we sometimes call the practice unsurpassed, complete, authentic awakening. The practice in this lineage is enlightenment. In this lineage, enlightenment is the practice. A Buddha is the practice of Buddha. And we could say Buddha's practice. Also in this lineage, we sometimes call the practice zazen, sitting meditation. And it's a sitting meditation, which is sitting wisdom, which is sitting enlightenment, or enlightenment in the sitting posture.

[01:27]

And also in this beginning we hope that when people are practicing walking enlightenment, of practicing enlightenment walking. Oh, happy day. Oh, happy, happy day. when Buddha walks. Oh, when she walks. When Buddha walks. Oh, when she walks. When Buddha walks. Oh, when she walks. She walks the Buddha way. Practicing Enlightenment is practicing intimacy.

[02:36]

Real intimacy has no limits. Real intimacy has no limits means that real intimacy is to be intimate with all limits. Welcome. Unlimited feeling, unlimited idea, unlimited thought, unlimited person, unlimited being, whatever the limited thing is, to intimacy. This welcoming and entering into machine is a practice of the Buddhas. Of course, everybody knows the Buddhas are intimate with all beings, including demons.

[03:52]

Demons are Buddha's close friends. What you're doing, don't worry. You're Buddha's close friend. You're not Buddha's best friend. You're Buddha's intimate friend. Buddha's also friend for non-demons. So if you happen to be a non-demon, don't worry. You're Buddha's close friend. Buddha is... not just intimate waking. Buddha is intimacy with you. And Buddha is you, demon or not being, and intimate with all other beings in mind. And again, I just want to make a daily homage to the idea, the belief, that in order to realize there needs to be giving up trying to control what's going on here in this world.

[05:09]

It's a request for us at Green Gulch to keep track of our that travels in motor vehicles out of Green Gulch and back with track of how much gas at Green Gulch. And the Bodhisattvas at Green Gulch are cooperating with this. While they're cooperating with this, while they're keeping track of their mileage. They're also giving up trying to control. Giving up trying to control what? Carbon emissions? Uh-huh. In order to, like, just give up trying to control carbon emissions.

[06:23]

However, if people want you to drive your car less, like, for example, zero, you are open and you welcome the request to drive their car less. Or if people want you to walk instead of drive, you welcome that request. And you give up trying to control their request. It's a good thing to, I think, It's the Buddha way. Buddhas are not trying to control the requests of sentient beings. I know you are, you know that. There's a great enjoyment in giving up trying to control living beings.

[07:35]

And instead of trying to control them, and of course, instead of trying to control them, giving up trying to control them and enjoying them in all their challenge and offers and requests. This weekend, we planned a ceremony. And the ceremony, one of the names for the ceremony is Leaving Home and Attaining Liberation. In fact, we'll call it priest coordination or monk coordination.

[08:38]

But you and I today want to draw attention to the traditional title, which is Leading Home and Appealing Liberation. Appealing Salvation. But there will be a difference between the two. We're five. people will be initiated into the ceremony of leaving home and . You're welcome to attend if you . I myself am not, I'm not trying to control these people.

[09:46]

There's five people who are speaking up. I'm not trying to control them. If they don't show up, I will welcome them. It's a wonderful day if they don't come. If some of you, in addition to those five people, some other people want to come and do the ceremony, I will welcome you too. However, I will ask you before the ceremony if you have the requisites. I will ask you if you have the requisites. I do that, I will do that. Actually, now that I think about it, I'm going to do it with the two plus five, and I think they'll say yes. I actually have been doing it myself the past several months. And you have the requisite, and some of them say, not yet.

[10:47]

They've been working hard to get the requisites together. So in this ordination, part of the ceremony is to have some requisites. In ancient times, the Buddha, Chakyamuni in India, people came to the Buddha and they said, I would like to, for the sake of practicing with you, I would like to leave home and join this community of practice of intimacy. And the Buddha said, do you have the requisites? And the requisites are a roll in a bowl. rogues in a bowl. If they said no, he said, in all the cases that I know of, he said, the people were asking who was up for welcome. And he said, well, go get the requisites and come back, and I will welcome you. I will welcome you into the practice of home leaving.

[11:52]

I will welcome you into the formal practice of intimacy. And then they go off and get the requisites. And if they come back with them, they can venture, and they did. Some of them actually said, right away, yes, I have the requisites. They said, I wish to go for refuge in the Buddha, and the Dharma, and the Sangha, and practice with you intimately. And the Buddha said, do you have the requisites? And some of them said, yes. And then the Buddha said, come. come. Right away. So, if you want to do the routine, you just send it. And I think on most pilots we've had them. One person almost helped them, but not quite. So, you have to wait till later.

[12:54]

So, I probably and that will be an occasion for the realization of freedom. from all meanings to the unfoldment of the Buddha way. In general, I would agree with the statement that the inherent nature of the poem

[14:01]

is great compassion for all living beings. The essential point of leaving home is great compassion as if each and every one of them were your own baby. not teenager this home leaving is the state of simply avoiding all evil and it is by mouth and body mutually in accord it is

[15:03]

acting in accord with your word, with your promise practice, and it is promising in accord with your action. In one of the great prajnaparamita sutras, It says something like, if Bodhisattva Mahasattvas on the very day of leaving home, and what is leaving home? On the very day of compassion for all beings, on the very day of giving up trying to control all beings, especially your teacher.

[16:10]

On the very if they want to realize anuttara-samyak-sambodhi, unsurpassed, unsurpassable, complete authentic awakening. If they want on the very day to turn the dharma so that countless asamkhyas of sentient beings may depart from the dust and duality and attain the dharma. And if they want to enable countless of sentient beings to attain the state of not regressing or straying, . On the day of leaving home, in the ceremony of leaving home on that day, if one wishes to, at the same time, realize Supreme Enlightenment and turn the Dhammavira, one needs to practice Padmanabhanita.

[18:04]

But on one hand we're saying, in this ceremony, this ceremony will be the attainment of salvation through the process of leaving home. And if you wish for that to be the case, then you need to practice the words you need to practice home living authentically. Leaving home means leaving not being intimate with somebody. It means leaving the place where you're intimate with just somebody. leaving the home when you're interacting with people in the home but not with everybody else and move into the house of the Buddha.

[19:24]

What's the house of Buddha? It's the house of intimacy with all beings. Entering that house and living in that home, practicing prajnaparamita. Avalokiteshvara Bodhisattva went deeply practicing prajnaparamita. Avalokiteshvara Bodhisattva went deeply practicing intimacy with all beings. Avalokiteshvara went deeply coursing in living home. Let anyone have the chance right now to leave home.

[20:26]

Now, today, we don't have to wait this long. We can look in our heart and see if we wish to leave in the home a place where the Internet reaches some people and go into the house of intimacy or grief. If we wish to do so, that is the wish of the bodhisattva. And then to commit to that wish in a ceremony, what representatives of that mind is the ceremony of attaining salvation by giving up any limits to your intimacy and compassion with all of you.

[21:33]

And the people, the bodhisattva mahasattvas, the enlightening beings, the great beings, by learning prajnapami, who are learning to be intimate with all beings, the Buddha ancestors of this world. At the very time, on the very day, Anuttar Samyak Sambodhi is accomplished in leaving home. Anuttar Samyak Sambodhi is accomplished in all limits to compassion.

[22:44]

So if we contemplate the words that are said, we might notice various subtle points and have questions about them. You might have, yeah, a number of questions that might arise or feelings that might arise when you hear such words as these. And as far as I know, there's more limits on the responses we might have to such discussion of believing and leaving the house, and entering Buddha's house.

[24:19]

And a painting there in the Buddha work. If you name Tim, Nick, you name Nick, Nick would be the name of the guy that should be on the court with you.

[25:36]

If you name this, the people, the people in the street, the people in the house, the people in the room, from experience, when I give, before I give, that I'll receive, how can I be sure that my intention is cheerful? I don't know how you can be sure that your intention is pure, but I believe that if your intention is pure, you will be able to give up knowing that your intention is pure.

[27:27]

And if you do give up, knowing that your intention is pure. I don't know if your intention is pure. I don't know. That would be the case. I just know, I know that in order for your intention to be pure, you'd have to give up that nice little bonus, you know, that nice thing of knowing it's true. And then, also, I think part of that would in the process of practicing giving, you might be able to give, and you'll notice that you receive something. And you might give, and you actually might feel, you can kind of look around while you're giving, and not really see that you're trying to give anything. But you're giving. And you might feel like, yeah, I didn't see any kind of like, gaining idea.

[28:39]

The idea I'm giving you, I really just love to give it your knowledge. And, yeah, this is just great. I've been thinking about this. So in that process, I notice that, yeah, I give gifts and I don't try to control where they go, or if somebody says thank you, or just like, so it's pretty good, but I don't know what you're making. But I really do feel like I'm given, and I was given. I'm just offering myself, offering myself, offering my life, offering what I've been given. And I'm open to feedback about whether there's anything I'm inquisitively seeing. And if I don't get anything, it doesn't mean I didn't get anything. When I get something, it doesn't mean I didn't get anything. I'm open to that.

[29:43]

That's probably the difficult part. I might aspire to, you know, pure giving, giving with no expectation of reward. I might say, I want to live. And then I try. Without even trying to control myself to practice that way. It's a different way of living. Did you watch some of the video?

[32:13]

It's louder. I think they heard that. Can you hear me? Can you hear me? Welcome. Good question. Now, let's do it. Yeah. Are you ready? Are you ready? Thank you. Is that fine? Yeah. Everybody's supporting your terror. Your terror is going home. Thank you. for your grace to support me. Causes and conditions.

[33:47]

Make us feel like I don't, you know, I can't commit. I just can't commit to do that. I don't feel like I can commit to treat all beings as though they were my own baby. I just don't feel like, so I don't want to, I don't want that ceremony. I don't feel ready. But the next day, you might feel ready. And you might go to your teacher and say, I feel ready to leave the little house of limited compassion. I feel ready to leave the house of compassion for like 70 people. I'm ready to go. And if you can, if you have a record list. So it's actually added to the list of requisites in addition to rolling doors.

[35:01]

If you want to do that, please train. And they might say, okay, I'll get the requisites. See you later. You know, that day, that day may come. But even before that day comes, you can still start looking to see, do you wish to open your life into the sea with all birds? Start looking at that. If you want to learn, you know, I don't know how to do that. You start looking inside and seeing what you do. And then you do know how to connect to that. And what kind of support do you need to connect to?

[36:07]

Anything? Go ahead. I was wondering about If you have this deep doubt, I think I can show you. You know, commit if they don't have the need. You know, you have to show your heart and where you have to go. But if a Bodhisattva does not wish to shave their head and wear monastic robes, they can still make the same commitment.

[37:13]

In the ceremony called staying at home, is formally, ritually standing at home, and also obtaining salvation. Because that's what I'm going to call it, the same name. This is not saying you're standing at home, and obtaining salvation. But in order to attain salvation, you still have to open to all beings, living out in monastery. You know, literally, formally, not being in a monastery, but have exactly the same intention as people who live in a monastery, who have made that commitment. And some people in our monastery, like to the training of our own citizens,

[38:23]

People who are in the master training have also not formally done the ceremony of committing to intimacy with all beings. That is required, you know, potentially. If you could be in a monastery and not make that commitment, then you haven't done that ceremony. And this tradition of saying, actually, that we need to do the ceremony, but the ceremony could be that you're at home and a king. But then if you're not in a monastery and you have long hair, you still have to have exactly the same spirit out of compassion for all beings. Don't you think? In this territory of our city, you ask several questions.

[40:19]

Do you believe in life? Do you believe in compassion? Do you believe in life? And I cannot answer that question. It wasn't your, it wasn't God's. It was just God's. And I was hoping that God would give me that. I'd like to tell you that I believe I am the passion of all human beings. I didn't ask, do you have it? I don't think I said, do you have it? I think we said, who's sitting here? for all human. And I don't necessarily need an answer to the question.

[41:21]

The question is, is the function of wisdom? Is it a wisdom question? And if you say yes, that's a lovely answer. But again, I hope you have to grant. Now is this moment. for the whole universe. And it's this you want, supported by the whole universe. And to help support and to feed, support highways. Again, it's not so much what you give, but just that this city, is supporting the whole universe. I don't know how much. I don't know how. But this ceiling is offered to support the whole universe. There's no limit to what I want this ceiling to support. I want this ceiling to embrace and sustain all beings.

[42:23]

I don't know how it does that. And I don't know how all beings embrace and sustain me. I'll get down. Me is how they do it. I will be intimate with the thing that I'll be in support of and the thing which supports us. But I'm exactly not like all this. Before we read some words, I spoke about the unseeing life of the Buddha.

[43:36]

My question is about the things there is. I experience suffering and pain and joy. people leaving places or things, objects. So my question is what and how can we practice with, uh, impermanence and, um, actually things and? Um, when we when I feel that something has ended, like this, when I thought, this session has ended.

[44:42]

And I don't think the Buddhas would disagree with that. It seems to end. It's conventional reality. It seems to end. But they would disagree that it's annihilated entirely. But today doesn't last until tomorrow. Until tomorrow. Today, I guess, lasts until tomorrow. But no more today. Except with another day. It depends on the previous day. So that's why things don't last. And they don't last either. And then if we notice some pain around us, it's impermanent. then we welcome you. We welcome you. If we can welcome the pain, we can welcome the infeminacy. If we can welcome the infeminacy, we can welcome the spirit, the Buddha.

[45:48]

We can welcome beings who are kind of like messengers of infeminacy. Because they're changing all the time, plus they're changing us all the time. you meet changes you. So in some sense, I think what you need is a little bit painful to reflect on, disturbing you, and making you into another person. So welcoming that discomfort around the premise allows us to welcome the actual in which you are even theoretical in premise. And that helps us to the bodhisattva, the vow, the good, the good, the good, the good. It also opens us to other kinds of suffering. It won't necessarily be suffering in the communities. You're not going to suffer with other kinds of pain. So even those who are open to independence still feel pain when they see other people not being open to independence.

[46:57]

See people like, is this good? in the face of impermanence. When bodhisattvas, when they see such closing and pain, plus adding to the pain by resisting it, they feel pain. If they're happy with your pain, if they're believing why they feel pain, it's because they love these beings. So that's a very great happiness that they care about being. But that's not the pain of impermanence. It's the pain of compassion. which is the greatest joy. We have to, you have to pick one up, pick one up open to impermanence and the discomforts around it, to close to that, by closing it to compassion. Centrally open you to impermanence, opens you to compassion. And of course compassion can get you into our impermanence.

[47:58]

to the pain of infirmities, right, it would be, it would be wrong to infirm the pain of infirmities if you aren't compassionate. You're opposite. Hope you're doing infirmity, whether you're doing infirmities or compassionate, whether you're not hopeless, whether you're not compassionate. And that brings back to the first point. It's not happening. And then you talk about cleaning and ending in a home where there isn't, you see, to achieve a greater field of life.

[50:03]

And I assume you're saying, I don't know, but I'm going to ask you, you're certainly not saying believing that you have the home to come to the house of salvation. So I'm asking you to listen. I would suggest that we give up attachment. to the infinity of your own home. But giving up attachment to the infinity of home doesn't, I should say it does, but it causes it to flourish. It protects it. If we hold on to our intimacy that we have already, that intimacy will interfere, it will limit its life. So if we feel intimate with six people, when we give up attachment to that intimacy, that intimacy will be for six people, and it will open to

[51:18]

So the six people may say, no, Michael, please don't open to others, just concentrate on us. We don't want you to open to all these things. And you listen to them and you say, I'm not here with you wishing me to limit my compassion to you. And I'm going to continue to try to deepen my compassion to you. And the way I'm going to do it is be compassionate to more people than you. And those people that I'm not compassionate to, they will want me to be more compassionate to you. They don't want me and you coming to you. They want me to be really good to you. But if I limit my compassion to you, that will hinder my self-fulfillment. That's the way you can talk to anybody who doesn't want you to expand beyond them. Yes, and who decides who a demon?

[52:25]

Oh, the demon could say, I'm a demon. A demon? Well, like, you know, like there's a story about this, you know, big demon called Mara. I'm doing work as a demon, and everybody doesn't appreciate my work, and, you know, it's and they all like you, and I'm the one who quit. And the Buddha says, you know, to be a demon, that's your job. And also, people don't like what you do, and they like me, but they don't do what I ask them to do. But I'm not going to quit either. So, the demons, like Mara means anything that kind of like So attachment is a kind of demon. And so if a person said to you, only love me and don't love anybody else.

[53:29]

Only be generous to me and don't be generous to anybody else. Is that something in your own mind? Or if somebody else is pretending to be that way? No. Only be nice. Only be true to me. Don't be true to anybody else. When they talk to a person, this is a kind of demonic, life-limiting kind of talk. But we love this demon. We want to be intimate with this demon. And if we're sleeping with this demon, it goes away. The push moves away, the demon gets to sleep with us. for the land of the internet, with any life-limiting emotion. And so this is different from... Because you're talking in the metaphysical sense, or psychological. Psychological. I think psychological. Right.

[54:30]

So let's get with you. Okay. So those who demonize others. Well, you're talking about... Demonizing others is also a demon. Demonizing... Right. You're saying that's a demon. But when you see life being squelched or squeamish, when you see somebody being cruel to themselves, you could say, oh, they're possessed by a demon because, you know, the way they're functioning is like putting themselves, squishing themselves back, and then opening themselves up. That's a demonic energy. And you can see that when you're not demonizing them, you're just sort of, you know, compassionately illuminating yourself. and you don't try to control them and you can't stop doing it, you show them how to love without limiting what's being done to them with their actions. The stereotypical demon in the Buddha Dharma is called Mara.

[55:49]

Mara's kind of like the chief of all demons. And Mara is related to the word Marana, being deadly or dead. But the demons are anything that's like going in the other direction of intimacy and compassion. And he's forced like that in our in our existence that's grasping and squeezing and closing down on the greatness of all phenomena and the vastness of all beings. That's still me, my being, my Buddha. And so these are great challenges and opportunities for compassion to grow before this occurs, I would welcome data like the market. There you go.

[57:06]

Do you feel that there's a spectrum of intimacy? There's a spectrum of realization of intimacy. Intimacy is just intimacy. Prajnaparamita is not really a spectrum of prajnaparamita. There's a spectrum of realization of it. So, when I feel impatient with you, we're intimate. When I feel happy to see you, we're intimate. When I... No matter what. Yeah. So, in... You're seeing reality. And reality also includes conscious being, so you can see it's not just reality, but it's the realization. It's the enactment of it by living beings. But we have the ability to distract ourselves from it, to pretend as though you want something else, because it's so intense.

[58:10]

Real intimacy is so intense that it's easy to fall into one thing. Imagining that there's a variety of intimacy, if it is a spectrum, and picking some other kind. Yeah, you might feel like being intimate with everybody is too intense for me. I'm not ready for that. Okay? So my realization of an internet is incomplete because some people are not yet ready to be internet with. But being kind to that promotes opening to great and great intimacy. So I don't beat myself up for not being able to be internet with. Not being able to open to some people. I don't keep myself up for it. I actually, you know, I say, I'm kind to myself. I'm saying, you know, look, you're a boy, you can't open to this person.

[59:19]

It's okay. Whenever you're busy, how about now? Okay. Have you found yourself feeling not intimate with beings? Do I find myself? No, I don't find myself nothing. I find myself having trouble finding the completely open heart. Like, you know, I'm lost. Like if somebody winks at us. Yeah, if somebody winks at us, I might not be able to open. Or like, you know, by the way, I got... And then... And as a result of it, I got a telephone call from the doctor's office. And he said, you have to come in. I was going to send it in the mail. They didn't identify it, but they said, you have to come with the pick. So I hope you let me go today afternoon.

[60:22]

But when the tick was on me, the first take on the tick was not kind of like, oh, you're welcome, tick. It was more like, oh, you know, this is inconvenient. One day at about 4 in the morning, so I was almost late for . Because of the tick. Yeah. I guess I waited around kind of a day or two, and at that moment, the quick arrival of the ticket, I did kind of miss a beat there. Even though I wasn't in the book, I kind of missed the thing about it. So you flinched for a moment and then opened to your flinching?

[61:30]

What? Are you reporting that you flinched for a moment and then you opened to your flinching? So for example, I thought, you know, You know, I had a jisya, and you can see it's not a jisya, but it's a little, under some circumstances, it might be a little tricky to not have any clothes on if it's a jisya. Now, under some circumstances, it may be appropriate. Well, like, you know, when I broke my leg, I had a mad jisya, and he helped me get into the bathtub and out. But given other considerations, I might not have a female be there.

[62:35]

On the other hand, if there were no males around and I needed help to go to the bathtub, I might have to have a female attendant help me, with no clothes on, do something, having to do the things that didn't come to me. At some point, my naked body would be, you know, probably more naked. When I die, I'll be the female Now, students will be very clean about it. And they'll say, well, I don't think it's there. It's OK. So I write that to make it . So there's certain forms that I respect in order to have intimacy. But they may be just going, what? Intimately feel that given our relationship, it's still friendly to have clothes on.

[63:37]

But don't feel that mental intimacy. But you can also feel like flinching around having no clothes on. And willingness to keep your clothes on to try to control what they can see of you, rather than keeping your clothes on as an offering of intimacy. It's interesting stories you tell. For me, I notice a variety of requests. I feel different beings make very different requests for how to enact intimacy and to tune in to the intimacy that's always happening in the midst of a variety of requests. I find fascinating. And I like this instruction to give a feeling for what living home means.

[64:39]

That you learn to see everybody as your baby. And your baby, your baby's naked, right? You paint your baby, all the different parts of your baby you've seen. And you have to be able to have that feeling for all beings, whether they're We'd be happy to do that if it's just a classical, perfect, that kind of feeling. Yeah, I think that's key to this leading home thing. And you don't have to shave your head to have that feeling for people. That you would be willing to completely expose themselves to you, and be able to arrive at a particular exposure for them, if it's appropriate. But if we can look to that, and realize that that's another part of this, is that what's appropriate is the kind of account of openness that everybody else really likes, everybody on the issues they like, everybody supports.

[65:48]

So there's a way that we can be intimate with people that everybody supports, and there's other ways of doing it. Well, I mean, they do support it. Yeah, we told them that they think it's great. They see an intimacy and they say, that, I feel completely intimate with that intimacy. They see another kind of intimacy and they feel included. So that kind of intimacy is not the kind of bodhisattva wants to have, that intimacy. So other people feel encouraged by the intimacy, the practice of intimacy. So we have to be aware of the form in which the intimacy is manifest. So there's a sense of justice. We use these forms. follow what's appropriate, then we can be thinking better. So we are concerned with encouraging others.

[66:52]

Compassion is particularly encouraging others to realize And she passed. I wanted to help him. [...] But part of anything that seems to be organizing forms, like taking care of them, helping to heal them, how we eat our bowlers, these things like that, how we enter the room. These are ways we can do intimately with each other. By being acquainted with these forms, that's a way of being kind to each other. Without using the forms to control ourselves, we use them as orphans of human intimacy. We want the realization of intimacy. We want the realization of identity.

[67:56]

You spoke about the baby. I recall a dream that I had about a baby, that the baby is screaming, and I'm holding the baby, but there are a couple of other women, more mature women, there too, and I'm trying to, like, give them the screaming baby, because in that sense, it's like, you're grandmothers, you know how to take care of babies. But the baby was... was not content to be passed to these women. In fact, it was like trying to get back to me, get back to my body, you know, or get back to my breast. And I'm thinking, I'm not a mother, and I'm not trained in mothering. So I'm trying to get the baby away. And the women would be happy to receive the baby, but they just notice that the baby is You know, ready to pass.

[69:04]

Right. And I think a lot of mothers do feel like that. Like, I'm not a mother. I'm not suited for this job. And most people are better than me. But those people who also feel that they might be more suitable than me, they're like, they want to support me to do this job because they're actually a vision of God. Even though, you know, I think you're suited for it. But actually, they think it is your job. They support you, too. Uh-oh. I come as a grandmother and a demon.

[70:29]

It occurred to me when you were talking about the demon that I wished to please the teacher could be a kind of demon. But I think the way to please people is to go that far. I don't think it's a game. I think it's an aspect of the way to please people. But to wish to please people so they're like you, that's life and fun. Exactly. I wasn't thinking of so they will like me, but in particular, but I was thinking the teacher, what is the thing that one wants to get from people in the future? Yeah, try to get something. That's a thing. That's a thing. And what I recognized was the wish to please the teacher in order to continue training.

[71:39]

If it confines, if the light confines, if it blocks openness to whatever true horizons is in this life, in this body. So if you present the future as something very nice, that wasn't true to you, and the true future would find that quite good. But when you try to be compassionate toward that, that would be somewhat boring. Because although it's, in some sense, really a good thing, it's not you. And that painful thing that's actually you may not disappear.

[72:42]

I mean, the thing that I think might actually be painful, and the thing that I think might not be able to continue in training, might still be able to continue in training. So if we want to continue in training, we should not be such a worry as to not get the continuation. In order to continue training, we've got to never get the continuation. And we're acting from just a right to truth without concern about the consequences. We're concerned about the consequences. We care about everything. Without trying to control it. Without trying to control the consequences. We know that there's consequences and we care about it. And we're willing to walk into the consequences together, whatever they are. Yes. We have that spirit.

[74:00]

We have confidence that that spirit will work with us in which we want. But if we want that, and we think that something will make it happen and something won't. Then we're in trouble. Well, we can still think that. But if we draw from what we think will, we think it won't. try to control what you want, then that doesn't take me to this kind of training. It continues training. And life squelches. But we're already very trained. So we're trying to learn new things. And life enhancing the life. the life-expanding path, which is to offer what we think will enhance the practice without doing that any controlling. The part that seems new in acknowledging is to be able to do what feels like the affirming action.

[75:17]

not as an extreme rebellion. But my experience in the habitual path that we're so familiar with is when I get myself into the mental box, I have to wrap in order to express something. and that to actually walk through expressing whatever it is without having to break the box. Because the box isn't really there. That would be me. Cordelia. This Cordelia thing there is a good example. My granddaughter is not named Cordelia for nothing.

[76:25]

true sons and daughters of the Buddha, presenting us openly and honestly in order to meet Buddha face to face.

[76:59]

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