... [...] small function of the family and [...] the family Uh, just in case, but it's a very serious issue, but what we had been doing, in letting us, in front of all the traffic crews, where they had to photograph the traffic crews.

[01:11]

I'd like to, uh, to me, not to me, but to me, [...] to me. The reason you're talking about the instructions about the food I'm talking about the food that's here and we've got to go after.

[02:22]

to be good enough for all that. We could try that, uh, have the item.

[05:58]

Each one of the truth is, well, and they don't call the truth of religion. One of the truth of religion as well. Mm-hmm. You know, during our mental health, and, uh, what's on the woman and, uh, what's on the books called, uh, I don't know if I'm talking about it. I'm going to go.

[07:13]

I'm going to go. So, it goes off to the digital form.

[08:24]

So, you know, how many forms can you see and just talk to you. You could also be coming to me. And then it goes, I, I can mind. That means I, hear, know, tongue, body, and mind. And it says, The mind object, the [...] mind object,

[09:45]

who are conscious of the family. It's gone. So the 13 doctors, the 2018 doctors, the 712 diakonos, there are also 60% of the future. And then here's even the story with the new, suffering the legend of Sassan Park, 492. So, when we start to do it in the country, we get 45 thousand drones to the country called these things. These are called drones, right? Yeah, I hope to hear what his name is, and that's what happened when I was doing after reading his speech.

[11:20]

you have to develop an emotional relationship between these parts. In other words, you have to get the body into the parts. that one at all. To go to yourself, I read through intimate called phone. To join, to join your father to be joining a merchant because of the reason it's called phone. When you first hear about this, you had a perceptual, a contact book, or a merchant. It was an idea. Intimate with phone, I didn't think it was a feeling, I didn't think it was a person. There's other emotions, the internet, uh, concepts, the internet, the heart, the internet, the fear, the internet, you know, the internet, the phone.

[12:29]

So, now how can we go to that? The only body is to the emptiness of the human being. The whole body can do it. And it... We want to get involved. We just want to get involved. You're probably getting involved in your picture. And because this is a key, you can put all of the learning, learning is what, this is what comes up, the learning process is how, and the next one is telling the world, and telling the world form, the world feeling, the world corruption, the world impact, the world I contribute. the little arrows and the little cards, but it's exactly the word phrase. Then, after you, then you have to meditate on them. So I need to pour the, so you're doing it.

[13:36]

The three levels of that, you know, cover it. Go to the deeper. First and foremost, too. This can be done. Welcome back. Welcome back. Thank you.

[14:42]

Thank you. Thank you. Thank you. What we have requested about the Pond we're touching the Americans we should talk about. but you said it was too many back in the car. You're going to stop. You don't. You notice that, I mean, you may say, I mean, you're going to put your, put your clothes, [...]

[15:50]

And there, you are not going to go to 20 years ago, but this is our traditional marketing order for 20 years. And that's what the growth sheet was. If you just hear these words, even when you believe in them, it's sort of a problem for you. What's to do? That's just a kind of cognac. What is a kind of vision just to do that kind of vision. Just to add that in the rest of the world idea. That is a kind of movement. or wanting it, yeah, wanting it, I see it drawing it.

[17:01]

In other words, you have a cold body and you can exercise it by something. You still have to exercise in your body, if you exercise it. You don't feel like it's part of you, baby. As the first two phases, you're cool and it's not complete. And as a result, the next project has power. I do keep more involved with some things, work more on the list. And just hearing that, already you started to see, already you've added another kind of philosophy, another alternative of a thinking to you, the textual thing, and that part of the activity. But then reflecting on me, you need some even more feelings for me. You can say something about me in addition to what you first heard, to clarify things before I fall on the phone and that you need to get down.

[18:03]

You can tell us a little bit about it or something. But the next day is when the partner is sort of and you literally touch it with your body, and the form of the body, and the form of the body. When you hear the word out, it's difficult. You don't know what person said, but he wanted to do a hair dryer. And he wanted to just keep it. And in fact, If you do the church all by itself, you can do the church studies, the government studies, the medicated studies, the yoga studies. You don't have to go with the teacher. You can do the medical practice with these teachings come to the church. These teachings come to the house and to the hear from the object you see on the map of the earth.

[19:12]

So they come to the... So most people, they come to the Isle in the year. In August, they came to the year. Now they come to the Isle. And the only thing they come to the pub, and the only thing they come to the pub, is that they come to the North. Do people come to the same meaning of our medical disciples? Do people think that they are first come? They're not excited about each other who is teaching, they just follow over at something like that. Let's do the same thing with the basic notation of each other as a follower of the family. You see, it's a good teaching for them. You have to hear what they're teaching, they get onto the platform and think about it. most nationwide, the program seems to have to think about it as a fair part.

[20:16]

There are teachers who are coming in with the program. First, I created a good criminalization, just in the same process. If you were to do that, like in the news, and you would put all the criminalization straight in the standard, you'd still have to come eventually to start the criminalization. And then when you keep it in mind and keep working with it, the only way you keep in mind working with it is to make it meaningful to you in this country. You can't keep working out. You have to create a solution. You have to develop a node that can be clearer. You can't develop So on the first page, you wrote yourself to the continent of the continent.

[21:24]

So you have to understand what is the end, and you wrote yourself to that. I think you are starting to understand what it is, and if you don't understand what it is, clarify your understanding of the people that are on the continent. Then the next part is what's important to develop. The people will have to do more things like an entity. You want to take that sentiment, and you have to do the same thing for each one of them, for no power. You work the process to the ultimate, all the things from your trust in the pool. You should have to put it back to the military and the first model, too. This is a structure you can't order to cover the person of the people of the program. It's coming from here.

[22:47]

Here. [...] That's what I was talking about. I was talking about that. I was talking about it. [...] So, first of all, if you put it in there, and then they should contact a bunch of other software to learn what that's done to come from, and then you can go by, just say, I'm going to have a phone on there, or I can be able to do that.

[24:00]

The other software is going to be able to do that. Go to the hospital. Now, what do you need to know the doctor is going to go by, whatever I have to do? I think it's a good thing.

[25:07]

Thank you. It's similar to it.

[27:27]

It's true, okay? You know, it's not very bad. It's [...] not very bad. I've told you to complete it with an answer to that question. So there's an answer to that question. I'm going to go ahead and [...] go ahead It's a great part of it.

[28:32]

It's a great part of it. [...] I'm getting crazy. I'm getting crazy. I'm getting [...] crazy. ... ... [...]

[30:01]

That was a mean. I'm not going to let you know what happened. I'm not going to let you know what happened. I'm not going to let you know what happened.

[31:14]

I'm not going to let you know what happened. [...] I thought I was pretty good enough. I thought I was pretty good enough. I thought I was pretty good enough. I thought I was pretty good enough. But I thought I was pretty good enough. [...] I don't think it's all right. So college, I didn't call me to my daily life. It's hard for me. It's hard for some people.

[32:17]

They just call me when you have no power. The big picture was out of the car, but I'm good. I'm happy. Say what? [...]

[33:17]

Say what? Say what? Say what? Well, if it's all in northern Minnesota, you can't explain a question like that. In other words, corn is not a good term. It's like corn with lots of energy. It's a good term. It's a good term. It's a good term. When we got to the first pond, we didn't lose the pond in the blue. I can eat. [...] I don't know.

[34:38]

I don't know. I don't know. And the routine, something to find out is emotional. The body of the [...] body I don't know. I don't know.

[35:41]

I don't know. I don't know. I don't know. No, that's not trouble. That's what's talking about when you don't get at it. If you get at it with anything, get at that move or something, then you'll get into trouble. That will be non-indulatory. When you develop an empty relationship, when you don't get at it, when you learn how to carry around without throwing them, then nobody can touch you. But if they get you, it's another phone. And that phone doesn't exist. It doesn't exist. It doesn't exist. It hurts. It does not. Problem is, when you think, does that hurt exist? That hurt exists. That hurt exists. No. The position of a hurt is not the hurt. When you're a team, you don't take the size that they exist.

[36:45]

It just ain't where you pick them. philosophical position that exists on top of the life in Virginia, you've got to look forward. But if you're in prison, you have the philosophical position of being in prison. But if you're just in prison and already positioned, you're not in prison. If you're in prison and you have the philosophical position and you're not in prison, you also got to have some of this, too. that you want. One, that you know you're in person, and others that you know you're the same thing with pain, that you're sticking to the cognitive body and it doesn't exist. They're also active. When you've got the pain, plus your health and psychological services and physical, but also they exist, both of them. They say that it doesn't exist, and that it does exist, but also you have a weird relationship with pain.

[37:47]

or would be good. And to say that it doesn't exist, that neither exists nor not exist, or that, that also means it goes to. But if you just simply have pain, you have no problem. So the oil could then be, and for the empty relationship with the womb, or with any form, any form, A form provocative form. A form is willing to provoke you to take a philosophical position. You think that typically it's provocative, you know, that the children take this position, that's it, and eat it whole. And if you do fought for it, then when you do it, it's what you do, [...] Back to all that long.

[38:50]

I mean, that's the only way we get through. But in the fair market, in the world, it doesn't matter. We don't have to do that. That would be playing. Tell me what we just saw. If you joke yourself about emptiness, can you go to phone? Can you go to thing? You go to such? Then you're untouched. If you still hold on to a particular relationship, that's not the other reason. Emptiness. but you don't need to stop with the hospitality of all the situation. It's a mountain of vision. If you're coordinated with that, and you're staying in a relationship with that kind of feeling, then you don't know what to do with that problem. I'll be getting into that thing. Because I understand you. We're going to do it. We're going to do it. We're going to do it.

[39:54]

We're going to do it. [...] We have to provide it because it needs to be known yet. Like, point, if you're close off of a thing. If you go out, you don't have to hang it. In other words, that's, if you go out with a form, a form, you bring everything to it. You bring awareness to everything. You can't grasp that. You bring an undraftable, unheld legis to it. Okay, I can't. What's going on? And I can look at it in a few moments. I can't be there without thinking about it.

[40:55]

It was all, you know, and asked about it. But I guess that was my adventure. It really started wanting to think about it. I mean, I've seen you there, but one thing in there. You know, you see me there, though. I'm just looking at it, sort of. What are you talking about now? They all see. They all see the body when you see it, too. But what you're talking about is the diet. What you're talking about is the emotion. And that's why I was saying you have to put emotion on the relationship. Because unless you do, you won't be able to look at them before. And you start trying to say you want to do this. You'll probably get something out of that. You can't just keep looking at that unless you That your whole body is involved with it. And your whole body can be involved with it for a little while. When you're looking at it for a while there, it's not a partial experience.

[41:57]

You are totally doing it. But then when emotions arise, can you get both involved in blocking with them too? You can get involved with this stuff. Without turning to some position, you can bring everything you want. You can bring all kinds of thinking. alternatively in motion to looking at these things. If you don't, then you will become distracted from it. Then you'll get distracted into an emotional deal and you'll either work on it or in the neighborhood. That's why the meditation I've entered has to improve that stuff. Otherwise, you won't be able to keep it off. So, what you're saying is that in meditation that I spoke about, like the greater you're carrying a page right there in the box. That's what I'm saying, you know. If that means that there are medication on such things, should include all possible, so possible, so ready to produce, try to understand the check-in.

[43:05]

It's just because the biological process, they kind of fix the problem. The phenomena that we do think that's true to all of us, but... Yeah. But it's... It's... [...] It's a particular moment. That kind of a word is so big, it can't get a limit.

[44:11]

That's what I say. We might as well really do with that kind of stuff. But from the way, with other guys, we don't. We'll try after that. We need to be the best. [...] I don't know.

[45:16]

I don't know. [...] Hey, I feel like you have to talk to me about that. I was really working. But that's what I'm trying to do when you're trying. But this is what I'm trying to do when I'm trying to do it. I'm trying to do it when I'm trying to do it when I'm trying to do it when I'm trying to do it. I'm trying to do it when I'm trying to do it when I'm trying to do it. but there's more than one kind of attachment.

[46:25]

We didn't have intellectual. There's two pieces, two kinds of attachment. There's two kinds of attachment. One kind is called blaze. Blaze are all around. But the clays are covering. We have one on the area. Yeah, I'm going to do that. Places that I want you to go through is mostly, yeah, good ideas from Melbourne. Now, talk about form, we're talking about feeling, and it's my assignment, right? We've voted off, but we do, we're going to pay for you to call. We join with emptiness of feeling. We join with emptiness of feeling that is at home.

[47:26]

That's what it means to be loved. We've already made advice on it. You have to join to the emptiness of one of those five times. The two thing is that you've told them about putting them on top of them. Well, whenever you go to, they're always, not just the public health, but they're always taking a hand. And the point of philosophy you have now, with your medication instruction, with your medication pain, you get to do that, you bring that thought up, the way that goes up, the phone goes up, the thought up leads you into a hand after hand. It leaves you. It's funny. It's strange. But it is a way of, a way of feeling about it.

[48:28]

And if you don't, if you just do that with part of your body and mind, maybe just with your, with your sexo, with your nose, you won't, you won't believe it. You won't like it. You won't, we won't like the meditation. You feel like it's fun. You don't feel like we love it, blah, blah, blah. But you're going to pretend the meditation. You have to get your whole body together, all your emotions. But also, you have to get all your philosophical positions together too. In other words, at that moment, you may not be able to think of all your philosophical positions. But in a sense, you're aware of what far could be done. In other words, you're not getting rid of it to get rid of one or rid of two. You could maybe scale down to some little culture of a smaller set of philosophical views. All philosophical views are there. Because that's part of emptiness. Anything that's good, that any philosophical view depends on all the rest. That's the kind of philosophical view in the room.

[49:31]

You bring a philosophical view, you bring it in multiple views, you bring everything. Because you know, with the method of emptiness, you know that all this stuff is connected. You can't separate anything out. Therefore, you can't grasp anything. You bring everything to it. Everything at the tip of it, all of the things you need to stay with. not being attached to whatever you consider. So there's sufficient amount of weariness to keep you from having to pop out. But there's two ways that you pop out. It's the only way you can get up in that day. The other is to, uh, to grab, to paint something, to grab. There's two ways to entertain yourself. The, the, [...] It's a joke with emptiness. You can stay with the object without saying it to tolerate non-apprehension.

[50:35]

Stay with emptiness. Emptiness is tolerating the object. But unless you have the right attitude, the right feeling for that practice, you lose interest. Unless you have your whole life there, you can't keep it up, because after there's only a certain amount of time you can do something like that. Without doubting it, as you say, without other stuff coming up. But time, you were doing it. You were doing it. As long as you did it, you did it, and you were totally better when you were doing it. But now, in this next new moment, you say, the tape is moving. And at that moment, something's crossed out. You've crossed something out. You know nothing. You no longer are yoked to anything.

[51:38]

You've now scraped something down and crossed something out. That's not important. In fact, the very thing that keeps you interested... And the emptiness which you're yoked to is to keep the idea of emptiness clear. It's when you cut out part of the meaning of emptiness that you get through it. So in one sense, it seems like you have to keep bringing everything to the situation in order to keep yourself into it, feel like they're not startling you, you're delightful, not startling you, but that's it. And as long as you're doing it, you're doing it, you're satisfied, you know, that's empty. And as soon as you start to say, hey, wait a minute, this is great. I don't trust this. But because you discriminated something, you have a partial, you have some idea of anything now to cure anything. You cut something out. But then you cut out. By doing that, you now have two things. One is this I normally developed by. And two of them get there, plus their relationship.

[52:43]

So, in a sense, at that moment, you think I'm still practicing anything else over here, but I don't like it. But actually, you forgot me. Now, from that point of view, you didn't tell you that, listen, really, I think, why did you leave? Oh, you love me stuff, brought it back in. Yeah. [...] That's right. [...] But the people say, don't worry about this. They say, well, that's not bullying. They're talking it's not bullying, right? They find something that must be outside bullying. And when you find a thing that's outside of bullying, then the thing that's left of it, which you go right here. Okay, this is outside of realism. This is outside of bullying. This is not bullying. This is not bullying. Anything, anytime you find anything outside of bullying, then what you say is bullying, it's not bullying anymore.

[53:48]

As soon as you find something outside for you, that's for you. They know emptiness. Emptiness is a better reason. You couldn't do this. This is emptiness. And you couldn't do this. Say, this is my meditation on emptiness. And something in my life left off. And this thing here is not empty. But this something left off. And this is emptiness. So as soon as emptiness is going to be satisfying, and you want to destroy your own body and mind, and you've got it right, and you're not going to be empty. As soon as you first think about it properly, at that moment, somehow, we have to encourage you to think of that. At that moment, when you think of it properly, at that moment, you think it's the whole thing. Sometimes you allow yourself to comprehend anything and not have a competent entity and not have an entity.

[54:52]

You allow yourself to do that for one split second. Somehow you allow yourself to be exposed to goodness teacher and you thought of that. Well, I won't do it after anything. I won't do it after anything. I won't do it after anything. Did you get anything out of it? Was it fun? Was it not fun? Was it a pyramid thing that didn't come? Did you do this? Did you see? That can be in a second. It was all those things. So what? And the next moment, you revert to your old way, and you go, and you say, hey, wait a minute. Left out. The very moment you did that, you violated one of the churches. They invented inside out what? Intrigued. Period. Something like that happened. So you did that, and therefore, it wasn't mentioned. But you said, oh, I told you that. I thought something wasn't there, but that shows you what happened. The two reasons, one of it doesn't have a characteristic with emptiness, but now it has two characters that it doesn't have.

[55:57]

Second of all, it has the characteristic that you want to look at. Actually, emptiness is what you like to look at. But unless you kindly develop an emotional, intimate, and married relationship with emptiness, unless it becomes And they're very satisfying. Unless you do that, you don't believe it. You have to make yourself feel that way. That's what's what. And that's the, so that's the key of Photoshop's purpose. Photoshop's practice has all this interesting stuff on it. We can do anything. We can drive cars.

[56:57]

We can go to movies. We can go to our midst of adventures. We can go to sunglasses or anything. But we do this stuff, this fancy thing called It's awesome, a complete practice. So the purpose is to know the truth of pain, okay? Yes? I'm sorry, whatever. So that's one of the ways you can check to make sure the attention is not to watch is by distance.

[58:11]

In the first stage, you learn the teaching. Learn this instruction here. Any part of the part of the teaching you want. Form the emptiness and things you want. Okay? Yoke yourself. Emptiness. Say your own, but there's just what cause pain, which are pain. Okay? That's the instruction you just read. Then here, you learn things like... Then you learn here, what do you learn? You learn with the reflecting part of it. You can take other parts of the sutra and bring them to there. Like in the next page it says, neither produce nor stop, neither defile nor pure, neither does not increase, does not decrease, is not past, present, future, and so on. So you can, in a reflecting part, you can reflect other parts of the sutra, other parts you've been brought there. Check out whether you understand that piece before it. When you find some discrimination happening and finding that anything is pregnant, there's something outside of it. That'd be another thing .

[59:12]

So this can also protect you. This you check to make sure you've got the words straight. This to make sure you understand them properly. Here, . This part is where you simply, very simply, would make practice. And it's really not going to be satisfied in this world. But you can't meditate because of the way that you meditate. Now, some people learn this. Some people learn this. If they don't both joke, need understanding and teaching with that kind of body and that kind of meditation process, they can't do it. Human beings, you'll naturally go from these practices to something which is satisfying.

[60:17]

So not only have yoga to the meditation practice, but the meditation practice has to be strong enough to be satisfied. You can't give up sexual activity and having meditation, and just make one more rewarding activity itself. You can't give up eating too much of your little. So that growth of eating too much of your little doesn't work by the time of meditation. And then, even if you're a good meditator, you still have to throw the teaching to a meditation. You just meditate without teaching a meditation. And if you just do the teaching but the meditation, you will be doing it. You're not free as you go inside. So, in this section, this would be talking about the tension in which you move. This section is not going to, um, uh, conceptually clarify. But this is the tension in which you put tension.

[61:19]

You can make some emotional trick to misperience your body. Once you have these constraints and enter into this, they're not going to waver anymore. Because you're actually enamored with it, and it's intoxicated, not intoxicated. enthralled with it, the meditational object, then you're not going to waver anything. But if you have the wrong understanding, then by definition, you're just going to be broken up into pieces, because your understanding is broken up into pieces. Well, it's primarily that kind of concentration I'm talking about.

[62:27]

But once you yoke yourself to it, through this meditation, it doesn't go away with me. just to get you come out of the center. In other words, you get a physical take for it, and you take... I mean, it's not really physical. It's just that there's... What you're finding out is actually... You can clearly verify the flexibility of body and mind. You have a satisfying way. So you don't... But easiest place to catch on to it is cross-legged... Because you see, it shows you what the Bodhisattva does and the Bodhisattva goes to feeling. The emptiness of feeling. Emptiness, you can't find emptiness aside from feeling one point. That's the only person's emptiness having me. There's no emptiness without floating out there aside from the non-life world.

[63:34]

There's no such thing. I will do. Just be sure to do that it's possible. To encourage people that are married, what? You may already ask me. But sometimes, if you are married to emptiness, you're not married perfectly. And if you get married to somebody who's not in the emptiness, or even somebody who is known to emptiness, but I have another name, too, in the Social Security Network, you may find out that you possibly still can improve, the practice can improve even more. That there's, although you are married to emptiness, there's, you are married to emptiness through certain modes.

[64:35]

And there's other modes that you aren't married to emptiness through. Not the Buddhist spirit anymore. It should marry somebody, but it's just a symbol for another day. And not coming to care. But at the same time, given certain circumstances, you marry someone that you're pretty sure that you can stay married to for a while. In case you, if you have any doubt that you could be married to anybody, then you should marry somebody that you could be able to live with. But your spirit is just like God. In fact, I would do it to all. I mean, you know. But I'd be more just like that.

[65:48]

You know, I'd keep it like that. They just seem to love everybody equally. And then sometimes my disability in particular. Okay, now let's talk about the one of origination. Did you see some comment on that one? This is the origination of suffering. So first one is suffering here, clinging to these thorns, to these skandals or whatever. Now, what's the origination of this clinging to form? That's in here.

[66:48]

What is it? Thank you. Thank you. Thank you. That's the production, that's the cause of the attachment? Yeah. That's the origin of the attachment? That's the origin of attachment. So if you're suffering, suffering is coming to be clean, okay? But what we want to find is, what's the origin of this rupadana? And he's saying to yourself over and over again, that they're produced or they're stopped or they're truly injured, this gives rise to pluck them into attachment, to cling. When you cling to a changing entity, then that is suffering, that is frustration.

[68:03]

Right. But if the form is really there, the form comes up. If the form goes away, then the form is really there. In other words, whenever you grasp something, then you think that it came up. You think it's one of the things that has arisen. You don't think, unless you could think it's something that's always been there, too. So if you need to grab something that you think is permanent, Or you grab something anywhere that you think has been born. You really think it's been born, and you really grab it. Or you really grab something you think is cure, or you really grab something you think is insecure. Yeah? Yes, that's another one. Down below, I guess.

[69:12]

Yes, you can't, you also can't, you can't really make common work unless you make a past, present, future. You need to have that, too, for common accumulation. What else is here that would be the origin of the building up of attachment? What else is here to do that? Right. So seeing that the connecting thing is the other way that you build plenty. You connect the feeling with the perception, the perception with the feeling, the perception with the impulse, the impulse with the conscious, the conscious with the perception, the consciousness with the feeling. This connection is another way you connect plenty. And you can cling to them individually, and you can cling to them as a group.

[70:22]

When you cling to them as a group, that's called what? Self. That's called self. So the bodhisattva does not review the connecting. And not reviewing the connecting does not mean that they don't see that the connecting is possible, but rather that they see the connecting is a causal agent to the arising of the clinging. So, in other words, you see the connecting as not a connecting as a real thing in itself, but as a connecting only in the sense that it's the basis of suffering, the basis of clinging. That's the way you view it. They aren't connected.

[71:31]

If they were connected, if these dhammas were connected, then they wouldn't think that they are anymore. They're a discrete event because Because they aren't connected if they are connected to them. In fact, they're the mix. They wouldn't do things from themselves. But they aren't connected. But in fact, even though they aren't connected, people connect. They violate the very rule of their own thinking. And they think they're not connected and act like they are connected. And that acting like they are connected is not really that they're connected, but it's another thing. We said, the business fact, and this is why, and actually why are connected to that, that's why I connected and really deep. That this is why I didn't get the idea that that's why I connected, this is deep, which is really, which is actually why. But this V, which is called a connection between X and Y, is not the connection between X and Y. It's another thing.

[72:47]

But you think that X and Y are connected. Therefore, there's X and Y, and you think they're connected, but they're not really connected. You can't discriminate between X, Y, and the fact you think they're connected. That's confusing. When you have that kind of confusion, Then when you have these other things, you can imagine that you can imagine that you could come with it. But actually, there's just, what is that? There's this, there's this, and there's this. It's this, [...] there's this. If I say yes, and I'm violating the sutra, if I say no, I'm being silly. What?

[73:58]

I said, if I say no, it's not connected, I'm being silly because there is some connection. But that connection is not, what is that connection? That connection is not really a connection, it's just an idea. My answer is not caused only by his pressure. My answer is about just one minor thing. I can't deny that that's part of the causing situation. But it's no more important than anything else. And yet you single it out. He singled it out just because of the convention. For me to say that, well, he isn't connected. It would be to say that it's not one of the causes, but it is. But all the causes, there's millions of other causes. What we're talking about here, and so I'll play. what's home.

[75:17]

But you can also say that by way of saying that you don't review the partial at all. You don't see the partial. By not seeing the partial, you don't see the partial. You just don't apprehend that this is connected to that. You don't grab onto that one. That particular bond you don't grab onto. As a matter of fact, That grabbing onto that is just not a possibility. That doesn't happen. Because that first thing in association is actually always a very complex event, and then grabbing is also another complex event. So you don't get involved in that or this. In particular, you don't get involved in apprehending that particular bond. You just don't do that. You see it, but you don't go. Doesn't say you're denying anything. But you're trying to maintain, what?

[76:25]

A way that's, you know, not so restricted. Not so fixed. You don't want to zero your practice in on a small, old setting. Because if you do, then you have no flexibility. And then, when this thing goes, you get locked up. but your practice is a way to try to see what's going on in such a way that you don't polarize or crystallize yourself in some relationship that you can't get out of quickly. So, once again, you know these things as well as you possibly can up to that point when you're deleterious to restriction on something. And certainly, you know, to get into... Something like that is connected, that is specific. And that leaves you very little flexibility.

[77:42]

Yeah. Yeah. The problem is not that we see one thing in the cause, but that we think that's the only cause. That's the problem. There's no such thing to do this in the Netherlands about one thing to be caused by a particular point. That's God, right? It could just be caused by another thing, but in particular, it's caused by a multitude of events. If it's caused by one thing, we call that one thing God, right? In Buddhism, we don't have a particular, you know, one unified thing that causes that. We don't find that helpful. If it was helpful, that'd be fine, but it seems to be kind of a way of thinking that's...

[78:43]

I want them to be too flexible. So we say that every event was due to a multitude of causes in the Abhidharma. And Mahayana would say, even these causes are unreal in yourselves and invisibly revealed up. Not to mention just one of them. In that way of looking at it, it's fine to be the ultimate liberative way of seeing things. If you can remember to see things that way, in fact, if you keep that in mind, and you keep it in mind in such a way that if it works for you, and you feel good while you're doing it and continue it, you will develop a very flexible and free relationship with the events of your life, with these five skandhas and everything like that. Your life will be very creative and vital. And you will understand the formal truth.

[79:49]

In fact, this is where real creativity comes from. It's constantly justifying and reiterating emptiness. It's the first of creativity. This will make it work each time, you see, because the situation keeps changing. And you have to keep fixing it up so that it works. Fixing it up so it works means not crossing out or discriminating against these new elements, these new situations. So you want to sort of take what works and bring that along with you and recreate it the next moment and not have to go to all the work of testing everything out all fresh and new again. Well, that's fine. That's the way no system works. But that's habit formation. And that's nice, but that limits you. And things get hard. But when we're studying the portal over in October 3, and at least on word level, you know, the portal that we do, it's beautiful.

[80:54]

It is true. It's not now. There's such a problem that we find right there. I mean, it's something that I don't know. And, you know, through, um, it's a different way. What's the problem? What's the problem? Well, essentially, you know, I think we had to move down to the end of our lives and say, both of them are in work. Well, is there a difference between arms and the black sheep?

[82:01]

Well, the trial length of the foundation goes on, so, um, in the hard sector, it says, there is no ignorance. The movie goes around. There is no raging death. Okay? So what does that mean? What [...] does that mean? How do you understand this? Okay, this is an engine structure, okay? What does no mean in an engine structure? That's right, but we won't just, no, no, no, no, no, no, no, no, [...]

[83:16]

that it needed not a difference. So, in cognitive parameter literature, when you say something doesn't need good, it means you don't need good in any of the possible ways, not just an, not really optimally because that's another form you need good. So, that's what we mean when you say no, no causation. Because all the causes will be the same thing. The causal The causal things are multiple, but each one of the multiple causes don't exist either as existing or as non-existent. But still there are these multiple causes. In fact, if there is an event, this phenomenal event called form, that form is due to a whole bunch of causes. But the form doesn't exist, especially when you're thinking about it, when the causes are also going to exist in the same way. All these people are there.

[84:17]

The form is there. They must be instead of them. But it's not there, and they're not there in the same way. It doesn't even matter stuff at all. When you're talking about the machinery and how the machinery works, I'll be down the way to explain exactly how it works. That's how illusion works. But this is talking about entity. What entity? Entity is what we mean by deliberation. So, We don't think it doesn't go in there and wreck the machinery of evolution. And then we continue moving untouched. Because we have to push it and we pause it and let's put it up and alter it. That's how that stuff works, right? But that stuff doesn't exist. But how do we mean that? It's not existing, it's just shorthand for all different possibilities, for none of those possibilities. I mean, I like it better, don't you?

[85:22]

If you're at Zen Center, you're not at it. Probably down to school. The most, as I said before, the Bodhisattva is more attractive than the Arha. The Buddha is more attractive than the Bodhisattva. Why is the Buddha so attractive? Because of skill and needs. The Buddha has methods of attraction. On one side, Buddha has skill and need, the other side, prajna. Prajna is insight, is knowledge, developed by this method. On the other side, the Buddha and the Bodhisattva have skill and need, which are basically the good looks. That's what they are. And good look means not just good look in terms of how your face looks, how your clothes look, but how you use your hand, how you walk, how you wash dishes, what you do with your money, how you drive your car, whether you're patient or not, whether you're concentrating it or not, whether you have vigor or not.

[86:29]

This is what people are attracted to. They like vigor. They like concentration. They like generosity. They like patience. They like that stuff. And they like it in the way that Buddha does it. That's what we mean by more beautiful. A Buddha does these things based on emptiness, which is what the Buddha's prajna is always looking at. Buddha's prajna is always tuning in the emptiness, ultimate liberative force. And then he uses this skill and means called the other five paramitas, giving, morality, patience, vigor, and meditation. These are the means of the Buddha. These are compassion. So wisdom is looks at emptiness, which is developed by these methods, and then teaches through these means. These means also make it possible to attain the wisdom. But then the wisdom uses both means again to express itself. And these are very attractive.

[87:35]

And the, of course, someone who's meditating on what, 12 lengths of causation, will also be quite attractive. But the only attractive of it is Because they don't see those deep sides. They have this side. They see those things as leading to their penetration into the teaching, but they don't see those things as making themselves attractive to spread the teaching. So they don't want to be good-looking. But they want it. The most beautiful is that sense, that we find it most beautiful. It's been made beautiful for us. He was very Jesus was looking good. He also seemed to have a good understanding, but only just how it looked, it looked like he had a good understanding. The only way we know what we did now is if we had a good understanding. But he looked really good.

[88:35]

Everybody liked the way he looked. So we think that his teaching was better than other people's teaching. Isn't that the way you do it? And once you get hooked, then you have to sort of work with . And you have to remember the target doesn't have any marks. OK, so that's the origination. Now the stopping. Yes? Well, somebody, and you have to say this sometime.

[89:37]

I mean, you don't have to say this. You don't have to say this. But once in a while, one might say so, you know. Obviously, film is not empty, right? Yeah, right. I mean, anything. You want me to call Kay on the telephone and ask her, is form emptiness? She might say yes, but she might say no. And if she said no, you wouldn't think she was crazy, would you? You just think she's uneducated. So most people know that form isn't empty. So once in a while you hear that kind of thing. The main teaching, of course, is a thing that people might not have guessed. That what? That form isn't. What does that mean? It means this thing right here is the ultimate liberative event from the populist. This is it right here. Don't look something like someone, but better watch.

[90:39]

Okay? That's it. That's what it means. That means that's emptiness. And also, emptiness is this. But also, this is obviously not in... It's not true, too, but mundane truth. Once in a while, in this sutra, you see mundane truth, don't you? And also maybe you can use translation. But... whether it is or not, you know that they're not the same. They even found it. But what do you say? What do you want it to mean? Try another one.

[91:42]

You just want to not know what it means? That's funny. A little mystery. Okay, anything else before we go on to the next one? The next one is the instructions of the stopping. Did someone read the instructions of the children stopping? . If you keep things for each student, then you can't care if you're successful. There is no problem with it. Your business is better. Your own life is better. Your mind is better.

[92:42]

Your mind is better. [...] that you can't get, you know, stop it, but you're suffering and [...] you're suffering Now, if there's anybody who doesn't know what these abbreviations mean, this is a particular easy-set abbreviation.

[93:50]

Some of the other ones are like when it says, vladi blah, up to the 18th special Buddha Dhammas. I don't expect you to know about those at this point, but this kind of list you should know. So first one is, there is no form in it, there's no feeling and so on, okay? That's five skandhas. You should know the other one. No eye and so on to no mind. So that's eye even knows tongue, body, mind. No form and so on to no mind out there. So that's form, sound, smell, taste, touch, and mind. No eye element and so on to no mind consciousness. So eye element, ear element, so on to no mind consciousness. Ignorance, stopping it. Ignorance, stopping of ignorance and so on. That's the core noble truths we're studying right now. No decay, death, stopping of decay, death. Those are the four marks of conditioned dharma.

[94:53]

No suffering, no comprehension of suffering. The rest of me are There's a way of meditating on the Four Noble Truths. And then no attainment, no reunion. And here's the stream winners. The once-returners and never-returners. The bodhisattvas and the Buddhas. And this is the instruction about how the bodhisattva understands the truth of stopping. So if you meditate on this section, you'll understand how bodhisattva understands the noble truth about nirodha, about nirvana, which is simply not produced nor stopped. Therefore, there is no nirvana in that sense. And that emptiness, that is neither produced nor stopped, is neither defiled nor purified.

[95:54]

What does that mean? But then there's no nirvana. No. It means there's no... Emptiness does not produce nor stop. Emptiness does not defiled or purified. Emptiness does not increase or decrease. Okay? In the heart chakra it says, in emptiness, there is no form, no feeling, no perception, no impulses, no consciousness. There's no eyes, no ears, no nose, no think-based, no decrease. not purification, not defile, not birth, not death. That's an emptiness. So here it says, that emptiness, that is neither produced itself. So this is just the Heart Sutra. Now that which is not produced or stopped, that's not defiled, not pure, does not increase or decrease, that is not past present or future. So there there's no form, no feeling, and so on.

[96:56]

there can't be any form of feelings if there's no stopping or starting so I hope when we do any meditations form foundations of mindfulness on feelings perhaps and on thought to see how the bodhisattva see there's no arising no stopping no starting no increase no decrease you can't have anything done think about that meditate on that And you see the key here about the instruction on stopping is that in emptiness there is neither production nor stopping, neither defilement nor purification, neither decrease nor decrease. That's the instruction on Neroda. If there's none of those, then these diamonds don't come up. If these diamonds don't come up, It doesn't say there's no nirhoda, it just says, what is nirhoda?

[98:01]

How does nirhoda happen? Nirhoda is the central, original nature of these things in the first place. They only come up. So it's not that these things actually get stopped. It's that in emptiness, they never came up in the first place, and they had no choice in the first place. That's the way the Bodhisattva understands the future of nirhoda. And the bodhisattva, what does the bodhisattva do with the teaching by stopping? What does the bodhisattva do with the teaching by stopping? Do you have any ideas? Can you use Bigfoot teaching? Yes? Yeah, a little of that would be good.

[99:06]

One more. Let me do what I just said. Anything else? Why don't you have something yourself? Yeah, anything else? What's that called? What's that called, what he just said? And what else could you do? Yeah? This is a digital building [...]

[100:36]

And then meditate. That's what you do with this teaching. This teaching will help you understand. See, this is rather important, you see, because what you just learned in the next one, we don't have time to do that. But in each one of your teachings, and in the next one, in the Buddhist practice, there's a practice. The Buddha taught those four noble truths, okay? And this Four Noble Truth, you're actually supposed to use it as a meditation. They're not just something he's told you just have for you to know for you to even answer your multiple choice test. Actually, his first instruction to the world was his Four Noble Truth. His Four Noble Truth should be memorized, learned, heard, written down, recited, memorized, and it should be reflected upon, meditated upon.

[101:40]

And if you look at Buddhist practices, practice books, you'll see again and again the four noble truths are cornerstone in mindfulness practices. Cornerstone in the Dhamma, Smriti Upasthana, cornerstone in... They are what you're usually meditating on, just prior to entering the path the first time you're meditating on the first noble truth of pain in the Kalandattu. Now, that's a basic... fundamental Buddhist practices, the Four Noble Truths. First meditation, we get it. Now here, we have how the Bodhisattva does it. If you just meditate on those from the Arhat point of view, you will enter the Buddhist path to the Arhat route. Now this is how the Bodhisattva does these practices. This is instructions to the Bodhisattva of how to do these meditations on the Four Noble Truths. And then these meditations also will be heard who listened, heard, recited, memorized, reflected upon, and meditated upon.

[102:51]

And they will be for beings that still believe in karma, which is all beings. All beings believe in karma, except, well, believe in karma means all beings are karma, and then there's a subset among those beings of those who believe in karma. But believe in karma means actually you should have faith in karma. Karma is a truth. It's a truth about the way your mind works, the way your body and mind work. You think that way. You act that way. You should believe in the story of karma. And then also, in the knowledge you believe it, see it as an illusion. That's also what you're teaching. Or it's teaching the way to see that illusion. Because if you see that things don't arise and don't fall, then you see karma as illusion. So if you just study this whole section, we have, in this three pages, we have, you know, full-stop Buddhist teaching.

[103:57]

See the point of truth and see how the Bodhisattva practice. And then you see also that there would be no, see down below here, you see there would be no stream winners. No once-returners, no never-returners, no ahat, no bodhisattvas, no buddhisattvas, no buddhisattvas. That you understand the third of the truth this way. So not only are there no beings which the buddhisattvas lead to nirvana, but there are no buddhisattvas. The Bodhisattva does what's hard because the Bodhisattva does take the vow, does put out the armor and vow to lead all sentient beings to Nirvana, grasping the idea of a sentient being on Nirvana. So in this whole section you see these headings that have been put on here.

[104:59]

It might not have been able to see that these three headings were teaching the Four Noble Truth. that these caddies went on there. You might not have thought that yet. Those caddies went in there. Now, in fact, what if we move those caddies around a little bit? What if we squash them down a few lines and move them up a few lines, or move the sections around? Would it work? Now, I don't think it happened that the four noble truths go one, two, three, four. And the sutra just goes, no, ow. And as they took these one, two, three, four, and they put them on, one, two, three, four, right on top of the sutra, I go, how did it work like that? Sutra wasn't ripping. And then they plopped this four noble truth on top of it. How did it work out so nicely? Did they find a certain place in sutra where it would fit in just right, and they put it there? But you know, the next thing comes in, you start to think about the sangha.

[106:02]

Could they take the song apart and put it here and move 4027 there? Yeah, they said it wouldn't work this well. Anyway, I asked you that question when you said his hands have to, and I agree with him, but I also think that it's okay to stretch, too. Good stretch. That's what Bodhisattva's do for looking at stretch. Right? Huh? We stretch all the time. That's basically what we do, we stretch. Stretch and bend and stretch.

[107:05]

Sweet. Now, is it that, which way does it go? Does it, is it that these parts here explain the Four Noble Truths or does the Four Noble Truth explain these parts? Now, Sutra was sitting here first and then they came and they clopped on these Four Noble Truths on top of it. They put him down there. The Yogacara teachers. The Yogacara teachers wrote this, wrote this, uh, this setting called the Abhisamaya Lankara. Asanga. Vassabhanda's brother. And the inspiration of Maitreya Klee. He put the stuff in here. Now, did he put the stuff in there to explain, like, tell the future sitting there, you know?

[108:08]

He take from the teaching and say, oh, I'll put a formal truth in it and then explain this part of the sutra. Or did he say, here's the sutra. If I put the formal truth in there, the sutra will explain the formal truth. You said he had read it. It depends on which move. You can do it either way. He can do it either way. So in a sense, what Jeff said, if he looks ahead of the part about the song, he thought, well, it seems like it'd be hard to put the Four Noble Truths down there. And I think in some parts in the future, you sort of, you can kind of see, well, yeah, that would really fit there. That would really fit there. You could easily see it. But in other parts, it's not that you can see. And I'm just suggesting to you this

[109:10]

There's this wonderful interplay there between. It's not so clear whether it takes you drop Buddhist gems. If you have an ocean of Buddhist teachings, if you take gems and you put them in, does the ocean explain the gems and the gem explain the ocean? Well, if you put the gem there, then the ocean explains the gem. But if you put the gem over here, the gem explains the ocean. Put the gem over there, I see the little of each. But in fact, That's the nature of gems and oceans of gems. Is that gems sound in oceans of gems explaining oceans of gems and the gems from the oceans of gems from the gems. But that's, you know, from a Buddhist sword goes flying through Buddhist teachings, from a teaching that explains the sword and the sword explains the teaching. And I think this is a good example here of, I really can't tell which is being explained, whether you're heading and explaining what's underneath. I worry about what's underneath explaining the heading.

[110:11]

Now, I'm just putting the emphasis on what's underneath explaining the heading. In other words, what you have underneath you tells you how to do the Noble Truth Meditation, gives you instructions on how to do the Noble Truth Meditation from the form that you've already sought for. But where did I get that idea? The heading was the way I said that. Didn't the heading tell me what the meaning of this section was? So that I could see what the whole point of this was? And I don't want to, you know, be smart about this, but it's possible that we could pull those four headings out and put four other things in there. And those four other things would explain what's in the sutra, and the sutra would explain the meaning of how to do those four other things. It's possible. But maybe in the next section it was more difficult. In some parts, some parts it was leaning on one side rather than the other. Because some parts are so specific, you know, you're just going to mind, like, no, I can't do that.

[111:17]

That's too much, like, I couldn't believe that that was explained. But this part, I think, since the teaching is the way it is, and you see, he's the one who was able to see that in the section of Hill, he actually saw Oh, you really could find something here to justify that heaven. But I certainly could put the truth in the path over the same heading. Because this is obviously the Buddhist path here. And it's obviously telling you how to do the Buddhist path. Yes. And notice within each one of these sections, we haven't been trying to push this point, you know, but notice within each one of these sections, you have the Four Noble Truths in the first section, you have the Four Noble Truths in the third section.

[112:27]

So the Buddhist and the Four Noble Truth is the whole path, too. So you can switch any of these things around, I suggest. And they say, I don't want to do gymnastics, but you could pull these headings off, put other headings in, and you'd find out what the sutra was explaining to those, and those were telling you what's in the sutra. But in fact, this is the point of the gym, of the big gym, is that all these different aspects and modes of coming at it. You look at it, come around here, look at this one, and that's true, that's right, that's the way you could look at it. And now you're like, oh yeah, that's good. Many ways are looking at the same thing. We had four little shrews over here and said, oh, yeah, come over here. Oh, the five aspects of the path, oh, yeah. Over here, oh, there's four applications of mine for me. You switch the whole thing around and leave the labels the same, and then put the labels on a plastic casing over it and rotate the world underneath, and they work that way, too.

[113:30]

It's all one thing. It follows the rules of the Alitam Sapa Sutra. And that's what the Buddha first said, right? First thing he said was, each gem reflects all the others. And in each one of that, each one of all the others reflects all the others. So each one, not only the reflection of all the others, but the reflection of each one of the other ones, reflecting all the other ones. That's the way he talked when he first goes in life. And he said, who? He said, what do you mean? I said, oh, okay. First, there's something. So, if you remember the Ava Tomsak of 50, you can remember we can double it all we want, because it's all reflecting all of the other, everything is reflecting, every word you reflect the whole teaching. Those little bottom paths of this thing we call. And yet, even that's true, we can also show how the heading is reflected in the paragraph.

[114:34]

You should be able to do the heading in the paragraph, too, because this dewdrop reflects the one right next to it. And the one right next to it reflects this one. That's also true. But inside this table, it's not only this one, but the reflection of this one reflects all the other ones within this one. So inside of this one, you can take the labels from all those other world systems which are reflected in the neighbor and which are now in the subset of this little sub-part of this model. All those teachings are right in there. So we should keep track. That's also part of emptiness. This is another way to talk about emptiness. But you're always grasping infinite world systems in the slightest way. And that's another system. Okay, so what I've heard of people is that maybe I'll just be different next to it, but that they were wishing to go back to a little bit more

[115:38]

maybe doing some topics again, like the five aspects of the path, the six paramitas, the three concentrations, and so on. So if I could think of a way to do that, make time to start doing that. Otherwise, as I said before, make some comments to me if you wish. And otherwise, just read the sutra. Very good medicine.

[116:40]

Just one more word, and that is, if you haven't read a lot of the sitra, the more, I think the more you read the sitra, the more you get used to it. So if you haven't read, if you've read the sitra and you're having trouble reading it, just read more. Just somehow it'll catch you. And it's a little dangerous to get used to it. But it takes a while to get into it because it is. It is another wound, very lofty event. So sometimes it takes half an hour or an hour to calm down, enough to sort of be able to appreciate it.

[117:22]

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