'll hear about that, won't we? They won't listen to you. As a matter of fact, you may profit to do more cool things than you. You should not put yourself in front of somebody and evoke cool things. You should put yourself in front of them in such a way that you evoke kindness. What evoke kindness? Respect. Kindness. Love. Intelligence. That's what brings all kinds of people. It's all about to do something cruel or about to do something cruel. Put a kind, respectful, loving person upon another. The possibility is turning. Possibility. If you won't be successful, you try. But you will notice that you are tremendously much successful and effective.

[42:46]

It will be judgmental when you're trying to intervene in cruelty. I have this experience. I have this experience. I have intervened in violent situations. Whenever I look like I'm better than a person, it doesn't work very well. You know, I don't think I'm better than a person, but it works. However, if you're still a dream, you have no choice. You know, you shouldn't let the cruelty go down, even though it will be less effective if you're looking down on a person from the side. Um, well, except that the plan of never would be the case that we would happily get payment if you respect me. What? Um, there are three heroes and not everything.

[44:01]

I'm talking about somebody who wants to be dirty. That's their trick. I mean, they're both, basically. You can't have dirty children. Children are all clean. When you tell your children to be clean, this is a clean person, you're telling them to be clean. That's why you want them to be clean, because they're clean. They're the cleanest thing that they're old. Every hundred people accept somebody who's making that, you know, we call it a slogan, an artistic slogan. And those people, you should respect them and let them do their art. Now, if it's a child and that's their art, you know, if your son is smearing the children's face and stuff, it's an artistic expression, then you sell it, okay. So really, there aren't 30 people, it's true.

[45:02]

It's just self-expression, all of this. And you should know, you should be able to read self-expression, which means that you appreciate it. Yes, when you see people as bad, you know, it's temporarily set. When you see people as blessed with them, when I recognize it's a trait that's called giving, that's called compassion, for this temporarily the same person. And I can rejoice with compassion because somehow we reach this group.

[46:04]

Are you all still... I think one thing that tells me that something's off is that part of my whole experience is to feel it off when something feels tense between me and someone else that I'm not able to communicate and respectfully. I'm feeling angry with somebody. Then I need a physiological feeling as well as to me. That lets me know that something's off. That you're angry. You have a physiological message too that you're angry. So you know that you're craving it.

[47:05]

You're kind of like is qualified for a moment from normal interactions because you're judging and judging against someone and also giving psychochemically all kinds of other shape then you're just in big trouble and incapacitated and if you can say I am incapacitated I am total regret now because I have poisoned myself by the way I'm thinking. And even in that, right in the middle of that, you have compassion for yourself. And that pulls you up out of it. And you probably won't be angry like that for very long because you stopped thinking about the other person, how bad they are, and you're starting to pay yourself for being crazy. Which is very kind of you.

[48:07]

It's giving. It's giving to yourself. It's also ethical. Because you've removed yourself. You've avoided packing out this person. You've accurately disqualified yourself from any kind of responsible action. It's too boring. It's cool. This is protecting other people. This is avoiding evil acting out. And it's good, it's actual positive good of recognizing who you are, letting yourself be as bad as you are at that moment, and recognizing also that you've been kind to yourself and you're rejoicing over that, and rejoicing in order to survive without hurting yourself or others anymore. And there you are, ready to go. Start over. With the next move. Not just with me yourself, but with other people.

[49:16]

I mean, this is a situation that, that fans, like, did, sort of, um, giving to herself, and then I can see the effect that of it, it would have, sometime violent and a lot of people, but, um, it doesn't necessarily just mean what it is on, that, um, I don't know, this kind of gets a clarification on what he said at the end of last week at that. Yeah. I understand. So, uh, the image, uh, Again, a sort of basic image which I started with early is, one of them is how to help people, stay close, and don't bully. It's also how to help yourself. In the case of finding yourself angry, stay close, and don't do anything. Stay really close. In other words, stay close to the anger, admit your anger to the full extent of your anger, and don't do anything about it. completely, exhaustively in the person you are, and then compassion will come to you.

[50:27]

That is compassion. And from this being who you are, without selecting out, like you're angry, and then you have to say, well, I shouldn't be angry. I wish I was a better person in this, all that. Forget about that. Just be who you are. And then the full settling into that angry moment, There is a blossoming of compassion. There is a blossom, and the blossoming is compassion. Compassion gives the willingness to be completely who you are. That the universe, that enlightenment empowers you to be as high or low as you are. Now let's say she was in the presence of another being, which knew she actually got angry. Now, that other person has not necessarily been included with this inner process of work she's been doing to herself.

[51:33]

But another person is doing something. And if the other person perhaps had been taking care of herself and be willing to be herself or himself while she was working on being herself, then a blessing would occur on that person. And then, ladies and gentlemen, comes a wonderful moment when a person who had gotten hanged with another person and realized that and completely been willing to be that person and had compassion ballooning herself for who she was. And if this person had been doing the same thing, both people blossoming then look across the millions of miles of death separating them And look and recognize each other. And I say, you need to take care of yourself for the last few seconds. I did too.

[52:34]

I was over here trying to survive. How did you take care of your response to what I just did? What do you mean? And this is something once got fucked. and beyond just me personally being willing to be myself. Compassion reaches me. Compassion reaches you and me. So, first, we settle. Not selecting out anything, we settle completely and look at me. Then there's a bullying and there's a needy. And then settle. Next moment, please. And as a general principle, if you're successful with this, then you get your new orders and you get a bigger challenge later. If you can spring this room full of straw into gold, you get a bigger room.

[53:42]

On and on. But it's okay because your skill develops. Yes. [...] You can say it just the same way. I'm just saying what the practice of it is, knowing where you are.

[54:58]

Having an integrity with it means that you're integral with it. But you can put you one with wherever you're at. That is compassion. Karma means wit. Passion means delusion. Means pain. Means anger. Means pettiness. Means generosity. Means patience. Means concentration. Means wisdom. Means wherever you're at. You're with that. Sometimes you're way up here, sometimes you're way down here. Compassion is, compassion reaches this up here, compassion reaches this in the middle, compassion reaches this down here, and compassion reaches all the way to the bottom of all living beings. No matter how low you go, compassion reaches it. There's no place compassion doesn't reach.

[56:02]

If there's any place compassion doesn't reach, that's called a limited compassion. Compassion is exactly that spirit that produces everything, which is all living beings from the highest to the lowest. So, as I range myself, from high to low, from patience to anger, from generosity to stinginess, as I range across from confusion to concentration, from delusion to wisdom, from laziness to great effort, If I range around all this crap, to being willing completely to be wherever I'm at, to being totally who I am, the amount that causes a liberation from that state. But that flower and the blossom happened right in the dirt of that state.

[57:02]

And not only that, But this is not the whole story. The conclusion of the story is that this blossoming units another blossom. This blossoming stimulates other blossoming, enhances other blossoming, and is stimulated by and enhanced by other blossoms. And other brothels in these are people who are willing to be themselves. So when I walk around this room and see people who are willing to sit on their cushion and have their backs and have their quadriceps and have their noses and have their villages, when I see people like that, this stimulates me to be who I am. And when I walk around and know the ability to be who I am, I believe this is encouraging people in who you are. That's what I want it to be. I want that. My steadfastness, me being who I am, can encourage you to be who you really are.

[58:06]

And who I really am is not just some fixed idea of who I am. It's a moment I'm not gaining that. If I hold some fixed, rigid idea of myself, let's just not encourage you to be yourself. This makes you think you're supposed to be something in particular, like I'm holding on to think I'm supposed to be something in particular. That's not what it means to settle into who I am. What I am is a flashing, changing, ungraspable life. And yet, it's possible to settle with it because that's what I am. It will by my power to settle with myself, I will never be able to do it as far too fast The reason why I can settle with myself is that's what I'm in. So I've got reality on my side, but if I were engineering this program, I would never be quick enough. The reality is extreme fast.

[59:09]

It's as fast as the speed of light. And things that are faster than that, we don't have problems yet. Suffering does not move any faster than the speed of light, but suffering You move slower than the speed of life. And if you can move as fast as the speed of life, you're going to have to suffer you anymore. In the beginning of the day, it's better. [...] So I did not get to mind what I want to talk about tonight, which is great.

[60:12]

I think it's wonderful to talk to a person who's brought. And so I guess I'd like to spend a few minutes giving you a little glimmer of what I was going to talk about. And then I'd like to ask your advice about whether we should just try to go with that and move on, or whether we want next week to go in and not eat that. The things I want to say are, first of all, that the practice of giving, the practice of not holding on to stuff, especially the practice of not holding on to the teaching of Buddhism. That practice is sort of the beginning of the process. And it's... I can't say anymore about it, otherwise I'll say anymore about it.

[61:22]

If you then go on after having done that practice, if you don't practice ethical study and ethical practice, the parallel benefits accrued or in association with giving will be lost. Giving is incredibly beneficial, but without being protection of ethical study, the giving will be lost. The heart for an aspiration to benefit all beings completely, to bring them to great freedom and enlightenment, that's incredibly valuable. And without giving, it will be lost. And also without ethical study in ethical practice for the loss. Forgiving and ethics, patience, effort, and concentration, we all protect this wonderful heart of universal compassion.

[62:36]

In particular, Giving starts rolling, and then particularly ethics protects giving. You can be quite generous. Without ethical observances, you can follow up in your voice. Even when you're being generous, you can walk into a wild valley. So anyway, ethics is really necessary. And I just want to talk about the three aspects of ethics and tell a story. This is a story about a Zen teacher who lived in China in the Tang Dynasty. And his name was, his nickname, his nickname was Bird's Nest. You can call him Bird's Nest because he practiced meditation in a tree. And one day a famous poet, and most famous poets in China and the Tang Dynasty were also government officials.

[63:48]

This famous poet, these different versions of his work, but different, this poet is identified differently. One of the identifications of him is Pojiri, the greatest palm poets, came to visit, for instance, went to see him and found him up in the tree and said, teacher, you look very insecure up there. And the teacher said, really? You look very insecure down there. And the official, the poet said, well, how's that? And the teacher said, If the mind is not disciplined, nothing is more dangerous. And then the poet said, hmm, okay, what is the teaching of all the Buddhas?

[64:57]

Bertrand said, don't do evil, do good, benefit all beings. And the poet said, well, I knew that when I was three years old. And the person said, even a three-year-old knows it, but an 80-year-old can't practice it. So ethics is basically presented under those three ethics. A poet knew, oh, don't do it, don't do it. improve or benefit beings. That's the way for solving that story. The earlier rendition is, don't do evil, feel good, and purify the mind. Benefiting beings is another way to say purify your mind.

[66:04]

These are called the three pure precepts, and that's what all Buddhists teach. Ethical study is not just to avoid doing wrong, it is also the general cognitive good and purifying mind of those three mentions. I said to someone, what is good? And he said, it worked out with others. What is good? It worked out with others. And I said to him, what is need? And he was stopped. But I thought, evil is what is not worked out with others.

[67:14]

Good is not something you've got. Like, this is good. This is right. Good is something that can work out with others. There is no fixed, absolute good. Good is something you work out with others. Like I may say, you're dirty. Clean up. That would be good. And they said, you should wear glasses. That would be good. To stop someone from doing something cruel, you should do. But is that good? The goodness of it is worked out with that other person who you stop them. How that worked out, whether you actually were effective in stopping them, whether they benefited by it, and you benefited by it, and the person who was also all the other people involved with, how did it work out? That will determine whether it's good. Good is not fixed, absolute.

[68:20]

It is worked out among us. Ethics are infringing on the situation. What is evil? Evil is something that you don't work out with others. If you have a fixed idea of what is good, If you carry that around and don't work that out with others, it becomes beautiful. As a matter of fact, when the concentration camps actually thought they would do you good. However, they didn't stress anybody else, except their own little group. So, because they good-sided all by themselves, what they thought was good became, and you can see before, And they thought it was good. They thought this was a solution to the world's problems. And they didn't talk to the world about it.

[69:22]

And they kept it secret from the world. Because, of course, if they discussed it with the world, the world would not have agreed. So if you take it away and keep it secret to yourself and then act it out, that can be the most horrendous, insane thing. And even if they don't know anything about what's good, But if you check it out with other people, you want to find out what's good. You're really concerned with what you're totally devoted to practicing good. And you try to find out with other people what it is. Someday, maybe you'll find out what it is. Maybe not even find out what it is, because it isn't a matter of something that you know. It's something that blossoms among us. I might not even be sure of everything. In the interaction, in the trying to figure out together what it is, in a mutual commitment to good and working it out together, the good will be. So, avoiding evil means avoid not working out things with you.

[70:29]

It means avoid having a fixed idea of good or bad. And then holding up to yourself without discussing with all beings, all beings, not just the white people, not just the rock people, not just the healthy people, not just the sick people, but the healthy people, the strong people, the weak people, the black people, the yellow people, the female people, the male people, the rich people, the poor people, work it out with all people. This is what all Buddhists teach about. Practice good with all beings. Avoid holding to good or evil all by yourself or even with a limited group. And benefit all beings. Embrace and sustain a lot of good. Embrace and sustain right conduct, which means avoidance.

[71:29]

And embrace and sustain all beings. This is what a three-year-old knows, but which a 80-year-old can't believe. But still we'll make this commitment and try. This is the basic presentation of ethics. We could stop that. We completely want to learn more and more, otherwise next week we'll start studying the great and wonderful practice, the little conceivable mind-blowing practice of patience. And I just might mention to you that these six practices are sometimes lined up with various stages of the enlightenment worker's career. And the first stage of the Enlightenment worker's career is called the Joyce. That's what he did.

[72:33]

The second stage of the Enlightenment worker's career, the Baby Buddha's career, is called the Unshakable. That's ethics. The first stage of the Enlightenment worker's career is called the Radiance, which is So, unless I hear otherwise, next group will be patients. One book I recommend is called The Guide to the Bodhisattva's Way of Love. The Guide to the Bodhisattva's Way of Life. It's by Indian Corruption in Shantideva. S-H-A-N-T-I-D-E-V-E-L.

[73:36]

The guide to the Bodhisattva's way of life. Bodhi Avajara. The sense of the inlet. And there's a book called Meaningful to Be Told, which is in the commentary. The basic teaching, however, are the pre-care precepts in the Devad, in Europe, Purify the mind, this is Manifestations. Let's break. I'll try and bring in a reading list about this. So, if we have another question, we can have another period of meditation.

[74:40]

If you want to stand up before you sit down, please do.

[74:43]

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