So I might begin by reiterating the background. The background is this mind, which we call sometimes the mind of Buddha, which is something that has appeared in the world in response to suffering. and their suffering, this other thing comes forward to meet it and reread it, called Buddha. The reason for suffering is that living beings have a fixed idea of what's happening, rather than an accurate understanding of what's happening. accurate understanding of what's happening cannot be fixed.

[01:05]

It must always be adjusting to what happened. Because we have trouble with that adjustment, we suffer in direct proportion to our rigidity. We're captured to what things are. Then in relationship to the attachment and the suffering which it causes, Buddha appears to show us a way to seek the being according to what's happening, thereby be released or become free of that suffering, and also thereby become an example of other beings, how they can get the same pinnacle. So this mind of Buddha The educated group is the coming forth and joining all suffering beings with the intention to set all beings free by showing them where they should be themselves.

[02:16]

These six practices are ways to develop this mind of compassion. And the slogan, which I mentioned at the beginning of the class, is stay close to all beings, not just some, but everyone you run into, and don't do anything. And I was at a little housewarming party for the Parallax Press earlier today. And I was talking to a woman there in Manhattan. And she told me that she was on a Green Girls farm on a retreat on mindfulness in everyday life. And the central experience she had at that time

[03:22]

was sitting, or being, basically sitting and being with a horse who had become injured and admired in mud. In winter, it was falling or broken, or something, and got stuck in mud. It took a long time to get the horse out without hurting the horse. She spent a long time just sitting with the horse. She said that she pounded little by little the way she needed to be, wanted to be the horse. And a man was there talking with us and he said, well, it was like I had experience like that and I found that I just had to be able to personally do nothing. And I said, well, do people learn to come to the class tonight and test me on illness? So, the man didn't come, but the woman came.

[04:25]

Would you care to say a few words about what you found out the way to be with the horse? If you're not very nice, I'd say I'd be late with him. Good. I just find it.

[06:05]

I have got such really sad, I have been able to drive in the process for it to be a catch, to be a catch. Thank you. [...] You still be willing to be in the situation. And I don't know if you said it, but you also must see the situation. You have to be a champion in general. You have to recognize it. You have to be willing to be there in that one and overcome the tendency to try to change it, fix it, or get away from it.

[07:10]

So, an introduction to patience. The Sanskrit is kshanti-paramika, affection, potions. Potions can also be translated, sometimes it's translated as forbearance, endurance, acceptance. Sometimes also as meekness or softness. It is the opposite of anger. It is the opposite of hatred, impugnance and malice. To try to get away from a situation, whether you recognized it or not, you have it.

[08:21]

It's avoidance, it's a version. Shanti is opposite of that. It's the ability to stay with the situation, but also willingness, and actually not willingness, but actually accomplishing, recognizing the situation. It's not just like, for example, like being a slave. and carrying some heavy burden until you drop dead. It is an energetic willingness to be in a situation which you have intelligently and insightfully recognized for what it is. It has tremendous energy. Primary meaning, therefore our first meaning in Buddhism of this word shanti, this practice of shanti, is freedom from anger and excitement and the habit of enduring and forgiving injury and insult.

[09:40]

to yourself. Injury yourself to yourself to endure them and pardon and forgive. That's the first meaning, undermining you. Second meaning is endurance of difficulty, like pain, other kinds of hardship. Calmly endure them. Second meaning full heat on thirst. Third meaning is acceptance of truth. And also third meaning, it's sort of the multi-ported way. A Buddhist call this world that we live in, samsara, which means we're on the ground.

[10:56]

Another word, another name that this world is called is saha world. Saha world means a world where you practice patience. The way the world is, is that in order to live in it, you have to practice patience. primary name. And the Buddha, Shakyamuni Buddha, Shakyamuni is private. Actually, you can sort of translate as, Shakyamuni means kind of like skillful or perfection. And nuni means peace or quiet. where his perfection of peacefully, quietly being in the situation.

[11:58]

So in a way, his name is like, what I mean is like perfection of patience, or skillful patience. The way the Chinese write, in some sense, somatically translated, is capable of patience. The Buddhas are ocean patients. They are gentle patients in their clothing. And the greatest strength of a Buddhist teacher is the greatest strength of patience. strength isn't everything, but their strength, their fortitude, is their patience.

[13:01]

So again, the first and primary meaning is freedom from anger. and enduring, forgiving, insult, and injury. She forgives all kinds of abuse, insult, and injury, secret and public. She forgives at all times, before noon, afternoon and afternoon, day and night. He forgives what has been done in the past, what is being done in the present, and what will be done in the future. He forgives sickness and health. He forgives with his body that he never thinks of striking back when somebody strikes him.

[14:18]

He forgives, he forgives, he forgives, she forgives, she forgives, she forgives. And it is necessary, probably, that we cultivate certain modes of thought and think about the principles so that we can understand why we should forgive. Again, Buddha said, the strength of a religious teacher is with patience. She should love all beings and therefore bear with them. I was just reading a book by a Christian theologian named Bonhoeffer, who was killed by the Nazis because he wouldn't cooperate with them.

[15:22]

And one of the things he said was that if you judge against your brother or sister, you judge against the law of the universe. Because what you're saying when you judge against someone is The law of the universe does not reach this person. This person, inform me, is not demonstrating God's truth, God's law. This is Christian theology. So I don't know where to start, but I'll tell you a story.

[16:40]

Years ago, or years before, I had been both very moved and very confused by Don Juan's tremendous dedication to helping me. I could not imagine why he should show me such kindness. It was evident that he did not need me in any way in his life. He was obviously not investing in me. One day I asked him, point blank, what was he getting out of our relationship? Nothing he would understand, he replied. Well, let me just say that although you could understand it, you're certainly not going to like it. You see, I really want to spare it. I was hooked and I insisted that he tell me what he meant. I want you to bear in mind that I'm telling you at your own insistence, he said, still smiling.

[17:58]

If you judge me by my actions, Don Juan said, you would have to admit that I have been a paragon of patience and consistency with you. But what you don't know is that to accomplish this, I have had to fight for impeccability, as I have never fought before. In order to spend time with you, I have had to transform myself daily. restraining myself with the fucking excruciating effort. Don Juan had been right. I did not like what he said. I'm not that bad, Don Juan, I said, trying to save face. Oh, yes, you are that bad. he said, with a serious expression. You are petty, wasteful, opinionated, coercive, short-tempered, conceited.

[19:07]

You are morose, ponderous, ungrateful. You have an inexhaustible capacity for self-indulgence. Worst of all, you have an exalted idea of yourself, with nothing whatever to back it up. I could sincerely say that your mere presence makes me feel like vomiting. I told you that you were not going to like it or understand it," he said. Warriors' reasons are very simple, but their finesse is extreme. It is a rare opportunity for a warrior to be given a genuine chance to be impeccable in spite of his basic feelings. You gave me such a unique chance. The act of giving freely and impeccability rejuvenates me and renews my wonder.

[20:11]

What I get from our association is indeed of incalculable value to me. I am in your death. Nice people are nice people and there's nothing wrong with that. But you don't have to be very impeccable around nice people. People who are kind to you and helpful to you and consider that you. People who are not self-indulgent and petty and lazy and so on. With people like that, you can practice joy. You can rejoice, which is excellent in their virtues. But they do not give you a chance to practice impeccability. They do not give you a chance to make an effort to watch out and avoid coming angry. They do not give you a chance to be careful not to miss that reality is present even in this person, this person who is showing you a face.

[21:27]

that requires you to be completely aware of reality. Because if you sit and you don't, if you have any attachment to your view of what's going on here, you will do a really stupid thing. Because what you see before you is terrible. If you believe your thinking, you fall on your face. On the other hand, this person gives you a chance to develop the utmost awareness of exactly what's happening right now. And it doesn't give you any room to indulge in anything else but what's happening right now. So because of that, people like this guy are greatly valued by Buddhas.

[22:32]

Enemies are extremely valuable and are, generally speaking, better teachers and better causes of developing qualities of enlightenment than I speak. And so when people insult you, it's not just that you put up with it because you hear that you're supposed to. It's that you put up with it because you know that this is the only way you're going to develop the basic kind of patience, which is to actually appreciate, not just put up with it, but intelligently appreciate what a great spiritual opportunity this is if they're insulting you. And you can think about it, too. For example, if someone insults you, particularly if you're a Buddhist, if someone insults you and says bad things about you, it's very helpful to you.

[23:39]

Not just because it gives you a chance to practice patience, but actually it's helpful to you, too. If you have a good reputation, people come to see you because of your reputation. That causes you lots of trouble. If people come to see you even though you have a bad reputation, it's very good to meet people like that. Also, if people praise you and you have a good reputation, it makes you worried about your reputation. You want to protect it. You want to walk them out with it. Having a bad reputation means that you don't have to worry about your reputation. All you have to do is worry about what you're doing, which is the only thing that counts. What people think of you is not really that important. And if they pray you and you get caught by that, it becomes a major distraction. So people who insult you, especially people who insult you successfully and give other people to believe you, are absolutely helping you.

[24:48]

Turn around. Not be concerned about your thing. Turn around and start looking at what's going on. which is exactly the basis upon which compassion lives. Compassion does not live in a person who is concerned with their thing. Not to mention, worse than that, in a person who is trying to take revenge by someone who has hurt their reputation. It's really not going to happen in that person. The level of distraction of hating somebody is worse than the level of distraction of being attached to your thing. Both are distractions from what's happening. Again, the fundamental thing about patience is that you're not only bearing and appreciating situations, That's all good. That's it. You're bearing in appreciating the situation.

[25:49]

You see the situation as it is. You know the present moment. And you're willing, at least you're practicing and developing the skill, at staying present in this moment. And then, when this moment's over, to let it grow. and not hold on to your accomplishment of being present in that moment, and forget it, and not start working all over again being present in this moment. And again, when you're present in the moment, there are very benefits there, because when you're present in the moment, you don't worry about what the next moment's going to be. So if you're half present in this moment, not only don't you get to be present in this moment, and thereby be compassionate with this situation, even including your own present moment, not to mention other people's present moment. You can't do that. You're halfway involved.

[26:49]

But also, with your free time, so to speak, with the time you haven't been willing to dedicate, or the present you haven't been willing to dedicate to the present, you worry about the future and wonder how you're going to adjust to the next moment. And the great challenges are going to come up there. And the insults are going to come up there, or the praise that might come up there, or what you might do to bring back praise, or what you mean, and so on. If you can just completely stay in the present, you are safe. And actually the present isn't the only place you are safe. And it's where compassion is born. Out of the actual norm. People who, enemies, are the people who really help you realize that the only place you sit, present. Now, friends also help you stay in the present, but not as well as enemies.

[27:53]

Friends can tell you, you know, we're here, and we'll help take care of you, so you can just be in the present. That can be your job. We actually want you to do that. Because then you'll be less hysterical under these traumatic situations. We'll support you. We'll be in the present there with you. And that's what you need to do. Enemies, of course, are trying to get you not to be in the present. Because they hate you. And they know if you're in the present, that's going to be good for you. So they're trying to get you to get out of the present. They're trying to distract you. They're trying to get you interested in the future and the past. But that's... Good, because you have to deepen your resolve in order to not be caught by their evil motives to distract you from your safe place. Well, this movie, I think it was a Pumper Bogart movie,

[28:58]

about this guy who went to prison because somebody squealed on him or possibly set him up or framed him for some crime and he went to prison. And then he got out of prison and he came to see the guy to kill him. And he went up to the guy or the girl or whatever. He had his gun over to waste him off. And the person kind of sat there like, Yeah, go ahead. Thank you. The person who brought his name for issues. The person who told me nothing. And the possibility of getting his head blown off or a head blown off is kind of like, yeah, well, we can take that, too, here. We've basically got that situation already here, so please, add a little lead to it. If your enemies realize that they're not bothering you, they won't do anything.

[30:07]

Because they're not really stupid. And then if they try something and it still doesn't work, they will go away to some area where they're more appreciated. So this person is kind of a bad person. had got into lots of trouble and had lots of bad times. And the times got so bad that this person finally accepted them and just wasn't there. Miserable. It wasn't really. They weren't practicing the patient so well. But they were practicing well enough so this enemy didn't want to kill him. So what this guy did was he conceived of the client. And the client conceived of, I don't know exactly the details, but he made various arrangements to improve this person's life. I forgot what he did. He got this person a job, got this person a gorgeous boyfriend or girlfriend, whatever was appropriate at the time. And the person gradually got happier and [...] more and more, you know, influenced by all this material and, you know, benefits.

[31:18]

And then he came back. And he got up again. This time he took totally abstracted from the present. And now the idea of the lead being infiltrated into his body was extremely horrible. So I'm proposing that that between now and when you completely accept your situation, that all these kinds of things that happen to you are your helpers to get you to a place where nothing can disturb you, where you can put up with anything. As a matter of fact, anything that's potentially disturbing, you can even take joy out of it and actually

[32:22]

You know, it's a problem argument that these people who are helping you are themselves getting in trouble. Don't you feel sorry at all. They benefit you while they themselves get in trouble. Like all these things that Don Juan saw Carlos doing were bad for Carlos to do, but they were good for Don Juan. Another story. This is a story about one of Buddha's disciples. This is the story in the time of Buddha. A story about... Before I forget to read the story, if anybody wants them, I can share one. This is a story about Kaurna. And... The story takes place shortly after Kaurna is ordained as a monk. And he tells Buddha that he's resolved to go as a missionary to a country which is inhabited by barbarous and wild people.

[33:34]

And he asked Buddha's permission, who tried to display him from this risky enterprise. Risky enterprise means it's not the dangerous part of going to live among dangerous people, not that they'll hurt you, but a Buddhist It's not that these people are frictionless, what's dangerous is that you might get angry. So, although enemies and rude and obnoxious people are, when they happen to you, you should develop kind of thinking such that they can appreciate You also, if you tell someone, if one of your friends is going off to be among these people, you should caution them because if they're not ready to think that way about these things that have happened to them, then they shouldn't go. You shouldn't go in a situation voluntarily where people are going to attack you if you're not yet pretty well convinced that people who are your enemies are actually your great friends.

[34:39]

Or not friends, but great benefactors. So Buya wanted to stop this young monk from doing that because he most of all didn't want this young monk to get angry at these people who most people would get angry at. They were angry at each other. I was insulting and attacking each other, so most people among them would join in their enterprise, which is extremely destructive to get angry back at them. So it's better if some people are, like if there's some terrible scene over there, you shouldn't go into it if you're not up to it. And the Buddha said, the people of Krona Paranta are fierce, violent, and cruel. They are given to abuse, reviling, and annoying others.

[35:40]

If they abuse, revile, and annoy you with evil, harsh, and false words, what would you think? Turner said, in that case, I would think that the people of Krona, Paranta, were really good and gentle folk, as they do not strike me with their hands and with stone. Buddha said, but what if they strike you with their hands and with stones? What would you think? Karnas said, in that case, I would think that they are good and gentle folk as they do not strike me with cudgels and other sharp weapons. Buddha said, but what if they do strike you with cudgels and other sharp weapons? What would you think? Karnas said, in that case, I would think that they are good gentle folk because they do not take my life. And Buddha said, what if they kill you, Perna? Then what do you think? In that case, I would think that they are good and gentle folk because they release me from this rotten carcass full of suffering and misery, difficult to become.

[36:52]

So, I would thank these people for rendering me your service. The Buddha said, Perna, you are endowed. with the greatest gentleness and patience. You can live and stay in the country of the Krona Parangas. Go and teach them for to be free as you yourself ever. This is going to maybe actually... This is almost inconceivable that we would be able to think that way, but you can actually if you start treating yourself little by little, thinking this way, you can actually, you go over this kind of thinking, you can actually start thinking this way. I myself, for example, I'm the Buddhist teacher, and I heard some other Buddhist teacher was saying, and I actually did this thing, I meditated on what a favorite he was doing, and I actually, I went over it and over it until it actually worked, and I actually thought about

[37:56]

How bad it is to have people come to me who are coming to me because of good reputation. Actually, it is a problem. I've had it happen when people come to me because of a good reputation, and guess what happened when they found me? They're disappointed. I think that I'm so bad, although I am, but it's because even if I was pretty good, still I'm not what they've heard. So, I've got trouble, you know, with these people coming to me because they've got a reputation. It's actually a pain. It's a trouble. It doesn't help me. Of course, I lose them anyway, and then they go off and say I'm bad anyway. But that's good. Now, people come hearing that I'm a bad teacher, and then they start hanging out with me, and they say, please, not so bad. And that's, you know, pretty good. Because they know I'm bad, but they'll also be willing to practice it. That's nice. So, and also, by learning my reputation, I didn't have to worry anymore about the next person who learned my reputation. So then other people can insult me, and it's all just like, makes me mourn, feel safer and safer, and think, well, now that my reputation drew me, now what do I have to do?

[39:04]

All that. I'm a, I just practice not being into the reputation building. So I just went over that and over that until, finally, I don't, I can't bear as little of it. what all do you want to call that? Irritation or lack of appreciation when these things are saying about them. Now sometimes, however, I do not go around saying that things about other Buddhist teachers just to help them. Because that's actually, although it would be very kind of me if they were able to use it to their benefit, I never could be sure if they would be able to use it to their benefit. Therefore, It might just hurt them. In other words, if I go around saying, this person is actually totally lonely, and it's selfish, and wants a safe teacher. Now, if they hear that and get angry at me, then I didn't help them. But if I knew that an insult to them would be an opportunity for them to do deeper invitations, I probably should have solved it.

[40:05]

But since I don't know for sure, plus it would be bad for me to do it, I don't do it very much. Unless, as I said, I'm sure that it will help them to develop patients. If any of you go that way, I would be feeling bound to be that way too, but since I can't be shared and fluid. Anyway, there are actual, this is an example of where somebody was saying things about me, insulting me, behind my back, and And I actually went through this process of drilling myself and thinking of this reverse load. Now, I just got to talk this way too a little bit, just because it's a word from our sponsor.

[41:10]

And that is, again, as I said, The desire to help people is good, just like that. But it's really effective when it's conjoined with the understanding that all things work in journey through this. So the wish to bring benefit, the greatest possible benefit, to the greatest possible deep number of people, in other words, all people, that path is the seed of Buddha. But the actual mind of Buddha is that thought united or joined with the understanding of how these human beings and also the thought of helping these beings, and also their suffering, and also their freedom. All that stuff lacks any inherent core. Everything is totally ungrasped within Buddha. When that understanding of the substantiality of our phenomena is joined with the wish to bring the greatest benefit to all belief, then that's what we call the actual Buddha's mind, the completed Buddha's mind.

[42:21]

So one is the seed of Buddha's mind, the basic aspiration, the spirit of enlightenment, the actual, the other is complete, perfected mind. Okay, so these perfections start from this vow to save our being until they reach a place where they all transcend themselves, where they now realize that each of them themselves, giving ethics, patience, effort, concentration, vision, all them lacking in existence too, are completely unbounded, have no limit on what they can be, are not fixed entities. So in this case, another aspect of this is the realization that we won't call the universe. The one who reviles beats an injure, and the one who is reviled beats an injure, really does not

[43:31]

and human reality either. And the example of this seems like, the story about this is a person is fishing in the water, in the river, and you see the boat coming down, a motorboat or something, coming down, going really fast, making thin waves over his old canoe, and he comes closer and closer to you, and he's really upset and angry at this driver of the boat, And the closer you get, the more upset and the more angry you get, until finally he realizes the boat is empty. Nobody in it. And actually, that's the way it is, in all cases. And there's really nobody there. Not to mention that to the extent there is an affair, it just confuses the same person. So now they're helping you develop patience, but they themselves are not in control of their actions, but they themselves have no inherent existence, and neither do you.

[44:39]

As I mentioned, you've got to crack that seed in the middle of this. The third kind of patience is the acceptance of truth. And the basic truth that's very difficult for us to accept is what's called the patient acceptance that things fail to be produced. So what's very difficult for us to accept is that nothing's happened in the first place. This is very difficult for us to accept. It may seem less difficult than to have your body cut up in pieces and stuff without getting angry. But it's so subtle that it's very difficult. It's even more difficult to accept. And the other kind of patients set the stage for us being able to accept that actually everything's not really happening in the first place. It's a third kind of patients. Um.

[45:57]

I have been around some years and still trying to keep me a practice. There's parts of this that actually feel this block. It's such a contradiction to me. Yeah. And it continues to be in a really deep way. I can't accept it for a moment, you know, on a certain level, but then the reality There's another reality that I can't accept in this life. Literally, I must fight against it. And I hope that, you know, blah, blah, blah. But the particular thing is, when you talk about, you know, no, and you're having to explain it to no woman needs or the patients, to me, that takes away.

[47:42]

I mean, for years I've been looking at Disneyland Howard people, myself and other people, whether they're crazy people or Vietnamese or people of age, and as I've listened to you speak, on a certain level I can take it in the seat of understanding the truth. and on another level uh i think of coming in the day to another being who has a doctor that isn't advocating for her and on the other hand that i might work with her to um approach her death if i want to or facilitate you know patients and her part open enough I also believe that you're too proud of her to get what she needs and get what she wants and to be angry to do that. And so when you say things, I get, I've never, it's never satisfactory about where does anger fit. And I mean that on a personal level, and on a very broad level, and what the feelings are right now is about the Lord.

[48:48]

Just put me through incredible changes, and I couldn't, you know, and me and most hundreds of other people who are being cultured, we have to try to, like, get through that. But never adequately answer how you are. except that level, you know, suffering and causing it, but actually, you know, it's our country that we're part of it. So on the natural concept, like on something like a war or, you know, a very systems thing about an individual doctor not advocating for one of those, you know, got it. It feels to me like if, um, And it takes away the ability to stand up. You know, precisely, I've worked with myself and other people too long to stand up for ourselves. And there's other aspects of Buddhism that's like, you're not of self, so you don't have to stand up, you know what I mean? Yeah. So there's two aspects, just like,

[49:50]

You know, it's a struggle. I don't expect it to be in this office, but it continues to be in its own. I think that might have expressed enough of it. So, for one another, maybe a concrete example, and I'm sure you've heard it in later times, but when you say, you know, to be blessed, I mean, I could think of women being late and at that moment being able to have your heart open Maybe on one level, it's possible. But on another level, I want to also empower people to hate. And that's hard for me to admit, but I guess I feel there's a way for hatred. Because it has helped people that are powerless to resist and have some space to even live. And I see the ultimate fallacy of that also, but, you know, so that's sort of my prediction.

[50:54]

Well, it may take, it may be, in fact, fortunately, unfortunately, those could take more time to understand this practice. You know, this week is a morning. Okay? It would be too bad in terms of schedule, but... What I'm proposing to you is that if I have an illness, and on top of that people are being fooled to me, and I feel great gain, confused in that situation, I must soften myself enough to actually settle with what's happening. And if I can do that, A great, heroic spirit is born in you.

[51:57]

For I do not need other people to advocate for you. I become my own advocate. No one else can give me patience. I'm sorry. People can push me until finally I realize that you must be patient. And if I wait for other people to give me support, I'm just waiting and wasting the time. If other people help me, fine. If you tell this person, if you give this person instruction on how she can settle into her situation until when she hits the bottom plate, the 100% of her life spirit comes forward. And can advocate herself, and she can look that doctor in the eye, and she has authority, and she can say what she has to say to her, and she doesn't need you to say anything. And he will snap out of it. Because she is there, and he will get it.

[53:01]

She does not need you to speak for her. If she needs something, she can ask for it. Doesn't mean she'll get it. That doesn't mean that you can get it for her either, or that the doctor can get it for her. In fact, it doesn't mean that you suddenly get it under control. It means that you can speak for yourself. Because you're willing to be you. Be who you are as somebody who has a disease, and on top of that, people are harassing you for it. Anger would help, then you should get angry. If anger would help and you don't get angry, then you're making a mistake. If you don't accept the situation and you don't get angry, you're not being ethical.

[54:03]

If you don't accept the situation and you do get angry, you're not being angry. If you do accept the situation and you get angry or not angry, it's epic. There's a precept who said, don't harbor ill will. Don't get angry at others. There's a precept. But if you don't practice patience and you follow that precept in a letter of the law, you're still breaking the precept. If you practice patience and you accept the situation and you're not trying to be some close else, you can be angry. And that anger then doesn't hurt anything. Sometimes anger should be there. And especially sometimes people should be angry at me. For example, right now, you didn't exactly get angry, but maybe you could have got angry at me for the way I'm talking. But that helps me clarify what I'm saying.

[55:07]

In fact, if you get angry, that's where I am. I'm in a room where somebody's angry at. And that's why I looked at this piece of paper, because I said I don't know what I should do now. Because in this paper, this is all translation I'm working on of Zen precepts. And this week I've just translated the one with soul, not being angry. That's the one I've been working on. And it says, among the ten heavy precepts, like not killing, and so on, the precept that there should not, this precept should not be right or heavy. excuse me, among the precepts, among the heavy precepts, they're not light or heavy, but this one should particularly be observed. Of all the evils, anger is the most cautioned against.

[56:11]

Because it is an ungraspable evil, because it happens so fast, it's so subtle. But it also says in here that there are times when you should be angry. There are things that it would be wrong not to be angry at. But you have to be there to know which it is. So just generally speaking, to get people to be angry and enraged, that's not appropriate. It's only appropriate in a given moment. But in order to be in that moment, you have to practice patience. And if you're in the moment and anger comes, it is good. It is good. It could come from being in the present. And you have to, for yourself, first of all, to get into the subtlety of it, you have to determine the difference between avoiding the situation you're in, avoiding the difficulties, holding back and restraining yourself from your own difficulties and harassments of outrageous torture.

[57:18]

The difference between that and when you're settled, then to say, no! And you have to be there to witness that difference. You have to learn what it means to be completely present and say no. And to say it with as much anger as it is necessary in order to protect everybody. With total rage, if that's possible. because anger is very fast. Anger doesn't last a long time. Anger is very fast. Attachment seems to last. Anger is very quick. It can't be angry for a long time. It burns itself out. And so it's very subtle. Moment by moment, we avoid a little bit being here. Anyway, people come to me that have been raped and so on, and I work with them on this.

[58:24]

I work with them on Asia, and you're coping now. Is it benefiting you? Second of all, is it benefiting the rapists? or everybody else. What's the most beneficial thing? You've already been hurt. It's already terrible. Now what could be beneficial? How can you use this opportunity? The mind is very subtle. When we get hurt, we can take the hurt and hurt ourselves on top of the hurt. Is that helpful? Isn't it bad enough already? Yes, it is bad enough, and yet people then punish themselves for being hurt. They feel bad about being hurt rather than feeling good about being hurt. We don't think it makes sense to feel good about being hurt, so therefore, since we really have been hurt, we should feel now doubly bad about it and push ourselves farther down.

[59:30]

That's the way our mind works, especially when we've been really hurt. But that's not necessarily beneficial to the person who's been hurt. I don't see that it helps them. But the mind resists that way of thinking. Once it's been hurt, once it's in hell, it wants to put itself in a little deeper hell. Rather than fully accept what misery can make injury, and then pop up out of it, and say, the real advantage for evil is for me to turn this into something good. And that can be anger, too. But it's a righteous anger. It's a good anger. It's an anger of, I'm going to work to make this world a place where people turn everything into good. I can't necessarily make it a world where people don't do stupid things. But I can certainly work for a world where when stupid things happen, we recover from them and use our stupidity as a basis for compassion.

[60:33]

That I can work for. If there's enough compassion, maybe the stupidity will start to take off too. But the key thing is that you have to be able to plunge into the situation as it actually is. and not hold back from it at all. And if you have a person who's got AIDS, that's hard enough to get close to it. And if you're being harassed, that's really harder to get close to it. And then you'll get close to that and not do anything. Except be with all the misery you have, being with that person, and show that person how to be herself in that situation. And trust, try out possibility that that is the way we're going to gain her power. Her power to benefit herself, and everybody else can benefit the doctor and teach the doctor. The power of her as a Buddhist teacher to teach that doctor comes from the patients.

[61:35]

Anger does not get any power. Anger comes from the power of patients. Effective, powerful, useful anger comes from patients. That's my belief. It's extremely difficult to be in situations like this. And when you flinch, well, then you flinch. You're out to lunch. You're out of the situation. You disempower yourself by your own lack of willingness to be in a situation. And then you can get angry at yourself for flinching. And what the other person is also flinching to get angry too. This is the description. Go back in there. Find the power which is born all Being in the present key. Again, at the culmination of patience comes energy. Heroic energy. Heroic energy. Energy of an impeccable warrior. Who thinks of nothing but being in the present and dealing with what's coming up.

[62:41]

And dealing with this doctor who needs some assistance to wake up to what's going on. Who needs to hear the right word, the right kind. Very difficult. We want to be in there and mess with it, but to give up that, be there and wait for the gift in a situation to be presented to you the right way so you can use it in this flower of interest. You know, it took a long time.

[63:46]

People were working on the horse, but you couldn't pull the horse off because you'd break the horse's leg. So she was sitting there, a couple people were working, and you probably did some work too, I imagine. But a lot of the time, Yes, definitely. Like I was saying to this gentleman about being a masseuse, you know. You can massage people while you're... You can stay close to people, do nothing and massage them. Or you can be massaging them to try to get them out of their situation. You can use massage or you can do anything and that can be a way to get away from the situation. Or you can begin a situation and do any action. As a matter of fact, doing is exactly what you do when you're there. When you're there completely, you do. You just do. There's no judgment. There's no past or future. There's just doing in the presence. But this doing is just this flower blossoming part of the present.

[64:52]

If you just sit there and don't do anything, water blooms, but it's not like an egoistical action. It is a complete, there's nobody doing it, they're just doing it. And sometimes the doing you do looks like nothing, sometimes the doing you do looks like lifting a horse out of the boat. and feel compassionate. It's like the . But it's still affecting your life. You still need to sleep with things. So you have to wait until, I mean, how do you act? Only not rational, but also protect yourself without watching things. I mean, you have to wait until you're No, you don't have to.

[65:59]

Because, in fact, you don't, anyway. And also, it is sometimes very helpful to make mistakes, like both for you and for other people. For example, to not accept the situation fully and to act in anger It would still be helpful. It is much less helpful than if you had completely accepted the situation. Because if you're a little bit aware, you noticed how the behavior didn't work. You knew what's beneficial to you. And also, the other person can perhaps see you making a mistake and then you get a chance to apologize. which is very beneficial too. So, you don't have to be perfect before this stuff starts turning around and starts being somewhat beneficial. If you get angry and apologize, it's still pretty good. It's still pretty good.

[67:00]

It's just not as good as, for example, if you completely mastered the situation and perhaps seen that the banger wasn't really going to be helpful and done what was helpful. In the meantime, You do get angry, and you're aware of it. So again, as she was saying, just sitting with the horse is similar to just sitting with yourself and watching yourself like the horse is probably moving around, making the situation worse to some extent, maybe hurting yourself more. You have to sleep with that, and also with yourself sometimes. You have to sit with what you're doing, with the errors you're making. But if you're there with the errors you're making, you see the errors, and you learn from the errors, and you can apologize for the errors, and this is helpful too. How is possible this situation? Well, every moment is a way to make it beneficial. Still, there's also the possibility of developing it, too. Yes? Yes? And yes, it is very important to do things.

[68:11]

And there were plenty of people doing things that were so dry. But in addition to the doing, there was a very powerful role of just, what did you do with the ill, with the physical pain? I saw the power of that. I think someone was going to just say clearly, of course, because that's what they did. But of course, they were probably doing it. The horse also could hurt and soft and mild but have become a few certain things and if the horse would also kill you in a way to sit still. If you're in cold and the horse moves in cold, it's better to hold still than to move. because you build up insulation around you. If you move around a lot, you lose more heat. So if that's possible, you will set an example to the course.

[69:11]

Yes? A lot of people may be going out there. And this happens 9 and 5 on campus. And in fact, before you stay there, And with the situation, sometimes the other person that you're with wants you to be there longer. So what do you do then? And part of the reason why I would want you to be there longer is because your willingness to stay with them is so soon. So they've made a lot more of you. Or whatever reason. For whatever reason, what do you want to do?

[70:16]

Well, this happens to me. So then I do. All the children, what I usually do, usually, is I give this person more immunity. As long as I feel it's beneficial to be given more immunity in life, I don't want the people who are waiting to realize. They don't know exactly, but they'll get an eventual. When I go past, I'll tell them that each person of the horrible need They may have to wait, but they will also not be cut short by other people that are waiting. That's generally it. So he said, you know, when he was dying, he said, now everybody wants him, towards the end of his life, he said, now everybody wants him in front of him.

[71:26]

People at Zen Center have to understand that when I'm taking care of one person, I'm taking care of that person for everything. Now, it's been easier in this religious practice center to kill us off. It may be true. But I don't know. They're pretty eager to get in there, too. And we don't, they're not, I don't know. But to some extent, I remember another story I heard of a Christian guy who was taking a long time with a farmer, talking to him about the problem he was having with his cow, and the prince was outside waiting. Finally, the prince banging the door came and he said, You know, I've been waiting on you all this time, and you're here talking to this farmer about his cow. And the guy said, yes, that's right. He said, tell me more about your cow. So I guess I would say that, now if I feel like the person's indulging themselves in wasting my time and wasting their time, then basically what I would address is skillfully and as soon as possible through that issue.

[72:30]

That really what's going on here is they're trying to use more time than is appropriate. That they're not being... I mean, if they're seeing me, the main thing they're trying to learn is to take care of the other people outside that are waiting. Not just both people, but all people. That's what they're talking to me about, right? So it is relevant if they should happen to... if I sense that they're not concerned about the people waiting. Usually people that are seeing me are concerned about the people waiting. And they often say, well, people are waiting. We have no definite time schedule, right? So if people are waiting, I probably should go. And I often say, no, you can stay until this is done. And each person has a conversation like that sometime where they realize that they're going to be there until it's finished in this reasonable session. So that's what I do. Because my feeling is that A conversation with this person is half-finished, and a [...] conversation with this.

[73:36]

But I can do that indefinitely, having half-finished conversations, and I didn't that I'd go back the next day and do the next half. I just keep doing half, [...] and nobody gets what they want. And the people outside don't give people. So I kind of wanted, basically, what I wanted was to get to the point where we're completely at the bottom of a moment. And then, anyway, that's what the interview is about. And if it looks like it's not heading in that direction, then we'll probably still need to come back another day when you have the energy to concentrate on what we're talking about. If it's dispersing and energy is not accumulating for them to be more and more present, then it's like, you know, why don't we do this similarly? But it's not because it's getting too long, it's because it's heading in the wrong direction. But if it's heading towards conclusion, then that conclusion will help me help the next person better. Once I'll conclude with one person, the next person is going to come in, they're going to look like the same, they're going to get inspiration of the previous person gave me that success.

[74:46]

And the successful spread comes to the person. So that's, there is, again, a tendency to do it, to finish now, halfway, but then the next person does have two of them. That's my experience. It takes a lot more courage, patience, and then courage to split with the person all the way to the end. But I know people are waiting. Or, maybe even worse than this person's waiting, I swear. But then I even say to the person, And they say, oh, my God. That's different. My wife's not waiting for me to book a turn. She's waiting for me to come and sort it. The person, well, they're not being compared to the next student building a client or being compared to another dementia. But I think maybe this is a very difficult Well, this patience will be very difficult.

[75:50]

Very difficult. I think, I don't know. I don't know which one of these precepts will worst are in society. Generosity, whether it's a stingy society, an ethical society, or an angry society. But I don't know, but I think people have a lot of trouble with patience. Maybe it's because of all the abuse that's happening in society, where people haven't learned how to stand up for themselves. You know, I think patience means you collapse. You don't collapse. You are soft and enduring with intelligence. You have a thought in your mind about why this is beneficial. You don't just grip your teeth and get squashed. You don't grip your teeth at all. You think and you reason and you ponder why you're beneficial to yourself and how you develop and strengthen yourself. Patience is the greatest strength of a Buddhist teacher. It's not a weakness. It's not a submissive. You might crush you.

[76:51]

It makes you stronger. It gives you energy. The next one is energy. The next one is enthusiasm. If you can be patient, you can have enthusiasm. You can have enthusiasm. Okay, let's jump in for another. Come on. Let's go. Okay, let's go into the cancer world. Come on. Okay, let's go talk to this friend who's just in a terrible situation. Let's go. I can't do that. I can face that. Let's go. It'll be fun. It'll be a great inspiration. That's what happens after patients. Let's go talk to some students who are bad students who don't understand anything. Who won't do it. Who won't do the meditation instruction. Who are lazy. Let's go talk to them. And we won't batter their brains. We won't push them around because we're patient. We'll be skillful. We'll find a way to inspire them to be unsolvable. And that's what patience leads to. Everything lasts for just a second.

[77:59]

Yes. You already had it. Not faking. Instead of not having that patient strip low in. You know what I've been doing nicely. from that. No, I didn't get that. I didn't understand what the laptop you said, but there was some crux that I was missing. I think, I think that the, the, our vision we got troubled is, it was around the, the patient being, sitting and waiting, you know, collecting things, we have to walk very, you know, the patient could be for a sec,

[79:11]

Patience is for a moment. Patience is for a moment. For a moment. For a moment. You can stand a moment. You can stand any moment. And if you can't stand a moment, you can't stand any moment. If you can't be in one moment, you're not there. And then you can also in the next moment, not be in that moment. You can go on like that. This is a waste of your life, basically. And when you're not in a moment, you're just a sitting duck. You don't have your feet on the ground. And you're just like waiting to blow off and get angry or whatever. You've always been a monarch, and if you can be in a monarch, completely, that's patience. And being completely, not only are you willing to be there, but not only are you willing to be there, but you know the place you're willing to be. And from that, comes awakening. And also, you only can do it in the morning. The next morning, you have the same challenge again. And the more... But the more you do that, the bigger the challenge you get.

[80:13]

When more people find out that there's a person around who's patient, that there's a person around who can be in the present, the more your reputation builds up, for example. And then people start criticizing your reputation because it gets so big. It's always not so good. And that's what makes it harder to be in the present. And the more people come here who see, oh, I heard his patient was feeding the patient with me. But some people can't find anyone who's patient with them. They can't find anyone who can stand and be with them. There are situations of suffering where almost everyone flinches and backs away. And they find about patient people. They bring these patient people there to see, oh, this person, can this person be with that person? That challenge of the patient is to get more and more challenges, to get more and more to complete within the moment And also, people ask me to come and demonstrate that it is possible to be present with this kind of suffering. And if you're successful, you get another chance, and another chance, and another chance.

[81:21]

Until the level of presence gives this incredible, inconceivable presence of what we call a Buddha. And it's this kind of field of suffering, sentient beings, that creates a Buddha. That's how Buddhists are developed, is by spending time in a field of misery, pain, with all the different kinds of lies and pain in their head. Rape, patience, war, hate conditions, minorities that have been oppressed, rich people suffering, old people suffering, women suffering, men suffering, children suffering, old people suffering, suffering of birth, suffering of death, all different kinds of suffering. To live in that field and to be willing to be in that field and to be open to all that suffering and be able to stay there, this is what makes a group. That's why patience is so important. And it always happens in a moment.

[82:23]

It doesn't happen over two months. It always happens in a close moment. Well, it looks like you're being absorbed. They feel that way, but you're not feeling that way. You're not absorbing your own suffering. You can't absorb another person's suffering. You don't take on their suffering. When you're with people who are suffering a lot, you suffer in a certain way. You don't feel the way they do. You feel the way you do. You cannot feel the way another person feels. You cannot feel another person's pain. You can only feel your own. But if you're with someone, like if you see someone, you know, somebody shows you a room, you know, it looks like they're hearing you, so you sound like a flash, you go, if you see a person's face that looked a certain way, if a person smelled a certain way, they may not be bothered by the smell at all.

[83:39]

You may be totally possible. They may have gotten used to it. People have open sores, you know, and run into wounds and so on. They may have gotten used to it, or you see it. You may feel a new threshold. You don't have to accept your own misery, your own suffering, your being of suffering people. And it turns out that if you're with people who are healthy, they don't necessarily make you aware of your own suffering. They don't give you that some chance. So to go and be with people that are obviously suffering, Your suffering comes up, too, and you demonstrate to them that you're willing to do the suffering you feel when you're with them. You demonstrate to them what they need to do with their suffering. And they know that they're you, it's wrong. You don't have to be in a room. If you walk out of the room, you're not going to see them anymore. You're not going to have a physical or emotional problem that they have. So they know you're voluntarily coming in there, and they also know whether you're with yourself or not. They're often quite good at being in themselves. Sometimes when people go visit people who are suffering, people who are there are like 80% accepting what they're doing.

[84:44]

People who walk in are like 20% accepting what they're doing when they see this person. And those people who are suffering often look you back in the eye and say, it's okay, son. It's okay. Relax. Sometimes they're 20%, and you're seeing a suffering, and then 80%. In that case, they're learning from you. You're showing them that you're willing to be with the suffering you feel, 80% or 100%. And I probably believe that because you went out of your way to go into a situation which is really obnoxious. where people are screaming, and you don't have to do it, and you're willing to do it, and you voluntarily enter their suffering. So they're tight, you know? You know, I've got such a question. You do not feel other people suffering. You see other people suffering.

[85:45]

You see their anguish, and that's what you feel pain. That's the way you being really are. You feel other people suffering. That's why a lot of people don't want to go where they're suffering. Because... In fact, it hurts you too, especially if they're angry at their suffering. If they blame other people, maybe even they'll blame you. You might get hurt. But to voluntarily go into that situation to develop your relations, and again, don't go into a situation that you're not going to be able to handle it without getting angry. To go into a situation where people are suffering, but they're not suffering in a way that's going to make you angry, But it's still a little bit too much, so you know, it's probably okay. That probably helped me really just realize, gee, I can barely start chasing something. Okay. Let me stay there. Oftentimes, my experience is when I visit people in the situations, that as soon as I touch them, I feel pretty good.

[86:46]

But when I'm with them, and they're standing on the border, I often cannot accept when I'm sleeping, but as soon as I touch them, I feel pretty good. If I start washing, they could take distance, but really... I'm sorry, we didn't have a meditation. Please. Yes, sir. Thank you. Maybe those who want to stay and talk about this good sport, okay?

[87:49]

Aren't that right?

[87:52]

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