The Mind of Enlightenment 

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i've said repeatedly that the initially the
the mind of enlightenment bot of enlightenment the spirit of enlightenment is to wish to realize buddhahood
for the welfare of all beings
no no my last class now tonight i say
it could be the wish
to be completely yourself
the welfare of all beings

seems to me that
to be
to realize buddha is to realize
silence and stillness
to be living in silence and stillness
is to live with no self cleaning
no attachment to any construction of what we are or what other beings are
being that way is practicing and realizing
and being that way
in as in essence at its heart is compassion in his compassion
to be yourself
being yourself is a compassionate act
it requires
caring for being authentically yourself
it requires generosity patience ethics we cannot be ourselves without being honest
we cannot be ourselves
and take something that's not given
we cannot be completely ourselves and be possessive of anything

primarily and especially herself
realizing the ultimate truth we
the not attached to anything
and we need to realize the ultimate truth in order to be authentically ourselves and again being authentically ourselves
we don't need to move or say anything
what's also last week i suggested that the ultimate truth
i can not be an object of knowledge
the ordinary mind that thinks in terms of exist things existing and not existing that can't know
the ultimate truth
you know mind is delusion and
it's objects
how i should say
conventional truth is a deluded mind and it's objects
it is not the ultimate truth
and the mind that realize his ultimate truth
if not separate from ultimate truths are there to there is no
there's no subject or object
i like to compliment that tonight by saying that
they're under some circumstances
you will hurt here discussion of somebody knowing the ultimate truth
and that's the circumstance in which on who you're speaking an ordinary terms of advanced
bodhisattvas resting in meditation
speaking of their resting and meditation
then it's quite all right to speak in terms of subject and object
and to consider ultimate truth
as an object of knowledge
when they're resting and meditation
the way they are his unborn
and the mind itself
is free from birth
when the mind is turned in this way it is as though it knows ultimate truth
so in the context of speaking of the two truths conventional truth and ultimate truth the basis for that discussion and the distinction between the two
the to truce which are not separate
in that distinction the distinctions based on them as being objects of knowledge so in that context
sometimes people say that the ultimate truth can be seen or known
because the way the mind is the way knowing his his ultimate truth
he taking care of conventional truth country
neatly taking care of conventional things
what we appear to be to ourselves and how others appeared to us
taking care of such conventional things completely we are ready to realize the ultimate truth we become ready to realize the ultimate truth
we become ready
to let ourselves be completely ourselves
and to let others and to let others be completely themselves
he in that sense the sitting quiet and still have the zen school the practice of dharma
sitting facing the wall
is to demonstrate
being ourselves completely with no attachment to ourselves realizing the ultimate truth
and completely taken care of the conventional all conventional aspects of our life
if we don't give complete and thorough attention to every
conventionality of our life
that lack of complete attention to such phenomena such conventional things
disables our ability to be thoroughly aware of the ultimate
any an attention to caring for conventional things
relative things
things in the realm of the where we think in terms of existence and non-existence
any lack of care
for are deluded mind
will disable our ability to be thoroughly present for the ultimate truth
caring for all things all beings
and there are only our conventional beings
all sentient beings are conventional beings
our conventional truths caring for them thoroughly being compassion with them
the paris as sets the ground for realizing ultimate truth which is what really heels conventional pigs sentient beings that realization
which is the same basically saying this kind of care enables us to be ourselves
we're not willing to take care of all conventionalities all the aspects of our life
and all of our relations
we can be totally just ourselves
and once again when we completely take care of things we are silent and still when we are silent and still
in that context we care for everything
we can learn to care for everything and realize and realize become the ultimate truth
the emptiness which is filled with compassion
and all this always just for the welfare of all beings
which just happens to include ourselves
tomorrow asked me if there's some textural background
these classes for these talks
and there's not there's a in our tradition there there's some stories about one of our ancestors named a don't shine with
ah chinese ancestor and in the story of his life
yeah he asked
yeah he asked
yeah he asked about a teaching
a story and in the teaching story the monks talking a teacher in the and a teacher gives this unusual teaching
and monk says you know what's in what scripture does this teaching appear and the teacher says well
kind of ironically i i couldn't really be teaching the diametric was no of sutra good i
and then he gives a sutra and then later don't shop meets his teacher and his teacher
and he asked his teacher again what scripture does his parents teachers to tells them what scripture
so here's some scriptures that this talk came from now this is an all of them but this is just some of them
ah part of the reason why on the
mr mentioned the scriptures sometimes it because and when i say the name of the scripture people kind of get disoriented from being silent and still like they they they they start thinking about what scripture i just said it was and then and they start thinking about whether you know it's ha
heard that the hard to say it it's in foreign language that they like or dislike it because of that and also they're wondering where they can get it and why am i mentioning scriptures and create quite a bit of hubbub but tonight out or mentioned some scriptural sources
so one of the me when a main ones for these talk for this class and last one is the some dinner metron sutra
the mahayana kumbira heart the sunday march on a suture
ah which
he's getting close to becoming i mean i and i did a commentary on the search for a number of years and this is getting close to being
ah book published book
in this sutra particularly in the chapters six seven eight and nine
there's discussions about
the things i've been talking about and for example in chapter eight there's a discussion of the
six basic bodhisattva training methods and the for
ah additional training methods which helped the previous six training methods
the six perfections as they're called or the six transcendent practices so in there is a detailed discussion of how these practices work together and then in
in chapter eight years a detailed discussion of particularly the last two perfections of concentration and and wisdom and in chapter seven is a discussion of ultimate truth and in chapter six as the discussion of the conventionality
illusion and ultimate truth
which you might want to wait for the book to come out
it's kind of hard to read that sutra
without assistance but the were to a lot about what i'm talking about comes from
also in the
buddy charlie by tara the
the career of the bodhisattva
which is a poem spoken by the indian
monk sage poet shanti deva in that text also these these practices to
ah develop and protect body shit our disgust
and in particular the emptied the emphasis on not concentrating on the quality of self and other and exchanging self and other are spoken of in detail there however this practice is not originally from shanti david it
is in appears in a number of mine on a sutras
and tomorrow asked if this is related to the
when and i was time land comes from this this text is tax
also nagar know
the wrote a commentary on the large suitors a perfect wisdom
which is called in chinese dodger de lune ah
and translated as the great treatise
on wisdom
and in there too as an extensive discussion of the thought of enlightenment and on
and the six perfections
and then later in china oh actually i isolated in china
nagarjuna lived in in india but the dodger dylan
it is chinese text and we do not have the indian original are we have is the chinese that's why i said the
the the chinese dodger to learn
the sanskrit would be on something like maha
prajna para meet the near dasha
but we don't have that text we only have the chinese
they may never have been an indian text it might have been for we call and apocrypha
something created in china said to be translated from sanskrit of nagarajan
but anyway that text is a very influential in chinese buddhism and in san
and another very influential chinese teacher and author names ten tai ji
and he lived around the same time as bodhi dharma and he wrote
a great treatise on tranquility and insight and and there he has a long discussion about body bodhicitta
ah how it arises and how it developed and so on and in that text we'll see the beginning of an extensive teaching about how the body how the thought of enlightenment
arises in the real in the relationship
between living beings and buddhas
this discussion of how buddha's appear in the world in order so that books or the sentient beings can look at them and practice reverence towards them and generate merit
in relationship to them they appear so that people can generate the merit and virtuous sufficient for them to open to wisdom
this is actually this statement is taught in the somebody near metron of sutra indian sanskrit text again we do not have the sanskrit text of the sounding your vagina we only have two button in chinese
but in that indian texts both in the tibetan and chinese there's this and which are most translated in english there is a discussion of that as appear in the world so that living beings can relate
and generate close some roots because without somebody to relate to sometimes it never occurs to have to do so
just like with my case i've often told the story of when i was a
with the inspiration of
james name
marlon brando and elvis presley i thought that it would be really good for me to be as bad as possible
because that would make me as popular as possible
the people the good boys and school were not very popular
how this was not popular for being good boy he was popular for the hip movement
and singing to african rhythms and so on so i thought well at twelve you can do more or less anything and nothing much will happen to you so let's go for it and so i did and but a man who lived in my
apartment building after i was apprehended by the police
lovingly had love talk with me and the upshot of the conversation was
you know it's easy to be bad
by what he said earlier i knew i actually knew it was easy to be bad
all it takes us a little guts
and he had some guts to he was nineteen forty six national heavyweight golden gloves champion
he's so i said to me it's easy to be bad
what's hard is to be good so i thought okay all right i'll be good
so there i didn't say it out loud
cause he was six foot four and weight two hundred and forty at the time
and i didn't want him to be provoked into
deviating from his love towards me
he wasn't my father he he had two daughters i think he wanted to have a son but ah
i was the closest he had available so he was very good kind of uncle to me and when he said that to me kind of inspired little bodhicitta there
the in our relationship the urge to do good rosen me
diluted beings do not think up for themselves to be good
they know you don't naturally think of doing good they need
they need education they need somebody to suggested in a way that makes it appealing lovely delicious joyful
and so buddhists do that for us buddhas and bodhisattvas make us think that being good would be really as cool as being very popular
even doing good is so good they could take it they could teach us that even if we were less popular they would still be good it's so good even if nobody noticed that we did it even if we got no rewards for it it would still be fine
something conveys that to us
we naturally learn we naturally know how to be possessive and selfish with nobody has to teach us people can show us how to do it but if they don't will still be over the figure it out
but to be good someone we need teachers when end
and we when we meet and have a relationship with the best of teachers is bodhicitta arises not just to do good but to do good
just to do good for the welfare of all and not just to do good to get something for ourselves but to do good for all beings
this arises and that's taught extensively by this this chinese master named jerry and his disciples
and this understanding of where this body mind comes from
a is very strong in the ancestor a hey dogan of this tradition
and he says many places in his works he says
the good of this practice the good of that practice these all arise in the context of this relationship between sentient beings and borders
good of these practices don't arrive just from me doing it they arise from the relationship
so in in the teachings of dorgan
also the scriptural sources there are in his texts benda war
which can be translated as literally on negotiating the way
in there he has a section was described this concentration the self-fulfilling concentration
this concentration which fulfills the self which is a concentration of the buddha
which is the buddha's enjoyment of enlightenment
which is the concentration
a being still and silent it's the concentration of what's going on in the stillness and silence of the borders
it's talking about the just being yourself in the middle of stillness and silence so that's one text that's the background of what i'm saying
a dog is this dog and describes in that text what was going what's going on in the buddhist heart and a buddhism in a buddhist mind when the buddhist sitting still being buddha
he's describing what's going on in bodhidharma when he was sitting facing the wall for nine years the tremendously active world
of healing relationships among all beings the way everybody's helping each other the way everybody's fulfilling each other that's going on in the silence and stillness of the buddha a bodhidharma
and of us when we do this practice for vendor was
kind like sets the standard for this practice of sitting still being ourselves for the welfare of all beings
and then another text by dog and about this
related in the background what i'm saying is the bodhisattvas for methods
of and translated for methods of guidance ah sometimes truck translated as for methods of attracting disciples
for methods of
benefiting others but i like to save for methods of embracing on sustaining
so usually is taken as the for methods by which the body sought helps people the boy sought a guides people
the embracing and sustaining but it's hard to translated the other way but at the character is has both an active and passive
the character by itself in chinese it needs an active marker if you're embracing and sustaining others if you're guiding them if you're nourishing and we've gotta put a active character
an action character next to it
to make it but you're doing it
but you can also put a passive character next to it and then they're doing it so these methods are methods by which body sought this guide all beings but they're also methods by which all beings guide bodhisattvas their methods the for methods of
benefiting all beings to form methods by which all beings benefit the self
for example giving is a method by which benefit and guide others but when you practice giving it's a method by which others guide you and benefit you when you use kind speech it's a way to guide others
and benefit them but it's also a new kind speech it's a way for them to benefit you and guide you
the last of these in third one is beneficial actions so again then official action is a way
to attract disciples
the guide disciples but it's also a way for disciples to track you if you practice beneficial actions the disciples attract you
when you practice benefit reaction people become more attractive to you
and the last one is identity action
practicing together doing things cooperatively again there is a way to guide people and it's the way for people to guide you so these that text on these poor methods is also in the background of what i'm saying
you can study that and then
there is ah
the literal text is called haute-savoie dyson by dogan
which means arousing the waist or arousing the body my bow tie
body shin mind arousing the body mind that the text by dorgan so that that to is in the background of what i'm saying and their to you find the discussion of this mind does not arise by itself does not arise from others
it arises from spiritual communion between living beings and buddhas and bodhisattvas
and then there is a
goku your ginger which means
guidelines for studying the way and are to there's a discussion powders the body chit to arise and their to duggan says it arises from the spiritual communion
and then they also is a text called which is one of the last taxi road which is called donations which
the are you know the word door chinese pronunciation and just dial it's a character which means
a pack or rode away
but also means to speak and also means and buddhist context enlightenment so the path
and enlightenment
are two different understandings of the word dow
so this is the way mind the buddha way mind the enlightenment mind that's another text isn't the background saddam hussein
so those are some tax
which you could study
while i'm away this fall in the mountains
sitting still and quiet

but eventually probably people who asked mr i'm talking
so i might be talking a little bit too besides being still and quiet
i hope you are practicing being still and quiet to here in the bay area whilst i'm others will be up in the mountains being still and quiet
for your welfare and hope you are practicing here
for the mountain monk welfare
send us care packages of silence and stillness
at please keep in spiritual communion with us

during the you want to any feedback you want to make on this
this class or the last one
yes i think he said that down in silence and stillness yourself
yeah yeah so as soon as you start talking that means
the of separation
emphasizing the silence and stillness
the talking that occurs in silence and stillness
is the activity of being yourself
it's the activity of the buddha's when it occurs of silence and stillness
in silence and stillness
yours isn't there's no clinging to yourself
so when you speak from know clinging the speaking is an expression of that non clinging of that awakening
and then it's beneficial
it's the buddhist speech
but if you start speaking and then you get distracted from the from the silence and stillness
then you than your speech is doesn't seem to be concerns the films anymore than it's just conventional talk
which can be wholesome or unwholesome or neutral
but if you lose touch with
that radical presence
where there's no attachment
then we have a problem
in that in that disparate in a discrepancy

changing a tray ourselves as in time
is is the self check changing were sitting silently yes
this the silence and stillness is only in the moment
stillness doesn't last
it's just a stillness of view being you now
and now you being you know this is a new veer right now
and this new via of being her a stillness
now that one has gone away and we have a new another one
a freshman although she's a little bit older than last the one that left
so we're constantly getting fresh new old ourselves
and each one is completely still and quiet
appreciating this stillness and quiet of the present person is
his body dharmas practice is buddhist practice
and i don't think we'll be able to do this unless we're doing it for welfare of others because it's not much fun for ourself
but it to do it for others is appropriate
this is our greatest gift is to give
our silence still
unattached attach self to all beings this is a great gift
as the great joy to give this gift
but the south you know
the personality might not think it's funny
however if the personality allows this attention the personality will be
encouraged to continue
because it will be a great joy to the whole area
and the one who is not trying to get any joy for herself and not attached to the joy has been given to her
again she's very joyful
if we're attached to our to our joy and trying to get some
that he rhodes
and to say to a significant extent is an understatement our happiness
that erodes to a significant extent our happiness so that you could just say that erode your happiness to the point of misery
or miserables
or miserables was


maybe there's no results or bodhisattvas
i strictly speaking ah
in historical sense we only have one buddha in history
there are many buddhas who are not in our history but aren't some other history right now
there are innumerable historical buddha as coexisting with us right now who do not live in this world

know you well the communion is not a physical plane
the communion between you and me as not physical
our relationship is not a physical thing
they're not actually in the world
are you and i are in a world whichever handy little world and we still can relate to each other even though you know in some sometimes we share this physical world but we also have our sub world within this physical world and we relate in our relationship is our spiritual relationship is now
not a physical thing
and we also have we can have and we do have and we can we can
develop our spiritual relationship with as who coexist with us right now
and mahayana teachings the great vehicle teachings are are filled with instruction about how to develop relationships with buddhas
and again
attacks i didn't met man man a man mansion which i now mansion is the lotus sutra that's also in the background of what i'm saying because the sutra is the boot and the lotus sutra is not the historical buddha even though that bullet in the lotus sutra has the name shock
mooney buddha but it's not the historical shocking money it's a transcendent sharkey money
who sang i'm always here who tells us that the historical shockey mooney was a skillful
manifestation of
a buddha that's not doesn't appear in the world
but that would also says that if you practices if you take care yourself really well and take care of others or if you take care yourself really well for the welfare of others you will see this buddha teaching the lotus sutra right now
and again see in the sense that same sense of seeing the ultimate truth not really has an object but we can say conventionally you will see the buddha's teaching right now that's it the lotus sutra tells us
and we need we need this relationship and it's available

yeah well i guess who it's our there's something about us that ah
that done when we stimulate the buddha's to when we stimulate the buddhas and they respond to us something and us response to them
and so we would we'd regenerate the interest in giving good a try
something about us wants to wants somebody reminds us for shows us how cool it is
we need the connection in order to awaken it in ourselves out
so that can be you can call out our basic goodness that we
what just like you know it in a more ordinary sense
a child
cries and somebody responds to it
and sometimes a poor people respond very skillfully and compassionately
and the child sees his skillful compassionate response and there's something in the child is other than their own crying for help they get they see that this person helping them
and at some point they thing
that's cool how they helped me i'd like to do that i'd like to learn that to and i movie didn't quite say it that way but later they may see the kind of saw the example and they want to give it a try and sometimes they think they see the example but they say about and want to copy that person
like sometimes the cheap parents teach children a good example but the children don't want to admit to the parents at their copying them so they wait until they left home to start copying from the good things with premises
but actually that there is this thing in them which
when they cry for help and they get a good response something arises in them which is like i'd like to do that too
and if it's not your parents like the stories i told you when it wasn't my parents i saw this example and something and misa i wanna be like that there's something about me that wants to be like that
so that's something in me that
was brought out actually when i was being naughty
in somebody respond to my naughtiness in a certain way something good and nice as i want to do something other than being naughty something more difficult
called being good or called being like that great bodhisattva
and you know something that jesus did at the teacher jesus i kind of love
i kind of stimulate something in me i wanted to be like that but the miracle worker i wasn't so interested in couldn't relate to so again i was attracted to buddhism through not miracle workers but through teachers through people sending kind of ordinary daily life situations
with a slight change
the things that will i thought our coolest with the things that were kind of like closest but
totally different like opening your hand rather than closing it it actually does open but it often closes at very characteristic times like around our own possessions and doesn't very old doesn't know so the open around our possessions but as we do know how to open and close we have the ability to
open we have the ability to give we sometimes don't do it except under special circumstances
and to see somebody who gives an unusual time it's really are really attractive
later i heard about miracles but
now i think them from the major miracle is actually the most ordinary thing namely to be yourself as the greatest miracle
being still is like
that's my idea of a miracle to realize that
and yet it's so close it's like right here all the time
we get distracted from the miracles
so easily
again we need examples to remind us
when you can we need to sanga we need a teacher when you to teach him

this idea

where see

i took it as it took a there's no concept of others
is there a concept of self
the fact that finance
and then what do you do if somebody says are you setting for other what you how it or how to respond to that if i say to you are you sitting for the welfare of others how to respond
that's fine for me to pay
it's okay it's fine

what the result
also if you sit still people probably will eventually ask you what you're doing
and then your and then you have a response
my god
one of our ancestors was sitting
and as teacher said to him
what're you doing
when and he said
i'm not doing anything at all
and did you said then are you ideally sitting
and he said if i was i'll be sitting i would be doing something
and the teacher said
you say you're not doing anything what is this not doing anything
and students said even the ten thousand sages don't know
and one student said that the teachers were happy
and the teacher said
upon the palm was
we've been practicing together like this
going along
adjusting to circumstances
even the ten thousand sages don't know what we're doing
much less
in attentive bags

there's no difference yeah and
and i joyfully practicing together
not for themselves
and they're not really doing anything
they're not doing for anybody else and they're doing it
for all not anybody else's
and all the anybody else's that meet them are very happy with with the way they're practicing and are encouraged
yes in addition to the long list of books mentioned to me do we have one thing at the top of their homework assignment
why i think i would put
but egypt at the top the list study that
think about ah
awakening and realizing it
for the welfare of all beings and you not to say others just the welfare of all beings
whatever you do just remember
to do it for the welfare of all beings or
to just ask yourself
do you want to do you want to do this or do you want to offer this to the welfare of all beings
just open up the scope on what you're doing moment after moment
when you go to class
when you go to work
when you do anything are you doing this for the welfare of all beings
we have lots of responsibilities but on
i haven't noticed that
be mindful of that makes things any harder
adding that that mindfulness to all the other things i'm doing doesn't make them harder
does it make it easier
yes easier in the sense that they're not so draining
because i'm not doing anything by myself anymore
then i'm open to everybody helping me do whatever i'm doing and then the question is is everybody helping me do this
that that's the context good contacts for everything is already helping me do this is it am i doing this to help everybody
when my asking answering this question to help everybody
have a question about patience
i was struck by
first three perfect
serving others the last three
actually let's change it in lieu in context of michelle's comment it's to benefit the first three are to benefit sentient beings which means to benefits suffering bags the first three yes
and then and working them would you say it antidote to suffering antidote suckling an antidote to affliction
the antidote to the causes of suffering
self clinging
belief that there's some independently existing thing antidote to that and you talked about optimistic
altruistic selfish and chair
i'm just wondering if is it seems like they're sort of the threshold between patients and
maybe that shift from
offers selfishness
to altruistic unselfishness yeah goes to the threshold is reflect baby photographer patients and said
and i'm wondering if the patient can also be seen as being patient with your own self queen yeah
reality definitely knows definitely that's a that's one that's available quite frequently
you don't always have a pain in the blood but you always have that one
yeah definitely definitely teams but i mean for me what comes up the server software with a suppression
self loading self loathing is part of self clinging yes
so yeah so patient with softly passion with self loathing patients with the pain of self clinging patients with other people's self clinging patients with other people's suffering from self self-cleaning all that that's that that's the way to benefit suffering banks court
have self self-cleaning
and see a nice to also he said threshold
there's a threshold between benefiting sentient beings who are suffering because of self clinging and practices which
alleviate or antidote
the cause of being a sentient being the cause of suffering it's a threshold there
and at that threshold you also need to practice these first three perfections
at the threshold between
benefiting beings while still having something and benefiting beings unselfishly at that threshold you practice the first three
and hopefully start practicing the last three
like that poem you know
the breeze at dawn
has secrets to tell you
don't go back to sleep
you have to say what you really want
don't go back to sleep
everyone's walking back and forth
at the threshold where the two worlds meet
the door is round and open don't go back to sleep
so in order to sit on that threshold we have to do the first we have to practice generosity ethics and patience to sit at that threshold
where we interface selfishness and suffering
it's it's that our backer at our front
but also at the threshold is selflessness
selflessness and even the end of the tendency towards it
so the world where yeah the world of selfishness and unselfishness are meeting all the time the world of form and emptiness or meeting all the time
and everybody lives in a threshold actually
on one side you have suffering beings on the other side you have liberation
but actually everybody's at the threshold
and some people are practicing on both sides at once other people
aren't practicing enough on the side of suffering to be open to walk through the door which is always open
that's not good to go to the door actually if you're not taking care of yourself
if you don't take care yourself in the realm of such selfishness it's my good to go into the realm of unselfishness second can just be psychosis
dreaming that you understand selflessness
is worse then
dreaming that yourself
which is pretty bad much worse the dream at your selfless
but it's fine to be selfless just dreaming about it is a big dream dream yet you're selfish or the dream that you're the best person in the world
that's that you can be back on that
but dreaming that year selfless it's hard it's hard to get help them so don't do that don't dream about yourself which selfless
just be selfless with i dreaming of it
have you more feedback
may our and damaged
clay or expand into a reverie the place where the true man
the way the are numberless
how to save them the illusion
exhaust the ball
how to end them the a star less i know
to anchor them buddha as way zones to pass the ball high to become it