Entering and Embodying Truth 

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kind of falls on

his classes a

entering embodying the truth
of course in zen meditation

and i
underneath the right i said down this
kind of bold statement that
the source of truth
and justice
his unconstructive silence and stillness

so the proposal was something like com
entering the truth
another way to said as enter the source of truth
so there may be a way to enter the source of truth
and then having entered the source
embody it or
let it be embodied
and then went to somebody
enact it
and then i also added in the word justice and part of the reason i added that is because
i would like to work with you and others
i'm too kind of bomb just a fire or integrate the issue of justice
ah with british with the buddha dharma practice because i feel on
that's the kind of under underdeveloped
the mention of our understanding and our practice
how buddha dharma
in relationship with justice
people often ask
now how does this practice relate to justice
so i'm
if you are if you may be paired justice and injustice
and then pair
truth and untruth
when i think it's easier for
students of buddha dharma to deal with the issue of
on truth
has a way to realize truth
but it's not so clear how do you deal with injustice in practice and order to realize justice
another was a lot of for
donna practitioners practitioners of of the buddha's teaching do not see how buddhist practice is addressing injustice
don't get it
but they do feel a need
for to be addressed
as part of the process of realizing justice
so as i feel request to
address injustice and realize justice court is hard to see if maybe a
maybe the buddhist tradition doesn't really deal with it it's not it is not something it can deal with it
it's not quipped somehow to deal with it
oh but it's also possible that maybe there is something in the british tradition that can help us
that can compliment the things we're doing now to address justice injustice
to realize justice
i could start talking about what justice is
and then go back to what
the and constructed as and stillness is an angle back to see how pledged the justice but i think it since some of you are not so familiar
with even the talk about
unconstructive stillness or unconstructive nest in stillness
had all of us have some work and in entering it and realizing it can be good to start there and then look at how
that could relate to issues of injustice injustice
huh okay
had also want to say this
that that
i request that you i want that you and i request that you
help me
find out if the teachings of the tradition called buddha dharma if those teachings and practices can address him injustice and realized justice want you to help me safe as possible
because if you do then maybe you'll be convinced that it is rather than me trying to convince you that it's possible when you help
realize if it is
can feel like asking you are
are you interested realizing justice
are you
hey so on
a lot of people practice meditation
ha with the basic foundation
have being aware
have their present bodily
and mental experience
being aware of
the body
the body posture
being aware of sounds and smells and tastes and course tangibles
body is basically
it's basically actually the body is basically the sense of the check of tangible things is basically a
a touch organ is what we mean by the body usually
ability to experienced tangible
it's a sense of tangibles
so being aware of our posture and and often people are aware of their breathing or on mindful of their breathing that they actually and tanned when they're meditating to be aware of their posture and breathing
and this kind of awareness of and breathing ha
i have a story that that beings practice this kind of mindfulness
basic mindfulness of posture and breathing before the advent of the teacher shockingly buddha
the indians work were practicing this kind of meditation to some extent before the appearance of the buddha
you could also be aware of 'em yeah you can be aware just of your posture you don't to be aware of your breathing necessarily but
if you're aware of your posture
most people if there were of their posture
well notice eventually that their posture his breathing
so most people will discover breath
if they are
mindful of their posture
and most people will then
by most people i'm i should say
people persons persons have the ability especially human persons have the ability to be mindful of their posture and breathing and
to become aware of their posture breathing and in that process become aware of their feelings
and can be mindful their feelings to become aware of the mental states
and be mindful of them to be much to become aware of the objects of their consciousness all the different kinds of mental objects that we can have
to be aware of them in mindful of them so
i would say we all have that
ha capability
one could say that to study the way of the buddha is too
study your experience
the study
how you're feeling are you standing how your breathing how you're thinking
and also the study of how other people are standing
how other people are breathing
through conversation or some psychic powers to understand how people other people are thinking
so again to learn the buddha ways and on to learn about these kinds of experiences

hand and
to be aware of these kinds of experiences to do
is to forget these experiences
to let him go to let them fall away
did not hold onto them
to give them up
and in giving up all these experiences which you which one has whole heartedly
given mindful attention to
moment by moment
in the fullness of this mindfulness and in the forgetting of the objects of the mindfulness
i would say i don't say
everything then
enlightened swan or realizes one
or gap
makes one real
and in that
one has entered
and embodied
the truth and from there one can live
a life of the of jokes and i will also say one has entered
one has left the world of injustice one has left the world of falseness
and entered the world or the the realm of truth justice and the american way

so what i do said to you can be rephrased as
to learn the boot away is to learn yourself
and to learn yourself is to forget yourself
and the forget yourself is to be enlightened by all things
and be enlightened by all things is for your body and mind for your body and mind and the body and mine of others to drop away
it's not a way to say it
here's another way to say it is to model
to model yourself on the buddha way is tomorrow yourself
on yourself
and tamale yourself on yourself is to forget yourself
and to forget yourself is to be enlightened by everything
and to be enlightened by every thing is for body and mind of self and others to drop away
the for example
if i am sitting and breathing then if i want to model the boot away i model myself on me sitting and breathing
i completely
join i exercise myself
being me
breathing and sitting
and when i learned to do that completely
i forget for example me sitting and breathing
then i opened to the buddha way than i enter
the on constructed
on moving source
of our life
of our life not it was mind first for while there i was working with my life with my posture and my breathing in my thinking
i was modeling myself on myself
but when i completely did that i forgot myself and then i plunged into
the and
the unimagined the unthought of
life that we have together where were all dropping away constantly
and living in harmony and where there's
ha there's a source from which justice can come
but in some sense of justice and in one sense justice doesn't really exist an unusual way
ah yes it does
justice doesn't exist in a social way
ah in this realm of and constructed myth
this kind of a justice
but it's not really social
anna and i say that but again i put it out there for discussion really
maybe we'll find out there these social and is in unconstructive way
there was a zen teacher
i had a lot of contact with
and had a certain phase of his life
a lot of his students were becoming exposed to the word mindfulness
when i first came present center of the word mindfulness was not use too much
but anyway at a certain point people started to become exposed to the word and also think also started to hear the teachings of tick not hon
who wrote that book miracle of mindfulness back always had taught mindfulness a lot mindfulness of body and breath and i they asked to send teacher you know about mindfulness any kind of got no angry or irritated with them as mindfulness all the time
and ah
can they said something about mindfulness like mindfulness mindfulness
you know give me a break fullness
he said it's it's just wholeheartedness
wholeheartedness is it is a word that
you know more often scenes in don't hear the word mindfulness much incentive
especially the sanskrit pali word for a wholehearted you do or single minded
there single hard and you know
then what is and way of saying how mindfulness and i think part of the reason of son uses a different word is that then wanted to establish it's own ground in china
saying that he was offering something a little different from the people were offering traditional buddhist mindfulness i think that's part of the history
that it went to the language
maybe have somewhat more poetic language for the same process or a poetic language which isn't so specific and pros about overdoing
but has the intensity of the pros description of meditation you know taken to
it's a limit
to its most intense form where it where you can say wholeheartedness instead of mindfulness
when we cannot be mindful
how the unconstructive nurse stone we can be mindful of the word the words on constructed in
what we can actually be mindful
have and constructed in as itself on constructed this is not something we can recognize
not an object of our recognition it's the realm in which we basically live
so we cannot recognize it or be mindful of it
but by being mindful of what we can be mindful of
wholeheartedly we somehow open to and become
we opened to and plunge into but also we opened to and become saturated
by the actuality in which we live
by being whole hearted with by being wholeheartedly mindful of what we can be mindful of in that wholeheartedness
we we drop our defenses to the source of truth
where we already are living but because of being half hearted
because of being half hearted or less than half heartedly paying attention to ourselves
because of being half hearted or less modeling ourself on ourself we have the other half of our heart to hold away the truth
which we which we do some of us have like ninety five percent of our heart holding away the truth some of us have less than ninety five percent holding away the truth
but actually even a little bit of holding away is sufficient to block it
is is sufficient to like completely give up trying to get hold of it
skating on still skating on a little bit of thin ice
haven't really dropped completely into this
source of truth and justice
hogan i i think i'm gonna postpone talking about
what justice is
in the western and in our society what have we talk about and so on and how does that relate to this and just tonight
open up to you
ah discussing what i said so far about how to enter the source and embody the source
he me feedback on that
doesn't basic meditation
he has friend


you know i i think that that may be one way of up one kind of explanation about why people have a hard time seeing
when they hear descriptions of
particularly deeper dimensions of
of meditation
at that time they they started they they ask questions about being active
when they hear about this opening to the reality which is art where where we already living and letting a letting it's just you know moisten and drenches
in that way of talking about the practice
and realization
then people say well what do you do or you know what a bot some such as such happens then what do you do
so as i've often mentioned
in some venues and one of the
one of the images for zen meditation
is that the chinese image of a trigram you know that you have been on aging the her hexagrams
anybody not familiar with aging having hexagrams
the hexagrams are made of to trigrams
so trigram is a
is three lines
and they can be they can be solved lines are broken lines
so are broken line is feminine
has a whole milk and solid line is masculine
ah feminine is receptive the masculine janez
ah is an active
so the trigrams for
particularly for this lineage of meditation is the trigram which has
a broken line in the middle at the center and too masculine and to solid lines on the outside so it has of the receptive as at the center and the masculine surrounds it
so the center is is receptive
ensconced in activity

ah the the the form of sitting and then the the engagement with the form that could be seen as the the masculine side of it
for the active masculine activity but also if you started with this receptivity and we're in we're in the center the source there than the forms could be ways to express
the receptivity so you can use the
you can use the forms to and has something to be mindful of and engage and as you engage the forms wholeheartedly you kind of fall into the receptive center and open to
what's the rounds
and penetrates
and then once you're once you entered
and you've let that take over your body and mind than you can again use you could express that
brown in terms of the forms so it goes round and round
yes that expression

i e you could go that way and say that the that the active lines are skill and means
and by wholeheartedly participating in those activities
which we can grasp
we fall into
a realm of truth which isn't skillful means
this does not really any means anymore you just a except maybe
to allow yourself to stay there would be a skillful me can be a form to use time to cook yourself and that ungraspable center and then from there
would come out and use go for means again
i use them to enter then you'd use them to hot make offerings to others to show them how to enter

yeah that that that tackling
i can be it now
or that justice would be one dimension a very important dimension
in society
for the for the scuffle expression of this ungraspable source there's now i'm getting into talking about justice a little bit here
in terms of
virtues or values good things in in societies human or otherwise
the title i don't think justice just applies to human society i think that do what we mean by justice will could apply to society of non-humans to
human beings
because i think justice means that there's a sense of of fairness and and harmony between the different beings in the society
but and and without that the society has trouble are being calm and peaceful
and then when that's not if it has trouble being calm and peaceful than other values which are some ways even more wonderful than justice in a way
are hindered and by other values i mean values like
compassion and charity and benevolence and total devotion and you know etc these in these sublime qualities that our society can have
are hindered if there's not justice
so i'm sometimes justice is ah
in some city can really fundamental
de sus up to a peaceful society
so you could have a just society where nobody was at war anymore
but ah they didn't love each other very much
but still quite just people that have that needs met
and then based on that you could have these other even more wonderful ah dimensions of social life i'm not just the bird thought came to mind of people get married and they have some kind of like contract that looks kind of just between them and they follow that contract
and it and if they feel like they're treating each other justly
but that doesn't mean that they have compassion and friendliness and all the other stuff with each other but without the justness
some people do feel compassion towards each other but they have a hard time it keeps getting challenged and derailed because of injustice in relationships right to make sense
and so that's why people that's why want to talk about justice because it's such a basic need and people are so upset when it's not established in our society so so you know that when they say that when they say what about justice to the emotional tone of different than when they say what about company
they kind of scream what about justice but they aren't use scream what about compassion
compassion is extremely important didn't get so upset about it when it's not you know fully present but a lack of justice is really hard to live with right so
it's it's kind of gutsy because it goes with injustice whereas lack of compassion even in compassionate relationships there's some lack of compassion right
that could be more
but injustice is so harsh
that we
one though i want to tie want to talk about it
how okay i
yes jerry congratulations sure on completing year
head studentship


he plays


and an essential was hardly it's hard in the realm of where there's no discrimination is hard even to find justice
stuff is somewhat on with nothing's in issue
but when we moved from that unconstructive space
into the kissed into the realm of thinking and constructing
if we've realized that and constructed and of
let it to i say sort of soak into us then are constructing
models ah
just constructing
the constructions in which justice appears
in social relationships
but i'd like to ask if you have more questions about how to enter the source
in embody the source that that side of
the story and also i just want to mention something i mentioned a while ago and
and john she he made a diagram of it i mentioned that the buddha in my on a buddhism the buddha
has kind of like two simultaneous realms of practice for being
one is that the buddha lives in his unconstructive stillness
the buddha is like completely
ah free
mental construction and free of cost of the world's which are mentally constructed
the world of suffering our worlds of mental construction
even though they're also physical they're mentally constructed
so the buddha is completely free of that is completely free of of the constructing a worlds and the suffering of constructed worlds
but the boot is also completely involved limitless lee
work of work intimately involved in the constructed world's too but if some limit to the way where construct were involved in it in the constructed world's world set where there's mental construction and movement were in were completely and football there but not limitless lee
vault their food is completely limitless lee involved in the realm of construction
in our to help beings become free of construction another was to teach beings how to enter the source
i'm justice
and so on
justice compassion and so on
the boot is doing both simultaneously
so j diagram john made was to make the two realms overlap and overlapping area
represents that the buddha's don't actually the well either in in either of these round they don't like dwell in
complete freedom and they don't dwell in complete involvement to helping people they don't dwell on either one
that's whether simultaneously in both
linda and then stephen

involved with in you what
well what did you understand

yes as i said
non unlimited is like limitless
yeah in particularly its dwelling with all the different kinds of beings limitless lee involved with all the different varieties of being and all the different varieties of suffering that's why bodhisattvas vow and practice opening up to all the different variety
ease of suffering
so they can be limitless lee involved in helping beings nor beings

russia were given me some water please
for oder is there a difference between the two rounds it seem to be
it is he sees the realm really is one we separate ourselves
we experienced and threw a young constructed now
for you
they are they are playing
i don't tell you have justice
and it was shot in the world
table to need it on earth
justice is a thought or processor
mine said vs true justice in the world
is just what it is
i am
i basically agree with you are but i'm kind of concentrating now on the practice of entering
entering the source kind of practice entering the
i'm stuck the world
i have my question how do you answer yet glimpses use
any state
have you i me because i like is that can construct the world
so you have glimpses to the world by
do whatever and more glimpses with with ninety nine point nine percent of my world is that constructed well it seems be real yeah go ahead why allow was killed
i felt that you were
hesitant to use the word stay
and i would say good
because we don't really want to stay there because the buddha is modeling not staying there
is just entering it's not dwelling there
entering the round and not dwelling
so another way to say it is
what about entering it more often
because i don't enter it very often i'd like to know how to enter more often
so the buddha can the buddhist teaching us to enter it
more often but also
the other side not so difficult also enter the world a constructed world of suffering and enter that too but we're at the usual usually not enter them more often but just keep entering that so
when we're training them to be calm buddha where training i've become self
so the way you keep entering
is by training to be yourself
in the constructed world
which you've entered and now there's a self
you trained by modeling yourself on that self that's how you enter the unconstructive the selfless he entered the selfless
by settling into completely by giving yourself completely to the self you you enter the selflessness
and you don't stay in the selflessness and you read on stay in the self created the strome of created selfie on stay there either
but people think they do it in that world and so
the practices then to come to learn to repeatedly repeatedly and finally continuously
every time there's a self
give yourself to the self
and when you give yourself to the self
you enter the unconstructive selfless round you entered at that very moment
at that very moment at that very moment at that very moment all those moments where you mall yourself on yourself you enter the realm of selflessness
and on the more you do it the more you're convinced that the selflessness is realized by wholeheartedly giving yourself to the south
and also you become more convinced that when you don't give yourself wholeheartedly
that hinders your realization of the selfless
and i'll see you noticed that the more you become convinced
that the selfless has been realized the more you notice how you're up for limitless engagement with the world of suffering
you noticed that you understand that you realize it
john and then charlie
you say
i'm not attracted to her husband as you say the salt comes up he entered to the south be talking about the salt
ah there's there's well you you can say
you could say i'm both could say like there's a self like there's a there's a self like a john self in a reb self how even without coin and separate still john john and john's not rab and so on so and in on john's nodding his head one way
and ribs moving his hands another way so that's that's kind of ourself and that the trees outside
are are being a different way than we are
so without getting into the heavy duty delusion that deep deep division of that were separate from each other could just be just start with
you're being your body breathing and your feelings just be that self so i can experience with small yeah but you could also get in if if if it if it rose and have often does that you think your separate from other beings and have some life separate from them
the next part of what's going on that's part of your experience is is that youth you feel separate
now that's a complete delusion there's no reality to whatsoever but we do sometimes have that kind of delusion right
that's self in the sense of independent self
that's the big bad problem
but it's ensconced in other things we have to pay attention to to
it can't just wait for that one in pay attention to that one because lot of other stuff there needs to be paid attention to
that makes that makes with the kind of self that we do have
like the self of the person's self of a mountain that kind of self we should also settle into and that brings with it if there is any sense of independence of separateness you know substantial separateness that that's their to and that the boss a part of which we would give ourselves to they'll be part of what
we would
wholeheartedly be that would be part of what we would wholeheartedly be mindful of and in the fullness of your mindfulness that you separate from somebody
that drops away
and you fall into
the non separation which you've always been living in
so does like i can have another question
is it okay charlie
just his patiently waiting his patiently waiting
entry ty the million tree i was wondering about entry in the context though awakening and cultivation because i'm i'm including about those so is there a way to relate
well what comes to my now is that when the cultivation his whole hearted and other words just there's no you're not holding herself back the
then then the wholeheartedness his selfless
so then at that moment the hot the cultivation and the realization are the same thing because the realization is selflessness
the understanding is selflessness what's understood his selflessness and what made real was realized in in the world is selflessness but the fullness of our cultivation of being ourselves is selflessness
and we
we in most people are a little bit themselves
or quite a bit themselves for some people are just a tiny bit themselves
those are the people per usually who are suffering the most they can just barely stand to be here at all you know it's just like get good i want to get away from here i don't want to like be me
i wanna be some mouth please you know
so it's like know it's kind of a vicious cycle right that the last you're going to be yourself the more you suffer in the more you suffered the less you want to be yourself
right so somebody's gotta come and help you know like little kids little babies know are often a situation where they just like
kathy just can't be themselves at all
if so then somebody comes to them he says you know if i'm here and i'll help you be yourself at least a little bit
and on come on
and then the baby gives it a try
sometimes i go get quite way quite a ways into it almost hundred percents sometimes and then they have little insight
but basically what i'm just saying that terms of where john zane cultivation or practice and realization that when you give yourself completely to the practice of being yourself at that moment he realized the selflessness of yourself or another was you realize
dropping away
you realize dropping away the body and mind which are separate from other bodies be plunge into the and constructive relationship with all beings the the relationship with all beings with our constructions about it usually were like right now we have relationship with each other
but we have constructions about it
so what someone
restricted version of our relationships going on in this constructed around
give yourself completely to that
you opened to this
realization to them same before the before the practice of selfless which is the same as before the practices one hundred percent
then the practices and the realizations heart or little bit different
because the realization is completely hundred per cent selfless and the practice is kind of like
i'm not completely giving yourself to the self so
it's kind of selfish can hold a little bit back
so many cracks and realization of
realized as the same
okay charlie
some a little hung up on the word entering the actress
chattering without staying
i think i said i mean i think as a you can use the opening for entering
so if i also said you know if you give yourself completely to being you then there's no nothing left over to hold anything away
since when in our openness
you enter where you are
because it's like entering where you already are
it's the kind of entry
we already in this reality
but if you're not completely giving yourself to your life
the part is held back the on given part hold your neighborhood away a little bit
so opening completely and entering from the same thing
the masons opening feels more than i can see that here but i'm really curious about entering the that still doesn't make sense to see how see entering
on another way to by hundred and man
and then i don't i guess what i don't see if the accident
is there actually know who the
actually the there is exiting to the exiting is is when you go into the constructed rome
the constructed realm is like an exit from the and constructed in a way it's an illusion but we do live in a kind of constructed world which seems to be that we exited the and constructed
but that's the buddhas are willing to do that because they wanna be involved with all those who are having a hard time working with constructed world of suffering they want to teach them how to beat himself so completely that they give up themselves and and let this
let all these beings help them which they are doing already but not the okay help me all right help me
so the entering is also letting everybody enter you
so we have some idea of ourself which may be somebody isn't included in
i yeah like guy
dick cheney
so when you completely yourself
dick cheney enters you

which means that you open to the realm where you not separate from hand with me as you enter the realm of not be separate from him
as is my hold whole backroom we're not sure who we want to come into our life
this is training buddhist like actually limitless lee involved in the constructed world which means is nobody who's not allowed into buddha's life which is to is pretty amazing right that we would open to such a thing but that is the proposal is to open to that
engagement unlimited helping people
what's your name again

all memories of all beings are in the and constructed rome
ah assisting each other
it's just it there's no construction about the memory
while the
there is it there there's all the judgments about memories too but there is there's there's there's no construction there's no way to construct in there is no construction about hall how all the different judgments relate to each other
so nothing's excluded
but there's no story about anything
and so there's an opening to to the relationship between all beings with all their constructions and all their and all their judgments that they're actually all working together of course we're all working together
all the time
and there's a realm where we give up our stories about how that's going and we give up our discriminations about that
but there's still discriminations so again that will haunt you
how do you keep entering matter you know for the way you enter it is by wholeheartedly discriminating if you cannot for example or whole heartedly judging
it doesn't judge me going on you do that whole heartedly you give yourself completely to that and then you open to this realm
the realm was doesn't exclude anything so then you don't experiencing so so you treat that would mean that you would treat all the different discriminations have come up you treat them all the same this kind of discrimination than that kind of discrimination this kind of discrimination and that can discriminate
good this is really bad take those are different discriminations they're included in buddha's life but buddha treats each one the same
i completely entering each one wholeheartedly
there's no difference
which means just no tensing up around some of them and relaxing new on others you're relaxing with all of them
which is saying everything can enlighten you
which is saying you forget yourself
so you've got a memory
but you so wholeheartedly live with your memory that your memory drops away so your memory no doesn't hinder
seen as somebody else is giving your life like i remember this person is not so friendly to me in that person is it has still do that but you treat them both the same
and then you forget that one's your friend and one's enemy
the first of all you give yourself completely to the thought this was my friend and this was my enemy
that's how you enter
where you already are are that's how you open to have it where you are they are
where you are the art is that the people you think are your friends in the people you think your enemies
i both your friends
the ones who you think are your friends are are helping you in a different way than the people you think are your enemies
the ones who are you think of your friends are helping you by seeing if you're going to fall for that one
you know and to an attached to them and the ones you think your enemies are helping you by seeing if you're gonna fall for that and not say thank you
and in not realize it thought they're actually helping you get over year your pattern of relationship with the people you think are your enemies
when you see yourself grasp me
yes orange grasping a rejecting yes

when you see yourself in involved in madness
madness yeah
magnetic involvement
and the teaching is
teaching to what do not act on the impulse
do not act on impulse
do not act he said do not act on impulse and what is the impulse
his land of a go to treat him like a minute
he's my friend circle to like a trip okay so it's not acting on impulse to treat them differently
don't have done the impulsivity and differently
treat them the same way yeah
which isn't an impulse
it's not an imposter treated the same way it's a practice of the kitchen
i guess for a buddha is an impulse
yeah i saw you you so you have these different things that you feel magnetised tours and you treat them the same
and the way you treat them is
you hear you will you open to both of them you give yourself completely to both of them
where you get both of them to themselves based on you're giving yourself to yourself with got this relationship with them
see your whole hearted with everything
and you don't
yield to the impulse to be wholehearted with some people and other people not be wholeheartedly with
i'm gonna get my whole self to this person and give half self to this person have fourth of of south to this person this is the usual way
he saw talking about learning this his way of completely out of completely modeling yourself on yourself which is i now have an enemy some completely the person has an enemy and i forget that person has an enemy
like that
ah tom your name again
we're not
raised the question reminded just what about this particular just as do a special
your partner or spouse out your children the alchemist a particular relationships observance
the top and importance or not yourself more wholeheartedly to those people they are you talking about through
what would you let us stay with those people for a second year shall we those people who you say you more wholeheartedly give yourself to okay all right i have no problem that you give yourself more wholeheartedly to them i do not have a problem with that my fact i would suggest you give yourself more wholeheartedly to them than you are
i'm not gonna get it i'm i'm not gonna talk about that people who you don't give yourself wholeheartedly to right now i just say if you know somebody that you're just about ready to completely give yourself do i would say this is a good place to be
now let's make that one hundred percent
hey so if you've got some people that for some reason or other your wine to like give yourself will hardly to i think of right now let's can believe do that and if you can completely do that
then you'll be able to do with somebody else
we don't have to worry about the fact that you can get to some people yet k that's buddha buddha can do that with everybody but if you can do it was with yourself sometimes with some yourselves
like okay this self i'm going to like give myself took a blue and said great let's do it at this moment and if we if with somebody else yes sir
and that's part of the reason why we have classes in
intensive meditation retreats and communities of people who are meditating so that we can bear with somebody to give ourselves completely
and if you can do with one person you have a taste of entering into this and then you can feel ashamed that you don't do with other people
and i had was good but out
why do with victory because
cause you know he he he wanted to have he wanted to torture these people on the he's he's really really doing bad stuff you know yeah
right that seems that's what that's what we think
so if your relationship with some people his wholehearted that's the beginning
he put some people getting close to wholehearted
all the way

ah when you're grasping you're not wholehearted
but if you're if you're grasping
and you wholeheartedly give yourself to the grasping than the grasping will drop away so you can practice wholeheartedness tours grasping for toward rejecting or whatever
but when you're still grasping you haven't got to wholeheartedness if you haven't completely gave given yourself to your human grasping
when you completely give yourself to it that grasping drops away
and then
then you're happy yes
could could it be a medicine to be wholehearted to what
your own breasts yes it is
are you think are using being wholehearted towards the grasping is that medicine
which which is medicine the hot the group the whole hearted the wholeheartedness as a grasp and which he referring to
the past
heartedly grasping and five this and yes that that is medicine and also the also the the recall the that the grasping his medicine to because the grasping coming and giving you a chance to eat it completely to take that medicine of that that poison our
grasping which is really causing a lot of problems to receive that as medicine
like i usually can't do this whole heartedly
you know
some noises like a water continue to keep on looking at the list that it's like water and i want to continue to work units might be painful
and try to help them somewhere
sometimes i recognize that i want to be another person's needs now and listen to them if you know where are my needs
here and have been worked together in a way that we can
get both people's needs met
and when i hear you talk about justice
i thought about the bodhisattva will take the precepts may make the to marry all
to buddhism or very
beneficial impact
helping bring justice to our terrible a very social way by
hi right
yeah grief
ah tracy
did you ever harris
if somebody back there have your hand raised
nobody over there and not tracy nearby neighborhood
how did you know whether or not
that cause now but not then
a gas
from nowhere to go about
yes yes

well one of the main ways that you do it is
if you can give yourself to your problems you know to do to your huddleston us
and all that comes with that
okay then if you eat that if you just go over near the baby and just be close to the baby the baby will pick that up from you and snap out of it in a for a little while though the sorta come back to the doctor if you're like okay all right
are they they come they come back to themselves little bit because they feel your
you know you togetherness in your suffering in your life
so you know that kids do that they are there with their mom or their caregivers who was learn how to cope to some extent enough to be there with the baby
hopefully and the baby feels good about that but then the baby wants to like go away for a little while and see if they can be themselves without touching this
the serene body
this relatively serene body
which isn't quite as lively and certain ways as they are so then they got trooping off with this tremendous energy and creativity and then they lose it and then they just can't stand it anymore the copernican they barely can function they're lucky they get back near this this other person which they've left in order to to learn how to
express themselves and be themselves wholeheartedly but they don't know how to do it then her express himself that they become fragmented quite quickly and it's intolerable for them so then they kind of lose it but they may either they crawl back or cry out for help and usually ought to do is just touch the other body for a little while
so one of the things we talked about last spring when the lotus sutra is the bodhisattva sphere of action
the bodhisattva sphere of action
is basically
to give yourself to yourself
when it comes to yourself they don't do anything you just be yourself
and then when you make beings you don't do anything he just be yourself with them
and from them for being with them
that's the deer action comes forth but fundamentally you're just close to everybody or close to whoever you're meeting or whatever your meeting but you're not doing anything that kind of body helps the baby that's the baby's needs to do in a touch it in somehow the magic of childhood is only quite to do is just touch the body for a little while
on the snap back into their body for the next adventure
but this same with adults you bring your
this is a this bodhisattva sphere of action is is is a physical way of being with your body
a being with it completely and not doing anything about it or judging at all and that's that's the body which you give the people
and and your action is that there is a they're they're able to the action your action is to help others do that and they picked it up from you and i enter their own body them are return to their body opened their own body said makes sense
now i'm the just do you want to bring something up
you are just
just kidding
go ahead if you want to have are just trying to dollars
well have to do is to enter the constructive
yeah think you have to give yourself
the to the construct itself
yet to give yourself to your story about yourself
practice practice to find
are you not to find it right away first of all just get just give yourself just just give yourself or just give give thus self whatever self appears you want to find out about it just a shred of it is enough got a shred give the shred of the shred
if you gotta like up a man give the man to matter if you've got a husband gave the husband to husband has got a zen student who's got a headache gives a headache zen student to whatever you've got available whatever comes give that to that which is same as giving yourself to that
what to give
no trump has as big as a be wrong one that was that was a big wrong one bad bad bad wrong on
hey however
i said that because i want you to like really be the bad zen student who said that
i want you to know that that was really wrong i wanted a completely be michelle the wrong guy
who said it has to be somebody who's giving it definitely not
when michelle give me shelter michelle that doesn't have to be michelle who gave michel de michele
there's just michelle being michelle
that's it does not somebody who did that
but please bring your super wrong ideas on the open
so we can give them to themselves the man how bad they are if you'd given to themselves
they drop away
guess that was good example thank you
do want to bring something up elizabeth quay go ahead
i'm about

yesterday said i liked my boy

can they can your lawyer sit next to you and say nothing
yeah i know but could she be there if you didn't do anything

yeah that's right that's right
how how can you be there for yourself how can you be the boy sought for who's not doing anything for the child in you who needs to touch that bodhisattva
how can you be the body sought for who's just being herself and not doing anything about the situation was not doing anything about this person you're meeting or the mediator that's that's the way around you wanna touch that one and then there's a child whose coming is getting kind of
she needs to keep touching her boys thought so
she gotta gotta keep catching up
otherwise for wow this chalk and run around play but eventually she she gets very fatigued and understand discombobulated
so don't go too long with that don't go way too long without touching them that place of being there without doing anything being there without doing a destitute
yeah that's that body neither party
we only that body
and it's available in your body
not doing anything just completely being your body
got it but
gotta let it be without trying to get anything from it or you know because it's not trying to get anything
that boy sat the body
i'm next week remember can open up a little bit about just and how that might
what that might be and how that might be related to this
this this kind of body practice
but attendance is very good tonight
i hope is this good next week
thank you

thank you for bringing this