Now the Poor Noble Truths, they go with the four foundations in mind, basically four in each. Poor Noble Truths embrace, are proposed to embrace the totality of life's possibilities. The first two truths about the world of cyclic existence, uncontrolled compulsive existence and misery, unsatisfactoriness and cruelty. When you look at that world from the point of view of

[01:02]

Result. It's called suffering, pain, unsatisfactoriness, and so on. Endless, cyclic, unsatisfactoriness, and pain. You look at it from the point of view of cause or condition. It's called truth. Excuse me. Looking at it from the point of view of result is called the truth of dukkha, the truth of suffering. Looking at it from the point of view of Condition is called true origination. And then the other option for us is freedom and peace. Pleasure. Kindness. Condition. Condition. The result is called the things I just said.

[02:07]

The wonderful things are named negatively as the truth of cessation. The truth of cessation is the cessation of the world of misery, the path which means cessation of Buddhism. If Buddhism was three names now, maybe we would that we might be tempted to not call, speak of nirvana, freedom negatively. But it's hard to speak it positively, because as soon as I just did, because then people have a tendency to, as an idea about what freedom is, what kindness is, what compassion is, and so on.

[03:15]

And all of our ideas about it, then we tend to slip into believing and make the world of freedom into something with happiness, I'm sorry. So the early Buddhists I thought, well, maybe better to phrase freedom negatively because it's less likely for people to attach to creative statements. Simply put, Nirvana, freedom, is a state where we do not mess with something. Ivana is the way of existing where we don't meddle, tamper, or try to fix the world of deluded karma and defilement, misery.

[04:30]

and samsara is the world where we're messing with God. So to be present in the middle of the world of suffering and to have absolutely nothing to do with. is absolutely made free. And to be in the world of absolute freedom, complete freedom, and have nothing to do with it, is free. But to be in the world of freedom and have anything to do.

[05:40]

To try to get a little bit of it for yourself. To try to improve it or depreciate it. To try to make a living on it. To try to, in any way, do anything with it. To try to get anything out of liberation. to try to get anything out of the life of freedom. But to not try to get anything out of, or to not try to get anything out of, to have absolutely no attachment in the midst of the world. Attachment. Isn't he fine? Four Noble Truths, if you understand the Four Noble Truths, if I understand the Four Noble Truths correctly at this point, maybe not exhaustively, but my present understanding of that is like that.

[06:51]

If I understand correctly, then I'm right. It's true what I just said. Now, probably I don't understand, right? So talk about what I said in the truth. So, I'm sorry if you wasted some beep. That's what I currently think. It's like that. Now, if questions start really like this, then... If windows open now, you'll probably be able to stay awake for a little longer. Are some people cold? Now, the way I'm talking right now is putting emphasis on the

[08:05]

You know, in some sense, it's the first of April. What we're talking now is coming in terms of right view. I'm talking about right view. Right view is looks over at samsara and expresses its understanding of an imam. Right view is basically insight into no self, or it's the insight of selflessness. So, it is the way of seeing in the midst of the world where there is self, where there is a belief in self. In the world where there is a belief in self, then there is When there is a belief in self, a belief in the concept of self, then there will be karmic accumulations.

[09:10]

Seeing that, studying that, and just studying it, just pure study, pure mindfulness in that situation, is the realization of the selflessness of the self. It is possible to have this realization, and this realization is non-dual wisdom, and still not be a fully realized Buddha. If you combine this full realization,

[10:13]

of the illusory nature of this idea of self, with infinite compassion, put those two together, then you have a person who not only is free, but who knows how to help, can teach the free. Because all along, this study of samsara until finally the study of samsara was so pure that it was just samsara itself. Nothing added to samsara, nothing taken away from samsara, but samsara itself, and by being itself, liberating itself from itself. In the midst of this particular scenario for this particular practitioner, there was constantly the decoration of this effort of infinite compassion, and constantly increasing compassion. Then you have a person who

[11:16]

There are three kinds of levels. First level of compassion is that you see the suffering beings and want them to be free of their stuff. Second, and that's called compassion. Now, I think we do need that kind of compassion in order to eat into the ha-ha. That kind of compassion is normal to all of us. But then there's what we call great compassion. Great compassion is not only to see all beings suffering and want them to be free, but to take on the responsibility to work for them to be free from yourself.

[12:19]

and great compassion. Finally, that you realize that in order to contribute to their, to put forth your effort, work for their benefit, realize what you'd like for them, you need to realize the awakening yourself. That's called the thought and might. Of course, that has to be that you want them to be free before yourself. It's just like Buddhists thought it. That not only are you willing to work for the welfare of others, not only do you realize that your liking would be necessary in order to fully realize that, but you also want them to achieve and be free before yourself. It's the thought of enlightenment to want others to be free and to realize that you need to work, that you want to work for it and that you need to realize enlightenment in order to realize it.

[13:32]

That's the thought of enlightenment. But to wish that they would attain it before you is the thought of enlightenment, which they're saying as Buddha is the thought of enlightenment. Okay, now... I, this is a little tricky because I wanted to clarify something that Naman said, so maybe Naman should not sit next to you while I did. But basically, he said something about Nsazi and we don't investigate. Didn't you say something like that? Well, maybe he did. Somebody said that. I was in a class one time where I was talking about this time studying samsara and studying the self. and how to notice how there's a tendency for the idea of self to be viewed as separate from our experience. So there's a self, and then there's the five aggregates of experience. And then the self apprehends his experiences.

[14:37]

And that's self. Five aggregates that are apprehended, five aggregates that are possessed, are self. We don't say that the self is suffering. The idea of self is what makes possible the five aggregates, our experience, we possess. It's the five aggregates under this oppression that's suffering. And as I started talking about this, there's some kind of analysis going on there. Or you might even say, study the self. Dogi Zenji says a number of times, investigate, investigate. Theology says thoroughly investigate. So I just want to clarify my understanding of what that means. So my understanding is that the upright sitting, the Zen sitting, is not investigation.

[15:44]

It's not analysis. is not study. It's not basically mine. This upright sitting is body and mind dropped off. Sitting up the Buddhas and ancestors is that we renounce our body and mind. We give it up. We give up all activities of mind. We give up investigation. We give up study. However, the mind of a living being may still be functioning as usual according to the usual official ways

[16:50]

And then sitting in the midst of that mind, which is creating samsara, the mind is analyzing things. The mind is doing various things. And the upright sitting is the mode in which the investigations which are constantly going on become occasions for realization of the wake. So whatever karmic is going on is going on. And to practice of the sitting in the midst of the karmic activity, there's a mode in which the true nature of this activity will reveal. So if there's some sense of self, and to some sense our experience is being possessed by a self, the self is what kind of like circles around our experiences, embraces our experiences, owns our experiences, disowns our experiences, likes our experiences, not like our experiences, all this kind of stuff.

[18:00]

If it makes sense like that, this will be a real emotive revelation of samsara is self-right sitting. So it's again, so we don't resent, she says, investigate, investigate, investigate thoroughly, study the self. The self appears and disappears. The aggregates, the possessed aggregates appear and disappear. When they appear, when the possessed aggregates, when the apprehended aggregates appear, that's the truth of suffering. It's right there. Got any apprehended aggregates? Got any possessed aggregates? Got some? That is the truth of suffering. You've got that right under your face, in your nose, in front of you. That's it. Being upright is the best way to study that.

[19:01]

The best way to study that is to be just present and to reveal. And when it's revealed, there might be a tendency to say, Great. I am now seeing the first truth, the first noble truth. I see that there is seeing. There is seeing of some possessed aggregates. Some possessed aggregates have been seen. That's what the Buddha said. It has been seen. And sometimes he said, I. It has been seen. This is suffering. That's what he said. It has been seen. This is suffering. What was he looking at when he saw that? What was being spoken of? The five aggregates to possess. That's what suffering is. This is suffering. This is the cause, this is the origination of suffering. What is the origination of suffering? Well, it appears, but also what are its conditions?

[20:02]

possession, apprehension, cleaning. This is suffering. This is the origination of suffering. And therefore, since there is this vision, there is the eightfold path. This is the eightfold path. But actually, you can say it that way. You can say it next. This is cessation. This is suffering. This is the origination. then this is cessation of the suffering. And this is the path. And this is the path. Where does that point to? It points to the vision which solved verse 3. For you to clearly see it, be totally convinced, this is suffering, this is the condition, and this is the hand. in order to see this is the end of the subject, then there must be a full path. There must be a white view. There must be understanding the nature of the condition and having it abandoned.

[21:12]

The abandonment of the first condition occurs when you see this is a cessation. The context in which that happens we call Samadhi of the Ancestors call. Upgrade sitting. Zen sitting. Zen standing. Zen walking. Zen recording. The sitting has nothing to do with the sitting or lying down. It can be any posture. In this practice period, I don't have much more time to talk in terms of classes, so I'm not going to be able to go into much detail about the other seven aspects of the Eightfold Path.

[22:12]

But I just wanted to briefly mention today that I'm, in a sense, starting from the culmination of the Eightfold Path, as the point is the way I've been talking to you also. I've been speaking in terms of the highest wisdom which actually understands these four truths. But practically speaking, In terms of history, your history of a person starting to practice, and practicing for a while, and then practicing longer, and then practicing longer, and longer, in terms of that kind of calculation of time, usually, I'd recommend it, if possible, to have people start with meditation or practicing ethics or consciousness in terms of their karma. And a little snippet of the right view, which is wisdom.

[23:23]

Wisdom, the wisdom part, that's a, whoops, that's instead to me, they probably should be careful of what they do. They should be careful of what they do right away, as soon as possible. They have to be careful of their actions. It's kind of very powerful. And it means you're happily. And unless they're careful of how they do this kind of thing anyway, they won't be able to understand practice. So you saw practice that has to do with conduct. That's to do with conduct, which has to do with p.a. samsara. In the world of duality, where you think you exist, then you think you do something. So, that's fine. So right speech, right accent, or addressing the realm of humanistic function.

[24:33]

We need to spend many classes talking about the right speech. I mean, just briefly mentioned, those are the three which could be called having to do with watching, being careful about your karma. Again, briefly speaking, I think that the nice thing about this practice period is that the nature of the structure of the practice period is quite conducive and promoting of care in your karma. the schedule, what kind it is and where your body is, whether it's in a place that you said you wanted to take, whether it's up there too early or too late, what posture it's in. In this situation, you sit, you stand, you're locked down, you're tall,

[25:34]

It focuses our awareness on our posture quite naturally. Also, we have policies about when to talk and how to talk. We are according to our speech. Is this speech, is this silence? Is this speech recorded on a few times? Is this action wholesome? So this is already going on. So you must actually channel that. But that's set. Next comes the right effort, right mindfulness, right concentration. These things are also working out. So that's part of the reason why I was somewhat comfortable then going on. Because you're already working on it. So I'm not so much talking now about right speech, right action, right light, but just generally speaking of karma from the point of view of clarifying what liberative practice is and what karma is.

[27:15]

So I thought it opened. I try to clarify the difference between skillful action and right view. There is skillful action and meditation which will set you free from skillful action. And also the difference between skillful action and unskillful By practicing skillful with our activity, we get wholesome, we get good results, we get pleasant results, we get good things happen to us.

[28:20]

Our internal and external life becomes more pleasant, more orderly, more harmonious. Our health improves. The health of those whose life improves. And actually, the health of our enemies improves. But not in a way that they get better at beating us up. But they do want to relax. They don't want to beat us up as much as they usually do when they're very irritable. Our enemies start smiling at us. And they have a temporary truce with us. That's a result of good confidence. Unphulsome karma is things that you do that make your enemies get more upset with you, more likely to want to hurt you. Also, unphulsome karma can even turn those people who love you into people who act like enemies. Wife, husband, children, parents, and teachers are feeding you about thought in mind.

[29:27]

You can practice unphulsome karma. So then it's hard to meditate about the beginning of something. But it also can work, and you can practice even in the midst of unwholesome time for results of unwholesome time. You can still practice there. But the ability to practice in the midst of unwholesome time for the results of unwholesome time comes from perhaps wholesome time. If you practice wholesome time a long time, not only does the world start to be nice to you, But you start to be able to operate. The greatest benefit of wholesome karma is that you take advantage of the karma. While the karma is still going on, you could be just wanting to not live in the middle of busyness. The greatest benefit of wholesome karma is that you study karma.

[30:31]

And if you have tremendous good karma, if your study is strong, then even if it should happen to spread karma, that's an unwholesome karma, and that realizes itself, comes through from your face in the form of some tremendous insult. And then you should slip in response to that insult and be irritable, nasty. he would be able to continue to study while generating his unscopal response path. So if it is possible to study and wake up in the middle of doing a wholesome karma, and not doing a wholesome karma, experiencing the results of the wholesome karma, if it is possible to wake up in the middle of doing but the ability to be alert and present and mindful, purely mindful, and see the nature of the samples in karma exactly and also from past study, faithfulness.

[31:43]

Practice liberation is not karma. Specifically speaking, you say, well, the practice leading up to the practice of the equation, because up until you're liberated in the sense of self, all your practice is coming, and you still believe in yourself. However, you can go through the motions of doing a practice which is not coming, even before you've given up the idea of self. So you have this wonderful practice for you in this endo, which is the way you would practice if you didn't care anything about yourself. Maybe you would go in there and sit there and waste your time sitting there when you weren't getting anything out of it. So all those periods when you sat there and didn't get anything out of it and or other people would benefit but you weren't. All those periods were just like it would be if you forgot about yourself.

[32:45]

Even though it's secret or unsecretly, you still believe that you can do things. And to be enthusiastic about doing Holzenkahn, and to be thrilled with the idea of doing Holzenkahn, and appreciate how wonderful Holzenkahn really happy about the idea, practice the pulse of time right up. And to be even much more excited, not excited, but enthusiastic, filled with love at the idea of practicing its way of studying, realizing that that's even greater virtue, greater benefit, that also it's greater virtue. So if you're going to do karma, then it's best for everyone if the karma you do is wholesome.

[33:57]

In other words, it is karma which gives you good results. And if it could give other people good results, too, that's even better. So like doing something that helps other people, like Tova's legs swelled up, but Pat helped her, the doctor. So Pat, Pat, if that's enough, Tova likes Pat. Right? You like it more now? Huh? Anyway, I'm not going to say we like Pat because Pat took Tova too. This is called wholesome time. Wholesome time is like help other people, they help you.

[34:57]

Hurt other people, that hurt you, that's called wholesome time. Hurting beings, harming beings. Almost. Because carnivity always hurts you. They always make you bad results. Bad for you. Bad for your life. It makes you unhappy. But again, the worst part of it is that it undermines your ability to study the carnivore process. The best part, even better than the good things you used to get. And even better than the things that your carnivore does for you. It would be better than that if you have a chance to study. Because if you can study, you can do something much more beneficial to people that can help them temporarily. That's the way it is big. So you can offer them to teach them to be prone to breathe and also help them to set other things.

[36:03]

So wholesome karma is very important. It's very wonderful. You just have to be totally dedicated to it and also be more dedicated to something else, more dedicated to studying how your wholesome karma works. That's more important. More important, but it's inseparable because you cannot study wholesome karma and results unless you practice wholesome karma's results, unless you have it there for you. And incidentally, if you practice Holson Connelly and you study Holson Connelly, you will also get a chance to study Unholson Connelly because you get a chance. You will also get a chance to see the results of Unholson Connelly because all of us, all of us have at some point, in some part is to, that's right. Even Nagar Duda, you know, squashed in half like that.

[37:12]

Because he wouldn't be mindful of what he'd be doing with his back lunch. So we all have slipped through all of the uncareful and hurt something. Now, to hurt something unintentionally doesn't come. You have to be intentionally soft. That's what's happening. You have to live intentionally. You have to live intentionally. You have to live intentionally and rush it. That's the part you've got in trouble for. You have to live in trouble for it. It took a long time in the children. It's nice to collect all this small sin descriptive results even as soon as possible before it was too big. So it is necessary to study the self and understand this.

[38:20]

It is necessary to study the actus. That means study the first truth, study the condition. It is necessary to study samsara. It is necessary to study karma. It is necessary to investigate karma. It is necessary to analyze karma, to see how it works. Because in fact, that's what karma is. It is the mind analyzing self and action, conditions. This needs to be done, or not. All this analysis is always going on. We need to study. Studying analysis is... can't involve in an analysis really without studying the analysis process. So all that needs to be done, the thing that makes it liberating is to study it with no attachment in the video of all this stuff. But it's sitting in the middle of the discussion. So in the middle of that's why I do what Norman might have said, is that not investigation means investigation never gets into the uprightness, never gets into the upright city.

[39:34]

The upright city is what makes whatever's going on in the mind something that gets dropped. And if they drop, then whatever's happening comes to play. But if we hold on to our experience, then what? What exactly? That's tattooed, and that's samsara. That's mist. That's unsatisfactory. That's pain. Whatever our experience beholded is the result of that holding is samsara. Not all samsara, it's pain. The result is conditioned. The conditioned aspect of samsara is beholding to our experience. To sit in the middle of our experience and not hold, to stand in the middle of our experience and not That's the condition for study.

[40:35]

And see, condition, result, attachment, and see more and more clearly until finally the mind arises, which says, I think I just as soon rock this condition. I need to let go of this condition. I'd like to let go of this condition. I'd like to attain the vibration. That mind arises. And then at some point, the real Zazen And then this very thing that you let go of becomes what becomes the realisation of it. Maybe that's enough. I mentioned, I keep forgetting, that in chapter 24, which has been enchanted, it's been enchanted, I guess, in the new service, I've never been in it, but I hear it.

[41:53]

You should clean my beard. You're not talking radio. You're talking radio. The first six verses are, somebody who doesn't understand empathy is criticizing, not here if you're just teaching. The first six are kind of like a so-called opponent. I got to imagine it because some person might understand it when they hear that the formal truths lack apparent existence in itself and nature. Those first six cupboards of criticism in the 70s said, OK, it's enough. Someone might think each had better objections to nothing. But anyway, those are objections to nothing else. responding to the objective and also showing how basically the objections that could occur, and then also probably by how it becomes necessary to me, it's that the four noble truths don't have a self.

[43:08]

Four noble truths ultimately are about the vision of to know self. vision which doesn't fall for the concept of itself. Therefore, the inner selves also lack itself. And also the vision of no self is not self too. Another thing about that chapter is that chapter shows, is saying, pointing out that Buddhist practice is not separate from samsara. The world is not separate from the Christian. That chapter is the basis of one of the most basic texts to verify that Asara and Nirvana are inseparable and non-dual. Yes? As you're discussing the Four Noble Truth, Yeah, it seems like when we look at four of those, what I come up with is that the result of that is aarpache.

[44:22]

I'm wondering whether the idea of the Bodhisattva ideal requires that you add something to this to get there. Bodhisattva ideal, entering the Bodhisattva pack, You have to have not only, like I said before, not only you need compassion to have suffering. Everybody has suffering if you've got that. And some people are aware that there's suffering. So you need that. And you also need to be aware of other people who have suffering. And you have to actually want you to be free of suffering. And that's not enough for suffering. In addition to that, in order to start studying the form of a truly separate course, you need to want to work the footwork of others.

[45:24]

So that fallback is sort of like, before you even take up the course of study, before you enter the preparation to study the form of a choice that we've got. But you have that desire. These will be free if you want to work very well. And use the Bodhisattva Path. And then the first part of the Bodhisattva Path, don't study the four-level truth. Just practice ethics, first of all, and concentration. And then you get into studying. And when your concentration, your mindfulness and your concentration are strong enough, so that when you're meditating on the four foundations of mindfulness. It's 47, right? It's also the R half, that same pattern. Epics, concentration, mindfulness. Epics, first of all, coming out of ethics,

[46:31]

The first thing you study is mindfulness of breath. So Dr. Yarmakosha, which is a little program, a program of ethics, then he said, now that not having established ethics, now the monk considers breathing, you know, six different aspects of breathing. Well, the six subtle dharma days. counting, following, stopping, reflecting, reading, hearing, hearing, five, six aspects of calling breath, developing it up to something that actually says that the first foundation of my breath was the body of breath. Then you go into the other aspects of mindfulness. And at the end of the foundation of mindfulness, you start saying four truths. All that's going on is what you say the formative truths. You say the formative truths. The Bodhisattva, the vahal, which was essentially the beginning of the ethics practice, which is always interlaced now through the mindfulness practice, cognitive practice, mindfulness practice.

[47:43]

And if they come into the formal issues now, if they keep reading and reasserting, reiterating the vahal, they do the technical formal things. Otherwise, When one is successful with four noble truths, one realizes they're gone. And then one might camp out the rebound and just check out. That's what thought bonds are supposed to be. They actually do want to check out because they want to help them. And they get... And they obtain... And their understanding of moral truth is basically... Can you believe it?

[48:49]

Our understanding of moral truth is basically the same as the Buddhists. They understand qualities as well as the Buddha. And the Buddha, by the way, as you know, was an archaic. But because his archaic was totally infused with this incredibly well-developed compassion, he was also omniscient and went right to work, for example. He attained Yirvana, but he came right back into the world, joyfully plunging into samsara again, to play with beings and teach them. He didn't even know that he was going to teach. But he did. So, the understanding of Marahat is called all knowledge, Sarta Vinyan. The understanding of 47 has that same knowledge, plus they know how to, or they're learning, they're learning how to help all these get their paths to knowledge.

[50:03]

And the Buddha knows all those paths through all the different aspects. OK? So you have to do more questions like this? Well, that's it. It'll work for them. But there's a lot more out there. But there's a few more quotes. Take care of you. Some more questions. Want to ask one more? Well, The question that arises is, you know, you said earlier that what we're, you know, the Bodhisattva's intention is to allow all other beings to attain realization before we do. Two questions come up in my mind when I hear that. One is, from the no-self position, what are all these other beings that we're going to allow to do this before us if there's no us and no them?

[51:07]

And secondly, Buddha apparently didn't wait, so... He didn't wait? Yeah. What about that? What time is the first question? From the point of view of no-self, what other beings are there that we're allowing to come first? There are no other beings that we're allowing to go first. There aren't any. So what's at that? Well, first of all, in the realm where there are other beings, whenever I think there are other beings, I want them to go before me. I want them to go before me. Whenever I think that there's another being, I want that being to go before me. That's antidote to my belief. It's just totally confusing. I just want you to try it, and it won't be confusing, because as soon as you try it, it won't be. But it's sort of reaffined somehow.

[52:13]

No, it's not reaffined. If you haven't reaffined others, then you don't have to make that vow anymore. Then you can just say, I want to save all beings and drop the other part. If you don't have any others in your neighborhood, then you drop the other part. Okay? Yeah. And here you see beings, you only see being. They just say, I want all beings to be there. You don't see any multiplicity anymore. That's been removed. That's happened to you. Fine. The Buddhists can still see other beings. Their mind used to operate and say, that's God. And I'm rare. They just look tough at that. And in that realm, I want you to be free before me. That's better. for developing your passion. This is what I added to you. It's not possible that these people are going to be born, because as soon as you're liberated, I'm liberated. And even thinking about it, as soon as I think about it, that's pretty much it right there.

[53:20]

That moment, anyway. But it is kind of a miracle that these beings, after they actually understand You can still see other people and know their names and stuff and know their differences and all that. They really do fundamentally see this. It's all an illusion. But they still want to help suffering beings. But they do. Because they've been generating this strong wish all that time. So it holds up under the transition. So these beings can even be born. The idea is that these beings can take birth. The 40s office can take birth and go through all the grimy details of taking birth. Because before I take birth, you have to choose your parents. Why don't you choose some parents over a parent and all that stuff? Because they're the same kind of like, you know, travel ages as everybody else. But they can stay conscious while they're making the travel arrangements, while they go into the womb, during the delivery, after this. The great point of the Buddha is actually stay conscious. Shockingly, we talked about this.

[54:22]

There are four kinds of people, those who are unconscious at piggy birth, unconscious during the embryologic fetus stage. They're unconscious during the birth. One type of person is one type of person. They're conscious at the inception. and they lose it in the epidemiological issue. It's hard to go through all the changes to stay out there. Can you imagine, like, what's that movie, The Fly? Staying present on your bow as you go through this kind of formation. This is, you know, to imagine what you'd like to follow when we do, humans do, and you're watching, we start to stay present and be aware of what you're changing for. And then through the trauma of birth. Some are unconscious through all three phases. Some are conscious in the first one and then lose it in the second. Some are conscious in the first one and the second one lose it in the third one.

[55:23]

Some are conscious in the first, second, third. Buddhists are conscious all the way through the third one. Some are conscious that they're taking birth as part of their foreign exchange program. Coming back into samsara for freeing is this whole process. And we, lesser beings, blanked out at some point in that process. But then, when we're a teenager, sometimes we remember, well, maybe I did come here for some reason. You know, I came to work with both your whole beings. And then gradually, finally, I said, oh, look, there aren't any of the fiends, but I'll still help anybody. If I'll come back, I'll even go back into the world where it looks like there's other fiends and where I even believe it. I've been trying that out. I'll play the game of there are other fiends in order to help.

[56:25]

How are you doing? Yes? I understood from my previous lecture that you said that if you're not aware, you're not aware of it. Unwholesome action without awareness is worse, evolutionary-wise. Of course, it wouldn't be unwholesome unless there was some unconscious attention. If I accidentally step on hand, it's not evolutionary-wise. If I feel about it, it didn't care, then that would be unwholesome. To say, oh, I don't care. That would be an unwholesome spot that might have been squashed. But to kill an animal and not even know about it, It's not evolutionary-wise.

[57:30]

Now, people might take me to jail for it and punish me for it, but that act itself is not quite carnal. It may be not quite carnal for me to have not taken attention to what I'm saying, but people choked with that. So there is, but if I actually intend to step on the panther, so I'd say, there's a nap, I'm going to step on it, or I'm happy to step on it, and then if I would actually want the panther to suffer, that makes me stronger. To kill a mosquito just because it's bothering me, one thing to kill a mosquito with joy and happiness, that's if you're killed, that's even better. To kill a mosquito with the intention to kill it, while in the middle of a conversation and not even notice that I did it, at worst than the way he wants to do this. And that's better to sort of be aware that you're doing it better.

[58:40]

Do you have any questions about that? And then in the reverse. In reverse, yeah. For positive, you're unaware of everything. Well, what do you mean by unaware of your neck face? That's good. What do you mean by unaware of your neck face? I'm not saying, this was a good karma. You're just aware. When you're doing good karma, you're not... When you're doing good karma, you don't go around saying, I'm doing a good karma. You just do good karma. You just carefully use it. You don't say, oh, this is me. I'm really doing a good job. You just do a good job. And then you find out that this wasn't perfect. So if you do self-righteousness, better not to self-righteous. What you're doing. It is possible that you do things that you're self-righteous. I don't know what I'm looking at. There's Kirk. Was somebody before Kirk? Somebody went up here and waited for me. And he just fucking left Kirk. I heard the Dalai Lama was asked about killing mosquitoes, and he said, well, the first time one lands on me, I wanted to enjoy its dinner.

[59:53]

And the second time I say, aren't you being a little greedy? Third time. Yes. That's what I get. That's the same policy. Well, you know what I get? I wear long-sleeved clothes. Long-sleeved clothes is half. That works really well. Then you look at this, it lands on your hand. And under your hand, it's pretty beautiful. We call it evictions. Evictions. People don't want to get fit. It's pretty easy to move on. If you're fully fair, the hitches are like under the arm fit and under the fan and stuff like that, you know. So you're already kind of like in a vulnerable position, you know, and you're kind of hysterical. You're covered. Pretty much covered.

[60:55]

And what does it get you into your hands and face or teeth? It's not so hard then, just shake them off. Now we also have these flyers, now you're dying to fight, but they keep fighting. When you push them, they won't move. Oh, you won't talk about those. Just got to get down on it. Oh. What is the nature of grasping? Is it other than imagination? What are you grasping with? It's imagination. Something's happening, right? Something's happening. And part of what's happening is the idea of a self. So, an experience comes up, and part of the experience is an idea of self. When there's an idea of the self, the self tends to achieve that kernel automatically, automatically. And what it does is it says, this is my experience.

[61:56]

This is my pain. This is my breath. This is my body. And then, if there's any problem, or anything to be gained, then it's going to be my kernel. So, it's the self. a map, the self, idea of self, and then following the idea of self, and self can apprehend its experience. It's just an idea of apprehension inside the five scandals. So inside the five scandals, particularly in the four scandals, there is the idea of self, and there is the idea of apprehension. Biasconists can imagine that they can apprehend themselves. Biasconists can imagine that something is not outside of themselves, but that apprehends itself. It's in the Biasconists, not outside of Biasconists. It's just a delusion. And it will be, it will be the concept rule. The imagination is a concept, the concept of apprehension.

[62:58]

And it's attributing reality to it, the truth, the traditional belief. Truth value. We attribute truth and falseness to various concepts. So that's how I spent a long time talking about how we attribute truth in different ways we attribute truth, all these truths we gifted them. giving truth to an idea. We have various fantasies which we call untrue. We could call the fantasy itself or the idea itself untrue, but we don't. If you call it untrue and it actually makes sense for you, then you can do it like that and you're all set. You have a strong habit to But we call that idea itself truth, and it comes unstoppable. Is that attribution of people? There's more concept of truth.

[64:03]

In other words, and again, there's different kind of theories of what we mean by true. But most people, what they mean by true is that this, the way it appears, is the way it actually is. In other words, this self seemed to be an isolated thing. It really is that way. Now, if you see this self appearing to be such a thing, it's just a concept. And that's what you think is true, that you have a whole different world. I learned last night that Barna translates it's completely blown out. Yes. I can see how that could refer to a notion of self being reiterated. Yes, I always sound sorry, I'd say. It's simple, going around the circle. It's hard to see a person death. Circular person death, person death, person death. So person death. It's a semantic translation of some sort, or a circle.

[65:05]

It's a literal translation. And blown out, Yirvana blown out, Arhat to me, Arhat being burned out. The Arhat is somebody whose karma burned out. And believe yourself, it burns out. If you paint, Yirvana is stable. to go over the first and third type where you're suffering, suffering, suffering, and all pervasive suffering. All pervasive suffering is the five aggregates, apprehension. Clinging to our experience. And that's pervasive because whether we have a positive, negative, or neutral sensation, we're constantly holding that idea itself. The idea itself is within our minds and that's pervasive. And then we experience pleasant sensations. We experience pain around them because we're afraid of losing them.

[66:06]

We experience positive sensations. But it's the same thing. There's negative sensations, and they hurt for themselves, but this pervasive one's going along the end. Sensations are painful, and we're not afraid of losing. And we don't have pain around it. But we have pervasive suffering. One will be interesting. And the suffering of suffering. That's the first kind. The first kind. Is the suffering you have from, you know, Mestido bites, ant bites, people assault you when you're up. With no clinging to them? If you had the first kind and there was no clinging, then you'd be like Buddha when he was sick, for example. He had his wife. You know, he had his injury. You're bleeding, vomiting, and stuff like that. He wasn't comfortable. He wasn't comfortable. He was having pain in pain, but didn't have pain in clinging. But basically, I was very immune. So he was the person who wrote.

[67:09]

I was always happy, even though he suffered a physical illness for a lot. I don't know. I've been looking over in this direction. I'm sorry. Yeah, I'd like to... Carmen, you said that if I heard someone... Isn't that a pension that would come? There might be a situation... Or if you pull a bandaid off somebody... And they say, oh, you know, it hurts them. But you're doing that because you think it's better to pull it off fast and slow. Better to take it off and leave it on. Or pull a bullet out of somebody. You know, it might be painful for them, but you might sincerely feel this is best for them.

[68:11]

Now, they might also agree. I mean, it's still a pain. So in that case, They want you to do it. If you think it's beneficial, it's probably beneficial. Now, if they disagree, then you have a little bit of a problem. Should you go ahead and maybe get in trouble for holding the bullet out or taking the bandit off, and it's safe. And if you really do think that's going to help them, even though you might get in trouble with them for doing it. Now, it's not terribly bad to say, well... But it is terribly bad to say, I don't want to do it because it hurt me. Before you saw the point here, to protect myself by doing something so you won't hurt me when that thing might kind of hit you.

[69:13]

three of that people for yourself. That I should be put your wealth that I had in mine. So helping you make me in big trouble if you don't like it. If I don't do it, just protect me. It's put back and do that for yourself. What does happen for yourself is that they do things that people don't like and they get in trouble for the welfare of others and they get in big trouble. But spiritually, they can be involved. I don't understand why they get a problem. They get beat up. They get beat up, for example, which is hard on their body. Or they get thrown into prison. It can happen. Or they get kicked out of some group. People mean to them for weeks or whatever, you know, various things. Various things can happen to them. And it bothers them. It hurts them. It hurts some. It doesn't hurt as much as not fulfilling their vow to benefit out being for themselves.

[70:14]

So evolutionary-wise, it's definitely what they should do, and it's part of their vow. But in terms of physical presence, you know, physical experience, they get in trouble. Social experience, they can get in trouble. I don't know, maybe I'm a solid year or a long time ago here. Yeah, I'm fine. You're fine? So what Christine, I think, was a while ago, too, Well, somehow it seems there can't be any Buddha's of God. Yes. That's what Buddha said. Buddha said that. He worshipped the seven Buddhas before him. Well, for a very old Buddha's self-worth. Yes. Every Buddha's self-worth is self-worth. It's kind of obliting. It's kind of a good Buddha's self-worth. I mean, well... Well, I'm obliting. You can't be letting it in. You definitely will. Once you get brought your bodhisattva plows, you definitely will.

[71:15]

Why don't you take refuge of the triple treasure and take bodhisattva plows, you can get with it. That's okay, that's it. Okay, now you're grateful. That's why. I, [...] I started to do sports question, too. Oh, I started to do sports question. Oh, I started to do sports question. What about your community, Buddha? Checking out? I don't know. I don't know. Yes? So in each eon on different world systems, when there are Buddha peers, then for that eon, that Buddha gets to be not there. Basically, you could say that the Buddha checks out as a nirmanakaya Buddha. But the Buddha is sambhogakaya and the dharmakaya Buddha.

[72:21]

The human body transformation Buddha checks out. So each nyan has one transformation Buddha. It's okay, so I check out. It doesn't have to do anything for itself. That's the Buddha's logic of the Buddha's logic. But then just what? It says Buddha, there's been lots of other Buddhas. But they didn't just so check out. I don't know who's just called Buddha, but you know. I heard you know. I heard you know. I heard you know. Or another thing about Dogi too is that Dogi says you can even be a Buddha without having all the supernatural powers that you have made with it.

[73:22]

Maybe you could have a full set of supernatural powers yet. But the Buddhists, because we have Buddhists, our hearts have Buddhists' understanding. We have Buddhists' understanding coupled with voice-of-the-blown, we have Buddhists' ability to help. In terms of numbers of people that were enlightened and so on, a member of enlightened disciples, there have been, there have been successors of Buddha who seem to be virtually as effective and healthy people in terms of producing enlightened masters and mistresses and producing He put us in the society. It seems to be other Buddhists, these Buddhists, none of them take place ahead of the eon. And they all say, I'm disciples of him. He doesn't say that he was disciples of anyone in this eon. He said he studied Buddha as a pastor. That's not great what I'm talking about today. I don't know why these people are this person.

[74:23]

I think Bob was right back there a lot. Well, me. Go ahead. Me? No, Bob. On the circle of samsaro, there's a point of craving. And the origin, the second truth, the origin, the origination of suffering is craving. Why? what makes that particular point so appropriate. In other words, what could be the truth of the feeling of the drop, the drop, the chain of causation is, so the Buddhist teaching about everything is twofold. It's and also that covers the entire advanced space of the universe. Then within the teaching of the Pentatechal Rising, there are two main sub-teachings.

[75:28]

One is the teaching of karma, which applies to living beings, and the other, and then in that section there is the teaching of the Pentatechal Rising and turned part in 12 lengths, traditionally, but sometimes he teaches it to 5, sometimes it to 7, sometimes it to 8, different scriptures and different presentations process. And this is the process of how you get reform. So in terms of rebirth, the psychological equipment of a present living person is length of 12 lengths. It's length 3 to 7. We all have that equipment in a present way, including us too. The last link there is feeling. Practicing medication on feeling and just be mindful of feeling. Completely, purely mindful of feeling. In other words, you missed the feeling. You missed the pain. Three kinds of pain. You're sitting there practicing Zazen.

[76:30]

You will not take rise to creating. And you will not be returned. So Buddha has feelings. But he doesn't have the suffering to him. the aggregates. The aggregates are clean, not present. Buddha has just five aggregates. Five aggregates are non-attachment, but Buddha has. So that you don't look into creating, and there's no rebirth. So that's why Buddha chose to create them, because that's the one. That's the one that he tries to rebirth. And he'd been meditating on his It is an enlightening experience on the chain of rebirth. So it shows that link as a crucial factor. But other presentations of his teaching, other scriptures, instead of meditating, instead of talking about craving, he talked about, for example, the kinds of karma, the kinds of illusions, and different kinds of earthquakes.

[77:33]

And when those cleared up, he saw the temptation. So when craving clears away, in other words, when you're just probably mindful in the midst of your feelings. And then gradually, when you start to see the craving one more clearly, the craving is waking up. And you see a form of choice. Or sometimes it talks about when the thought flows, when it itself works. So sometimes it's sometimes the craving going away that it's what makes insight into the form of choice possible. Sometimes it's the outflow's going away. Sometimes it's the violence going away. That all you need to keep connected You can talk about various layers going away as to what provides the access to the bridge. But this first presentation, just see the first current will create other presentations. OK, you're teaching class.

[78:41]

It's like that, it's like that. It's not true. It's like that. That could be a... Okay, the whole standpoint. You're separating and saying, you know, I'm dead to all of this. Yes. Yes. And then the state's going to execute this person. Yes. But in any case... The state's going to kill the person being negative karma? Yeah. Yeah. I said, okay. I don't see how any of us are separating this karma, bitter or bad. It seems like we all share it. We're not separated from it. But that karma of the state killing somebody... If we really do not want that to happen, we really feel bad about them, then their action of doing that, their execution's action of that, does not affect directly our evolution, our karmic evolution, but we share in the world that is created by everybody's actions.

[80:02]

So evolutionary karma, karma which puts us into a state of misery, puts us into a state of liberation, that's our whole personal Group karma is what creates the environment. Having sanctuaries is the result of the actions of all living beings. The fact that executions are happening for them, and that people who have committed murders have gathered in that place. That's part of the group, the result of all of our actions. But the physical world is not an evolutionary issue for us. It's how we just respond to that evolutionary issue. We get angry at it. be possessive of it, but not my personal karma, not yours. You're not responsible for my karma. You live in the world where I'm doing karma. Yes, in terms of the kind of color or sound. I'm part of the physical world you live in.

[81:03]

If I'm jumping up and down with an upset face, you have to live with that upset face as part of everybody else. So do I. In terms of just life, The physical, physical, you have to do with the physicality of my existence and my karma. You should be responsible for my karma. We cannot save other people. We cannot meddle with other people's karma. We can save people from their karma by showing them how we can't meddle with their karma. We can show them how we deal with our karma in a way to help them see how to deal with their karma. And that way we save them. And no one can do anything about that person's karma other than education in such a way that they turn around and look at their karma process. As soon as they look at their karma process, they're finally ready to go to liberation. Of course, some people can't even look at their karma process because they've done some autonomous karma. They can only think of what other people are doing to them. In other people's karma, they cannot meditate. They cannot turn around and look at what they're doing. They're just flailing.

[82:06]

They don't even know who they're hitting. They're just in a total red rage. They don't know if they're hitting their enemy or their kids. So there's the stories of people shooting their own kids by accident. They want to shoot somebody else. So that happens. Yes. Well, that's the part of the environment. There's nothing we can do except this. Just what you can do in relation to the environment? Yeah. Just what you can do. If you want to do something, you can do all some karma. If you want to save beings and live in the environment, you practice studying your own karma. Study your own karma. And you bring this person to study his own karma. to meet other beings who are living in creating harmony.

[83:06]

The way of presenting, you've learned ways of presenting your study of your harmony to me and others, has asked them to kind of want to look at ours. If we're not ready to look at ours, you present your work in your harmony in such a way as to at least get us to start trying to do wholesome harmony. Wholesome harmony so well that we have to study your harmony. So some people are in a space of suffering so intense and they have so little good karma behind them, but they can't stand in their present situation of suffering. In those cases, if you help them generate some causative karma in their own wholesome, if it results in their own wholesome actions, they may be able to result that wholesome karma starts to study their karma in the midst of their continually unwholesome situation, not unwholesome situation, but continuing to live in a world which is a result of unwholesome karma, results of unwholesome karma, results of unwholesome karma, sickness, poverty, but being kind to them, helping them in their situation, they can generate, they can see, they can be kind and generous and mindful in the midst of their pain, and then they start to study themselves, they start studying themselves, and they're just a monster.

[84:22]

It's too close to the technology, you know. But in the last days, sometimes they're in a very difficult situation. The environment's being cruel to them. When we first had Sashin, you know, some people thought that our Sashin were like some Japanese for revenge. And we really got mad at Suzuki Roshi and thought it just had tricked me into this terrible torture. That was their response to the Sashin. The thing is that she responded unkindly, and got them turned around and looked at the time, and they stopped being that way. They just realized it was difficult. So if you go into the situation, voice-up goes into the situation to show the person wholesome action by which they can come up and start looking at their situation, if they can't see, if they can't If they can already see, they already have enough of a false good background. So even in a false situation, they can study, then it helps them immediately to study.

[85:27]

It's a way something that says, oh, you're suffering. And sometimes they can wake up, and that's what you do. Yes. We're just sort of thought dead man walking. Yeah. Just modeling for some action. And then something really happens. Right. continually loving him, what he's doing, lying, cheating, fighting back, lying, lying, lying, she keeps showing honest love. It turns, does something positive in a horrendous situation, does something positive in a positive, then it liberates him. It's possible. But what is something that can work hard to be able to stay present in situations? I think it's very hard. You're not caught by yourself and you feel the pain. First, to follow up by your response to Bob, what was your second second subject where you were going to go right in and you were going to go right in?

[86:39]

So we're achieving the 12-lays causation of the age of vibrator. That's the rebirth part. Oh, OK. Pentechlorizing applies to everything and everything, right? And then all things can be polarized. Science, everything. So Carnar is the one that we do. Carnar is one example of it. And the rebirth process is it's a subtext on Carnar. My other question is I don't understand why the word too good is used for the sensation of feeling and suffering, which means that it's a version of it. Why are there two great words for that?

[87:42]

Say it again. Why duka will please provoke the sensation, the feeling, and your suffering, which seems like another step. Well, it's not the same word. It's duka-duka. Duka-duka-duka-duka. That's the subject. Duka-duka. Duka-duka-duka-duka-duka-duka-duka-duka-duka-duka-duka-duka. the pain yourself. Well, dukkha's pain, or unsatisfactory means the guilt, right? And then the first truth is the dukkha of that. And then the first truth is usually just called dukkha. OK, that's kind of an abbreviation. You get it? That's right. That's right. It's an abbreviation of work, dukkha, dukkha, dukkha, and samskara dukkha. It's an abbreviation of two types. And really, the one that's really addressed is samskara. The dukkha that's pervasive, going on all the time, is the dukkha that is also the most directly connected to our inner self.

[88:53]

And that's the one that really drives us. Oh, it has time to stop now. We are always ancient.

[89:17]

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