Monday, the 24th of March, is it? And at the same day, the shuso ceremony. So, I think I can get back in time. Usually, shuso ceremonies are scheduled for 11 and happen later, and they're over about two or three. and I, usually I've left, usually I have a class last night, whatever day it is, and I leave and I get back just in time or a little bit late, so next week I will try to do that, but if I can't make it back, I'll call up and ask someone to put a notice on the bulletin board, but otherwise I intend to come back to this class.

[01:03]

And next week after that is the 30th verse. Next day of one day sitting and Riyak Vasats. So, have to give up the chip on that day. Whoever we could possibly meet on Tuesday. Does Tuesday work for people? Who doesn't Tuesday work for? There's an interpretation, Rudy, that you take. On Wednesday, I have another class. On Thursday, it's a housemate. I think Tuesday's the best we could do that week. He's looking better to Sunday than work that they're one day sitting here.

[02:12]

On Tuesday, we'll meet in the guest house. I said, what? Wednesday's class will be over. Tomorrow is last night. He might go another week, but I don't think so. so I will try to meet next I'll try to get back next week and then the week after also and then the week after that is April 6 you know it's April 7th and the studies night quarter is over at that time but we haven't quite finished the sutra yet so I was hoping to finish that night so if you want to come that night see us finish the sutra please come Are you crossing your fingers?

[03:18]

Yes, but no, it's going to look positive. I'm not getting it in spring, but I'll probably offer it again in summer. Although we've already done everything there's to do, we haven't done enough to drill in years. the mind is nothing but the program I made a sutra. You know, in the history of Buddhism, oftentimes they've felt, in some schools they feel like you don't really understand a sutra until you write a commentary. One way to write a commentary is just you read the sutra, and you read the sutra, and you read the sutra, and you find that comment about it.

[04:19]

And you write the comment out. And you keep reading the sutra in another comment. The same comments come more and more often. Comments, at first, might be just like the sutra. Or in the end, they should be like the sutra. But at first, they might be a lot like the sutra. So some commentaries you read are just like the sutra, and you go, well, this isn't much of a commentary. But in a way, that's a perfectly good commentary. In other words, that the way your response to the sutra is the sutra. And really, the commentary on the sutra is the sutra. So after a while, you read this material enough, pretty soon you start thinking this way. And your commentary may be basically just you're slightly different way of putting the same thing. Or you're very different way of putting the same thing. I didn't get any notes from anybody that wanted to go into the complexities of the instructions about the Sangha.

[05:24]

So, we're skipping that now. I'm going to instructions about non-attachment, which is... Arabic two, Arabic four, comma Arabic four. Habisamaya Lankara, Roman numeral 1, Arabic 2, Arabic 4. Instructions about non-attachment. And you might subtitle this section, but don't write it in the book unless you own it.

[06:25]

Instructions about not getting asked. That's the or believe in such. Especially about how not to get at stuff. Would someone like to read? Let's see, I think it's good to read the first two big paragraphs. And they were sharper to the Lord, sharper to the Lord. Can you read that verse? what is the fault of the deed of the body's future mind?

[09:11]

Basically, it says, he gets at a body's future mind. This thing about what is a body by which the deed of the body could be undertaken, it's not so bad. But the point is, I think, the translation that we show, the intention to be here is to question for what is the body is in order to try to see how you get it. Just that question is the problem. It's the intention. So when you investigate the body by trying to get at something, then that's a faulty one. Try to get at, try to take notice of, try to apprehend. This is how you produce meanness and so on, your will.

[10:20]

When you take notice of body, when you apprehend body, you get at a body. When you do that, that's the basis of producing your will. get at stuff. After anything, there's meanings. We can't put the meanings. Morality and so on. Yes. How did it happen? You have this body plus the body where this body becomes anymore.

[11:31]

You have this body. Whatever this body is that you grasp, you lose it. This body, when you grab this body, you're always... If you grab a body, you're always in trouble because the body's constantly changing. Well, I mean, it's because you're always trying to get things for this body. you now give it to others so and by apprehending things you set yourself up for all kinds of upsets you should grab onto something first of all you grab onto something that you can't grab a hold of called body so right away you got a problem plus the plus the things that a body might be composed of, that you look at carefully, those are changing all the time too.

[12:35]

So by apprehending things, by taking notice of a body, or by taking notice of a body, it's like putting on weird glasses, putting on glasses that grips it up, putting on bodies that have kinds of overarching conceptual stuff laid on top of stuff. So then, you've got a problem. Because it doesn't work. But you still have this extra baggage that you've carried on. Plus, as it changes, you can kind of force it back into the interior. the shape that originally glasses told me that they would. Of course you can change glasses to it, try to change glasses fast enough, that's pretty practice. Change glasses of glasses fast enough to sort of catch on them, change glasses a lot. Inayana point of view?

[13:56]

Four upvisions of mindfulness? No? If you do mindfulness of the body from the Inayana point of view, you start by, you know, I'm sitting, and my arm is on the table. Start with that. but you do that with polysopha practice too, you start with that. So it's not that the Kinyana practices are something which, well, practices are completely tossed out the window, rather they're just a step, a convenient stepping stone. They are wisdom, and there's even wisdom which is lower than Kinyana wisdom. It's all kinds of There's a big hierarchy of wisdom, because there's kind of wisdom, so I think there's a lot of that kind of ability.

[14:58]

And finally, at the Pinayana wisdom, being all kind of God Jacob Buddha wisdom, not all kind of God Jacob Buddha wisdom, but all kind of Bodhisattva wisdom. But there's the wisdom of the example of the shamanistic wisdom, which is lower than Pinayana wisdom. There are various kinds of wisdom that are still worth it. The pinion of wisdom is transcendent, super mundane wisdom. Anyway, they started with the arm. And Bodhisattva started with the arm too. That was the body. And then by watching the body, you would see it. But naturally, there's no body. That's our natural building. Now you see in the so-called Vinyana, or the Abhidharma, you start with the body, then you go to feeling, then you go to thoughts, then you go to Abhidharma.

[16:06]

Once you get to the dharma stage, you see the dharma stage is all involved in the first stage. So really, the arm is actually a bunch of dharma. But you need You need to start there. Also, kinyana, to not just see the body, but you look at the posture of the body, but then you also look at parts of the body. Those also are composed of dharmas. So the kinyana will break the body down too. But the kinyana will break down to dharmas. Mahayana will break the dharmas down. their relationships. Mahayana won't apprehend the diamonds either. Hinayana won't apprehend the person, the body. But they do apprehend the diamonds, which are down the way really good much.

[17:11]

You can actually know them and grasp them. So people grasp get out of body, get out of speech, and get out of mind. If you've got it, then watch it. If you've got one, then watch it, see how it behaves. Pretty soon it'll start to deteriorate under your surveillance, under your grasping hands. And it'll deteriorate down into whatever you want to deteriorate into. Depends on the method of scrutiny you're putting in it. Deteriorate into five skandas, 18,000, 75,000, 12,000,000. deteriorate the level of insight you're doing. But then, it deteriorates down there and you get the dharmas, and if you watch the dharmas, you see the dharmas all depend on each other. So then they also depend, simply depend on each other. Then you avoid those relationships. But then, there's also a relationship between grasping, the grasping of the thing that you have, the relationship you have is also a relationship between what is the relationship you're grasping, the thing that's grasping, there's a relationship there too, so that you think that

[18:19]

Absolute protective thing. I used to be bodhisattva in the petition to clap to the failure of dhammas to arrive. Dhamma is a thing that carried a mark, carried a crystal. Dharma is, it carries a characteristic, it supports a characteristic. What kind of characteristic? Its own characteristic, its own mark. So Dharma is what carries its own mark. Dharma is what carries a definition which applies to that Dharma uniquely. I can't begin, I want to enjoy my movement right now.

[19:39]

What you're saying is true in the sense that Mahayana does start with the discernment of dharmas. Okay? But it doesn't mean that you can't start Mahayana until you discern dharmas. Because you must start Mahayana. You know? What's it? There's many roots to them. The Bodhisattva has a wide variety of roots. It's true. It's an ultimate good enlightenment. And one of them is this method of going through the hourglass that I've done very many times. The hourglass method is the classical one. That's the one where the Mahayana, you learn the Inayana methods, learn how to discern diamonds, learn the Inayana and the Kravyaan. The pure discernment of diamonds as they are as diamonds. You know their own marks of things as they are perfectly. That's all you see is own marks of relationships.

[21:10]

There's no person Then, at that point, Adam gives rise to private parametri of Mahana. But there's other routes that bodhisattvas can take, but don't go through the ceremony of diamonds in the technopasimus. In fact, that one thing ought to play. And to do often in Zen, as you see many methods where this never comes up, A lot of students. So what you're saying is a sure and certain path. Yes. I could say perceive, but if I say perceive, it's not exactly right because you can't really perceive a person.

[22:36]

Starting from the abhya-dharma, you can't perceive a person. If you could perceive a person, then you could say what you perceive, but you can't say what you perceive when you perceive a person, abhya-dhamically or non-abhya-dhamically. When you perceive a person, what do you perceive? see perceived glasses, teeth, nose. Well, you don't have to perceive teeth to perceive a person, obviously, because some people don't have teeth. You don't have to perceive hair to perceive a person, because some people have shaved heads. You don't even have to perceive a head to see a person, because you can perceive a person just by seeing an eye on a window. See a car, drive, drive with an eye on a window to see a person, don't you? We can perceive a person by seeing a hand in her face. Put a hand in her face. Look at a person that perceives a person. Well, is that the kind of person as a palm that you perceive? Well, what if you took away the rest of the body and somebody just put a hand in her face? Just a hand. Is that a person? Is the person a hand?

[23:39]

Well, look, her hand is a part of the person. But what about people that don't have hands? Then is it part of the person? Well, no, not in that case. But what is the characteristic of the person? Well, let's see, they have eyes. Well, they don't have eyes. Do they have teeth? You know, necessarily. What do they have? You have a heart. Everybody has a heart, right? Well, you don't perceive the heart. Well, I am a person. I perceive my own heart. Do you perceive your heart? Where is your heart? Some people say it's here. Some people say it's here. Now we say it's here. What is a heart? Well, a heart is a pump, right? Is it a pump or is it a vital center? Well, we say it's a pump these days. No, it's not a pump, it's a muscle. Well, is it a muscle? What kind of muscle is it? What's a muscle? Anyway, you can't say what a person is. Think about it. You can say, but then it won't stand up. It won't stand up. You can say, I see something and I call it a person. Now, that's more like it. You name it.

[24:41]

You can name it a person. You can think it's a person, etc., etc. But why do you call it a person? Well, because it's like other persons. I mean, it's like other instances where I said that there was a person in there. Well, then why was like it? It's different from other ones where you said it was a person in there, too. It just doesn't matter. It's just a bunch of junk, you know. But anyway, we sort of rub along saying this stuff and we kind of get by, you know. But then we don't get by, too. That's why we do it. Yes. But that's what perception is, you see. Perception is grabbing something and saying it's something. That's what I've heard about perception.

[25:44]

There's two kinds of perception. One is grabbing types of stuff, like people, which you really can't grab. Now, if you don't grab a person, then there's no person you grab. But if you grab a person, then you are grabbing a definition. Why did you say Peter? You said Peter. That's why you get in trouble. Reality of Peter. But actually, what you did was that. That's something. This isn't Peter. This is his touch. That's just a whole bunch of things. Is this Peter? Who is this? What is this? Can you tell everybody something like this? It's Peter. So.

[26:46]

but maybe not. This is a reality. Abhidharma will say this is a reality. But call is peer, it's a nickname, but a reality called touch. That's just sound to it, and it's just like, it's a smell. It's a description, yeah. What's there is not a problem. It's just the thinking that is there. Even with the definitions, it's not a problem. It's just that you think that the definitions are there and that they apply and that the things behind them apply and that they're there. The thought constructs, the imputation of things, the way we see things as a problem. And that's not really a problem at all. But we think it.

[27:46]

That is, I think that people have been on the ride and told them all the way to the very present few of them. It says there's no table there without your thoughts about it. So obviously it's true that there's no table there without your thoughts about it. Now he won't say that.

[28:51]

Forget about the word Taylor. Is there a visual thing about your thoughts about it? Is there a brown about your thoughts about browning? No. And also, my saying no is not something that's outside you either. What you do with it, you can say I've been to him in yes. But if you do, you'll totally do that. That's exactly what I'm talking about. And you can say, how do I know that? The reason why I know that

[29:54]

Because when I think quite bad, I feel right. And everybody else feels right when you think like that, too. It's good to say so, but also, you have to verify for yourself if you like to think that way, thinking that way. It's the only way to think. I mean, every other way has lots of problems, and it doesn't work for people to think the other way. to think that there's some reality independently. Well, you use the word exalted, okay? Exalted, what does exalted mean? It means it's way up where? Well, it's way up someplace. Why is it up there?

[30:56]

Because you put it up there. Why do you put it up there? Because it's important for you, your love, being a deaf. So this way of thinking is an evolving way of thinking because it works for people. And there's harmony and peace and freedom and confidence. Think about it. Because there's no deaf to grow out. If you think that way, remember that. It won't give you trouble. If you think the other way, if there is an objective reality outside yourself, you get in trouble. And you say, well, what's wrong with that? Well, there's nothing wrong with it in itself. I mean, it's a perfectly good idea, as an idea goes. But it leads to all kinds of senses of inadequacy, senses of irresponsibility. And when you feel inadequate and irresponsible, then you do not have the fact that you are an omniscient creature. omnipotent creature, an omnipotent creature.

[32:00]

And that you are a creature and that the external reality is a creature too. External reality is a creature. And who may be a creature? You and the creature. That way of thinking is totally responsible to the tip of everybody's toe. And yet, you realize that other people's toes. I mean, they have to take care of it for themselves. Everybody has to go in their own toes after class. But you make everybody's toes with them, too. So you have an inherent responsibility in everybody's life, every aspect of everybody's life. You have a responsibility for it, and yet everybody has to take care of their life. And you have to take care of yours, which is taking care of theirs, as a person. That's the only way it works. There's no other way it works. I haven't heard of another I just can't see in it. Show me another one, I'll try it on. I'll see how it feels, but I... Whatever system I go to, if they don't do it this way, medical, they talk, it was a ride.

[33:09]

No worries. So... It's just a matter of trying it on, trying it on. Meditation is what they're talking, it's a meditation. Concentrate your mind. And then run your mind in this new trap. In fact, called non-dualistic thinking. Called free world, a mind only. This way of thinking is great friendliness. What? Valid because it's useful? Okay. What does valid mean? Isn't value related to value? Valence, value, validity. Anyway, once again, who determines value? Who determines validity?

[34:12]

Well, there was somebody outside do it and give it to you. Well, that's been offered. You know, that's where it's offered. It's offered there. That's what Kant said. Kant's definition of enlightenment, in terms of the name of the age, called the age of enlightenment. Enlightenment is liberation from self-incurred exclusives. Self-incurred. That's enlightenment. What's self-included? Which is what Kahn said. He said self-incurred tutelage. Take it on yourself.

[35:17]

You make yourself what? You forgot to say self-incurred. You just said tutelage. And tutelage is that some outside Something outside has the goods. They'll tell you what drives my song. So it might be, then, there's freedom from that which you take on as putting something out. So you say it's outside. Now, I don't think nobody suggests that, but the fact that you take it there should be suggesting it. It's another version of you self-incurring there to tell you, like, Not self-imperial, there is self-imperial. They're boss, somebody else knows. There are all the Buddhas out there teaching me stuff. As long as you're another tutor, self-imperial tutelings with them, you're not in life, right?

[36:20]

Because you're not one of them. They're your bosses. And it doesn't mean that you're disrespectful, you're very grateful. Beans who are the same as your very grateful. You respect them greatly. You're very friendly. But you don't feel any pathetic in yourself. You can be friendly to them, you respect them, you love them. They suffer from yourself too, but you feel wimpy and angry but bad if you're not like that. It says here, it's quite impossible.

[37:36]

It's impossible. It cannot be that a Bodhisattva of Courses in Perfect Wisdom could produce wickedness of body, speech and mind. It's quite impossible. And why? Because the Bodhisattva of Courses in Perfect Wisdom cleanses away wickedness of body, speech and mind. How do they cleanse away wickedness? By not getting it. Because if you don't get at body and speech and mind, you cleanse wickedness. And there you cleanse wickedness is not to get at body and speech and mind. If you get at body and speech and mind, cause wickedness. Cause ill will and so on. And the reason why you don't get at it is because you know that they do not objectively speaking exist.

[38:42]

So when you apprehend things, you apprehend something which Bodhisattva knows does not, objectively speaking, exist. You apprehend what? Your own body and mind. What is it, Bodhisattva? What do you think? So you can't apprehend these things because they don't exist for any part of the universe, because they have no characteristics. Body, speech, and mind do not have any characteristics.

[39:55]

Even body certainly doesn't. Speech certainly doesn't. But even if it comes down to mind, even from the mind, it doesn't either. You can't apprehend any of them. And also because the Bodhisattva, of course, isn't sick because he was cleanses away. Look at this. Now, I wanted to, this next section is not, I don't think this next section is particularly young. We could talk about it, At the same time, we could also just read it and go on to the next one. What is the Bodhisattva's path to enlightenment? And the Bodhisattva, of course, is in perfect wisdom. Does not forget that body, speech, and mind. Any of the six perfections. The idea of disciple.

[40:57]

Partika Buddha, Bodhisattva, or Buddha. Then, that is the Bodhisattva's path to enlightenment. That is the non-apprehension of all diamonds. Bodhisattva who walks by that path and courses in the six perfections cannot possibly be crushed. Coursing how the Bodhisattva has become uncrushable. It is then that he grows in the six perfections and that he cannot be crushed by anything. There Bodhisattva There are bodhisattvas great beings who have stood in perfect wisdom. Fulfill all knowledge. All doors to places of woe are closed to those who are endowed with that knowledge. If not among men experience the misfortunes of poverty, if not take hold of the personality by which they would become blameworthy in the world

[42:10]

with its gods. Now, we could talk about this for quite a while. Today's reading sutra talked about that, how bodhisattvas don't have any of those. I crippled some of them. But let me tell you, we could not talk about that too. It's okay if we were I think this is an important issue about this business about bodhisattvas. Don't have misfortunes of poverty. I'll just say a little bit about it. In various ways to understand it, it's misfortunes of poverty. Generally speaking, these bodhisattvas, especially these bodhisattvas, great mahasattvas, they are bodhisattva-mahasattvas.

[43:19]

Technically speaking, bodhisattva-mahasattvas are, you know, they're not regular, just ordinary bodhisattvas, they're advanced bodhisattvas. In the system of ten boomings, there are seven involved. They're virtually beyond time. Anyway, some of these bodhisattvas and manhisattvas, in one sense you can say they're not born in the states of woe or poverty because they're just not really susceptible to common. Even if they're in these states, they're not really born and they can get out of it like that. Another way to get out of it is to say that all the great wealth comes to them. It very likely passes through. They give them a present at this time and they give away another present at this present. They take it into their room and somebody else comes to the house and they give them a present. Of course, they thank you to someone else. They just mostly circulate presents.

[44:21]

I don't know, mostly circulate presents, but anyway, that's one of the main activities is to pass stuff along. People like to give things to police officers because they like to walk them spin around and down the whirlpool and down the tube. It's pretty to watch presents disappear. It doesn't just sort of get thrown in a big pile. with a black hole. Grow it in, get energy back. It doesn't really look like it's stockpiled. It's put it in this dynamic center so you feel good about giving to it. It's just sent around all the place. So, in that sense, Bodhisattvas are quite rich. But they have to sort of pass it along to get people moving in a nice way. have to know how to share it. So for people who have possessions and don't exactly know how to share them, and either they have a foundation which they don't trust or they don't outreach enough to have a foundation, because if they knew what bodhisattva was, they would just give it to the bodhisattva.

[45:29]

And bodhisattva is another thing about bodhisattva, because they're leadership executives, even if they're a hassle. Somehow the world also gives Bodhisattva storehouses for their stuff. They can't get their life past it. And as a matter of fact, if the Bodhisattva looks a little bit poor, even though they're really rich, it makes it easier for people to give to the Bodhisattva. But what he might look for, and then I'd be quite ready to ask myself to, like this famous guy in Japan, in China, named Maha Sakura Fu. And he looked at records, he was a, he was fine, and, but also an period teacher of Buddhism.

[46:39]

And he, He would work hard on his farm all day, all seven days a week with his whole family, and then he would give his crop over to people. He even sold his family one time to give money to buy food to give his food with them. So rich people would buy his family from him and give him his money. If they could buy food to give their food with him, he would give his family back if he would sell it. So he wasn't rich in a sense, but tremendous material moved through him. He himself made a lot of food, but also people gave him lots of food. And Gandhi looked really poor. And then you've heard the story about this famous patron, the lady who kind of supported him, said, we have no idea

[47:45]

how much it costs for us to keep this wonderful, selfless individual. Very good. But that's fine, because the process of keeping you poor, the process of keeping you quite a stuff that everyone might participate in. But in fact, it's a very big project, and the stats of people getting around these things. So this poverty business is interesting because in a sense, the bodhisattvas are never poor, but no sense what I look for. So it doesn't kind of dictate the fact that they would look kind of poor at some point. They don't have to look rich. And then the traditional Zen style is to be poor. But in another sense,

[48:50]

Imagine the wealth that comes through some of these four Zen priests when they build these huge temples. Millions and millions going through their skinny little hands. They build these huge temples. They don't get any of it, but at the same time, they sort of do. There it is. It's a great treasure. What? It's a great... I feel we can discuss it more, but anyway, I'm completely skipping. Then, instructions about the acceptance, full acceptance of Mahayana's good path. What is, on the part of the Bodhisattva, a cognition of all-knowing? Okay, so it says, endowed with that cognition that Bodhisattva sees,

[49:52]

Each of the ten directions target as many descendants of the river Ganges. Tears, they're the inspiration of diamonds, honors the community, sees the purity of the Buddha field. But, bodhisattvas were endowed, they got cognition, no notion of Buddha, or enlightenment, or disciples, or practical Buddhas, or self, or other, or a Buddha field. So it sees, hears, honors, sees, but has no notion. is see, hear, honor, see, hear, honor. He is known as that with no notion of things you see, hear, honor, see, hear, honor. He can bow down to Buddha with no notion of Buddha. Just person bowing, person bowing to, not to.

[50:58]

My nature, other nature, no nature. You don't have to have any concepts, perception, the notion of the mother that is involved with the Buddha. The nature of both is the same. Buddhas are not different stuff, essentially. They're both concerning. So, Bodhisattva does this stuff, you know, There's an arm, but there's no feet there. You have to have a motion. It just bows to your shoulder, but walks to your right. You don't have to have any notion about this. A bodhisattva who's endowed with bad cognition courses in each one of the six perfections, but does not get at any of them. Develops the applications of mindfulness and so on to the Buddha Dharma, but does not get at any of them.

[52:02]

and endowed with the cognition of a bodhisattva. Endowed with this cognition of a bodhisattva. Fulfills all Buddha dharmas, but does not put the mind in any of them. I went back a little bit, talking some more about that the bodhisattva does not get at body, speech and mind.

[53:16]

There's a bodhisattva on account of the first thought of enlightenment. Okay, back there in ways. Moreover, a bodhisattva. So the bodhisattva does not get at body, speech and mind. On account of the first thought of enlightenment, the bodhisattva complies with the ten ways of wholesome action. ten ways of wholesome karma, does not produce a thought of the Shravaka or Pratyekabuddha, and constantly sets up the thought of great compassion for all beings. Which is another way, see, to not get at it. This is not an Abhidhamic way. This way. You apply with ten wholesome That's Abhidharma, but it's not dharmic. Follow the ten precepts. Don't produce a thought of a disciple of Kharjeka Buddha.

[54:18]

And constantly set up a thought of great compassion. Yes? Is there a notion of all being... Compassion doesn't need a notion. Once again, we just said, see, hear, honor, see, hear, honor, feel, smell, and so on. You don't need a notion to have compassion for things you see, hear, honor, and so on. Well, let's start out with yourself. Do you need a notion of yourself? Do you experience yourself? What is this?

[55:21]

Five standards. Do you need a notion of self which explains it? What? It is possible to just sit and be aware of yourself without a notion of yourself. Or even in other words, it is able to be aware of what you're experiencing as this body without the notion of body, without the notion of Buddha, of sentient being. But in fact, each sentient being is experienced and there's compassion towards it. See, compassion is, in fact, related to sentient beings.

[56:29]

But there's no sentient beings that are related to them. That's compassion. The bodhisattva's anma, his anma you put on once again, which is called, I've got to save all sentient beings, but at the same time knowing that there's no sentient beings there, to say. It's a willingness to see, hear, and so on, knowing that there's no thing seen, heard. Okay? There's no external reality. You're willing to see a blue, experience a blue, without grasping the idea that there's a blue out there you're seeing, which is this event called blue. The seeing of blue. You're willing to be involved in that. Most people, they're willing to be involved with it, it can be external, I'll be involved, okay, but it's not gonna be external, it's not gonna be internal, but some kind of causal combination of all that stuff that I can't grasp, well, I'm not, forget it.

[57:34]

Purisaka's going to go ahead with this stuff, even though there's no stuff to go ahead with. So, what are the things to go ahead with now that we realize there's nothing to go ahead with? Five senses and mental events. You can't go ahead with them without emotion. Go ahead to the dimension. In that part, that way, then you're not exactly doing... You're doing something unnecessary. But if you want to do it, go ahead. Because that thing you're doing, which is unnecessary, is another sense of being. Which you should be willing to be involved with. Okay? Some people say, I'm only going to be interested in elemental realities, not interested in extra, flocked up stuff.

[58:38]

But there's no elemental realities that are more deserving of their attention than others. So on one level you just comply with the moralities, with the ten wholesome actions. You don't give rise to partake of Buddha thought or disciple thought. There's two ways to think of that. One way you don't wish for them, another way is you don't really think that they exist. Like when I was watching certain poets work on their problems, in one sense they looked like partake of Buddhists, Because it looks like sometimes, especially if they publish, or even if they do publish, it looks like nobody else can share in that struggle. So it looks like they're struggling just for their own liberation.

[59:45]

Okay. So then you think, well, that's pretty low grade in life. But at the same time, it's not that We don't give rise to the thoughts of partaker Buddha who is so that we don't fall into that trap of being enlightened as for ourselves, but rather there is no such thing. There isn't any poets or whatever that are working on their own way. I say partaker Buddhists because they're not Buddhist disciples. There is no partaker Buddhists that are actually doing that thing called liberative discipline themselves. They don't exist. There's no such thing. That's okay. You don't have to call great stuff. That low-grade stuff doesn't even exist. If it existed, if it really were real, then it would be fine.

[60:45]

The reason why he put it down is that it's not real. He said, So, not getting at body and mind purifies wickedness. If you can just spend your days from now on not getting at body and mind, that will purify limitedness. But, notice that constantly giving rise to thoughts and great compassion for all beings also purifies all limitedness.

[61:55]

this is the whole story they balance each other on one side if you don't apprehend things and there's a million reasons why you shouldn't apprehend them once again you don't apprehend them because they're not there's no eternal reality aside from your own thoughts these things don't have any characteristics they're not born they don't exist that's why you can't get them and if you don't get them based on that If you protect yourself from grasping them based on that kind of awareness, you purify all wickedness. Now on the other hand, if you give rise constantly to the thought of great compassion for all beings, that purifies wickedness too. But what are these beings? These beings are the things that are apprehended. People, feelings, colors, give rise to great compassion.

[63:09]

For these beings, for all these beings, that does the same thing as not apprehending. So great compassion, then, is equal to not apprehending things. Isn't that interesting? I have a ring down right there, see. It was... What do I have said, right?

[64:13]

This is to arouse precaution. That's the same thing. Talk about that. Yes. Not making anything up. Not making anything up. Passionate, making things up, not effort in you. What? There's no existence in them, but you have to have them to see the no existing thing. See? You have to make them up and then see through them. So you join yourself to the emptiness of form. You don't join yourself to the emptiness of nothing. Join yourself to the emptiness of form. You can also sit during yourself with the emptiness of nothing, but then nothing is a thing. Tell me what kind of thing nothing is. I didn't say that.

[65:15]

So one, in a sense, you could say one side is like Manjushri and the other side is like Samanta Padra. One side is you don't get at things. You don't apprehend things because they aren't born in the first place. You don't apprehend them. The other side is, you don't apprehend them, but you give rise to great compassion for all this stuff. All things you think, great compassion for them, constantly give rise to great compassion for this stuff. Two aspects. One is cutting insight, rather active compassion. But they're both compassionate. One is like the means to compassion and the means of compassion. I mean, one is like the means to wisdom and the other one is the means of wisdom.

[66:26]

So like, Manjushri is like wisdom itself, personified. It's the means to wisdom and how wisdom expresses itself. The means to wisdom is to get out there and save all sentient beings. That's how you get to By trying to save authentic beings, you get to a place of not apprehending it. Once you don't apprehend anything, because there's nothing there to apprehend, then you quite naturally go and you don't apprehend, but you express that non-apprehension through compassion. So compassion brings wisdom, and compassion expresses wisdom. Compassion is into the stuff, but also the wisdom is into the stuff. It's into the non-apprehension of the stuff. You've got the stuff and you don't apprehend them. The stuff that, these things that aren't, these diamonds that aren't born, you know. You talk about diamonds that aren't born, diamonds that don't have marks, you don't grasp them.

[67:29]

So you go around life not grasping anything, and you also go around life saving all sentient beings. And that's the same, saving a sentient being is you walk up to a sentient being and you don't grab them. But you do grab them. But when you grab them, you don't grab them. That's what saving a sentient being is. And that's the other side. If you didn't know how to non-apprehend things, you couldn't practice compassion because you'd go up and you'd grab people, you'd apprehend them. That wouldn't be. You'd be getting at them. You'd be creating wickedness. But compassion actually purifies wickedness. It's the same as not getting at things. That's what it says here. How does he cleanse that witness away? How does he cleanse that witness away? Well, he does not get at body, speech, and mind. That's how he cleansed it away. How do you not get at body, speech, and mind? You don't have to end it.

[68:30]

It's been by bone. And you give rise to great compassion. That's how you don't get at it. How do you not get at people? Give rise to great compassion for it. That's how you don't get at it. But good compassion brings you very close to people. But how do you not apprehend people? You get very close to them. Matter of fact, you become them. That's how you don't get at them. And that's how you don't get at these realities. That's how you don't get at these external things. You don't get at them because you already are them. So you get so close that there's no discourse. That's how you don't apprehend people, that's how you don't apprehend people. And that is compassion. That's what it's saying here, isn't it? So these have a different quality in a sense, but they're kind of inseparable.

[69:32]

So I sort of made a kind of qualitative separation of these two types of practice. So one kind of practice is kind of, in one sense, one kind of practice is more, it's one to publish practice, a little bit more, feels a little bit more kind of, You could say a little bit more emotional or a little bit more physical. A little bit more like into works and stuff. The other side is more philosophical and luxury. So Manjushri tends to be more on the sort of philosophical and luxury side. It's not probably more on sweeping the floor and taking care of babies on the left side. And I thought of, so I want to talk about one side as an example of this, first of the side of the giving rise to great compassion, what are called the Brahma Viharas, which are a way to study anger, or also called the antidote to anger.

[71:04]

The study of anger is the antidote to anger, just like the study of self is the antidote to self. You can't, you can't develop the antidote to anger without studying it. You can't study it without developing the antidote to anger, unless you happen to stop studying at mid-speed. The other side, so that may be, you know, the other side would be to emphasize the necessity of critical examination of dharmas, little d, and dharmas with a big d. As part of your bodhisattic career, you have to be able to go through that little hourglass that I've drawn, the kinyana hourglass. You need to be able to go through and be able to critically analyze dharmas.

[72:13]

You have to be able to do that. This is one of the paths that bodhisattva traverse. You don't have to do it together. So that's, you have to be able to go through here and all these dhammas and all the different contexts. Then there's also various other systems out here, both Africa and religious systems floating around, and neighborhood, both Pittsburgh. And Bodhisattva needs to know how to be able to discern in faith that is not a diamond, but in the diamond system, really. But you also need, you know, this is also a diamond system that we need.

[73:16]

We need another diamond system, there's no diamond system. Vashika Abhidana, Satchantika Aadha, Yovachara Abhidana, Madhyamaka, Translendika Abhidana, Karabhata Guru, Kuala Guru, Chantai Guru, Zen Guru, Trillian Guru. And then, with all this Guru, the King Guru is from the Vice Church, the Masks, the Sanktas, also the Tangas, also the Spirit. Oh, that's what I've been talking about. That's why you should be able to look at this Greek philosophy and be able to see that our way of being. Greek philosophy our way and being able to do that. There are philosophical beings that you must save.

[74:35]

You have to save a lot. You have to do it by yourself. But you know, they're not so bad actually, because although they're more entrenched, they catch on quickly. And although they're more entrenched and more intellectual, they're also intellectually much more susceptible. Farmers don't have much, you know, they're just sort of sitting in this sort of open territory, just coming and bringing all this stuff and just harping their head and it's, wow. Pretty soon you overpopulate their thoughts. It's pretty easy to outnumber all the stuff they thought, not too long. But we said, you're what's it. You come in town, but Rambo and Matisse, and you have no competition. Now they know about Renaud and Matisse, because you told them about it.

[75:37]

Then you can tell them, you can read another book about each one of them, and you can tell them twice as much. It doubled their knowledge. So you have easy to influence such people. But also, after you influence them instead of dumping Renaud, Matisse, and Socrates, and Shaka Nui put it in their head, and tell them how Shaka Nui is better than the rest of them, and how great all of them are compared to Billy Graham. But still they say, well, so what? They're not susceptible to such influence anyway, so you just got a new wrong account. Whereas other people, they're sitting there and they've got this huge, monstrous thing. You can drive truckloads of information in for days, and they'll be sort of, so what? Even new concepts of the liquid. Oh, the protocol's right there, and that was like, well. Oh yeah, that's one of these here. What else? I'll kill it. This slide's on the slide. It's all just perfect. The thing about them all, you can't add anything to speak of.

[76:41]

You've all got it worked out. You go like this. Because the whole thing's all set together, you know, they're susceptible. Look at it, you'll catch a thing right there. Tremendous effect, you know. The world still can go rolling. Well, you can't do that to a student of Sanks or Bondi. Because they're not building a world system in their head, they're building a world system in their field. To them, you have to go out there and say, hey, look, there's a grub. And they say, there are no grubs in this field. They say, well, dig around. There's a grub there. How'd you not sit there? Then they say, what is going on? That was an important thing, not their world, so you have to be skilled with that. So what did you learn?

[77:43]

Cross. If you don't know a craft, you shouldn't go into that area for a while to learn a craft or learn a little bit about it. You don't have to learn the craft the way the craft nowadays do it, you say. Like, you don't have to know enough about horticulture to do a farm. All you gotta learn is just one thing about it. And just go and just learn about grubs. You know? Like a grub over there. That's a grub. That's enough. Or, you don't have to be a great philosopher to meet a philosopher. Just learn one point. Right there. Catch that one point. Because the way you see it is the way you can't see it that way, you know? You see it, You show them how to take that one point and non-apprehend it. See me non-apprehend that? How did you do that? How did you get that growth? So you can't learn, you can't live their whole life with them, but you can go into their world and meet them on that ground.

[78:48]

But that takes a while, so you have to put a lot of energy to do that. But it's still not as much as they did. So the first side is the An exemplary practice is the four Brahma-viharas. We've done it before, haven't we? Maitri, Karuna, Pramurita, and Devshin. He did it with coins cards, didn't he? He didn't? What? I didn't know. Okay, Brahmodihara, and the first one is called Maitri.

[79:56]

The second one is called Aruna. The third one is called Pamurita. The fourth one is called Uteke. I would suggest all four of these three is compassion, but great compassion. These show you four aspects of compassion. And compassion, in a way, is that compassion is antidote to anger, but also antidote to anger.

[81:00]

But the reason why passion is antidote to anger, particular, passion in particular, because it's an antidote to dualism. And of course anger is based on dualism. So these practices are practices to sort of live without the notion of another. And yet, dive into others is all diving into others. So, let's talk about... There is a thing that's great compassion, great synchronicity joy, too. And great also means, all of these are supposed to be practiced, each of these is supposed to be practiced in ten directions towards all beings.

[82:04]

Anyway. But I'm talking about ten directions towards all beings plus all four aspects. Well, this Puruna is not the same Puruna as this Puruna. For Maitri, it's the spurniness of loving kindness. And it's with God himself. We have a lovely point. Not just beings, but not just beings, but affectionate. Bodhisattvas are actually kind of affectionate with their own, with themselves.

[83:10]

Affection is a reason I don't have it. So, with that sense, it's very easy to fit itself. But it's a bounce. It's a bounce. When you talk away, you're avoiding it, you're going towards it. If you're going towards stuff, you won't go away. It's a beginning. It's not really going towards it. It's just a positive thing and loving it towards things. Towards your own feelings, towards your own body. Even your own ugly body. And towards all of it. So... You have to start. You start with what you always like. Sure. You need to check out all aspects of it. You start to play by little to the court.

[84:12]

This is a danger, by the way. The danger, the approximate danger, the near danger is, is me, you have talked with me. This is kind of a motive, it's similar to that. It's quite similar to that. Now, this is slightly different from In some way, it's slightly different from this one. In this case, you're seeing kind of good points, positive points. Positive attitude, in other words, you see positive things. This one, you see positive things, too. From Murita, you see positive things, but more like positive in the sense that there's spiritual practice coming along. And there's good efforts in spiritual health. because they're hitting the mark, and they're spiritual exercises.

[85:41]

You see them being able to see them. So they're a little bit different. In this case, though, it will lead probably mostly to greed, because you start seeing the positive things. And I chased her out in a corner, jumped on me and hit her. But I chased her out in a corner and jumped on me and hit her. But I chased her out in a corner.

[86:41]

What is the danger of that practice? It's great to come, just like a person. Lighting, quite good. We need to hold another thing that's just... a lot of kindness. Compassion, this compassion is what you might call relative compassion. It's not relative in terms of just some people who may be involved with extended compassion, put on yourself, out with everyone. with relative impacts and events that are particularly related to people's, to people's, you know, kind of, their frustrations or their inability to be great. In other words, when somebody didn't creep, you remember that you wouldn't be if people didn't do otherwise. It would be the best they could do, actually. If they would be really, really beaten, like beat about what they would like, they would probably lose to.

[87:55]

So a lot of these nasty people that you don't like, they'd just be happy to give it up, but they can't think of them, you know, they would be. They'd kind of try another way. They want it the same thing, but sometimes worse. That dunker strong, that was single. It would be even only to, and to create that fluff lip, fluff palette that will go in. And like this said, this character means rock, like stability, and also wobble by the ground. So, did you see the thing Cleave and bramble. Cleave, you cleave. In fact, you cleave intanglement.

[88:59]

Whenever you cleave intanglement, you join it. Whenever you start splicing away, clearly the bramble bushes at the attachment, you always splice it, so you've got to be joined. But it's hard, it isn't a great stuff. Anyway, this is recognizing that people, if they could do otherwise, they'd be good. But people, in fact, have nothing. I believe some people just are really out of control of themselves. If everybody was in control, it would mean people were in control, but they would be king of the universe. Well, really. But in fact, people can't do it for a few. Because most people cannot get it.

[89:59]

So in the midst of floating around, they do all these silly things that can make you think they're obnoxious. But you really do nothing about it. In the way, you have pity on them, kind of stumbling around, making mistakes, tripping and bawling, drinking too much, eating [...] too little, drinking too much, drinking too little. That's what they do before. You watch their life, you see them. So that's this kind of compassion, or this kind of pity. And its near danger is grief over what you might call war reasons. In other words, It's dangerous if you start worrying about people when they lose material.

[91:01]

When they lose worldly things and then they get messed up because of it, we pity them for that. When they start getting depressed or angry because they lost their watch. You worry about the business watch, silly. You have to watch the line between what you're worrying about. And this brings up the issue of what's called sentimental compassion. A loving view of compassion. A loving view of compassion. There's certain kinds of feelings which are really kind of It's what people feel they should have in certain circumstances. But actually, they aren't compassionate. They just think that you're supposed to be, they're just sort of sentimental ideas of compassion. They're like the story to our words of compassion.

[92:09]

They're not this compassion, they're not this compassion, they're not, you're all good compassion, they're not absolutely compassionate. And one of the main ways you can spot them is to carry them. Sentimental compassion, right? Which is better for yourself. If you save authentic beings, you're not tired, you'll be all right. But the problem is that you get tired, but you're tired one person for something like compassion. And then you've got two others about to breathe, okay? Go on to the rest. If not, somebody has to do it. You're out. We're at the street. We're in the rooms for saving the person. These practices are not clear. They are not right. If you fall asleep while you're doing it, it doesn't make it. Because you're falling asleep when you're doing these practices, it's not the spot.

[93:11]

So sleep or not sleep, it's not initiated. You don't get tired. You don't get drained by these practices. When most people go to sleep, it's the same when they're awake. do this. It doesn't matter. There's no loss when you're not doing them. If you aren't doing them, if you aren't doing them right, when you're asleep, it doesn't matter. And if you are doing them right, it doesn't matter. But in fact, if you aren't doing them right, it's your brain. You need to go to sleep because you're doing it, but you need to start to go, oh, boom. Brain goes, boom. Whereas, if you're doing it properly, you never go to the brain, you just go to sleep. And you know that when you're asleep, He was well going away. I read that story about status on Brazil, that Russian guy from down the cold hole. He spent 40 years in the forest. He was kept by a town living at a lot of good times.

[94:19]

Russian pumping, building stuff, chips on the guy off. particularly known. So this divinity student in Kyiv heard about it, and he had a big spiritual problem, so he walked 400 miles to sea. He got to the town after he'd lighten the plums up, like a puddle. The town walked out of the puddle, like a puddle, like a puddle. Then he walked out of the puddle, and he saw a puddle, and he saw a puddle, and then drove a puddle with grass. And this guy was named Rosie. So if your compassion tears you out, maybe you're being sentimental about it.

[95:29]

But if you're doing it properly, it doesn't work for you. It's late at night, somebody calls you up to another hospital. If you think, you can start doing one-on-one for that. But if you do the other kind, you can get up. I suspect that if you perfectly could do the practice, there wouldn't be any difference. There should be a rain dog with nothing. Being okay is really not necessary to be awake to help people.

[96:36]

Not necessary. I find this too because it's not very helpful. It's helpful to help people in the gender. Otherwise, around the streets, it's not very helpful. I'm very patient to put that on. When I have, like, more sleep, almost, like, I have more sleep, but I tend to be a kicker. I notice a few little mistakes. I notice the habits of the mistakes. But when you're really tired, you get sort of a grounding father to a grounding mother to a lot, but, like, they're all kind of, like, naked. I mean, you know, from a grandmother's point of view, he's a pretty nice kid, really. I mean, basically, they're really, they're really lovely that they go do this, you know.

[97:44]

And even some of them aren't even cute. Some of them are older than some of them are grandfathers. So it's kind of, it's really cute that they do that. On the other hand, from, that's from a grandfather's point of view, But from a person who had more sleep, you don't have to have a grandfather anymore. They're a teenager. Get out of their sleep some day. Then you don't have to kill them. I don't think sleep is necessary. But all the sleep is necessary. We must have pictures. So if you do this right, you don't need to sleep. But doing it right, you don't lose it half time. You get along, you can sleep all day, and still you don't have anything to do it anymore.

[98:48]

Because you lose something, you know, to just stop sleeping, because you need to be alone. You get really weird. You just, after a while, you really don't like to sleep. Don't miss. But that's because your dream is wrong. Then people make you weird. Weird of the world. Weird of the world. Weird of this thing. You need such a thing. Weird. Sleep won't help. As a matter of fact, sleep won't help. Because when you get up from a lot of sleep. And you just be raring and go. Do it wrong. So either way it's okay, but it's actually sometimes easier to catch on. You're a little tired while you do these things. The next one is pramurita. We've talked about this before. This is like the first one ascending. You see good points in people, but in particular you see the good points of their spiritual practice.

[99:52]

You have joy over their spiritual progress. So rather than looking around the room and saying that something cute about people that you could like or something that you could, you know, that would make them worthy to be a mascot or something. Or, I think, a family member or whatever, you know, or something purging on an object of affection. Instead, you look around for their spiritual, their spiritual powers, their spiritual attainments. of spiritual progress. It's a little bit different. One, it's a more subtle, the first friendliness counteracts a kind of gross dislike. This counteracts a subtle dislike, which is arrogance.

[100:55]

Arrogance is still angry. You know, still think the dawn is really easy. Anyway, people aren't spiritually advanced this year. Or they're more advanced to you, but that's because they're too advanced. Actually, it is the right one. So, Kramurita, the antidote to that one, we were angry. But really that's a form of separation. So pramurita is an antidote to anger, is an antidote to arrogance and adjoining the people. You're willing to put your stock in the rising spiritual stardom. You'll put your stock in. You'll trust them. You'd be willing to die into them.

[101:55]

You really would. And it's not just, you're not just being condescending. You'd be willing to die and let your body run into him. So, down the transmission, this is necessary that the teacher, at some point, is willing to look at the disciple and say, there it is. It's really there. I can just sort of die in it. You know that where he's doing that laser fight, you know, and he drinks that, like that kid, you know what I mean? What's that guy's name? Hokey Kenokey? What's his name? Huh? What's his name? Hovey Von? Anyway, that guy, he died into the kid. And Sasuke rushed you. Instead of doing some other trick, which he couldn't have done anyway probably, but anyway, he was lying in bed.

[103:00]

100 people sitting involved in the basement, pushed up 7-day Sashin, who was there, died to us. Sashin's 30, he let go. He trusted us to carry on his body. It's my true action. In fact, people want me to do that for you. So that's the pramurita and once again the danger again is to seriously be a joy when people are making progress in worldly things. Now I think it's tricky but you watch, make sure that you're

[104:02]

Rejoicing over their attainments in the right area. So it's still over if you're not careful. And you do it the wrong way. Backlight. And the last one is equanimity. And you see that's what compassion is too. Compassion is equanimity. It's non-grathing effect. Because there's no other people. And they're okay. Compassion is basically sharing and understanding that it's non-apprehendably okay.

[105:05]

Things are so great and you get excited about. betrays them to get too excited or to be depressed. Equanimity is the best way to tune in to the joy in a previous one. Equanimity is the best way to tune in to greed or pity. The best way to pity, you see, is if you get into these big flip-flop emotions about pity. You can't keep it up. You can't keep a nice, clear tune, you know, keep clearly tuned in to the station of seeing the complex world that people live in by which they can't get their practice together. If you get too emotional about it. So the reflection actually helps you pity. And the reflection actually helps you be friendly. You see?

[106:05]

So this equanimity helps you do these The friendliness should be done in a quietness way. And pity is that understanding people's difficulty should be done in a quietness way. And the joy. Big joy, but if you've got a big joy at your fingertips, if you've got a big joy in it, it's really a big one. The best strategy is to cook it. You might drop it. That would be a little jamming. It's great habits of the Buddha's practice. It's a great jamming of authenticity. It's a great jamming of really clear understanding of what you are doing. So you have to be careful of that. If you're excited about it, you're good.

[107:01]

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