Embodying the Lotus Sutra 

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i'm a number of people and not here last week and i wondered
of those who weren't here
how many did find out something about what we're talking about last week
did he didn't
we're here you didn't hear anything
are these these talks her putting on website
you might listen to him
last week's not up yet
they don't get
they don't get in very quickly
so last week
i'm one of the things i talked about was that them
ah well one things i said over and over again is that vm
the highest truth that's been caught by the buddha
is sometimes called emptiness
the brainless
citra his promises to teach the truth the highest truth
in details but doesn't
so the way teaches in detail is that it doesn't take him detail
so this leaves this tedious or is teaching of emptiness
quite empty and makes it possible for us to
make a contribution to the teaching
i've been careful to follow the buddhist example
in our teaching not really saying anything about it
that to walk around it singing dancing and making on various
joyful gestures
teaching it quite indirectly
and one of the and
traditional teachings about this cetera which
yeah is one was developed around the fourth century and proposed the seeker can be seen in two parts
first part basically the first half captors one to fourteen and and second half fifteen to twenty eight
and the first part is
it is but dharma
it's the first part is about the wondrous dharma
and the second part is about
the life
of the buddha
simon get the first part can be called instead
it's the truth of the law and it actually sometimes called the traced the traces
and the life of the buddha the eternal life of the buddha is called the source or the origin
another way to say it is that the the first part is the cause and the second part of the effect
so the boot is the source of the dharma in the sense that the eternal buddha
not that not the buddha shakyamuni
but the eternal blair
is the source of that highest teaching the highest truth but also the highest truth is the cause of the effect of the eternal buddha
and then later on there was another view of the sutra
which look at it in terms of the
of human life
that of how human beings are how human activity i've fits into this picture of the truth an eternal buddha
and that way of looking at the as is particularly emphasized in chapters
ten to twenty two in those chapters is quite a bit about actual instructions to human beings
about their role in this great truth and the life of the buddha
so this way that this is a threefold way of looking at the center for the first way is in such as buddha and dharma the third way is buddha dharma and overlapping those two parts is the sanga
the activity of the bodhisattvas
the highest meaning of human life
of course the three parts her
two related overlapping and inseparable
after the sutra
are inseparable and overlapping and the buddha dharma and sangha are inseparable and overlapping

and i also mentioned last week that wonder i'll mention even more briefly this week is it
in a sense there was this movement which can be called the great vehicle or the mahayana and one of the things that they felt was that the buddhist basic teaching of selflessness
was always a liable or in or threatened at risk of being interpreted as neil isn't right nothing or nothingness
and that they wanted to make clear that there was a ah
a positive way
a positive
interpretation of selflessness and in this suit to the positive interpretation of selflessness is the one vehicle

selflessness is actually the one vehicle
the way were practicing together the way we have the same practice he is actually emptiness
emptiness is the way we're practicing the same practice
another way to say this is that the highest truth of emptiness
the truth of emptiness is filled with love
and i love doesn't mean it's filled with people liking each other
it's filled with love of people practicing together and practicing the same practice together
that's the love of the boy sat us
which fills
eternally fills
the highest truth
and then last week we started on one of these chapters which gives instructions to bodhisattvas
what i've been talking about this a third week i talked about these tips about to talk about
thirteen and fourteen and i said chapter thirteen is a little
i think we will get to that but chapter thirteen little difficult to start with to actually consider to be more advanced instruction even outcomes first
and chapter fourteen may be advanced enough for you but he may have when we started talking about last week
chapter fourteen starts off by or three
the boys the bodhisattva of sweetness and light his name means sweetness and light
he's the bodhisattva of wisdom he addressed is the buddha
and he's a bodhisattva masada and he addresses the buddha and says world of honor to one rare indeed are these body surface is referring and bodhisattvas of previous chapter
the amazing bodhisattvas a chapter thirteen have been referred to by manjushri chapter fourteen talking to the buddha
rare indeed are these bodhisattvas reverently according with the buddha
they have made great vows
that in evil age to come they will protect keep read recite and preach
this dharma flowers scripture
for tonight you have read
and you protected to give this back to me nicely he rarely protected he recited
he didn't keep our keep on keeping him for you i don't know for
how the next part is they preach they will preach
that's the they weren't for this chapter the preaching
they will preach the cetera and then he says world honored one
how are these bodies at the table to preach this sutra
in the evil age to come
in the time when you know not everybody's making real easy for them to teach
and would address my three and said if a bodhisattva and masada if an enlightening being a great being
desires to preach this sutra in the evil age to come
he or she should be steadfast and for methods
i wanted to draw your attention to the word desire
often people think that the in buddhism the problem is desire and that's right the problem is desire
some the teaching of selflessness of the buddha is to help us become free of desire and buddha's desire
those who are free of desire desire to teach the way to be free of desire they desire it though would his desire
to open people to the
highest truths that will set them free from desire they are free of desire and they desire this and bodhisattvas if they desire to teach this teaching how can they do in the boy says with for methods
and the format that aren't clearly articulated chapter bodies tell you my guess of what this for methods are the first method is the method her body
next is the method of speech the next is the method of thought and the next is a method of wow
so the name of this chapter captain fourteen is various titles various track english translations
ah a happy life is one translation than zum bad right peaceful practices
serene joyful practice comfortable conduct
so these for methods are her
a method of body
and then a method of pleasant ministry of peak of speech pleasant ministry of thought and pleasant ministry of bar
k in the first one is called
ah it's about the body i would suggest to you it's about your body how to practice with your body

this room this is about the body uk how to practice with the body and it has two parts first part in it is that the boy sat there should be steadfast in the steadfastly abide in the two spheres the to bodhisattvas spheres of action and into
it's about being practice about being in a place in a body such place around the sphere of action and intimacy
and i again talk about the first from last week over it again
so what do i have three translations that i offered her one is that
with the body doesn't say that i'd say i'd say with their body but anyway it says
manjushri if a body sought for desires to preach this sutra and evil age to come he or she should be steadfast in for methods first steadfast and the bodhisattva spheres of action and intimacy
hey they will be able to preach the sutra
what is called the body sought the sphere of action if a bodhisattva buys in a state of
his gentle agreeable and neither nasty or overbearing
and his or her mind is at heart deeply it and the depth imperturbable
so this is the body get it's a patient gentle
agreeable and not a nasty or overbearing body and it's deeply imperturbable
and this these practices i sometimes money i fear there
and the next pack more can difficult
to understand if moreover she has no laws by which to act
nor proceeds along the undivided way
if moreover he has no laws by which to act but sees all things in their reality
nor proceeds along the undivided way this has turned the bodhisattva sphere of action

neither way to say it is with regard to all phenomena
with regard to all phenomena
with regard to all phenomena they have no laws by which to act
so a boy sat for is
good push the dharma and there in the presence of phenomenon some of those phenomena are
living beings who could piss percent potentially be auditors to this teaching
they they make no action in regard to these beings
the patient gentle not nasty or overbearing with these sentient beings that they might teach
and with regard to these sentient beings
they have no law by which to act
but they observe
the sentient beings they observe these phenomena as they really are
observing them as they really are they also make no discrimination about them
have you know so i would given the an example of something that's not exactly a a person but for example ah the bodhisattva precepts
bowser phenomena
so the the body sat for their patient with them gentle not nasty or overbearing about these precepts
but also in name meet the precepts
they take no action
which is mean they they have no
law by which
to take action
another way to say as they take no action
they take no action but observe the true nature of whatever their meeting
so what the bodhisattva precepts when they meet the precepts
they observed them as they really are and they don't use the precepts
as a way to act and they don't have a way to act with the precepts
a way that the place where they are isn't a realm of action when basically what they're doing i would say tonight he has been generous with what they're seeing
their basic sphere of action is that the generous with what they meet
the body is generous with what they mean
having no laws by which to act
could also be called they act by the middle way by the middle path that's one interpretation
when you meet something you have no law by which you act means you act
by the middle path with everything

when you meet somebody you act by the middle path
that's the kind of action you have
in the body sat the sphere of action
which means when you meet something you act by paying attention to what your meeting
has it really is and the way it really is is that you cannot act
buy some way
i some rule and you cannot act separately from what you're observing
but you can be in a place the sphere the bodhisattva action with with this phenomenon whatever phenomenon it is you can be in a place where you don't discriminate
and this is and if you can be there that with things that way you can preach the dharma
when you that way with phenomena you you can preach the dharma
i think they are the first part's kind of maybe my somewhat easy i think of it that when you're with someone and you and your gentle with them and patient with him that that would probably go with being able to breach the dharma doesn't make sense
if you're none if you're going to pitch the diamond be nasty and overbearing which some people try to teach something's by being nasty an overbearing
i'm not saying that that's wrong if being nasty and over back
that's what i say about chapter thirteen we make it into the but checked in his chapter were saying doesn't make sense that to be not nasty and overbearing would be a good way to teach the truth
it doesn't exactly say do do patients and do gentleness and do not nastiness and do not overbearing this and do in butter privilege don't say take action and that it says be that way
and that will set the stage for being able to preach the dharma
now the next step is now
don't take any action with regard to things take action by the middle way take action by
i went by observing the way things are that's the action
this is the bodhisattva sphere of action
i just want a parent that i could mention that
i think that in traditional
ancient buddhism that the thing that the
the closest thing to justice is the bodhisattva precepts
and i've ended in this chapter if you take the bodhisattva precepts dash justice if the phenomena here is justice
and when you meet justice when you meet the issue of justice or the life of justice that you practice that way with it namely you you're not in your your patient gentle and you observe justice as it really is

and in that way you you realize
the teaching of the diamond together with justice
close parentheses
now i don't know if you're ready for me to go on to the fear of intimacy get a kick next step going to that even though this was kind of a lot can scare intimacy as i mentioned last time is kind of surprising i think i found it to be surprising says so
the fear of intimacy is starts out by saying
what is this fair of sense and intimacy this translation says a bodhisattva masada is not intimate with king's ministers rulers
spirit activity is there not intimate with king's ministers in princess in rulers as his fear of intimacy
take a long story short
these bodhisattvas are not intimate with anybody that's their sphere of intimacy
and it lists some people that
i take it back
they're not intimate with almost anybody almost anybody it doesn't say here that are intimate with the buddha and bodhisattvas
it doesn't say that the internet with themselves in other words
it basically says are not intimate with
hot various kinds of sentient beings that's what it says actually says they're not intimate with various kinds of sentient beings many kinds of sanction picks in other words living beings who are not enlightened they're not intimate with them but that's surprising because i thought body such as i say bodhisattvas are kind of realize intimacy with everybody
this is are not intimate with anybody
can you send him being
but they are intimate with with bodhisattvas and with buddha's doesn't say that but i said that
okay so it goes a long list of those they're not intimate with and then it says and again i would have but
and then assessed if but if at times they who all these sentient beings that they're not intimate with if they
come to her and she takes the opportunity of preaching the dharma and expecting nothing
this is the first part of the body start as intimacy
they're not intimate with sentient beings
unless the sentient beings are in this relationship
where they want where they come wanting to hear the truth when they come wanting to hear the truth the bodhisattvas preach to them and in that they are intimate with sentient beings
so high he i heard saying they're not intimate with anybody any sentient being that's not in the mode of wanting to hear
the truth
they don't approach
with familiarity such beings
but if those beans come wanting to hear the dharma they do preach and that in that situation that is their intimacy and that does intimacy

so in i would say to can expect that when we we are intimate with everybody but we don't realize it unless there is this opening to each other
and a body shop is an essential don't go in the place where people aren't ready to be open they don't go there
now this is a next step okay the next part of this
this first part manjushri again bodhisattvas should not perish to open the the tried the dharma to women
displaying agreeable appearance or arousing passionate thoughts
nor have pleasure in seeing them
the others he does not converse with any girl virgin widow or so forth nor does he become friendly on friendly terms with hermaphrodites he does not enter into rooms of others alone
etc etc
an eye for summarizes all but the way i understand this is that
when bodhisattvas teach they don't try to get anything
they teach without trying to get anything
they taste but they're only thinking of the buddha the eternal buddha and the true dharma that's all there thinking
now you can read this in a way to sounds like that these people different people have been put down
but actually a high it is coming from the point of view of the bodhisattva should not try to get anything from these people
these are these are people who boys surface could potentially get something from another category is
she takes no pleasure in keeping young pupils
nor pleasure in being their teacher
teachers sometimes like to have students
sometimes they get a kick out of it especially young ones cute ones confronting and the t and they sometimes teacher like people to look at them have the great teacher
they don't do it that way they don't try to get that
now some time for the do look at them as a teacher or they do have young students but this is not their pleasure
the pleasure is teaching a diamond to those who want to hear it and the joy that they have when they hear it
not the joy they haven't thinking the teachers great
so this is the first two parts
have the boys have a sphere of intimacy there with people teaching the dharma and not trying to get anything from the people if they're with people being a teacher
and they're trying to get something this disturbs the intimacy this ops the gates
and in the next part is
they ever they're ever in meditation and seclusion cultivating and controlling their mind this is part of the intimacy of the body suffer to be in meditation all time
in the previous parts you can see
the man brings up the sphere of action is always been meditation
but actually it is desparate meditation and always been that places to always been mounted his meditation on the way who you're talking to the way who you're meeting the way things are
the way things are when you're with them with no way to be with them
and put the giving yourself to who you're meeting with no way in other words the middle way your with them with the middle way and you don't even hold the middle way as the way to be in the middle way
this is their merit this is a meditation their meditation is on the middle way
so the first one didn't say so but actually they were meditating on the middle way that was their action now and it's intimacy again
i'm meditating all the time and they're contemplating
polycystic is is void
they're contemplating all existences and as empty
and with this feature they contemplate all existences has empty or as voidness filled with the one vehicle everybody they need they need as empty and as practicing together with them
they're constantly cultivating this emptiness which is filled with love namely the one vehicle
this is three parts of the spirit intimacy of the bodhisattva
and again i just offered to to think of this in terms of the body has a body practice practicing with body speech and mine are three kinds of karma body speech in mind wow this is the way their body is
they're preaching a diamond but that is so far nothing's been said about saying anything
just being with people when your body's this way with people you're able to breach the dharma when your when your body is not trying to get something from people
you're in a mode of dharma preaching
so i know it said
things are going slower than i thought
i was gonna go on to that
next three
which are the bodhisattvas the next three methods of a pleasant ah the pleasant dad preaching or the pleasant ministry of speech of thought and a vow but i think maybe i should stop and see if you have any response to this
see if you have any response to this
i don't expect anything force

what again before i
call on virginia media
sarah for icon sarah
just wanna say that can this is instruction to body surface who wish to who wish to preach which to teach this sutra it's in-depth instruction to
bodhi sought from my surface this is as we get to hear instructions to great enlightening beings
yes sir
you just right as a couple of
keeping struck by how often the were madness
comes up
in all of this is a manifestation of something that somehow the teaching

and i've actually
you're talking about teaching dharma
that in the best teaching it's not about the content of the tease but it is something about that you're able to manifest yourself with this do something happens that is teaching isn't the content
i've seen
this is actually not experiences said
with that
and in addition
one of the ways that that the teacher manifests
is that down
they don't really associate with people as a teacher unless the people are ready for the teacher to associate with them
they still sort of in the world with them but they're not really functioning as a teacher yet so as the boys have per teacher they're not really functioning with the person until the person's ready but that is a way of teaching her which is in chapter sixteen is at the buddha
standing right next to beings makes us over they can't see said i'm right next to him but i make them not able to see me
until they yearn and long for me and then i appear
yeah so again when you're really teaching here you're not trying to get anything from the student
and so on that's where your body is it's not a body that's trying to get anything it's a body which is the body of contemplation of the student
i i to telegraphed and chinese i i don't know if i did the chinese right i made the chinese up because it was an english sentence which i translated into chinese and wrote
which are with the english thing as by emerson the secret of education is in respect of this respecting the student
henry's the most respectful thing to do with the students to contemplate the student to pay attention to the student in the middle way
the contemplate a student and be with the student without any
way of being listed with any rule how to be a teacher
but not going to happen
highly educated with lots of rule before they dare now finally to be with the student with no rules
like go to medical school and learn all that stuff so you can be with the with the student or the patient with no rules and respect them but this is hard for simply because they learn all those rules and they look at the person in me
deal with the person to the rules well as snow understandable
but it's not really respecting the patient fully when you deal with them in terms of your rules rather than look at what you've got here who knows what this actually might be
you have all this information available and i got this education that's fine now throw it up or not turn out just
deal with what you got
and in the body transmit the time
the light of the body
it's an unhindered
because you're meditating in this way rather than
deflecting are obscuring the life by having some way to relate to the person
and the also want to bring up

they do

what bodies that as want to be intimate but they don't want to be intimate like getting intimacy kind of intimate
then i'm trying to get intimacy
the buddha also if people are rarely the good standing right next to you will make you not able to see the buddha
but when
so the bodies that that wants to realize intimacy but not to get it for herself
and if the person isn't ready they don't want it
but if a person's ready exists but if they come than they than they say yeah now we can meet if they come for it
so part of the intimacy is not to give people things before they're ready that's part of intimacy
the part of the infancy to stay away from people who aren't ready for you yet
like my grandson you know
i sit down across from them you know how to do that i used during the breakfast table
i going to visit him l a to be with him and he gets up in the morning and i get up and i go to see him
i look at him and he says he goes
he says will you stop staring at me please
can i try to be respectful but he's irritated with me for gp stop staring at me so i say okay and i start looking around the room
and then he sees that i
i've been i'm gonna give him some space i'm not gonna be like
during him
and then he says in a he says that referring to a younger cousin he says do you think game has trouble following instructions

sorry stops i still unsettled



have they want and sometimes they won't have superficial intimacy
before they have deep intimacy
until there can be deep intimacy they they don't have much to do a superficial things
before they can be with people without trying to get anything from them they don't they don't you don't find him in situations where it looks like you're trying to get something for me

isn't one cassidy
lol so you said
i'm trying to get something
that stages
this is their desire to all density
give it
the with along
yes they desire
the desire to help something bangs open to the truth
and they desired to preach as part of that
they do design but they're not trying to get anything now then there's no seeking in their desire to not trying to get anything other than what we call
now they can be evangelist but they're not trying to deter vandals who i'm trying to get anything
the evangelists who respect their of angela of analyzing field
so much so that they've basically just you know appreciate the way that the way the field is they'll try to get something from the field
and the way the field is sometimes
is that in order for the person to be able to be helped
then they sometimes you need to stay away from them so they felt long for you
just like of my grandson he did not want me so i stayed away and that he wanted me just a little bit like to answer a question regarding his cousin
i am did what came to my mind as is
this woman who is autistic and she has a
kind of and i knew your name some of you probably know her
and she loves animals
and i think she actually up
designs various things to protect animals but she also when she was at some point or life she designed hugging machine
she loved to be hugged but she found that when she got seem to an embrace sometimes has the embrace would just shoot overwhelm her you know the experience of the embrace so overwhelming that you couldn't tell a person if it's a human to start embracing her
she she she can speak
so she had designed this machine so that he would hug or but then never got to become much you can press a button anyone
you will release her
so you know boy softwares are aware of this that they have to be careful with the intimacy such that nobody gets hurt
so so the intimacy isn't set to the realization of deep intimacy of the bodhisattva isn't set back by overwhelming the person
are discouraging the person finding the person
and it it frightens it frightens be a beings do open the body surface it does frighten them in a it can frighten them and it can discourage them if they think the bodhisattvas trying to get something from them
if they find out that the bodhisattvas trend taking pleasure in there you're getting gratification from their reverence for the teacher
there was that can hurt us to the student so that the kettle of that
and someone these are ways to not hinder them
intimacy is the root deep intimacy is the process by which the dharmas transmitted and beings i brought along that's how it happens but this is instruction about how to ten this process
will be accurate to say boys that desire
already city
when are
when the person offered to them
to show the proper to show the other person that they're that they're open but if the person is not open
it may do them harm if you show them your openness it may frighten them
right discourage them are overwhelmed them
not to mention if you show them you're not openness like you're trying to get something from them
but this the spirit is they don't do that they don't try to get something but if somebody comes and says i want to hear the dharma and it becomes clear they really do want it
then then they start working on the intimacy with them
but that same person prior to that they don't get intimate with them they're not ready for it
rather they don't do something to realize that the deep intimacy
because the truth is that we are intimate
the truth is
avoid a vast emptiness
in which were working together in in love
during the same practice as the truth
so you showed me that truth before they're ready
pretty that because i trained not to do that
we're back to say something
i might be said the computer
this possible
to be open to that possibility
why are the things that strikes me it seems that teacher student seems to be subject objects they have a dualistic thinking is that there's a notion of duality
he thought in that you have the votes off is that i have sent the have been so that it seems that the the creation of that a boundary in that discussion and also be sent nonsense and said me
i guess i thought i wonder is and if the ultimate truth is the emptiness
is that what you're talking about that's the true that nature the duality and the non-duality
fits within their emptiness i guess that's where i can get a little confused with it sometimes i think i can hold those two thoughts have realistic thinking neither list
the little towns about what part of that is doing the thinking
there are many can deal with you i brought up okay so someplace sometime the thought dualistic of thinking has arisen
for example like
did the thought of of you and me yeah so
kind of one meaning of emptiness is the insubstantial city of have any separation between you and me
and that insubstantial city of the separation between you and me
he's filled
with the waiver actually interrelated
has tended to keep up on that feeling
and the body's surface are contemplating
the the middle way that things are which includes the middle way that the sense of separation is
namely the middle ways you isn't that doesn't exist at all because it appears but you can't actually it cannot be found that there's really nothing substantial about is just an imaginary thing the sense of separation
and the bodhisattva is there to meet beings who are who think that the separation of substantial the boys that are contemplating the in substantially of the separation
they can see it too but they understand that it's ungraspable that it can't be found martensitic that they can find it but they nudge data cannot be found they know it's empty
and the emptiness of it is how we're not really separate
and that can be
hey that cannot be found either what can i found
the emptiness of it
the internet can be found right yeah yeah that's right
but you can contemplate it just like you can come to even contemplate separation
and you can contemplate the way the separation is
in the way the separation is is that it is that it's empty
an then if you can't find what you can contemplate by contemplating the emptiness of our separation
by contemplate the emptiness of our separation the dharma is taught
and realized so the emptiness which you can't grasp
is realized by contemplating
and the separation which doesn't actually exist really
we stop realizing that
so those that are going to take that even a step further to say that not only had a realization that you have to kind of go forth and be that realization of that's one of the things that i think i was struck by something earlier yeah
you might have that realization that understand that
it's not only that it's something more of really embody like you said immersing body yeah kind of movie for yeah that's that's as the teaching of it
so now i do you realize
the wonderful time wonderful dharma but then in realizing it
and also yeah the teaching of the buddha's or with you there in a realization you then it may arise in you it's the buddha says with somebody please help me teach this
dan the bodhisattva say yes we will will teach you know how can we do it and we will teach for you will teach in your behalf
and then this is instruction about how they teach the dharma which they realize so realizing it's great that we're happy to realize it but then the buddha brings up is somebody to teach this in the future when i'm gone
and they think potency they vowed to teach it
if it's such that as in these chapters of their vows to teach it and then their questions about how to teach it
for me personally i feel it is to enter into that
thinking to it's not really know do of thinking exactly
that thinking is pretty is generally speaking dualistic
something about letting go that letting go of what that
thinking pattern
letting go of thinking as know that thinking pattern and particular that their separation and is
for me for saying i think there's vienna
yeah what he for you there is and for most out of other people there is too
and i think it's because it's still a big vast on know and i'm kind of fancy to enter into the unknown yeah right
that's come to have relate to around brought up is at a beans are believing that are separate from each other
k they may they may not want to hear teaching which will help them like know of the thinking that their separate from each other so why you party you said i thought i heard you say i'm maybe you'd be good if i let go of this thing and separate but if i actually get it open up to the idea of letting
though i feel some fear now this fear also holding on to sense of separation when you feel separate from people you hold it you're afraid of the people you have to separate from
the reason the basic reason why we're afraid is because we feel separate from something
like a person
now then if you think well maybe that's the basic reason why i'm afraid if i gave up for gave away or donated this sense of separation someplace like to the buddha's then i might be free of the main conditions for my fear and the answer is that's right you are
but then you think but then if i do but what happened to me
what happens that a year yeah so you another kind of fear but again it's the same thing it's a fear of these if a separate from that's going to happen to me there's me and what's gonna happen to me so that's an our separation and then you think well actually that's separations worse than the one i had before i'm going to go back to can separate from people and animals
and stuff like that is separate from
why don't know what that's forget that
so this weekend enjoy your workshop and be dealing with this and it's actually in this to
the the first phase and sometimes is to hear the teaching
to hear the instruction and now he had this instruction such as to emerge here another way of saying it is our problem is with feel separate
they've done that we feel separate and we believe that substantially so they feel fear from that and we get this problems and now here at teaching about what about how to meet for example the separation i can meet it
the patient gentle
what else agreeable don't be nasty or overbearing with it with with the sense of separation or with the fear
k and then start contemplating
the way things are now if you start company way things are they similar to contemplate how the sense of separation is a substantial and then another kind of fear will come that you didn't have before
can now again with that fear
the same practice the gracious with that fear gracious with that fear
and if he can't negotiate with fear confess that you can be gracious with the fear and he confessed that you can't be gracious with the fear the fear of the void and and and the fear of the void and the fear the previous for which we generally have
is the fear of the other which is substantially separate from us and can live without us other people that can live without us this is a delusion which frightens us at someone could live without us now some people would think i don't care if they live without as but what about these people like your children
so the one everybody should know something about his a separation from somebody now we have separation from
or the possibility possibility of no separation at a new fear again practice be patient gentle agreeable not nasty or overbearing and when you get good at that then you start to relax with the fear
and if can relax with this new fear you don't have to go back the old fear which comes with the old way of holding onto your separation from somebody or something now you're actually opened to no separation how you can ready for the bodhisattvas
and for everybody
still some fear
what does new world we
in this new world the middle way where you don't have any laws by which to act
you with everybody but you don't have any way to be with them and you're afraid of not having any way to be with them but you're taken care of the fear like taking care your children you're not been nasty or overbearing with it and again he start to relax with the fear
he wouldn't start to relax with the fear than you can start playing with the fear
when just like playing with the fair you can be creative for to fear and when you start being creative with the fear
you can understand the fear
name of the fear is another thing that is not separate from you and is insubstantial and then and then you're free
you're free of your previous to lose your free of your fear of being free
and you're just plain free
relax with fear
and then you've in a relaxed with that fear you see warfare
the more you relax with fear the noise more seriously
when they know
some people who are not relaxed with their fear they think they maybe they're the only person that's afraid in the media immediate neighborhood when you start to relax with your unfair you start to see a lot of other people are afraid
when you're really relaxed you see almost everybody's afraid
then among those frightened people some of them com for instruction they want to get instruction and those people are ready
for you to do is practice with are being with them in this gentle non nasty not overbearing way where you're actually you're showing them how to be with somebody without a way to be with them
and you still afraid that they're ready to be taught how to deal with their fear
and as zillions of other people are so afraid they can't even hear the teaching
it's been he on since even heard about the teaching because you're so afraid
yeah so the more but
boys up is open to the don't fear the open to other people's fear of and others people's fear the ultimate the more than the more you open the more you see people to help
it's a sign of growth that you open gasoline
could you speak up please


even if fred she's right still are related to what he says is wrong
if that's all wrong we're still related to all watch all wrong
what's all wrong is just something else to relate to

it's exactly like that
exactly right as he hopes
they say wait
here's the teaching about how to relate to everything whatever phenomena it is
relate to it by the middle way now there was related with no rules about how to relate to it now there otherwise respect it
not to say anything got to move just your body there that's the way to be with things and a fear comes up front as you contemplate that way of contemplating
that's another thing to do that with and if you can do it confess you can do it
to the bodhisattva we continue to
so this is the first method by which you can learn
the of the teaching of this teacher of this the teaching of this sicko
yes i'm michelle
you want to strike rose

did you say when you're contemplating the emptiness of the value not teaching about
i said
maybe when you
that state
three years

the skills
place to be
yeah the place of these are the same place to be as the bodhisattvas
realm or sphere of action that's a place to be so if you're ringing a bell
hey guess what you're doing the place you are he said in a in a listing of ringing a bell you knew you're not you're being patient and gentle on not you not overbearing fear not nasty your imperturbable and
you hit the bell in the middle way when you met with the bellman metal way if there was anybody you want to hear the dharma they would be hearing diamond not not not separate from this
but mostly they hear it
from your body
which is in the middle way with the bell you mean that the person mean i mean i didn't see you but your body is sending this light of the dharma because you're being with bell in that way
it is the way to teach the dharma
it's the same place to all all is the place of a to the the scare of action boys atmosphere action is one of the dimensions of the body surface it's one of it's part of physical dimension of the bodhisattva transmitted transmitting the teaching base
it exotic transmitted right
but some days and it also with some beings however the boy sought for should should not let them see see them
because they're not ready yet but basically when when they're in that place whatever they're doing is taking the dharma so if you want your buddies at the ring a bell
the way their body is when the ringing the bell is that the way they are with this phenomena is as we just mentioned in that situation the dam is being transmitted to anyone who is watching
with an open heart
and if somebody's not hoping watch you in copenhagen the kind of like
are not like offering us to them
how can you eat it
how can one be on your heart
oh here
i can be harmful hockey behind for like i said he could
he could overwhelm the person
and i'm eric and and then am i reject it and it's very bad to be rejecting the dharma it's better to just begun or kind of in denial about it but to actually see it and push it away in a little bit of a problem
they don't know they don't say that they can they're pushing it away
so i could be harmful so the boys as a careful
of the way they are in some sense they sometimes cover their light a little bit with some people
it's a that sometimes it's helpful and
for the time when the person's ready
they're still emanating this thing but they do it in a way that the person won't be overwhelmed
but if the person's ready and they come to them then they rang the bell and the person season
and they're fine
but because they can they were ready if they wanted
okay so
do you wanna go to the restless chakra next week
the next three
so i almost everybody's here so they can probably don't have the captain much review next week
and then i think i'd like to go
take a step back into this
chapter thirteen and like quite a different approach there
okay thank you very much