I'm going to do this on interpreting the first of the three pure polysophic precepts as a precept of presence. Polysophic precept of presence. Usually, it's precept up on the street. Thank you, sir.

[01:02]

Thank you. Thank you. Or ethics, so I'm saying ethics of presence. And I want to check with you now. What have I been suggesting is the 15 restraints? Restraint of what? The Buddha... on the occasion of awakening under the Vodhi Trini through the night he realized various kinds of knowledge. One kind of knowledge he realized was knowledge of supernormal powers, not supernatural, supernormal. For example, clairvoyance, clairaudience, these kinds of supernormal powers.

[02:03]

He also realized the ability to read others' minds, to know others' minds. He realized the ability to observe past lives, and the ability to see the karmic functioning, the karmic activity of living beings. These are what some people would call shamanic powers that come to great concentrated lines. Some of the Buddhas could attain these types of knowledge. So you take five types of knowledge, and you attain the sixth, which apparently no one else had attained before. He hasn't ever heard. And that is knowledge of those. This was the knowledge that is commensurate with understanding the ornamental truths.

[03:12]

Knowledge of the end or the extinction of all. So he realized this precept of restraints, of outflows, on the occasion of this lightning, the nugget, and the morning tree. Buddha transmits, then, this precept of ending outflows. And as I mentioned, on Sunday, this precept alone, as you can see what followed, this precept without practicing the next two bodhisattva precepts of assembling wholeness and maturing beings. Without that, this precept alone will realize personal liberation. So his first students who listened to his teachings on the Four Noble Truths, they were able to practice

[04:29]

They knew how to, they were able to practice the present, the present, and they could understand the teaching, the teaching of the mental way. And they became stream-enjurers and watch-returners and never-returners and arhats within a short period of time. Bodhisattvas, however, as we know how to cure practicing the six perfections and serving beings. And I also told that story of a bhaiya in the Buddha who was out to hear this instruction in the scene, just the scene. In other words, for visual cognitions, Let go of any kind of outflows around the cognition.

[05:37]

Just see it. Practice that and realize it in a few moments. By the way, I didn't mention that the Buddha nicknamed him foremost in the rapidity of understanding. A couple of things. about this thing called doksan. Doksan means literally solitary meeting. Or the word san means meeting or practice. And doku means alone or solitary. So you're having a solitary eating. Even if you understand there's only one person in the room, Or you're meeting just one person, or you're meeting alone.

[06:41]

And in the Zen school, they talk about the room, about entering the room. It's a practice called entering the room. And you need to enter the room to practice . My words now speak of my sense of dosan. Other Zen people might have a different understanding of dosan. My understanding of dosan is this. First of all, a lot of times people come to me and say, I want to take your time. Or you don't want to take up space. And if I had a chance to speak, I would say that you don't take the time here.

[07:51]

It's given to you. Don't take the space here. It's given to you. Doksan does not take time. Doksan does not take space. There is a space and there is a time for doksan. That meaning does not take time and does not take space. So I would say, you're invited to come and give. You're welcome to come and give and receive space. And you're never welcome to give and receive.

[08:54]

Don't take anything. He used to come and take something and he comes here. And a lot of people do come, and as I've mentioned, they come in the wrong day and they came to take something. But really when you come and you say, I came to take something or I came to get something, you're giving something. You're giving a confession. So in the Dobson Room, that I sit in, the precept of not taking is given. And I probably will talk later about the first pure precept of presence.

[09:56]

The bodhisattva precepts of not taking what is not given and not killing. So these knots, all these knots, are to encourage the practice of presence, which I'll talk about later. Another thing about dosan, so it is a room for practicing the precept of presence. You don't have to say anything in dosan. The form of dosan, you come in, you perform, you reach in. Emotions like bowing and sitting, bow, you prostrate and you sit in meditation posture, and Come in that room and practice the precept of presence.

[11:07]

And you can also come in that room and practice confession of the lack of the practice of presence. And lack of faith in the practice of presence. to keep practicing a lack of practice of faith, practicing confession of a lack of faith and practice of faith without presence is part of the practice of presence. By revealing and disclosing your lack of faith and practice of presence, the root of transgressing from presence melts away by the power of the professional attention of its lack. That's the basic principle of Doksang. It's the basic principle of meeting with the teacher in the school of Dogen, I would say.

[12:14]

So, the presence is practicing presence, and confessing the lack of practicing presence is part of the practice of presence. When you're practicing presence, you can also, of course, say something. You can also ask something. You can say something, you can say, I lack faith in the practice of presence, for example. I lack faith in the teachings that you were given. Such confessions of a lack of faith are welcome in doctrine. But it's best if they're given as gifts. It's a gift in your gift.

[13:20]

I lack faith in the teacher. You can mean it as a gift. Very kindly offer that gift. Also, express an uncertainty or concern about whether they're worthy of the time and space of Dzogchen. They might understand, oh, this is a place where time and space are given. And I paint it now. I'm not sharing a gift. I think they wonder for really every kid.

[14:34]

I think that's fine. But I would also say that everybody's worthy of compassion. Still, I'm not saying you shouldn't wonder if you are. I said that. You might doubt, but that's true. And I'm saying that everybody's worthy of compassion. Another thing I wanted to bring up to you today was earlier on, Charlie, Anyone here? Sorry, I was late. Okay.

[15:38]

We knew you weren't here when... They couldn't hear me. I think the last class we had, we were discussing, but I very rapidly went through Chapter Six, the Great Summary of the Mahayana, the fifth section of the six parts of Chapter Six. is about the excellence of the profundity of the bodhisattva precepts of ethics.

[16:45]

So I'm mentioning one excellence of the profundity of the practice is the excellence of the profundity of presence. excellence of the profundity of restraining outflows, excellence of the profundity of restraining the distracted from the truth study of reality. There's a profound aspect to this precept. And then there's a profound aspect to the practice gathering wholesome is a profound practice to give and ethics in a limited sense and concentration and enthusiasm and wisdom is a profound aspect to all practices and there's a profound aspect to the precept of maturing beings they all have a profound aspect and when we were discussing the profound aspect Nikaya said that he felt that just practicing

[17:59]

these Bodhisattva precepts are dangerous. Do I agree with you? It's dangerous. So I won't handle... Well, 30 years ago, I asked Kadagira Roshi about Zen texts, Zen teachings about ethics, about precepts. I received the precepts, and we talked about Zen. But I never saw a Zen book on precepts. I saw books from other schools on precepts or ethics. I didn't see any on Zen. He said, yeah, there is one. It's called Zenkai Sho. He said, but if you read it, it may not seem like it's about priesthood.

[19:02]

It may not seem like it's about ethics. Even though it discussed ethics or it discussed precepts, what it says doesn't sound necessarily like what you or no one would think was ethical discussion. Years later on, I thought it would be clear if I could find somebody to help me translate it. So I went to Kadawaka Tanahashi and asked him if he'd like to work on translating it. And he said, OK. So we translated it. And I realized, after he translated it, that the teaching on precepts of this book is different from what I'd heard before. It presented the precepts from, you might call, a superficial level, a conventional level, but also presented from a bound level.

[20:09]

And to see a bound level, to see this, it could be dangerous. And in the introduction to the book, So the book was written by one of Chogen's contemporary students, a student that actually lived at the same time with him, written actually by him and his teacher. wrote this Zenkaisho, the essence of Zen. And this text had very little impact in the Zen world of Japan, and even less impact in the Zen world of Korea and China. But the text was taken care of. So you're looking at about the 13th century, and it was And then it was kind of discovered by a then priest in Japan in the 17th or 18th century.

[21:24]

So 400 years later, a monk named Banjin Dokkan. Banjin Dokkan. Banjin Dokkan. I lost the text. I read it. Then he read it again. Then he read it again. Then he read it again. He said after he read it about a hundred times, he started to see the light. The light of the footsteps. He started to see the profound the profundity of his precepts. And he also said that this book should not forgive the people until they have received Dharma Transmissions.

[22:29]

So before I read the pre-reduction, I thought, you know, it would be nice to publish this book, because people haven't seen it. But we haven't published it, because it's so much. I'm still literally following his instruction not to publish it. Just give it to people who have done the transmission, people who are really many years committed in the convention sense. But even though the book isn't really called it, I'm revealing some of the profundity of the research to you. And we're studying the song that is telling you the profundity of his teaching, of his practices. And it's very profound to me, in a sense, that it's dangerous.

[23:35]

Because the profound aspect of these precepts is like the profound aspect of anything. The ultimate quality of things, the deep ultimate quality of things, which is difficult to understand, is the liberating aspect of things. But it's also dangerous, the ultimate communicative danger, because some people understand it, in fact, being free for their understanding of it. And then they think, perhaps, since they're free, that they can do whatever they want. And there's a number of stories of people who got a partial understanding of the profound feel the freedom, and then think that they can do whatever they want.

[24:39]

They don't have to practice presence anymore. They don't have to practice their straight-up heart flows because they're free. When you're free, you're naturally present and naturally restrained in your heart flows, so you're not really restrained. So there's an ancestor named Nagarjuna who wrote or said some verses, which we can now fundamental verses on the Middle Way with a Madhyamaka Karpa. And in chapter 24 of that text, he says that, I'll change what he said. He said, perceived profundity.

[25:43]

And it takes, what he actually said, a wrongly perceived emptiness. Because emptiness is the profound aspect of form. So if you wrongly perceive the emptiness of a person, or you wrongly perceive the emptiness of the precepts, That can ruin a person. He said something later. I told him, I would say, it would not be able to ruin a person. Mature understanding of that profundity can get ruined by the ultimate if you don't understand it properly. He said it's like wrongly grasping a snake, or wrongly grasping knowledge.

[26:47]

Plenty of times, it's working like a wrongly grasping story. In other places, too, like in the Sangha Yama Tama Sutra, it talks about certain teachings where it says, I do not give these teachings to because they're not grasping at themselves. The teaching of conscious constructional is a profound teaching, and it's dangerous. Even with the teacher around, it's dangerous. So, what The final aspect of things like emptiness and like conscious construction only, they all, they sometimes say, well, since I, since you just, since you did my conscious construction, I can do whatever I want with you.

[27:58]

I understand you. That's a people thing. And if they heard their teaching and then walked out of the room and couldn't say that to the person who heard them, then I think, yeah, no, they're just my imagination. I can do what I want with my imagination. That's not your imagination, but I'm not your imagination. I'm not your imagination, but... You, what you know about them is your imagination. This instruction should make us more careful about everybody, more precepts with everybody. And if we feel that we don't have to practice the precepts because we deal with everybody through our mind, And we don't understand this, do you? It should be very, very simple.

[28:59]

Then people hear about emptiness, but it's insubstantial. It doesn't matter what I do. So that's an incorrect understanding of emptiness. So the general rule, if you notice when you hear about profound things and you feel that you practice ethics anymore, and you should stop contemplating upon teaching. Just tell your family, you've seen it now, that's the inside you know, but for now you have to go back and intensify or deepen the commitment to perpetual discipline. So that you're really confident that you will practice the precepts, for example, of not killing. We practice the precepts of presence in the form of the precept of not taking. The precept of presence and restraint in the form of the practice of not taking what's not given.

[30:05]

We'll do these practices even though they're insubstantial, even though they're from the glimpse or even a good sense that they're insubstantial. We feel more committed to them with this understanding. The correct understanding of insubstantiality of the precepts, the correct understanding will make you more deeply and happily, energetically committed to the practice. Just like when you correctly understand living beings, emptiness, you will be more concerned with practicing the ethics of restraint and ethics of being devoted to their service. The point of the ultimate teaching is to facilitate to tell us free from resistance to certain things.

[31:06]

But these teachings are dangerous. They don't handle them properly. So I now mention the question and answer yesterday that after the talk, not yesterday, Sunday, after the talk, the team looked at me and said, last week you said that it's good to be upright or you need to be upright when you practice giving. And I said, did I say that?

[32:13]

It's not good. She said, what if someone comes to you and can I said, how can that be a gift? I said, if you're upright when someone insults you, you'll see it's a gift. She turned to her partner and said, he's very kind. I'm pretty particular about that. Yeah, so I'm suggesting that being ethical. It also refers to the posture, an erect posture. But the English word upright means to be righteous and ethical.

[33:15]

So if you're upright, in uprightness, you understand that everything that comes to you is a gift, and you understand that when you're upright, you understand you are living in giving, receiving, and gift. You understand that everything is giving, receiving, and gift. If you're really upright, you don't know which is which. You don't know if you're a giver or a receiver or a gift, but you know you're in the realm of giving. and everything you are is a gift, and everything that appears to you is a gift. You see that in your heart, right? When you see everything that you are as a gift, when you see every way you are as a gift, when you see everything the way other people are as a gift, when you see the way you are as giving, when you see the way you are as receiving, How do you get upright? You're sitting upright, you're standing upright.

[34:25]

This is, now all Buddhism, Bodhisattvas, who maintain true Dharma, has made it a true practice to sit upright in the midst of, to be upright in the midst of, Self-receiving is one who sits in the midst of receiving and giving. They sit and give. That's what they sit. They focus on receiving, giving, and giving. That's what they live. That's what they sit in. And that particularly focuses on the first precept, the precept, which is basically just presence. And not only when you're upright, when you're praising an upright synonym,

[35:36]

you can actually fall into the upright with all those bodhisattva practices, falling into the electric bodhisattva precepts from that uprightness. And this sense, we say, this devout being carried on the way of teaching endlessly. This sitting upright. Practices sitting upright, being present, and also practicing all of those self-practices in circle of being. This is the area I'm going to be teaching you. This is the Vipassana, which includes all three precepts. So now, looking at about the profundity of Bodhisattva ethics means that even if a Bodhisattva would in her superior wisdom, this is a Bodhisattva that we understand correctly.

[37:21]

and, as a skillful means, commit the ten acts. Commit killing, taking original children, misusing sexuality, lying, intoxicating, slander, praising self at the expense of others, being possessive of the truth, and other things, harboring evil wills and despairing contempt, even if they did those things, they would nevertheless remain unsullied and guiltless, gaining instead a measurable merit and quickly attaining the excellent result of supreme awakening. However, if they participated in these acts in this way, in the realm in which those acts were conjured up, they would, for example, go to hell.

[38:43]

They would experience the moral consequences that unskillful actions we would experience unwholesome results. They would experience suffering. But they entered a realm where there's a substantial thing called killing. And they conjured that up. They experienced the same result. What they're doing is for the welfare of others, so the motivation is unsold. And they think of that to help people. Even the suffering that comes with that is beneficial to them and other people.

[39:47]

And this would, in their case, lead to enlightenment. However, it really needs to be the benefit of everyone. It's quite a tall order. And the one great Tibetan teacher who had a point in his career, I believe his name was Gangboka, he had like really sort of reformed Tibetan monastic system. By his own practice, by the beliefs of the precepts, he had reformed this immense monastic system. There was a ceremony, a country ceremony, which involved performing acts contrary to his monastic commitments.

[40:53]

it performed would come to the measurable positive merit of greater enlightenment. However, he felt that to perform that ceremony would not be beneficial to the Tibetan monastic community. So he didn't do that exercise. Asanga also, Asanga, no, Asanga didn't say it, but one of the great Tibetan teachers, Tsongkhapa, in looking at Asanga talking this way, said that some people think that, so there's, some people think that to do certain kinds of practices which are not common to all of Mahayana, do not require you to do the bodhisattva practices, which are common to all of Mahayana.

[41:59]

So it also says in this chapter, the bodhisattvas share certain practices with the individual vehicle people. For example, they share the present presence. But they have other commitments that the individual vehicle would not have. but a commitment to the service of all beings and a commitment to public body software practices. But their commitment to these additional practices is based on what they share with the individual. Similarly, certain concrete practices, and in the same vein, is the Eastern Asian version of tantra. Certain Zen practices and certain tantric practices are coming to all of Mahayana, but they must be based on the practices that are coming to all Mahayana.

[43:07]

And the threefold ethics are coming to all Mahayana, and the father in liking them is share your karma. So, all mayana is based on the how to realize supreme awakening for the welfare of all beings, and all mayana says that we must train to realize it, and must train ethics to realize it, and ethics has its tree and space. And then you can base on those sharing which are not shared by all participants. However, those additional practices must satisfy the criterion of the earlier ones. So unless you never do anything, it doesn't benefit. I might say, well, how do you know? If you think it won't, don't do it.

[44:09]

And so this great did not do that ceremony, as he thought it would be unhelpful to this lifelong commitment he had to revitalize Tibetan monasticism. And not doing it, he missed out on something. But that's the sort of fact of the history of Zen Buddhism. I could take the example of children or school. So here's what I thought. And I think I still think that.

[45:19]

OK. We have the precept of restraint, and under the precept of restraint, we have these three ways of the precepts. In this school, we have the three refuges. First, which are the first three precepts in the school, which are going to comment on this, all the cycles of Buddha, both the refuge in Buddha, both the refuge in teaching, and practice of community, comment on this. the Buddha word. Next, we have the three bodhisattvas have these three bodhisattva precepts, which I've been talking about. Next, actually, under the first precept of presence of restraint, we have canon precepts of restraint. And they're called major precepts of restraint. Bodhisattva Precept Sutra called the Brahmajala Sutra, there's 48 more precepts of this one.

[46:27]

So, the first precept of this frame, the first Bodhisattva Precept, right, is not killing, it is not stealing the soul. These are teachings to develop your presence. These are teachings to develop the strength of outflows. These are teachings which in the Zen school are dealt with sometimes as koans, formally dealt with as koans. You take a precept, like not killing, and you meditate on that precept, you try to be present with that precept, so with the precept of not killing, you learn to end the outflows around that precept. You worship that precept, and as you work with the precept, you probably know your outflows around it.

[47:37]

precept. This is the precept. This isn't the precept. You might have all these opinions about the precept, which are actually not in accord with being present with it. And you work with the buddhas, bodhisattvas, and teachers until you can be with the precept of not killing with no-ok-bos. And you can be with the precept of not killing with no-ok-bos And you can see the right of the precept. And also, you can be with anything without outflows in the truth of the thing. So again, if we practice not the precept of not killing in a conventional sense, The conventional sense is what you think it means.

[48:47]

You practice the precept, you're not killing it according to what you think it means. And you can talk to some other people, you know, and get it clear. And in the conversation, your understanding of this precept is the conventional meaning of this precept. What you think it means is the conventional meaning. And then if you practice according to your understanding understanding of what not killing means, you practice not killing to the point of being upright with that precept of not killing. Then you will understand the deep meaning of the precept of not killing. You will see the light of the precept. And then you will be complete and enthusiastic the cycle of that precept, and you'll want to take care of that beautiful, radiant truth called not-killing.

[49:49]

Not-killing is a truth that the Buddha gives. The Buddha transmits the truth of not-killing. And then when the Buddha transmits the truth, people hear that dharma, and they convert it into a conventional version of the truth of not-killing. We have to. A mind converts the teaching of not-healing into word images, N-O-T-K-I-L-L-I-N-G. If a mind converts this dharma that's been given by the Buddha, dharma of not-healing, into images, and then you practice with these images until you reach upwardness, and then you see the dharma from which this image came. You see the light of the precepts, and with this light, you now Now you can see, you know, I think of the story of this man.

[51:07]

I think his name was Lucien. I just made an instructive book. His name was Lucien. He's a French person of the male gender. I don't know what age. Does anybody know? Maybe eight years old? He dragged quite quickly, but gradually lost his sight. So he actually had seen before that. And so he did not almost anything. But he to get around a little bit. And finally, he was able to see again. And he could go around with his friends. And he was an active participant in the French resistance. So when the members of the Nazi Party or soldiers who were under the order of the Nazi Party found out that he was part of the Central Jewish Community, they sent him to a penal colony.

[52:22]

I don't know what kind of concentration he entered because he wasn't Jewish. But he went to some kind of concentration camp. And there he continued to be able to see the light which he discovered in his blindness. So we, all sentient beings, just have kind of consciousness. And so we've always created our thought-based structures of all that's going on in this world. And if we practice these precepts, we will see the light. He found the light. He said, they can see it now. And he went and he kind of showed other people the light in the camp. Showed them how to find the light. And he said he could see, except when he got afraid or angry. And he couldn't see anymore. But I would say, although you become afraid when you can't see, you become angry when you get afraid and you can't see.

[53:25]

I think if your kindness to anger, if you practice these precepts with your anger, your vision will come back. You'll see the light again. And you'll be happy to see the light and do what the light does to you. I'm kidding. How wonderful to practice precepts. I'm kidding. I can stop. Could I see some human paws? Yes, please come. Unless you don't want to. Yes, do you want to come? Can I say something from here? Yes. I just want to say that when you speak from there, it doesn't record at all, does it? In advance, coming up to it, it doesn't record. For the sake of other evenings, I'm closer. I'm closer.

[54:27]

I like the character. I'm a little bit funny. I think you look better too. But I was practicing with... an intention of being present, and I was fairly present, but I kept having an outflow about the fact that the window was open and we had the wood darning. And so I just wanted to share that because it didn't feel as though it made sense. I don't know. Is there a plan? And so anyway, it was just interesting because... because I thought maybe it would never set, but then I saw someone, I saw you open the window, and then I was like, oh, it's supposed to be open, but we're burning the wood. Anyway, my mind just kept revisiting it, and I kept coming back to the present. And I also felt that I wanted to offer that maybe we should close the window if you were burning the wood, but at times it felt like that offering, right?

[55:38]

Okay. The presence of the moment. Anyway, yeah. So if you can reconnect with this present, you might feel like you want to offer that issue. And you can offer it from the present in the offering process. And that's what this is about, is an idea. When it first arises, you throw it off. In which case, it may not be helpful to offer it since you're off balance. I think that I was off balance with it because of the formality of the setting. So in other words, I... You know what I mean? Yeah. And I wasn't sure how to practice with that. Well, but if you're off balance, if you feel some formality... And if the formality , then we need to establish presence with the formality.

[56:51]

In order to have an appropriate response without being outflowing? Yes, exactly. And you still might say, you still might offer that then. We have two things. One is to In the formality situation, how do you do the upright? If you can resume your uprightness formality, and you can make the offering, and tell me if your offering is still put down. Okay, okay. I'd like your support to try, but I still don't understand why we have the window open. So you're offering the gift of not understanding, uh... why we have a good learning management role like we actually often now we'll see if there's a response and we'll see if the people will respond if they do they can also look to see whether they're upright with the inquiry and if they're upright at the inquiry they may notice an upright response

[58:00]

But I'll try this, but we'll see how it will be, right? Okay. Did you get that question? Yeah. What is the reason, what is the benefit of having both the empire and the window? Okay, that's the question. And I think we'll see it in the response. ...received a response here. I wasn't sure what to do. That was going to be my next question. Oh, in a formality, right? Yeah, yeah. And I'd welcome you to stay here or go back. And you can even return to see where most of the people are. And there's some... Let's see if we can practice the precept of restraint while we're talking. Let's be upright with this, all right? How are you doing? That's how. Just wait a minute. Let's practice the precept of restraint and see what happens. I don't know if I should choose a person or if you should choose a person.

[59:12]

Did that question come from the person? Yeah. I have a responsibility of choosing the people who are responding to this question. Okay. Would you accept that responsibility? Okay, yeah. Thank you. Grace? Lisa, dear, I would just add the thought that the window is open and the fire makes oxygen work and also will bring in hot oxygen. So I think having the window kind of open helps. Definitely. Thank you. Something about her being a doctor. Maybe I got hot. Yes, former Bradbury 10-year-old. I haven't been here. By the way, thank you for taking time out.

[60:36]

You know what? All that time, you did a really wonderful, a wonderful video of the world. Thank you. I'd like to offer a little additional information. The president's name is Jacques Luceron. Luceron? Luceron. Yeah, it has to do with that, yeah. And I have this book. I think it's his autobiography, actually, and if anybody would like to borrow it. Yes. I'm still not clear whether the outflows are feelings or ideas.

[61:49]

The outflows I think are actually I'm not so clear. All physical disturbances. And they are based on... They're not based on idea, but more based on clean tidiness. So one type of outflow is take something to the right when you hold on to it, is a turbine that's created. So it refers to deleterious effects that hold into ideas, like self and other, gain and loss, existence and nonexistence. So if any of those dualistic ideas are grasped, it disturbs our life process. And the disturbance makes it hard for us to see what's going on. The disturbance, the environment, flooding, the flooding of the flowing out, that's the outflow, which is kind of a consequence, holding to our feelings. So there's, Doshan talks about outflows around holding onto ideas, there's also outflow holding onto ideas.

[63:00]

But it isn't the feeling, it is the feeling itself, holding to it, being stuck in it, holding to the idea. So they're not exactly the same as the motions. No, they're not. Sometimes they're described as a foot. It sounds like they're not exactly that. And objective emotions are, I think objective emotions are outflows, but the outflows come from kundi, they basically come from intellectual kundi. What you're perceiving as substantial existence. And when we think that, We can't stop ourselves from grasping, and then these outflows come like, I think, objective emotion also outflows. Yes. So could you have without outflows?

[64:02]

Really, so Bodhisattva's habit had emotions? No, not in a sense. I don't know. I think that's all wrong. by good will, this kind of emotion. Be careful. Be diligent about something. It's kind of an emotional way of getting the two types of emotion, positive emotion. I just have to think of it as more as intentions. Well, but when you actually are I just intended to speak carefully and speak gently, by way of your diligence about speaking gently. That is an emotion. I would call it also an emotion.

[65:05]

Do you think at any time a feeling of kindness or a feeling of goodwill about the emotion? I thought it was those emotions, actually. I used to think of emotions more as anger or happiness. Well, I got the idea that there is an emotion. Lust is an emotion. Confusion is an emotion. We always say emotional confusion, but confusion itself is an emotion. But clearly wishing to do something is an emotion too, but it's more wholesome. It's in the sense of emotion. Compassion is in the sense of emotion. We should be able to do well. We should be able to be free of suffering.

[66:10]

This thing is, it's kind of up to emotion. It's kind of a feeling. It can be analyzed in terms of all the different aspects of this. You know, in the sense of patience, it's an emotion. It's an emotion of, you know, wanting to be present with difficulty, you know, and being distracted from it. It's an emotion to be virtuous with pain. So you're saying that the outflows are when you cling to those emotions because of the state of view itself. When you cling to those, and you cling to those because fundamentally you cling to everything. then you can have outflows around positive emotions. And negative emotions only arise because you're clinging to some fundamental things like separation of self and other.

[67:14]

When you have separation of self and other, you can't avoid being afraid. So when the Han Sukhya says, when there's no hindrance, when there's no clinging, there's different types of fear. that there is cleanliness, there is some fear. Fear, anger, and lust around us, or fear also. So fear, pity, lust, and hatred, all those arise from . Substantial separation between self and other. can arise without that belief. and then have no clean to themselves. But positive emotions can arise when someone is clean, and then there's outflows around the positive emotions around it. Now, if you have good will, also because you're holding the separation between yourself and the person you're having good will towards, there's outflows around the good will.

[68:19]

And you're practicing patience with this person who's suffering, but because you have seen outflows around it, you get tired of it. You lose your patience. So by practicing patience and catching the outflows and letting go of them, you know, you enjoy it. Be patient with this person. You want them to torture you more. You want them to stop torturing you, but if you appreciate their service to you. There's a question here. Yes. I don't want to come up. Yesterday when I was in Dotson, I asked you about compassion.

[69:27]

You said it was the six perfections. And I think where I'm troubled is in realizing the six perfections of wisdom. You don't . It just comes to us after practice. But we can't, if we use FBRs that don't harm anybody, then we've got to be perfectly wise before we can realize that, not harming anybody. ...for example, harmed his family because he didn't have perfect wisdom about what was going to happen or about the nature of this guy that he led into the temple. Do you see what I mean? I think so. I think, and so... Except in one place, in one place I... I think I have a little difference with you. I can talk, I just mentioned now, talk about it later. As you said, it just comes to us.

[70:28]

So I'll come back to that one day. So I'm just wondering about how we deal with this hierarchy of wisdom. Wisdom is definitely in my book right now where I'm sitting. The utmost or the supreme perfection that we practice for all our life and may or may not be but it's what informs and what mutates all the other professionals. Right. So it doesn't exactly... I don't know how to work with wisdom. I don't know how to work with generosity. What's the yardstick for wisdom? Well, in the first Bodhisattva precept, is basically the wisdom perception.

[71:30]

So to actually practice giving in the bodhisattva class is based on wisdom. So there's a little bit of a conundrum there, but anyway, if you can practice the precept of restraint, so if there's no outflows, then when you go to practice giving, it has no outflows. And the giving that has no outflows is a little bit based, and it's basically wisdom. However, part of the problem is that you can't really practice wisdom unless it's based on giving. patience, enthusiasm, concentration. You can't really achieve it unless it's based on those. And the compassion practices that this wisdom grows in, they're not complete until wisdom is complete.

[72:41]

So we do our best practicing the first five perfections, coming up to wisdom, and when wisdom becomes fulfilled, they become fulfilled. And similarly, part of practicing wisdom is to do these compassion practices and then also study the wisdom people. For example, the teaching of law for us is a wisdom teaching, which then hopefully, as you practice it together with the compassion practices, purify them, and their wholehearted engagement and purification takes rise. And that's when the wisdom comes, but the wisdom doesn't come when she endeavored to listen to all these teachings, these wisdom teachings. So the prototypic model is this one prototype is Shakyamuni Buddha. These people who knew how to practice the first three in a way, the first five in a way, they were already concentrated and ethical.

[73:47]

So he could give you his wisdom teachings. And they engaged those wisdom teachings, and the wisdom arose, and the wisdom was developed by giving more and more teachings. So it just comes, but it comes according to certain conditions. Wisdom needs teachings to come from another. It needs precepts to come from another. But in order to receive them, we have to apply some of the teachings about how to receive the teachings. So one teaching, the teachings here, these ethical teachings are about teachings about how to receive the teachings. The first one is receive the teachings in the context of the precept of restraint, of being present in forms. or with anyone who uses these forms as a, you know, sort of a colon, a teaching to share and focus on together.

[74:54]

If you do need wisdom, the Buddha's teaching is something that people can't receive great wisdom unless they hear and practice the Buddha's teachings about the gaussian. with you this morning. Yes. I constantly have a problem taking good food around that day as my trip was so much to me. or like a commandment. And it seems to me it applies only around others. So it kind of instructs us how to relate to others. Because if I leave outside someday, I don't have to.

[76:01]

The precepts don't apply. I mean, I can't slander anyone anymore. The bodhisattva precepts are very much separate. There's some other precepts. In a visual vehicle, the cheap ones you don't hear about, they tell you what to do when you're out by yourself. Thank you. very much about how to relate to others. That's true. And so with the community. And I heard you say that you're challenged about discussion in line trades commandments. And so with line trades commandments, then may I say that they might to knock the commandments over.

[77:02]

Yeah. So, that's fine. Just be kind to the commandment. The person has a problem with these commandments. I'm not saying you shouldn't have the commandments, and I'm not saying you shouldn't say, I don't like these commandments. If you don't care, if you don't care about them one way or another, then just be kind to the commandments. The commandments don't appear in our mind when we get this message. these pieces of stone that appear in the world, that's not the Buddha's teaching. That's not God's teaching. That's what people's minds turn into. They turn into stones. And some people get frustrated. Didn't Moses break them? Yes. Some people, like Moses, get frustrated and break them. So the Bodhisattva way, to be compassionate to the stone, But first of all, be honest. And also, be honest and then act of kindness.

[78:12]

Be honest. That would look like a stone, and then if you had some problem with that, hatred, then be kind to that hatred, and that hatred will melt away. And then look at the stone, and the stone will melt away, and it will open up, and that will just be great. a light that you don't make into a stone anymore. Most people, the light's coming to us all the time, the truth is coming to us all the time, and you can't stand it, so it makes it into stones. It makes it into commandments. Our mind naturally does that. You need to accept that. This teaching is saying accept that. You can accept that your mind makes things liberal. We have an unconscious mind that's predisposed to render the world into an implicit form. That's our tendency. So a non-literal world is coming to us all the time, and our mind makes it into a liberal world.

[79:14]

And when we have problems with that, we need to be kind to the problems we have with it. We need to practice compassion, practice the precept of the strength of this literal assault, actually. The literalness will open up and reveal a liberating light. But it's hard to be kind to certain people that throw people astray. Well, see that this, yeah, disturbing and, but when it doesn't seem to apply. Like if I'm out there, why don't I pick my dogs? I can pick my dogs. But like, don't slander when I'm alone. Who should I slander? Well, you could talk the other way, it's just like, give me a green otter. I wouldn't do that. That could arise in his mind as something he wishes to be able to say.

[81:06]

So then he'd say, oops, I'll bring that out now. And he'd come to that. But you don't have that problem. You don't have enough of a problem. You've got this commandment to plug in here. That's a miracle of commandments that keep flying up in the world, and we need to be kind to them. And if we can't be kind to them, we need to be kind to the one who's not kind. Kind to the commandment breaker. And that's hard sometimes. It's hard to be kind to the commandment, and it's hard to be kind to someone who's destroying them or doing the opposite of them. It's hard. that you are putting in. Yes? question about the next question.

[82:30]

Yes. I thought even Buddha sometimes feels sadness or anger. It's not true. She is not cruel. She doesn't suffer. For those feelings, they are full. Now we're talking about doing it okay. So good is the end of the practicing of perfections. The end. Okay? At that point, there's no sadness anymore. No sadness. Sadness is medicine for beings who are holding on to something that they should let go of. Buddha's not holding on to anything anymore. So there's nothing for that to go away. So it just needs that helping of God. But bodhisattvas, until they reach that point, they have a little bit of clean, you know, like, if they're talking to somebody, they disappear.

[83:41]

And they go, oh, I need to talk to her a little bit more. And then... If they're healthy, then sadness can be there. Feel good, anything that can occur, and meet the next person. Even when I'm talking to you, and I can't meet the new you, which is not helpful. Because I'm missing the new you because I'm holding on to the last you. The sadness comes to me and helps me let go of the constantly changing situation in need for meaning, need for meaning. For a long time, eventually, I don't hold on to it anymore. I'm just with you after falling together. I'm not holding on to the past duties. Even the excellent past duties, you can let go of. And yet the new one, because the new one is the real one. And when Buddhists see people that are suffering, they feel pain.

[84:52]

But it's not sadness, it's compassion. So pain is more of a feeling? Pain is a feeling. Pain. Buddhists feel pain, but their pain is the pain of what a Buddha is. The pain that Buddhists feel is the greatest pleasure possible in this world. because their pain comes from the world. And that's just the most wonderful pain that there is, the most wonderful pleasure, the pleasure that comes because beings are suffering for their love. And bodhisattvas feel that kind of joy in the pain of their suffering. Bodhisattvas learn to not feel pain about their own suffering. They used to have their suffering. If they don't feel pain about it, they practice compassion towards their suffering. But when we see other suffering, they practice compassion towards it, and because they practice compassion towards it, they feel pain about their suffering.

[86:03]

But they love that feeling, because that is the feeling that goes with compassion. That doesn't believe sattvas and that doesn't believe buddhas. It's not sadness, though. It's not bleeding. It's joy, it's compassion. But again, this momentum that on both sides of compassion are two dangers, two particularly dangerous things. One is compassion, and the other is attachment. When we love someone and want them to be happy, we sometimes slip into getting attached to them. But then again, sadness will come at us with that. If we're attached to them, they change, and then we hold on to them, and that's more appropriate. And the other is we can get depressed about their sadness. We see them suffering so much, and we care for them. We can see it all the way into being depressed.

[87:06]

But compassion is not depression. They have to watch depression and attachment on the two sides of the rapture. That's what it's about, this feeling of the rapture. The Buddhas have a feeling of the rapture. The Buddhas can cry tears of the rapture. They're not sad. They're not breathing. They're watching everybody fall, you know. Can you hear her? She has a question. She's going to say it, Lali. Everybody has, most of people have a conscious construction. And I feel the way, I feel the way, I think. Do I have every control over my conscious construction?

[88:14]

To put it that way, you're outside of your conscious construction. So you're not really outside of it. It's that you are a conscious constructor. So you're not somebody outside controlling you. You need to constantly construct it. So you can't control that consciousness. So what I can do? What you can do... You can hear the teaching. And when you hear the teaching, you construct your own conscious version of it. And when you do it, that starts to create a wisdom body. or not starts, but continues to create the wisdom. The more you listen to the teaching, the more you contemplate the teaching, the more you create your wisdom.

[89:19]

While you're receiving the teaching, you also are constructing other things, all kinds of feelings and so on. And that happens too. But when you receive the teaching and apply the teachings to all the living that are going on, you're developing wisdom alongside your normal life of constructions. receiving the teaching which I can quite understand. So I may not be able to integrate in the process. Yes. After we all have developed the wisdom, it is to feel like, I don't yet understand such and such a teaching. And another thing, as a novel, is to think the concept of instruction I do understand. And in either case, in the case of I don't understand, or in the case of cases, you might be able to think I would like to then discuss the situation with my teacher.

[90:32]

Or I would like to go see what Natharjuna or the Sanghas say about that. So, to thinking that I do understand, I check the syllabus, right? If I'm responsible and I don't, I ask questions or do study. Try to clarify. So, I receive the teaching now I have, which says this is what I should do when I have the thought Ketamana about it. So you might be able to remember that. But you can't. You might be able to come and ask me again, and I'll tell you again, and I'll tell you again, and I'll tell you again. And gradually, this becomes part of you, that you think, oh, well, I don't understand. I ask questions. I study. That's what I the ancestors did, and they had questions. They had a lot of questions. In fact, they were really asked a lot of questions. So if I have questions, I'm likely to answer them. And what did they do with their questions? Well, they discussed them.

[91:34]

And I got these about how they study those questions. So I'm doing that. So I'm in the process. It's a wisdom study. And if I feel like I understand, not only do I do wisdom study and get more here and more ,, but also it's kind to my current state. I'm generous for my . And I'm careful what I'm talking about. I'm patient. I'm talking about my psychotic compassion with my current state of understanding. So like Dogan when Dogan was dying, he said to his disciple, he said, concerning Dogan, there are a million things I don't yet understand. that I had the great joy of rightfully studying the Dhamma.

[92:38]

So he had some things, many things he didn't understand, but he was still always very happy to continue to study Dhamma. So if a great ancestor like that could say that, we could do that way, too, and be joyful. But although we don't understand the whole of Dhamma, we really want to study it forever and understand it. Amen. I have a short question, I think, first. A short question first about the Hotsidan Moon. Hotsidan Moon.

[93:39]

O2. Moon. I noticed a change in it. And two changes. One is that earlier we were chanting it with deliberation and you asked us to. And I found that very kind of . And now I notice that we're kind of, it feels like we're right through it. Yeah. And the word changed again, the slave. Yeah. Yeah. So I just wondered what. So it says, the body, which is . And some people thought that meant, like, you know, hold on to it. But it means liberate. The word means to liberate the body. So you've got this body now. So liberate. So save casually, but it can hold on to it. But save can also make liberate.

[94:42]

So we just put save on the shelf. Liberate is quite tough. When you liberate something, you don't hold on to it, right? Now it's save again. It is? The Zen Center did. Oh, you liberate. Did you take it to Abbott's? I think we took it to Abbott's and it's liberated. It is? I think so. I think at Zen Center, somehow, it's going to change to liberate. Through that, it's good knowledge practice. It is liberate. That's liberate. And none of the sutras, books, indicate that change. Well, thank you. Ask the... Call the... Call the... Call the... No, I believe that you went through that process.

[95:54]

I'm just saying I wasn't aware of it, and the chance books reflect that, not being aware of it. What if we ask the speed? Speed? Well, the speed. You could try it the next time we do it. I could remind you, but I don't say it. Just say, would you say something about saying it a little bit more? That feels like going to... I feel like the group sort of I don't know. They're kind of wanting to go someplace to get their soon. I don't know where that is. They're going pretty fast. They're going to get dry next time. So beautiful. Thank you.

[96:55]

So my other question is about our heart and the example. Yes. And Miriam asked the other day, and clarified a little, I was having that same question, but more so, that she asked you if the arhat experiences full compassion, and you said yes. But I'm thinking about it, and I guess there are two parts. to my question. One is, I don't see how one can be awakened without knowing that we are not separate from any single thing. Okay, so then what gave rise to their Somebody saw something different and said, but that's not quite the whole journey.

[97:59]

It gave rise to this seeing that the Bodhisattva vow of seeing until all beings are awakened. What's the... If I tell you what it was, it was still a... I can only tell you a story. It's not a historic story. That's not me. It is his story. Not her story. It's his story, not hers. So we should say his, her story. Actually, his, her story about this. What's a neither here nor there story? But anyway, one story is that even at the time of Buddha, it looks like, from some of the stories we got about the time of Buddha, that people could see that they had a Buddha, and then they had Arhats and other students.

[99:12]

But they could see that the Buddha was not the same as the Arhats. The Buddha was the one who brought the teaching in the first place. The Arhats did not do that. Once they received it from the Buddha... They left? No. Once they received it from the Buddha, they became enlightened, liberated students. Right? But they didn't think they were Buddhists. So implicitly, the Buddha is not the same as the Aja. However, among the things that Buddha is, is that Buddha is an arhat. So Buddha is . But just one of the Buddhist tapas is arhat. He's also a teacher of and so on. So even at the time of Buddha, that's what it's like. Well, there's the Buddha and there's the arhat. And a lot of people were not aspiring to be . Now, there's a story that a few hundred years after Buddha's departure from this world, the idea of universal compassion, which the Buddha exemplified, got more emphasized.

[100:35]

In the world? In the world, yeah. It was happy in India. But it also started happening in the Near East, and it's part of maybe the cultural situation in which Judaism became a situation in which Christ appeared. So the message of universal compassion arose sort of across Asia. People were more receptive to this idea. And so the other key things which go with that became more readily understandable to people. So it even looks like at some point the practitioners started to kind of think that the world would become a bad place that they should stay away from. It was hard to be enlightened in the world. The Buddha opened to the world and welcomed people.

[101:38]

And in fact, that was the reason for the receptivity of the arising of this bodhisattva spirit of living for the welfare of others. But it's part of that. You want to understand what the arhats understood. So at EVA service, we honor the arhats. We honor them. They're great beings. But he could be a great being that way, but still not have the bodhisattva vow. He could not vow personal liberation. The aspiration to personal liberation could come to personal liberation. That's the individual view. Because you do extend your connective with people, otherwise you can get liberated. But you still might not have the vow to become a buddha. It's hard to think that you could be We liberate it and not kind of look around and... No, they do look around.

[102:39]

And they understand that the people they're looking at are who they are. They understand their communities. But that's not the thing as... They understand that you're feeling fine. You're a happy camper. And you're compassionate to everybody you see. It's good. These arhats are saints. They need you. They can't hurt anybody. They don't want to hurt anybody. But they have not aspired to become Buddha, necessarily. And if they haven't, they'd voice out the vows, I'm not the vow. I'm not going to become Buddha. And they don't take it personally. If an arhat aspired to be Buddha, they wouldn't take it personally either because they don't take anything personally. Arhats don't take things personally, but they say, I would like to give this life to the realization of Buddha, for the welfare of all beings.

[103:45]

Then they would become bodhisattva. If they took care of that, then they would be an arhat who would become bodhisattva. But until they take on that aspiration, That's aspiration, the definition of a bodhisattva. Aspiration makes a Buddha. The Buddha told people that was his faculty. He had that aspiration, and he took care of it. And he studied the Buddhas, and the Buddhas helped him take care of that aspiration. He made him a Buddha. But the Buddha did not become an arhat before he became Buddha. He became a Buddha. It's all at once. But he had lots of enlightening experiences before. He just didn't become Naha. And also the Buddha had historical records of the Buddha predicting that his disciples would become Buddhists.

[104:46]

But he told his disciples that he was predicting. by a previous Buddha. The historical Buddha said, I was predicted to be a Buddha by Thich Nhat Hanh Buddha. So in the Mahayana suitcase, a trans-historical Buddha predicts a whole bunch of different Buddhas, predicts a lot of Bodhisattvas to become Buddhas. So prediction of a Buddha told by the historical Buddha is part of being a Buddha. And also in the Mahayana scriptures, not the individual vehicle, but the teachings, there's also predictions of arhats becoming Buddhists. And arhats are happy about this prediction. Some of them thought, well, we were happy with the arhats. We were satisfied with the arhat. And now we find out that neither of them are Buddhists. And I think we're pretty happy about this.

[105:49]

We're getting kind of hooked up in our house. Our liberation is, you know, we're happy with it, but we're getting kind of old. By our old age, I don't think it can be used to let kids again. It's so happy. The Buddha talked about saving all beings and not going into Yep. And the Buddha said, I'm always thinking about how I can help people enter the Great Way and quickly attain Buddhahood. I don't care about the Pali text, the early Sanskrit text, but Buddha talks about the Bodhisattva path, recommending it to his students, and said,

[106:51]

work for the welfare of beings, and don't grasp personal liberation to all beings, all the place in the Kali teachings, which said that the Mahayana scriptures, where it is said that, where it is cautioned by saktas not to go to Nirvana and stay there. But is it? Like a monopoly, it is a jail. Don't spit it. You know how to realize an nirvana. Just don't grasp it. In a sense, these boys have the precepts. I like that. In a sense, the first of the three boys is attaining nirvana. But they don't hold onto that nirvana of presence. Then the historian Bahiya, he virtually attained nirvana. when you realize no self, no other here nor there, when you realize that you're basically your own, you're alive, but the samsara is not really functioning in that moment.

[108:08]

It's at peace. And that is pretty good for him, but he wanted to keep studying the Buddha to return that kind of presence in that country. The bodhisattvas do not belong to that. I'm not saying that body-out don't do that, but bodhisattvas are careful not to belong to that, so they practice the next two precepts. Those precepts, together with the first precept, is what the next bodhisattva needs to be inspired to do. And they do these trainings to realize that intention. But that was three. You don't make a Buddha. Just the first one is not enough to make a Buddha. The first one is enough. At first, police had to preserve it enough to create personal separation. But never could. And police officers aspired to prove it would not, but through liberation, they received at least three precepts. Causes, all six parameters, and A, a nurse to all gain, and B, a servant to all gain.

[109:18]

The father and the daughter and his son get all beings, serve all beings. So it's three together in the Buddha. And the Buddha's teaching, the historical Buddha, exemplifies that. He practiced those six, and he served them for many lifetimes. And he also served Buddhas for many lifetimes. And one of the Buddhas predicted him to be a Buddha. That's history. That's our story in history. But what did he really say? Nobody knows. Maybe it was, I don't know. I have a confession I might send you about.

[110:31]

Is he here? No. It's a secret confession. I wasn't pregnant with you or with myself at this table. And I assumed that you were there when we were there at the hurricane. So when I... So when you're at the cake table at the dining room, in retrospect, you realize you want cousin? Yes. I hear you. So I had just had a lovely conversation with Katie and found... Joyful, kind of connected and satisfied, and kind of bounced into the dish, and stood outside first, and gave you a little bouncy bow, and then repeated to the cake table, and didn't see you coming behind me, and made a joke with you, and all of that.

[111:47]

I went to get my plate. I went to get the plate. I saw you. And then something happened. Realizing there was fear. But I wanted to hang on to my bouncy happiness that was experiencing. So I kind of pushed it away. I pretended that it wasn't there. Pretended the fear wasn't there? Yeah. Uh-huh. And I think I've backed up the strength by not putting down my plate and running away. When you asked a question, and I felt discomfort thinking, and I didn't know what the proper response would be about the different kinds of cake.

[112:51]

I offered an answer and then judged that it's not the best. And then I felt kind of posteriorly about choosing, you know, to have a cake with a frosting or not a cake with a frosting. And I felt dis-ease and so I got some cake without frosting. There was some frosting on it and it went away. And then I sat down and then I felt fat. Because I didn't like it. I would have felt much more joyful had I invited you to get your cake first before I got what you did. I don't regret that because I wasn't present, I wasn't able to... Please forgive me for going before you.

[114:02]

That's not much. As I've been able to see and see you more and more Well, Sangha teaches that the essence of bodhisattva consciousness is fourfold. One is correctly receiving the precepts from the other. When we have received the precepts, And you're trying to clarify what the precepts are. Precept B, we see precept of research. First, there are two aspects of Bodhisattva ethical training. And you have clarified that teaching enough so that you could find an opportunity for when it wasn't happening. The next aspect of it, well, the next aspect is the intention to practice these precepts for the welfare of others.

[115:04]

Pure intention. I would like to practice these precepts because I believe, I trust that these precepts will unfold this aspiration to benefit others. So I have that aspiration. Next aspect is to when you fail to follow through on the precept which you that you have practically received and which you aspire to practice. Pretty well clear at all. The next phase is that you've actually learned it, and you actually don't go against it anymore. In this story, you notice the shortcomings in the practice of presence, and you regret and feeling great about it is part of the process of remedying the shift. So the first three parts of the two possible disciplines you're doing are receiving the precept, being pretty clear about it, wishing to practice it, and always saying that you're not, because you have to understand it to see when it's not happening.

[116:20]

And maybe, you said regret, another word that means regret and embarrassment, or particularly embarrassment in the presence of a representative of that precept. So practicing those first three realizations. The first two are the basis of the third one. Receiving the precept, you have to receive the precept and wish to practice it in a pure way in order to feel regret when you don't. If you wish to receive the precept for the welfare of all beings but have not yet received it, it's hard to feel regret because you don't know what to feel regret about. When you get the precept from another, not making a precept, you're clear about it, clear now. and you wish to practice it, and you don't do what you wish to do. So those three together are the basis of the fourth aspect of precept, is when you actually become free of not being present.

[117:31]

So bodhisattva practice being present, but a lot of times they notice that they're coming up So they feel regret that they lived if they wanted to, but they regret not doing what they wanted to. They feel embarrassment in front of those they received at home. Somebody's been a long tradition to carry this wonderful priesthood, and now it's been brought to you, and you've got it, and it's embarrassing. You're not taking care of this. You're embarrassed. regretful, and that leads you then to say, okay, I want to try again. And try again and again is the attempt to remedy the chokri. And actually, feeling regret does remedy it. Remedy it, and you don't do it. Now, when you do do it, you don't have to remedy it. That's not all. That's what you received it, and you're going to practice it.

[118:33]

That's what you're doing. Shortcoming, you go through that process. So what you've been through in this process, if you keep doing this long enough, you actually will be able to do continuous space like hyperboloid. In about 45 years, you'll be completely missed. Even at the cake table, you'll keep it. Bodhisattvas are characterized as joyful, extremely joyful, but also calm. They're full of joy and enthusiasm to practice the word being, to the welfare of the being. They aren't frivolous. But they sometimes slip up and are frivolous. At that moment, in a sense, they slip.

[119:36]

So then they regret being frivolous about something. You know, when we think about the suffering of all this, it's sobering, and we don't feel so frivolous then. We may feel joy that you care about all the suffering. You may feel joy that you're attached to it, but you don't feel frivolous about it. You feel joy, you feel enthusiasm, you feel full of your spirit. but not bubbly to the point of losing your . Your mind is subtle, even though it's light. It's buoyant and subtle. Delight and calm. Forget to voice off this flexible and calm. Radiant and joyful, but not adjectively. It takes a lot of training.

[120:40]

We can't go very close to Dhamma. I'm going to do this really slowly to try to chant it a little bit more like, We are with all beings from this life to our countless lives to hear the true Dhamma. A little more like that. Okay, this time? I've worked here a long time. We do it that way. If it takes a whole class time. No, it's okay. A nice time to work with you.

[121:39]

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