You can't see the blackboard, some of you, but it says on one side, wrong view, and it says on the other side, right view. And in this scripture called the Great Forty, which is in the Middle End sayings, The Buddha says, Monks, I teach you the noble right... I teach you... I shall teach you noble right concentration with its supports and its requisites. Listen and attend closely to what I shall say. Yes, venerable sir, the monk replied. The Buddha said, what monk gives noble right concentration with its supports and its requisites?

[01:13]

That is, right view, right intention, right speech, right action, right livelihood, right effort, and right mindfulness. Unification of mind equipped with these seven factors is called noble right concentration with its supports and requisites. So it starts off by talking about noble right concentration and what's the supports of it? The other seven elements in a full path. And he says, daring monks, right view comes first. How does right view come first? One understands wrong view as wrong view, and right view as right view. This is one's right view.

[02:18]

And what's wrong view? Wrong view is There is nothing given, nothing offered, nothing sacrificed, no fruit or result of good and bad karma, no this world, no other world, no mother, no father, no beings who are reborn spontaneously, no good and virtuous requisition Brahmins in the world who have realized for themselves direct knowledge and declare this world and the other world. This is wrong view. As I mentioned before, to me, practically speaking, it's a bit like being here in Kassahara.

[03:22]

Practically speaking, the main point is that is or no results are fruit of good and bad common, good and bad intention, good and bad action. That's the key practical thing to work on, is that point. The other points are that there's nothing given, nothing offered, nothing sacrificed. This is to say that there's not much ethical or moral significance to making offerings and practicing giving. So the wrong view is that, you know, like, giving donations to monks and being generous and making offerings and so on.

[04:41]

There's really nothing to this. That's the wrong view. And then also, there's no mother and no father means it doesn't really matter whether you take care of your parents yet. And then the other big one for us, which we might not get into today, but there is no rebirth. And there's no this world and that world. And there's no people who actually have realized direct knowledge. And those are the basic things. People who say the stuff doesn't power is insignificant have that view. That's wrong view. And then right view. is to know that that's wrong view. And also right view is that there is consequence, there is result of karma. And there is moral significance in making offerings to take care of your parents.

[05:48]

There are beings who have, there is realization of the truth and knowledge of this world and rules of liberation, and there is rebirth. That's right view. And then this scripture says, and there's two types of right view. One is affected by taints, partaking of merit, and ripening on the side of attachment. That's the mundane right view. It's right view, but it's not noble right view. And then the other right view is noble right view. It's taintless, super mundane, and a factor in enlightenment. Both mundane and noble right view pay attention to karma.

[06:51]

study action and its consequence. Both of them study karmic cause and effect. One is tainted, so it studies karmic cause and effect, but still the mind that's studying is a mind which is more or less hung up on the discrimination between wholesome and unwholesome. The other one can see the distinction between wholesome and unwholesome, but it is not caught by the discriminating aspect of mind. One is seeking in the process of meditating on karma. The other one is not seeking in the process of meditating on karma. But they both are paying close attention to karma. Both are right view. And then in this text it says also, it talks about right view, and then it says that one makes right effort to abandon wrong view and enter upon right view.

[08:11]

This is one's right effort. Mindfully one abandons wrong view, mindfully one enters into and abides in right view. This is one's right mindfulness. Thus, these three states run and circle around right view, that is, right view, right effort, and right mindfulness. And I drew on the board a little circle. And around the circle, I wrote RV, RE, and RM. So the Buddha's saying that if you could put in a circle, any element of practice you could put in a circle. So if you put in a circle, for example, RV, right view. So Buddha's saying that if you're studying right view, if you're working on right view, which is foundation of the Noble Eightfold Path, that this right view is surrounded by right view.

[09:20]

I tried to heal a bit, and decided that, well, wouldn't it, anyway, I started by right view, right effort, and right mindfulness. Those three circle around right view. So I thought, well, wouldn't it just be two that are circling around right view? No, I think he's saying that right view circles around right view. I'm a bit rigid about that, but that's what he's saying. By rigid, I mean, maybe you think you can state right view without right view circling around right view, but as he's saying, that right view circles around right view, right effort circles around right view, and right mindfulness circles around right view. Then he goes on to right intention and does the same thing. At the end, talking about right intention, that circling around right intention is right view, right mindfulness, and right effort.

[10:26]

And then he goes on to right speech. Circling around speech is right view, right mindfulness, and right effort. Then he goes on to right action, circling around that. And if he began by talking about what's noble right concentration, and its accompaniments, and in that case he's saying, oh, there are seven accompaniments. But in this case he's talking about those three being around each one of them. If you meditate on that, I think it is helpful to understand how you study karma and how you develop right view. So right view is in a salient way, there is karmic cause and effect. That's right view. That's right view now. I'm going to practice right view. But when I practice right view, I have that right view that is good to practice because karma has cause and effect.

[11:33]

So now I'm going to study cause and effect, and I've got right view circling around my study of karmic cause and effect. Does that make sense? And also right mindfulness. And part of right mindfulness, he says, is that you know what's wrong with you, and knowing that wrong view is wrong view is right view, and so on. But another part of right effort is when you pay attention to your actions, you pay attention with such a level of presence that no unwholesomeness can arise, can get into. Even in an unenlightened person, if you make right effort as you act, unwholesome is playing a foothold in your intention, in your intention as it goes into speech and as it goes into postures. That's the first aspect of right effort.

[12:36]

But you pay attention in that way. And then the next aspect of right effort is if you happen to be noticing an unwholesome karma arising, an unwholesome intention has arisen, then you attend to that in such a way that the unwholesomeness is dropped. And then there's ways of attending to unwholesome tendencies that just drop away. And then, so that's called, the first one is how you pay attention to what your brain is doing, such that unwholesomeness will arise if it hasn't arisen, and how you pay attention to your intention. So that if there is unwholesomeness in your intention, it is dropped. And the next two are how to rise to wholesome intentions. So that would be simply, for example, you'd hear about this teaching, and you would feel the intention to practice it.

[13:48]

That would be an example of giving rise to a wholesome intention that you didn't have before you heard about practicing right view. And then once that's arisen, to be mindful of that and practice these other practices will maintain it. Mindfulness has three aspects I'll just briefly mention. One is ardent. Another one is alert. And that is mindful. Ardent is warm. Warm or loving or passionate. Feeling good, feeling positively about something. Ardent. What word are you using? Ardent. Ardent. Ardent. Ardent means warm or passionate.

[14:48]

So that's one meaning of mindfulness. Another meaning is alert, and alert means that you're paying attention to the present. Present. Present whatever, but in this case, present intention. And the other one is... Mindful in the sense of mindful being now carrying the weight of remembering, remembering to do the practice, and remembering to pay attention to the present example, and remembering about being ardent, and remembering about being present so that unwholesome potentials have no place to mature. I shouldn't say have no place to mature, have no place to be enacted, because they do mature. They just can't get their heads to act. So this is about understood karma. And then this is applied then the same way to right intention.

[16:03]

Right intention naturally follows from right view. If you actually have right view, then it follows that you would have the intention to renounce distractions from studying your action. So like, you might have the impulse to do something to experience sense gratification. And that impulse to do that is an extreme, is a distraction from the study. If you notice, this is another example of an unwholesome contention that arises in your mind, if you pay attention to that, you can let go of it.

[17:06]

if you hear about that view and you wish to practice it, and you wish to drop such activities which distract you from looking at such activities. That might have been a little too convoluted. Maybe another example might be easier. you wouldn't wish to devote your energies to achieve sense gratification. So you abandon it even when it hasn't arisen. You would wish to watch your intentions and abandon being distracted from them. You would wish to pay close attention to every moment of mind. And that would entail then naturally abandoning addiction to sense pleasure. You would also, wishing to meditate on cause and effect, thinking that and seeing that.

[18:20]

Not thinking that, actually, because thinking is more the intention, but seeing and viewing that it's very important one would wish to be harmless. one would wish to be one of good will. So your attention is transformed as you receive the view and realize the view that your intentions have consequence. And then around the attention, the same right view surrounding its intention, to promote another right intention, to remind the mind that the intention is important, is conducive to another right intention. And mindful of what this intention is, right now, and paying attention to it in such a way that unwholesome tendencies have no way to have an influence on right intention.

[19:28]

But a practice of right intention is still possible to be practicing it while experiencing wrong, unskillful intentions. So it doesn't stop the practice of right intention when a thought of the real world arises. You can practice right intention even while observing in your mind an impulse or an intention of the real world by applying right effort to it. by applying right view to it and by applying right mindfulness to an outlawsome state, you actually are practicing right intention and right view and right mindfulness and right effort. But it is sometimes the case that you receive right view and you immediately go into right intention. without even noticing it, right mindfulness, right effort, and right view are guiding you from right view to right intention.

[20:35]

But without these guiding aspects of mind, it's possible to hear about right intention, right view, accept it in the moment, and get off track. So I like this picture very much because he makes the point that there's two kinds of right view, which means two kinds of eight-blade path, a noble one and one that has taste. The one that has taste is still meritorious, still good, so you can practice this on both levels. And it gives nice instruction about how to actually practice each step of the way, especially the beginning part, the first two, and then onward. Now, I offer this because I think it's good, but also because I've received some requests to give some frame or some orientation for the classes, so that people have some sense, some reminders as they're acting,

[22:07]

as they're being involved in the class, that they're actually meditating while we're acting here. So I offer this as a teaching on how to practice in general, but also a teaching on practicing the class. To some extent, I want to share with you. I have the intention to share with you some of the information that's coming to me. But still, when I look inside at that intention to share, I also look to see, is it wholesome to share the information I'm given? What am I actually up to here? So I'm watching and wondering about how much to share, what is helpful to share.

[23:21]

So I'm aware that what I do has consequences, that my actions have consequences. And so I'm looking to see what actions would be beneficial and what might be of interest to my speech and my posture. I ask for feedback, and I receive feedback in public and in private. And also people tell me about just how their life is. And to some extent, I think you all hear about how others' life is. And you also know about your own, to some extent.

[24:23]

One of the things that... The basic issue here during practice period is that we have a schedule, which people follow the schedule. They sometimes feel tired. Sometimes they say that sometimes they feel exhausted. And sometimes when they feel tired and exhausted, they... feel an intention to care for themselves in relationship to that being tired and exhausted. So each of us is, I guess, more or less challenged by the issue of participating here in what's going on.

[25:28]

and also feeling our energy come and go in certain ways. And, you know, it's something we're concerned about in how you're doing. Sometimes when we get sick, and sometimes it's a little easier for us. We just say, oh, I'm sick, so that's pretty simple, I should go to bed now. But other times I hear from people that they're more of a dilemma about how to proceed when they're tired-exhausted. This is a difficulty I hear quite a bit about. And which I see, even if you don't tell me, I see that you're tired. And it's a factor that influences the way I talk to you and what I say. If everybody looks kind of sleepy, then maybe I should talk about something really exciting.

[26:41]

But I don't have that official. just to be exciting, so that even those who are tired will come and cook up a little bit. Are you tired? Huh? Are you tired? I guess more than that. In general? In general, yes. So what do you do when you want to go to the Zen Dham? Because we're too tired to go anywhere. I'll go anywhere, yeah. That's what I've been doing. Pardon? I'm very happy to have lived this life these past years. My wife says, you know, like, if you're going on vacation, she knows this is why I sleep more than she does. Whereas, ordinarily, it's the other way around.

[27:44]

And she says, you're 40 years sleep deprived. That's your life. So it's been good that it has that sleep deprived quality. And I'd like to say a few more before Um, before the participation starts to develop in the way of you talking, it's okay. And part of the reason for that is because part of the feedback I've gotten is from the early days of the practice period, some people told me that, I said, do you have any feedback? And some people said, well, I, I, I relate, um, I would like more of a traditional or conventional teaching setup where, like, you're the teacher, and we're the students, and you're teaching us, and we're just... something like that, where you actually talk about something that I've heard of before or something like that.

[28:58]

And now the talk experience, in a sense, winding down, and some people just recently telling me that they feel kind of disappointed and that the style of teaching which I have sometimes done in the past where I, yeah, the style which I've done in the past they liked and they thought would, you know, I'll come to Tassajara and it'll be three months of that, you know, it'll be really nice, didn't happen. And so that was a painful and frustrating for some people. I brought up the thing about being tired, but that was an example of a more general feedback that I've gotten is that people are suffering, that we are suffering, that not just tired, but we have other kinds of pain that we're experiencing. I guess I basically feel like people are being fairly patient with that.

[30:06]

Some people are coming also and telling me that they're in pain. Actually, sometimes they don't say they're in pain. Sometimes they say they're just angry. Sometimes they say, I feel pain and I'm angry. So some people feel pain in the rituals we're doing here. They feel pain in the services. They feel uncomfortable and they get angry at the situation. Some people are very angry about the forms that we're doing here. Some people are in pain, and most people are in pain around them. A lot of people, I should say, rather than sort of estimate most or some, but many people are in pain around the ceremony. One person said she just wanted to lie down during service. She felt so innervated. It was so raggy and heavy. Just wanted to, like, Take them out. Or be in a different monastery where they know how to chant.

[31:16]

And people... You added that last part. Pardon? You added that last part. Yeah, I added the last part. I wasn't meaning you. Okay, okay. Um, and uh, And then again, the frustration with the way that I've been, the frustration with the way I've been. People have had pain with that, and some people have gotten angry. But again, I ask for feedback, and I appreciate you knowing that some people are angry at the way I've been during this practice period. And that's been painful for you, the way I've been, the way I am. I appreciate that. that you're telling me.

[32:17]

And so pain with me, pain with the forms, pain with not much sleep, and any other things that have happened during these practice periods. So a lot of pain and suffering. And our health has actually been quite good, it seems. You know, we were concerned that we would have a big health problem, but we really didn't. So actually not much health problem. Most people are missing these endo events, it seems to me, because of being tired. So being not so sick, we have other kinds of suffering. And I'll say once again, I feel that generally people are being quite patient with the pain. that they're experiencing the discomfort. And I appreciate not just that you tell me about your discomfort and your impatience, but that mostly thanks to practicing patience with the situation.

[33:26]

Because I know there's plenty you could get angry about, because there's plenty you're uncomfortable about. So again, we're uncomfortable about a lot, Just writing is valid, and then my caroling gave me an article from the New Yorker about how now I do have, is the air warming up, but the carbon in the air is now. is going into the sea. There's an equilibrium between carbon concentrations in the air and that in the sea, so the sea is becoming having much more carbon dioxide in it, which means the sea is becoming more and more acidic, or less and less alkaline, because the CO2 is dissolving in the water and becoming carbonic acid. And so it just, you know, it just really bothers me that the sea is becoming, you know, less hospitable to the bees who live there.

[34:29]

And I just, you know, I feel bad for our kids, our grandchildren. They're going to have to deal with the air and the water. changing in ways that may be very, very painful. And then along with the general thing of having trouble with the way I've been is in the specific thing, some people appreciate, like the class couple days ago, some people really appreciated it, appreciated it, appreciated the people in the class. One person said, I just, I just felt so much love for the people during and after that class. But other people found the class really upsetting and chaotic and really painful and scary and

[35:31]

So it's lively, but a fist fight is lively too, right? So it's lively, but then some people are having problems with it. So we have this situation of a situation like this. Again, I was asked to say something about What I'm hoping for, what my intention is, in a class like the one we had a couple days ago, you know, would you come up here, please? Tire yourself. We're a young man. Did you want to clap for him? He has the fall schedule quite well, hasn't he? He's a little tired, especially with people having babies in the middle of the night.

[36:39]

It tires him out. And yesterday at Choson, after Choson, you said you'd like me to do something. Would you want me to do? Well, you responded to a question from Donna about how you, what your role, what you feel like your role is, I guess, and what your intention is in these parts of the classes and lectures where everyone comes forward, some people come forth and express themselves. I just really appreciate it, and it's helpful for me clarifying So what do you remember you saying? What I remember you saying that... Can you come up here, Donna? Please. I remember that I think the first thing I heard you say was that it kind of is for you is about working on fearlessness together as you're bringing up getting in touch with fear and how showing ourselves is often fearful. And...

[37:39]

and that you saw your role as providing a container for all beings to be themselves and express themselves, and that that in order to be free of ourselves, we need to express ourselves, and express ourselves in front of people, in front of people, you know, not just people we choose, but in front of a community where there's people that might not like us, for instance. And also to provide a container, I think you said that, with presence, but to encourage finding a wholesome way to come forth and a way that we're taking care of each other when we come forth. This is a practicing right effort in mindfulness while you're doing speech karma, right?

[38:43]

So you be present with what you're saying so that if you wish to say something skillful, you're so present that any unskillfulness doesn't slip in there because your restless mind makes a door for it. That's what I was referring to there. And the last thing I remember was maybe something, I think you said that you'll be leaving soon and that, so I think you wanted to kind of Some kind of opening up that we're teaching each other. It's not just that you're the teacher. Because if we rely on that, that's not reliable. That's what I think. OK. Anything else you want me to say? That's good for now. And Donald, your question was related to this. My question was, actually I came to my question many hours after the Choson. I think I rambled a bit during my questioning.

[39:46]

And it really was about the class the other day and the question of what happened, what was it that happened during that class? And partly having this framework that you presented this morning as sort of the background what happened and being able to then discuss what happened, you know, maybe afterwards. So that was really where I was trying to get to yesterday because I felt it was an extraordinarily rich environment. for everything that's been laid out around Right View. You started with Right View that morning as the topic of discussion. And during the class, I was struggling with trying to, how to apply that teaching to all the things that were kind of rolling forward. So my question really comes down to, What happened during all of those various discussions amongst people, in the framework?

[40:52]

In this framework, it's not so much exactly about what happened, but rather that the karma, of what was happening. Not everything that was happening was karma, but that the karma of what's happening has consequence. The temperature in the room was going up and down. The air was circulating. In terms of right view, the key thing was What were our intentions, and how were they being expressed? So that aspect of what was going on was that focus on that is the right view. And you also asked, what do I do in relationship to that? And so this is part of what I'm going to explain now. Thank you.

[41:58]

Yes, would you come up, please? I just wanted to say there was two things that Rex said yesterday in Choson that Charlie and Donnie did mention, that our faculty should be really helpful, and correct me if I'm wrong, that sometimes this process that we're talking about of overcoming fearlessness can be quite messy and uncomfortable. Some people may feel uncomfortable. And that if we want to awaken, we can't stay comfortable. And Yeah, so we have this problem here of this format being so difficult for some of us.

[43:10]

So I guess I would like to help any of you having trouble, including that if you I feel that you need to leave the room. You're welcome to do so. I think that, for me, I would prefer that you say that you'd like to leave and feel that you could express that and that that's okay. If you just leave without saying anything, I don't know if you're going to the bathroom or coming back. So to actually be able to express that, it's possible. Even if you want to go to the bathroom? No, no. No, it's fine to express it. If you're going to the bathroom, it's fine to say that too. But I mean, if you leave... And I don't know you're leaving or not. I think you're coming back. So if you're leaving and not coming back, particularly I would like you to tell me and experience that you can tell me that and that you will not be harmed for that, that you will be appreciated for letting me know.

[44:25]

And also if you feel that you're not able to participate, I also would like you to say, you don't have to say everything you're feeling, but particularly if you feel left out, I invite you to let me know so we find some way for you to be included, for you to feel included and participate in you. Yes? I have a question about authentic expression, direct perception, and how those things interact. Authentic expression. Direct perception. Direct perception. Right view. All the noble views. All the people have how that works with authentic expression and direct perception.

[45:28]

Well, direct perception is the easiest one to start with. Direct perception is not necessarily, you could be practicing, I think, the eightfold noble path, and not be in the realm of direct, but not be, what do you call it, to not ascertain your direct perceptions. So direct perception is, you might be in the realm of direct perception or not when you're practicing the Eightfold Path. That's a simple statement, but maybe hard to understand. In other words, we are having direct perceptions all the time, according to our tradition. It says that we're having direct perceptions all the time. And those are our first immediate, you know, experience with the world is direct, unmediated, co-arising with the world.

[46:32]

That's our direct cognitions, our perceptual cognitions. But most people, almost all the time, do not ascertain their direct perceptions. So you have to be quite highly concentrated to ascertain direct perception. Does that affect the right view? How does it affect the right view? Well, how does it interact with the noble right view? How does direct perception interact with it? You mean ascertain or unascertain? You have to be ascertained. All day long you're having direct perceptions.

[47:35]

Most people do not ascertain that they're having them. For example, you see blue, but you actually don't know at the moment you see blue. You're not clearly aware. that you see blue. Usually what we see is we see the idea of blue, that we're aware of. The idea of blue is, most of the time, based on that direct perception of it. So you can practice the Eightfold Path even if you're not yet at the owning stage of being able to ascertain your direct perceptions. If you were, and some yogis who actually do ascertain direct perception have not heard about the teaching of the Eightfold Path and do not practice right view. So, for example, you could actually pay attention to your karma enough to enter into a state of deep concentration without having received the teaching that your actions have consequence.

[48:44]

But you also could receive the teaching that your actions have consequence without yet having attained that yogic state. You could actually have direct perceptions. So the direct perception part can be there or not on the path. It particularly will be developed under the part of the path called right concentration. But the eight-pole path, the noble eight-pole path, starts with right view. If you practice concentration without right view, I mean, even if you've never heard of right view, but somehow you have it. I don't know how many of you have heard about it. But anyway, even if you've never heard that actions have consequence, if you act like that, in fact, If you act like you've heard it, then that's really what's important.

[49:50]

Some people have heard of it, but they don't look like they have really taken it in. So if you've heard that teaching and you don't believe it, you still might be able to practice concentration, but it wouldn't be a noble path, noble and mundane. But if you have not been able to practice concentration at the level of your perception, you still could receive this teaching and practice it. I think the connection between authentic expression and eightfold power, now there, you only have two cases. In the previous case, you can have conceptual cognitions and direct perceptions. In either type of cognition, those are the two types we have, in either type, you can practice the eightfold power. But when you practice an equal path, I would say that is synonymous with authentic expression.

[50:51]

That's synonymous. Even if you have an unwholesome thought, and you have received a teaching that this unwholesome thought will have consequence, and you're paying attention to that, I would say that your expression at that moment, even though unskillful, is authentic. Both tainted and not. Both tainted and not. Wait. It's authentically tainted. You really are that way. You're tainted because there's still some seeking, but you're authentically that way. And Buddhas have been that way when they were bodhisattvas. They have studied that state. This is part of the field of their inquiry, and that can be authentic. You're really that way. I say really that way And if we say authentic, do we mean authentic as equivalent to Janakaya?

[52:02]

If the reason is not authentic, then I would say if you've practiced the eightfold path with pains, then that's not authentic. I just bring that up because I hear a lot of people saying that they really want to have authentic expression in the world, and their expression is sometimes not helpful. Maybe they feel it's not helpful, too. Maybe they would agree with that. That they said, I wanted to have authentic expression, and I tried, but it turned out it wasn't helpful. It was, I feel bad about it. So you're wondering about how can they be helped? Yeah. How can we set an example, become an example? How can we set an example which would be helpful to them?

[53:05]

Yeah. Any ideas? This diagram. Yeah, right. Like this. Like this, so. I think if we're careful in this way, and ask for feedback on this kind of practice. Yes, would you like to come up? Yeah, I would if you want to do that, I'm happy sitting here. So, at what point you would like people, or me, to interrupt and say, there's too many of us coming and I'm not following anything? Well, I think pretty much everywhere. Okay, so that was way too many words for me, and I wasn't following, and I was having this thought, well, I could interrupt, and I kind of looked around the room, and I saw that, you know, some people were snoozing, and my story was that some people were totally engaged and other people were not, and I wasn't, and I didn't want to interrupt you, and... I also feel like there's a lot of merit in just sitting in the room with the sangha, and it's warm and surrounded by bodies, and it feels very intimate, and who cares if I don't get it?

[54:19]

Well, if you feel that way, then it sounds like you feel somebody included. You've got the bodies around you. You feel like you're with the group. Then I feel like you don't feel left out. If I was in a bedroom and I was cold, I'd be pissed off and really cut down. So they... Listening to the voices, that is comforting. That's a key factor, is whether you feel what you feel. I guess I would say when you feel like you're participating. So if somebody asks me a question and they're really interested in it, They may be really into it, like following what I'm saying, but it can be really hard for you to see what the point is. But you still might feel like, well, maybe this is helpful to them, and I'll support that. If you feel like you're not supporting, that would make me more want to hear from you.

[55:25]

Sometimes I hear people talk in these situations, and I can't follow them, but I listen to them for a little while before I say, you know, you're losing me. Because sometimes I catch on a little later. But since I think they want me to be following them, I sometimes say, wait a minute, this question came too long. If you ask it in a shorter way. So, yes, you can go now. Let's go back to tiredness, OK? And well, first of all, I left the meeting two days ago because I was sick and I didn't sleep. I apologize for not letting you know that I wasn't coming back. So being tired, and then we have this right effort

[56:29]

I don't know where the balance is there in words. Can you say something about how we handle tiredness? I don't think you could say in all cases we continue to stay with the schedule or in all cases we should go rest. Sometimes one would be appropriate, sometimes the other. Is there something you could say that would help us decide? What I'm bringing up today is, which I've been talking about throughout the practice period, a very strong encouragement to pay attention to intention.

[57:34]

So when you're tired, then look inside and see what intention is there. That's the main thing I'm suggesting. And it brings mindfulness, right mindfulness and right effort to look at that intention. This instruction is an instruction in line with that view. So if you do that, you're practicing that view. And so then you look inside at the situation and see what intentions you have around the relationship to your body, your mind, feeling, the tea of your word. That's the main thing. And I'm not saying what could... And then that will lead to another namah. which will have another intention. And if you attend to that, it will lead to another intention. If you don't attend to these three intentions, that unattended intention will also go away and another intention will come.

[58:39]

But I'm encouraging, I'm recommending that we tune into this flow of intentions is arising of any intention, ceasing of any intention, arising of any intention. We tune into that and watch that with mindfulness and effort. And that is the path called no way. That's the path. It doesn't, the answer is not, well, you go to rest, or you follow a schedule. That's not the answer. I mean, that could be the answer. But my answer is, I'm answering to describe to you what I think the middle way is. That's what I think is the, if we're all practicing the middle way, that's what's important, not whether in the Zen door, in bed, or in the kitchen.

[59:41]

If we're practicing the middle way, wherever we are, it will be peaceful. It will be calm. It will be easy. It will be enlightenment. That's the purpoza. And it could be that you go to the zendo. It could be that you take a walk. It could be that you go to your room. All those activities could follow an intention which is being watched. from an intention which is living in the middle way, and then another intention which is living in the middle way, which is enacting and realizing the middle way. Yes. I was interested in this idea of tiredness. It seems to me that it's almost built into our schedule. Like, almost as if that part of the intention behind designing the schedules is to get up at 4 AM and then return and stay awake.

[60:52]

And it seems like there's an intention to go right to that edge of sleep deprivation. And I'm just wondering if that is a conscious intention in this form of practice. And if so, do you think there's a benefit of how they I'm going to ask you a critical question. I think there is some benefit in it, but I'm not sure what. Clarify it. OK. Let's see. One way that I would respond to that is that I sometimes I'm going to go to Texas again in February. And because they don't have a residential situation there, and also because the kitchen facilities are not very well developed, they start the retreats at 8 in the morning.

[61:56]

And then they go till 8 at night. But in the morning till 8 at night. So they do not get up and start sitting together at 420. And that's the kind of retreat they have, which is, you know, they ask me to come all the way over there to do that retreat with them because they want to have a retreat. And they pay money to go to a retreat from 8 in the morning till 8 at night. And that's what works for them. Some people can't stay the whole time, you think, because of family or whatever. They do. And it's a perfectly good retreat. So then people say, okay, that's nice. And you say, well, could we share a room or something, you might say. Or some people like, I don't know, back in San Francisco, he got up at 3 in the morning to sit. And if he had Zaza at 9 o'clock, some people would have come.

[63:00]

But most people that were practicing at that time that I started were sitting before work has certain advantages because after that you can't sit after work. So there is some way that we wind up thinking, well, how can we maximize the amount of sitting we have? So we said, well, let's get up earlier and stay up there at night. But our possibility would be not having to work at Tassajara, have somebody else do the work. And we could get up there later. And then you sit all day. So there's different ways of doing it. And I've been in schedules which have different. I'm not coming back. OK, bye-bye. What do you say, Santa? Going to the kitchen now, I understand.

[64:05]

Yes. Thank you. So I think it is okay to try different schedules. The Buddha, for example, could not follow a schedule like we do. You know, when I say the Buddha, when he had a community, he didn't follow this schedule. He, apparently, I've heard, got up early in the morning, not got up in the morning, he was awake early in the morning, sitting usually, But then around what we would ordinarily call maybe breakfast time, he would usually go up to the town someplace to get breakfast, or to get breakfast-lunch. So he would spend the morning actually walking around among the people, have some food. In the afternoon, Buddhist monks often would rest, because they would eat as much as possible until noon. And so after he'd rest very late.

[65:08]

And in the evening, again, he would spend time doing various things and teaching and so on. Come through the night, and being such a person, he could rest too much all the time. So he was very good at working with his energy. So I'm just basically saying that we could do things differently here. But part of the reason people come to Tel Sahara is because at Tel Sahara you can spend more time each day meditating than you can in the city. So to figure out how to do that, one of the main easy ways to do it is to stop earlier. But it's not primarily to keep us sleep deprived. But it's also not primarily to avoid getting close to deprivation, to be afraid of that and stay away from that situation, but to be able to meditate, also to continue to meditate when you don't have a lot of sleep.

[66:17]

People learn a lot from that sometimes. And so we started with a schedule kind of like this, and pretty much the same here since 1967. In San Francisco, usually Zazen started at 5 or 5.30 in the early days. But here, I think from pretty early on, we started at 4. So I sit at 4. And now I sit at 4.20. And sometimes we start a little earlier, but I do the sessions in terms of 3.30. But it's an old thing here. But it's possible that we might someday change it. Because we did change it, actually, from 4 to 4.20. And that made a difference. In Green Gulf, also, I think, I don't think we started sitting at 4. But in the early days of Green Gulf, we started sitting at 4.20. But now we start at 5.

[67:21]

And I think the city center is 530 or something. 525. 525. So playing with the time according to what the group scene should be up for. And also, there's more. And you might feel afraid to say that, but then I find out with this person who doesn't want you to express yourself, that you can go right ahead and express yourself anyway, even if they don't want you to. And watching the cause and effect while you're doing it. And seeing, you know, yeah, and I was not only did I express myself when they told me they didn't want me to, but I really felt good about the fact that I did it. And nobody seemed to have a problem with it, really. The person didn't want me to, but they didn't have a problem with it.

[68:21]

You can do things I don't want you to do, and I can feel fine with it. And if you ask me, you know, do you want me to do X? I say, no. And you say, I'm going to do anything? I say, OK. support you. I don't agree with you, but I support you. So if you can learn to do this, you can do it with new groups of people who don't want to do it. And if you do it skillfully, they can continue to not want to do it, but they'll be interacting with your skill and benefiting from your skill. That's what I would hope, is that we would become skillful at interacting with people And that they would see a skillful person interacting with them. And at some level they would see it is Pascha to do this, even though not everybody likes it.

[69:23]

Even though people would like me to be different. And that they're having pain with me being the way I am, and that's why they want me to be different. Okay, thank you. Can I say one more thing? Sure. I think for a kind of confession, or, yeah, I don't know, I guess, in what you were saying, and I guess one of the reasons that I think, I'm interested in fearlessness and karma, is that I think for me, in this container, like Tassajara, I think I can avoid that karma, if like, Like, I just won't, you know, just close off, right? So it's like, I'm not sure if this is skillful or unskillful. So my default is I think I cannot generate karma by just, you know, so then that seems to go with fearlessness and the karma. It's like, yeah, fear and karma.

[70:28]

It's like, I'm afraid that I'm going to generate negative karma so that I just don't, you know, the action, so I try to, like, put some action or talking about certain things, I'll be like, I don't know if it's a skillful or unskillful, so I'll just... Well, you know, somebody might say, even a Buddha might say, to be afraid of doing unskillful action, that kind of fear is, I think, the best, maybe the best kind of fear, one of the best kinds of fear. In other words, you just to be afraid that if you're cruel to someone, it will hurt them. That kind of fear is kind of like, it's not the kind of fear of the fear of telling the truth and getting it from the source. It kind of feels like maybe I don't reveal myself totally to the community, you know, that kind of like, you know, thinking about being like, how much did I, like, authentic expression did I come before?

[71:30]

Because I'm afraid, I'm afraid, uh, Well, one aspect that I'm afraid of is that it might have a negative, like, it might, yeah, be negative or it'll generate negativity or actions or something like that. What kind of negativity? It'll bring up things for people that, yeah, I don't know, like something I might do that they don't like, you know, or a comment or something, you know, or... Just so you know, this is like, I'm going to call it, be mindful, okay? If I say something, you know, it brings things up for people. That's not necessarily negative, even if what brought up is something negative. That might be very helpful. But again, if I'm talking to somebody and they're not practicing right effort, they're not practicing right effort, which allows them to come in.

[72:43]

I can't talk to people in such a way that they have to practice right effort. However, I can bring up right effort, and that might encourage them to practice it. They won't have to. But you don't actually bring up unwholesomeness in people. It's the restless mind that opens the door for that. If you express yourself with presence, then your restless mind will be cooled out. There's no door for you to do anything unwholesome. And you're showing them how to practice. Now, even though you're showing them, they may not be attending to what you're doing or what they're feeling, and then they may act unwholesome. We can't control that. Buddha couldn't get anybody to practice right effort. But he showed how to do it. Over and over, he showed. So if you express yourself, and you know that what you express has consequences, you're aware of that, and you don't want what you say or what you do to harm people, that's very intention.

[73:54]

And being aware that there are consequences is very few. And to be carefully doing that, this is the way to help the world. Now, if I'm afraid of what they're going to give to me, that's what I have to get up there and deal with. Because if I'm afraid of that, then I won't do what I think is wholesome. Because I'm afraid of whether they'll like me or not. That kind of fear is the kind of fear which promotes unwholesomeness. And that's the kind that we have to get over. Because that's the part where we're holding back, sometimes we're holding back the best thing we have to give.

[74:58]

the most skillful, the most honest, the most sincere, we hold it back because of that fear of what they're going to do to us. So here, in this nice situation, is a good time to exercise. Like, if you actually want to make a positive contribution, come and try. But if you do, and you don't pay attention while you're delivering your gift, even though you intended to, you wanted to make something helpful, still, the inattention can allow some unskillfulness to come into your intention. And there it is. But then you say, yeah, unskillful, it didn't help. Now, sometimes what you do is, once in a while, even though it's unskillful, people like it. So you get by with it in the sense that they don't punish you, that they use you.

[76:03]

That wasn't skillful. That's not what I intended. And the reason why it wasn't skillful was because I lost my mindfulness and I lost my attention. And something else came, you know, from somewhere in my past repertoire and slipped in there and veered off a little bit. And so then you learn that. And you learn it. that you can get up and do unwholesome things in front of people, and sometimes they like it. And you get up and do unwholesome things in front of people sometimes they don't like it. But by getting up there, you have a chance to be able to see what you're doing and hold your eyes. And every time you see you did something wholesome, you wanted to do something wholesome, it happened and still wasn't popular. And part of the reason why it's not popular is because some of the people who are watching you are not doing their own practice very well. So because of that, unskillful things are slipping in there in their mind, and then it comes to you.

[77:08]

But that's going to happen anyway, whether you express yourself or not. But if you don't express yourself, what's going to happen, I think, is that you're not going to... Yeah, if you don't express yourself, you're not going to get over the fear of expressing yourself. So you are doing it. You just did it. The fear didn't keep you down, as far as I can see. But it can keep us down. And that's what I'm trying to create a container where if you're afraid, You come up and you express yourself, and you get experience of what that's like and how. And when you want to live that way, I do. When I live that way, I feel like people didn't like it, but I'm really glad I could do something that I thought they might not like, but really that's who I am.

[78:15]

I'm going to feel good being able to do that. You were very controversial today, but you're the answer. I just say to everybody, yes, I do feel afraid of expressing myself, and I think that is my intention. Well, she sounds like that, too. Go give him a hug. This is by invitation. Yes, by invitation, correct. Hi. I don't have any fear of expressing myself. Maybe people have noticed that in these circumstances. In many circumstances. In many circumstances, yeah.

[79:21]

So... Take the mic. So... I sort of... It's kind of interesting because this just came up really nicely at the time. Because I think I mentioned to you in Doka-san that... One of the reasons I don't ever feel like coming out here is because I used to get in this complicational sort of mode. I mean, that wasn't my intention, but I had to turn it to someone like that, you know. And so, the thing is, last night I had this sort of altercation with a person, and we kind of got in this conversation. It was a little, very uncomfortable. And there was a lot of unskillfulness on my part. It came up, and it was mostly because, you know, I mean, it developed.

[80:25]

In the conversation, the right mindfulness and right effort backed off a little bit. They weren't attending. Yeah, exactly. But then I noticed, after being sort of private, I noticed that it actually did kick in, and I was able to sort of start to see what was actually going on. And although there was a lot of, like, residual tendencies, you know, residual tendencies that came up for me, so there was a lot of things to sort of actually wade through, you know, and very fastly, too. So it was really... And I'm not sure, I guess, and so this person sort of invited me to actually get up. Pretty much she was calling me on my stuff, and I said, you've got a little cancer, I think. And, you know, and part of this is a confession because, you know, it's kind of hard to mix in the sort of theory and the, you know, it's hard for me to get the theory sort of extricated from the authentic expression, and so the intention and expression is kind of mixed in, or it's lacking in certain areas, you know.

[81:40]

And so just sort of expressing myself is very hard. It's easy to sort of rattle off a bunch of, you know, lists and stuff like that. So the confession is that, yeah, I'm trying to still do this. To do what? To... I'm trying to sort of mix in theory, philosophical sort of... stuff and with things that I have sort of realized throughout the years just practicing and that the confession is that that I sort of was

[82:42]

Because I hadn't been coming up here, and I hadn't really been involved with these conversations, these text books, these conversations where I am sort of calling my stuff. And so it was kind of out of the blue, this sort of part of me that came up that I hadn't seen in a few months, at least a few months. And it was kind of scary to see. And so that's what I'm expressing now. And also feeling of fear is kind of scary, too. You're confessing that something came up, some scary thing came up? Yeah. What was it? It was... Well, it was sort of... It was probably... Fear of the other person thinking that it wasn't something that I was alluding to, maybe. You were scared of the other person thinking something about you?

[83:46]

Yeah, yeah. So... And without getting into the sort of details, because then it gets really, really lucky as far as the details go. That's an upper starter, you know, that we were afraid of people thinking certain things about us. Like I might be afraid that people would think I was of a cruel, what? Use the word soft. I might be afraid of people thinking I'm soft. I might be afraid of people thinking I'm not a good teacher and that I'm not kind. I might be afraid of people who think I'm dishonest. I might be afraid of people thinking I'm selfish. I might be afraid of people thinking I'm arrogant. I might be afraid of people thinking I'm conceited. I might be afraid of people thinking I'm a bully. I might be afraid of people thinking those things.

[84:52]

I might be afraid of people thinking those things about me, because those aren't very nice things for people to think about me, in a way. But they might. And I may be afraid of that. So then, now, even though people might think those things about me, and some other stuff too, I want to express myself. There's not much time left. I want to express myself. Right? Yeah. You want to, right? And I want to do it over and over again. But we're a little bit afraid that people will think something about us. And then also, in addition to that people will think those things about us, even more than that, we're afraid that we're going to be Unskillful. Unskillful. We're afraid we're going to be cruel. We're afraid we're going to be harsh. We're afraid we're going to be discouraging. And we're afraid of that too.

[85:56]

We're afraid of being unskillful and we're afraid of people thinking we're unskillful. The fear of being unskillful, in a way you don't have to get over that one. It's okay to kind of Because that fear, the fear of being unskillful, doesn't stop you from expressing yourself so much. It more, like, stops you from being unskillful. It doesn't completely work, but, and just another phrase, but being afraid to hurt people is kind of, that's not our main fear. That's not the fear that drives us to war. The fear that drives us to war is the fear of what other people say about us, who think about us. Fear of being violent is not what makes us violent. It's the fear of other people not liking us or not agreeing with us. So, yeah, so this is a big deal.

[86:58]

Big challenge, I think. Big challenge. But again, I think people are also asking me to point out, it isn't just I'm asking you to pop here and express yourself. I'm asking you to come up and express yourself freely, with awareness of what your intention is, awareness of right view when you express yourself. I'm coming up here and I'm expressing myself. I don't know if it's right or wrong, but whatever I say is going to have consequence. And I want it to be good, Actually, I do want to be good right now. Or I don't want to be good, and therefore I'm not going to express that. I'm just going to express that I had a bad intention, which I'm not going to do. That's that. That seems good. So I'm being asked to guide you, not to stop you from expressing yourselves, but to help you express yourselves in more and more scrupulous ways.

[88:00]

So both encourage you to express yourself, and ask other people to help you do it skillfully. So it helps if you put something out there for us to help you with. That's my problem sometimes. It's like a canvas or something. Actually, I've been quite content just to sit in this seat this whole time, and it's actually been okay. Everybody seems to voice what my concerns are, and that's very appreciated, and it just makes total sense. So, good. There's also this invitation. It's OK that you've been sitting there happily. That's fine. I accept that. But I'm also glad that you came forward at this time.

[89:04]

And I hope you get more. And I also wanted to encourage people to help me maybe There's a lot of feedback in and out of this, isn't there? Because I see the value in getting that feedback. Okay. I've already asked you to do that, so I think I'll just let you guys think together. Yeah. Thank you. Can we come up here? Is that okay? It's nice that the men have not been coming up so much. I'm a man. It's nice to have men coming up, too.

[90:05]

I'd like to ask a question about unwholesome tendencies in expression. And whether, like, you know, if I want to fully express myself, but I'm worried that I've got these unwholesome tendencies that I might just be perpetuating them by saying, oh, I'm just going to express myself fully, but maybe that's not the best thing. For example, if I'm angry, then I might say, well, I'm just going to express that because that's who I am. But I really feel like I have a responsibility to not inflict that anger upon other people. And... That's just the beginning. Yes. So I propose to you and the universe and me that full expression is not harmful anger.

[91:09]

That harmful anger is not full expression. Violence is not full expression. I propose to you that's my view. And if you have unskillful thought, I would say unskillful thoughts are not full expression. They're expression that comes from not understanding. And the expression that comes from not understanding is hindered and constricted. So can I say something? Yeah, go ahead. What I feel like it's, I often hear, be terms full expression and just being who I am or just being myself. Those are treated synonymously. I would say being who you are completely is synonymous with full expression.

[92:10]

I would say being who you are completely and full expression, those I would say are synonymous. But being part of who you are, that's unwholesome. The un-totality of you is unskillful. But it's hard to see the difference. That's why we have to practice putting out what you think is wholesome and also confessing what you think is unwholesome to see more clearly what is your true, total heart and express that. And when you find that, show me that and see if I would ever say that. That's not full expression. That's not authentic expression. That's not totality. I think it will be. I think it will be. The total you, the full expression of you, will be skillful. But I feel like somebody could say, I am completely furious right now.

[93:13]

I am completely furious. That sounds pretty big to me. And that's not the same as being angry at somebody or putting somebody down. Like, you know, yeah, like, I don't know, some contemptuous little comment, you know, about somebody. That's unskilled, to put somebody down, you know, to ridicule someone. That's just a little tiny part of you, or me. But to say, you know, I'm just totally angry right now, that's nothing about you. That's just I'm a fireball in your presence. It isn't an insult to you. I didn't say anything about you. That might be totally, totally who you are, full expression, completely skillful, completely honest, not being stopped by the fear of what will happen to you if you tell the truth, that you're just fire.

[94:16]

I guess maybe a little more specifically. When you talk, do you like it? It's part of the change, yeah. For example, if I in the past have thought, have, let's say, not liked somebody, not liked people, and then wanted to say mean things to them in order to make them feel bad, I I have the opinion that that wasn't very wholesome or beneficial. Can I say something? Yes. Let's start with the thing that you don't like somebody. Let's start right there. What are we going to do with that? I don't like this somebody. Where is the... Should we express that we don't like somebody? Is that going to be helpful? Not to get into that hurting the rest of them. Should I tell somebody I don't like them? Do I think that would be helpful?

[95:25]

No. I don't think so. Probably not. Probably not. But it might be. It might be. It might be. Like somebody you really love, you might say, guess what? I don't like you right now. You know? But I'm not saying that to hurt you. I'm telling you that to tell you that this person who loves you and who you love has this feeling of not liking you right now. But I'm not telling that to hurt you. I'm telling you that I had this strange thing happening to me that I don't like you. I always liked you, but now I don't. You know? That's where I'm at, you know? And you can say, wow, that's really interesting. What's that about? You know, I could tell you. That could be quite helpful. But does that make sense? It does, yeah. But I guess what... Now you're in your example with the thing where you're stuck with having no will.

[96:31]

Right, and my feeling, and what I feel has been the case, is by... that the first step of, that is a few step process. First, I don't like somebody, I want to be mean to them. And then there's, I don't like somebody, but I understand that it's totally not, they don't deserve to be affected by my not liking them, and I don't want... That's kind of like bringing mindfulness and right effort to this state of not liking them. That kind of like would go with you being aware that there's going to be consequences. This is like practice. When you bring your presence to that not liking... So these practices make you feel like you're totally there being this small thing, kind of like not liking somebody, but being irritated. You're totally there. You're totally, totally there. Liking is not particularly lovely, but it doesn't make room for another unwholesome mind cannot come in there.

[97:41]

And this is the next step she's talking about. Right, that's what you saw. There's a difference of where you address it, the way you bring practice to surround that then. Right, I guess my feeling is that that process of being mindful of consequences and then having the intention to not oppress somebody with that, say, with being mean to them, will eventually corrode the base of this which is being irritated in the first place. So that I guess that's going back to the beginning of the question is I feel like it's actually withholding that that I might have this this tendency to follow this path of getting irritated, feeling irritation, expressing irritation, making somebody feel bad, but freeing mindfulness to it and trying to chop it off will eventually get closer and closer to that.

[98:50]

You don't have to chop it off. That's not mindfulness. That's another impulse. I think so. It's not going to exist in anything. We say abandon, abandon one wholesome thing. Abandon, just let go of it. You don't have to chop it off. Chopping it off is another intention, which It might be skillful, but it's differentiated between the practice of the mindfulness, right view, right effort, studying your intentions. That's different from another intention, like an intention to abandon. I'm not wholesome. It's slightly different. It's more like that's a karma.

[99:51]

The other things are more awarenesses, which modify the karmic situation. And those feed back to cause different... That causes different intentions to arise. So intentions that are studied, the consequence of studying intention is that it feeds back on where the intentions come from in the first place. The intentions are coming from a causal field. And unwholesome intentions come from a causal field of many intentions not being studied. Unstudied intentions give rise to unskillful intentions. Studied intentions, especially studied with presence, not only does that have an effect on modifying future intentions, but it also prevents immediate emergence of distraction and unwholesomeness right at the next moment. So it both modifies what comes up,

[100:54]

in the long run by changing the actual body of the meditator, but it also prevents distractions in the next moment. Because of restless mind surrounding the subject, you can be observing cause and effect, but if your mind is restless, the force of past unskillfulness past unobserved consciousnesses slips in there and expresses itself, which is not the end of the world if you've recovered by studying again. But it's in some ways more efficient to study in such a way that the next moment you'll be able to study again. Because the unwholesome state itself is not a state of study, although it can be studied. So what you're saying is true. This will eventually erode the root of all the niceness that you actually will be transformed by this process. So that unwholesome intentions, unkind intentions will no longer arise for you to deal with.

[101:59]

That'll be OK. You still can be very helpful even if you don't have any unwholesome thoughts. Well, it's 11, so that's a pretty full morning, right? Hmm? I just wanted to comment on what you said. Okay. I just thought that was awesome, how you just expressed that, because I came real close this morning to holler out in his endo, I hate this breakfast. I know somebody from real story, they'll say, because I'm mad and this and that, but it was all about the breakfast. And I loved it when you said that. So what? No, stress yourself. And just let it be what that is.

[103:04]

It was just a breakfast. There wasn't no one around me or anything. I just wanted to holler, I hate this profile. That's our life. It's alright. You know, I know that the image of a sword can be seen as verging on violence.

[104:19]

You just think of our mind, you know, it can be like a sword. If you take good care of it, it can really cut through its own delusions. And if we don't take care of it, we can really hurt ourselves. And so the intention in the mind is, if we don't attend to that intention, if we don't practice right view and realize that every intention has consequence, this powerful thing, our mind, we can miss the chance of finding its great potential to be wise. Intention is a little bit different from wisdom. Even a good intention, even Buddha's intention is a little bit different from wisdom. But paying attention to all good and bad intentions brings Buddhist wisdom.

[105:36]

And learning to do it, sitting quietly is good, walking quietly is good, you're doing that, that's great. And then to do it when you're expressing yourself, that extends it into more challenging areas, but that's part of developing wisdom, is the interpersonal dimension. And so, thank you very much. Excuse me, I just want to hold that here. One vein right here is rare toy. It just looks good. And you practice one vein right here just to mindful and attentive to all your intentions, you will develop wisdom.

[107:02]

So you will then have a vibe view, which is untainted, with a bit of seeking. So you try your good, but you still seem seeking. Okay. Confess it. If you keep watching your actions, right after enlightenment is revealed, and your vision will become whole, and you will see your actions, if not being caught by any of the stasis between good and bad, between yourself and others. And your right attention and your right grip will be untied. So let's all do our wisdom and our meditation and our attention work together.

[107:48]

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