This is by a listen to my song. There's no wonderful thing in the world because then. And with that, a word, sound, that's talking about, not talking about anything, and that's what it's about. It's a very pure form. a very big movement among living beings.

[01:09]

There's this huge movement among living beings. Not all of them are officially joined, but still millions and millions have joined. It's a movement to realize peace, happiness in this world to suffer. It's a movement to try to help All of the things, be happy, great. It's going on for a long time. All of the work. As I say, I know some of you already. And those who I know, I know, that they are people who are actually already officially, out of their own love, have decided to live to that they all leave, are already

[02:31]

Working. Best they can. Comparing capitalists to everyone. And in the period of work they would pour down also. Help now appear. Where it stand on the slack. But I always just assume that you're sort of at the same ballpark. And talk to you as though, as though you actually were concerned to bring happiness to this world to make all, everyone get happy. And that you understand that this, this will be the way to make yourself better than that. Well, talk to you and do that for so. I'm not trying to talk you into it. Well, maybe not, just talking about the case, but we just have any renovations.

[03:38]

With those who have any renovations, . Now, my renovation is, of course, I have some renovations about, Some of them are doing really tremendous vibes of it being. I have some recognition about this person being happy. I think, why should they be happy if they're killing people with torture? But why should I want them to be happy? That's not exactly what I want. So it's not exactly that I have a recognition, but I don't want people to be happy with their big crew. I don't want that. Because I don't think people are having trouble. What I want is anybody who is being cruel, I want them to become enlightened.

[04:39]

I want them to become completely awake to what's really going on in this world. That's what I want. I have no recommendations about that. Hope for them. And if they become enlightened, if they become enlightened, they will stop being cruel. So in that way, I had a renovation of wanting everyone, every single person, even any monster in past history, I really want the very best for them. I want them to be completely alive, completely happy. And of course, completely compassionate and effective in helping other people. Is anybody in the being cruel, you know, or anybody else? And the kind of life in those that being cruel, you know, or anybody else. So, to all of our benefit, everyone would wake up. In that way, crap, none of us have a reservation to the universal awakening of all beings.

[05:43]

I would guess that nobody was against that, except, you know, some really upset and just being . So in that context, I'm talking, okay? What comes to mind is this part of my song. Do you want to dance? Do you want to take over the aliens? [...]

[06:48]

Do you want to take over the aliens? Do you want to take over the aliens? Do you want to take over the aliens? Do you want me? It's basically it. Just hold in and walk into death of other beings, and then walk into birth of other beings. Walk through the mud and water, our lives together, holding hands, endless, without a birth. Forever, with all the needs, with no freedom of interruption. That's what it says about. But one of the additional things about it is that it's teaching the purity, teaching them how to keep yourself pure as you embrace all your dreams and walk through life together. Teaching them how to keep yourself on the spot.

[07:53]

Or another way to put it is to keep yourself free from all leaks, leakage, outflow, but also need feedflow. Because if you join in with all beings and you have not quite the right attitude, if your attitude isn't pure, then as you try to enter into this wonderful world, of benefiting all beings, you get what's called birth. So the music teachers are to help us keep track of What's happening as we work for the pet community so that we don't get burned?

[08:59]

If not only do we want to continue the project indefinitely, everybody's happy. But we don't want a few breaks in, like, years, take years off. We're running away hiding from certain buildings per year because they drain us, or they flex. When we have anyone who meets each other, unless our attitude is bright, we tend to feel like we gain or lose something. Like a lot of health care. I gave her something, I lost something, she got something. If I think that way, that's okay.

[10:07]

But if I think that way, and I do that again, and again, and again, and again, after not too long, I can totally dream that worked up, and that probably fall. I run away from the very beings who I dedicate with my life and love to. I run away from them because, the way I see it, my interaction is weak. The other way to see it, of course, is I got the different interaction. I played a game, they lost. And that way leads to pop. Pop all the newspapers.

[11:14]

So, how do we protect ourselves to get it popped up from our good works, from our loving interactions with people, our great brain can burn out. Burn out can be either inhalation or deflection. How do we protect ourselves, too? That's a lot of what I've said in the pit with Bob, protect myself as well. I'm seeing our interactive collective work that we lose our gain energy. and it destapleizes us and our basic good intention is then underline and actually can't really be good. This spirit of work, the spirit of this movement of Buddhism, the spirit is a fantastic and wonderful thing which is born to us. born to us now.

[12:21]

We don't make it happen. Other people don't make it happen. Born out of the wonderful community between our life and perfect human life. That gives rise to this thought. So some people say that the world is, the world is, what's really happening is, is that is that what's happening, what appears to be happening, is actually ungraspable and has no apparent existence. When everything that's happening, it's really empty of apparent existence. Not only that, but this isn't kind of something what death is. But this is a dynamic. Why do we not have any idea of body or body? And it's very dynamic.

[13:23]

And it naturally gives rise to this vow, to this wish, to this hope, to this intention that everyone will be happy. And that is the fact that all people can. This spirit, once it's born, it's very wonderful. And we rarely see. However, it's also attractive. and have to be protected by what we call the Enlightenment worker's honor. The honor of the Enlightenment worker is that the beings, for one, the compassionate one, for one who wishes to benefit every single living being To the greatest part of that, back now, that compassionate one, that compassionate one doesn't exist in any kind of fixed, substantial way.

[14:31]

Also, the oneness, the one that we wish had had also been really there the way it appears to be. And also, the help in itself isn't really there in a substantial, inherent way. If you can remember the story of and see things this way, then if you're working to help people, you protect yourself. You protect yourself, you protect your spirit, power, love and compassion, protect it from getting destroyed. You protect it from clogging up. You pass it around at the side, equal to that God. Or you protect it from just getting driven away, equal to that God. So close to that, you can't stand to look at it. Like if you're a teacher, or a doctor, or a therapist, or a social worker, whatever you're doing to help people, you need to protect it from your idea of what's happening.

[16:02]

Like, let's say you have Really, let's say you're a Zen teacher. Let's say you have really bad students. Really lazy students. Powerless students. Feeding students. Resistive students. But they have students like that. You might say, I'm not a bad teacher. One of all these students are. Or I better get better students, or is it tighter? In other words, you might get burning. You might try to make them better students, or make them not so better, or make them more honest, or something like that. Well, that's the end. That's the end. That's letting go of your little hands and letting them sink into the mud and saving yourself before it's too late.

[17:09]

But a lot of the students, they say this, this is my idea of what they have. Even if they agree, it's just part of grieving. Even if they say this idea is not bad, we both agree. Is it just delusion? Really, the laziness is an invitation to glance. Sometimes the people are just, you know, and I try to encourage it, like one word, I mean, in church, that do something means that we tap it. And try to encourage true, unleashing compassion. They don't give it back, they don't want to say that. You know, laziness or resistance with people arguing. I know some people who I can't think of anything wrong with. But what do we do? There's no dance to it. Because we're so good. But we have not doing what I think, then there's a hand going over.

[18:18]

And when we're not doing what I think is good, then there's a hand going over. But if I had fixed the idea of what's right and wrong, well, That's what we call, we pull into a fixed idea of what a good student is. I pull into a fixed idea of what it means for a patient to be getting healthier. You do work for the patient to get healthy, but you don't need a fixed idea. You have some idea, but to fall onto that idea, it's very healthy for all concerned. In the newspaper, I think, I don't know where I read newspaper, but I said something about Bush's drug program, making a program to fight the drug problem in the United States.

[19:37]

And what did it get to 70% of my ability to pay the dollar to fight the young people, to get more power to people in this society, to fight them, fight this fight, and 30% for other purposes. I feel that we put more emphasis into finding a way for ourselves, or others finding a way, have a satisfying life. If people aren't satisfied with their life, they're going to look for some satisfaction. And if you have people that are really unsatisfied, they're going to get your other son. How can you get a satisfying

[20:44]

What's satisfying? Is it? Is it actually more satisfying to have a kind of relationship with what I'm talking about? Sometimes it's really satisfying too. Give something to something. But is it more satisfying to give to them when you feel like you've lost something? Or more satisfying to give to something when you feel like you've lost something? In other words, to give and actually enjoy it. To feel happy to give. Is that more satisfying to give or feel like I've lost something? If they got sick.

[21:54]

Maybe it's pretty sad sometimes to feel. If I read something, I stuck out and made that voice. And that was really nice, and I feel good about their made that voice. And, and, oh, but maybe I should feel good at this side. Maybe I should get my sacrifice, and I lost some people, but I don't feel good at it. Because I did nothing. Is that really satisfying? I don't know. I doubt it. And even at this first time, for a moment, I propose that you keep it up. You'll find out that you're just kidding yourself. If you can't keep it up, you'll never. If you think that way, you're simply draining this down. So how can we live in a sad way? If we don't know how to do it ourselves, it must be very hard for us to teach other people how to do it. I also did it happen here on the radio yesterday that if children come home from school, and if their parents aren't there,

[23:05]

for one or two hours. But that makes a very significant, it seems to be very significant to associate with them getting into drugs, alcohol, and cigarettes. And particularly, it seems to be that way with their young adults, it seems to be quite bad for the strong COVID abuse. drugs and alcohol, cigarettes, and, you know. People are about 12, 13, 14, that age. If they count one of their parents out there for one or two hours, it's really good. What makes a lot of sense. They are home from their mother, not father, no. They don't deal with themselves, but also, you know. Now, it would be satisfying to try to find somewhere to get some of it. there to relate to?

[24:08]

If you're a parent, you're a friend, would it be satisfying to you in the last days? Think of us being there for them, to relate to them, so they have somebody to relate to, somebody who cares about them, somebody who wants to know what they're doing. Would that be satisfying? Would that be done in such a way that the one who's doing it, Don't want to be receiving an angle that's there. Don't want the steps after him. There's always little spaces like that throughout the day when human beings need, are as much new as to relate. You're small, I turn to a little time when somebody's there. And if their parent or if their friend is not there, they're checking with them about what they're doing.

[25:12]

In some small or large way, they're ripped off. They can't stand with me at moments of confusion that comes up with mistakes. Can we take their game at that point if you can access it? Can you listen? And here, that even though they don't know, they're trying not to put up. And what help do they want? Simply, someone, be there. They take their hand. They don't want something, they really don't want. They're, you know, they're probably sorry. They're not going to want somebody else to do their work. They just want help. They don't want somebody to come in here to do something. They just want not only making attention.

[26:31]

Not only making attention. And that's the time that you don't help them, and would they help you? It is dense. Sometimes we have the same output of leaders and followers. Some of the dance players in general, they call one in part because a leader does not follow, but then you can't agree with them. And then you do it that way. He said that she had her burgers that she was happy that she's never been before.

[28:04]

In a way, yeah, I heard of it. And she now lives in the country in a kind of a tyrant group for all the people. And we left it. And I was probably here and she said, I think about this, this is one of this, this apartment complex.

[29:19]

Every house, every Behind every door, or every one of those doors, same line, is one of the people. It's the people who are communal. It said that the weather, the weather department is, you have to wait. It said, you want to call it this. It's all about this. I feel, The part of the end that, you know, I could definitely do the physical at the second year in background music, to the song, to do what I got.

[30:42]

I heard that story. And then she went on and told me that pop my own. My ear on. Well, I used to go visit. I'm not sure that I have any support. Well, yeah, and I, and when I didn't get me to have the starship, I wanted to get stuck. I wanted to get that, she showed up and I wanted to get that, and I wanted to get that, and I wanted to get that, and I wanted to get that stroke, and stuff. She just cried all the time, and I wanted to get caught, but still, I wanted to see if it was okay, and I wanted to get caught. And my uncle, And he said, of course, because he lived with this woman 55 years. And then she told me about their son, her cousin.

[31:45]

And about his sons, who are drunkards. And as I started to listen to this stuff, I was getting kind of, you know, but all the stories, you know. Even though I heard, she's having it, she's never been before. She said, my wife is too busy. That's it.

[33:00]

Uh, so I watch TV, she said. And, uh, except on the weekends, she reads off all week, because they're laughing out to me. I said, do you need a great program? She said, no, just programs for kids. And I said, and sports. She said, yeah. She said, uh, A lot of it, I got into the Twins. She said, I particularly like that guy, the little guy. This year, too, I could be the leader of the American League. What does she like about Perry Bucket?

[34:14]

She likes, when you get to the back, she likes the way that . He said, he got a beautiful wife. [...] People die all over the place. People being born all over the place. People suffer, you know, many, many times. It's all over. It's just literally happening.

[35:14]

And if it weren't for that, people wouldn't have a song to sing. People wouldn't need a song. Even my mother, you know, she sets a song for me. They're dying to the left. They're dying to the left. They're crying here. They're crying there. They're taking drugs there. They're hungry here. They're homeless there. This is really true, but it wasn't so. It didn't hurt. It happened to a song to sing. And then she passed it off with my love to be here. And I would read it right to sing. And we wanted to keep it all. Later, I mentioned it to somebody, and I said, I think she meant animals. They said, no, we need basketball. We got a real thing. And she said, and she said, whenever they interviewed me, I said, I went, I said, I go out of the field.

[36:31]

And I do my best. [...] Now again, doing your best is not your idea of doing best. You try to do your best, but you also don't fall onto your idea of what best is. Other people have some common problems. You go with other people who say, and they say, what? Or, you're doing great. People do that. The one who's asking the one who answered the thing they said is, they do not have resisted, but you don't know how to do it.

[37:40]

But you do your best, but you tend to. And you get the feedback, or you're perfectly fine, they wait, they prove you all or they don't. You don't decide to do this by yourself. I do my best. You see what doing your best is? For some of us doing your best, it would be really good for baseball. That would be how you do it. For him, with basketball, when he does his best, he's the great champion on field of baseball. He's like, my mother told him, I like a baseball. I can't remember what he said. I'm like, my child, I mean, he said, I like a baseball. He said, I like a baseball. I thought, you know, I was plucked by that. I thought there was a very existence in my life as TV. But I looked, I thought more carefully about what she said.

[38:43]

I realized my daughter is receiving and seeing entity. She's taking the blue dark right there in the middle of her suffering. So, fine, we're like TV, that's fine. And I'm not saying I'm loving that suffering or saying, I put that out, heard her song. I know I didn't accept that, but I kind of missed, I don't think which, but it's set up. Hoppingly, listen to the story, listen to the song, also to take something at the same time, take, uh, three, uh, take three, uh, You're understanding what they're saying. That's just your understanding.

[39:44]

And just trying to hold on to it. And if you're understanding what it means, your mother says, oh, it's too deep. You have some understanding. That's fine. Whatever it is. No matter what even it means, if it means that you're bad, and I know it's going to TV, or after the break, I know it does that TV, or it was all sold out to people out to play in my place. I sent people to go over to make business in my room, they said, my mom's fine, look, [...] look. Well, but instead, absolutely so, we draw to the field, and we'll be useful as teaching to protect us from the .

[40:49]

Keep our practice simple and down into simply what's happening, and not to fix the idea about what is right and what's wrong. And to work with other people, try to understand . You know, we, we do our, we do our best to, sometimes to get tired. We have a lot of suffering. Especially, we have a lot of other people suffering. Many people all around us who trust us, we make sure it's, and therefore we're interested. The crisis is really where Buddhists live. Buddhists are always sitting in the middle of fierce crisis.

[41:58]

That's where they turn the world to. They don't stay in the middle of everything that worked out, everything clear, everything got their situation, no one's worried about it. They live in the middle of the crisis of all the groups. That's where they I was struck and struck again and again, but all it is that the music, the American music, that comes out of slavery and misery, is the music that has struck all over the world. and validate the world of music, popular music. The music, the song that comes from beings who know that they are slaves, who know that they are not free.

[43:04]

These are souls. People think they're free. They're not a song to sing. So I didn't even talk about the song you saw. The song is about... Basically, the song is about... Get down with the air. [...] And then we get down with the air. And then we get down with the air. Then you get sick. First one. It's the first of those, I get to it. I think we have to listen to it. Come on, let's sit down. Okay, it's not ministered.

[44:18]

Walk right in, sit right down, tell me that your mind will blow up. Walk right in, sit right down, tell me that your mind will blow up. If you're going to be sloppy, you need to wake up walking. If you want to do this your mind. . [...]

[45:22]

. . Oh, my God. [...] . . .

[46:32]

What? [...] I need that back. Ah, yes, we will see the next one. I don't know.

[47:39]

Bye. Follow me, understand. Yes. I have a question about the idea of dancing with someone. The nice thing you want to do is entertain. Yes. In other words, personally, you're talking about not having to be able to talk about . And it seems like so many of our dance is not being rich and being fit.

[48:39]

In other words, your mother was . and really putting a lot of energy into wanting to get to agree with. That's the situation. So, basically, let's embrace this setup that they're giving up, go in there. without some idea that we shouldn't or should just get into it, but then remember that the one who went in there, I really don't know who that one is.

[49:41]

It's a world passion, this one. And the one who went to hell, actually, that my mind was serious than I really think she is. And also, the whole activity itself is, uh, underwrathed by really fastly profound. So, I may notice that I'm resisting, or I may notice that I'm doing one of those two, but that's, those are kind of guidelines that I'm not ready to believe in to think about and hear of resistance. And I'm a little bit in this case. And I should admit that, too. I should really go down into my deep cockpit list and say, well, I ain't caught. I'm falling for this sort of wanting sacred. I think this is really happening. And I can't get the slightest breath right now of a sense of this thing is bottomless. But if I can follow through on that feeling of falling for it all the way to the end, in other words, walk where I need to sit right down in that sense of resistance,

[50:48]

And if I don't, then I will reach I will get the feedback up. Hey, I'll get it weak. This is . And then that's . What the right attitude? Even if those kind of local guidelines will show us how to guide our purely . It's such a way that Everyone's people, they got scared. Nobody gages or loses anything.

[51:53]

We wake up to do it. But we do slip off. You take a look. Do you get a trip? I did it. Silent trip. Because there are a lot of churches. Those two extremes. This way you get sucked into a whirlpool. That's where it gets smashed up. When you get close to those things, you have to know you're done for. And you have to always try to steer yourself between the inflation, the depreciation, getting involved, feeling this. Like, no man, you really don't have to talk. You're really doing part more. God knows, you haven't read that part. I mean, this is what we are. You're the one who's done for. You've got this middle ground where you're really dancing. And neither we don't know who's in charge of debt. But this is our training here.

[53:00]

We're trying to try to find a way to that. It's very simple and very difficult. We can see one. We're not having quite a year to protect the new ones there. Well, I like this example.

[54:07]

I sort of made this example of one animal. I did that, but I didn't realize that if dress burned, someone else probably got kind of dealt with me. I said one time, when I did my father, you know, I was talking to people in a circle or sitting in chairs, and I said, try to sit down in chairs, try to sit down in chairs, without assuming chairs are going to be there, or assuming chairs are going to hold you up. Also, I don't assume the chair is not going to close it up. Because then to sit down in the chair, she assumes it's not going to close it up. It's good. So that was sitting there. Why don't you get a test? And sit up, carefully. Actually, I think she's going to get right in the back spot here, or even up here. One time, the average patient made

[55:11]

The main big temple, head monster in Japan, was visiting . And he was going to sit with a chair for one of those chairs up in the palm of the saw. And he was facing us, and he was going to sit down. So the attendant, very carefully, moved the chair backwards. He said, help me. And then, of course, when he sat down, the chair was not there. So he went forward, he cried. I wasn't correct, because three times he recovered. He had a pretty strong leg, and he moved the leg really quickly back into his body, and just fall down. And then I put the tent away. and got all your chips.

[56:15]

This is a very strict interpretation of how to live in order to protect yourself from burnout. You know, when you sit in a chair, or when you open a door, and when you put your foot in the ground, you don't assume the ground's gonna hold you up. Everything gets mixed up. Everything gets like, what is this? You walk right in and you sit down, but you don't know exactly what's going to happen. And I propose that moment by moment, testing of your experience, step by step, sitting by sitting, not assuming that things are going to be the way they think they are, but meaning things as they arrive, and finding out what's happening at that protection of burden. So Zen practice, they do that physically a lot of the time. If you get that app of the way you sit, and the way you pick up the spoon, we don't assume what the spoon's gonna feel like. You check out what could feel like to pick a spoon, and you put it over here.

[57:18]

If you don't assume it's gonna get any more, you know it might miss. So you carefully put it down, and not so much to control, but to find out. that that spirit of sitting in a chair is protected from burning. And on the other side, if you sit down in a chair without and assume it's going to be there, if you open a door, if you assume your friends are going to be there where you think they are, that this kind of interaction is what all go about. So mindfulness, what we call radical mindfulness of what's happening, Mindfulness without even a character, without defiling what you're aware of, even by the idea of what it's going to be, without bringing an idea to be clear, that's the best way to burn it. That's the most radical, difficult method, but really it works. That makes sense. Well, they said, train yourself thus.

[58:33]

That's it. That's how I got this.

[58:46]

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