And there are new gods who are studying in terms of all this life, and in a couple of teachings, and in the form of a truce, and both of us practices, and both of us scripture. You don't know what the verbal truths are. Why didn't you say what about you to ask?

[01:03]

What do you want to do? Do you think I mean, do you understand? What are the verbal truths? I could move us on. As long as I was not poor, as long as I did not understand the truth of suffering, as long as I did not understand the truth of the original issue of suffering, and the truth of the suspension of suffering, and the truth of the past, generalizes the persuasion of suffering. It's so long that I have not understood my lost mission.

[02:14]

So long that I have not understood the truth about when I understood the truth of suffering. When I understood, mentally and clearly, the truth of the origin of suffering, and the truth of which the association of suffering to the truth of the path, when my heart was completely content, I realized what I always wish to realize. And we continue to teach these truths which he realized through his whole rough time, that the truth of suffering, the truth of the origin of suffering,

[03:15]

of suffering, the truth of the unknown suffering, and the truth of the past, of practice, which arises freedom from suffering. Now, there are four truths that are coming in first. Those are two. The first two, the truth of suffering and the truth of the original self-suffering, apply to the allows of selfishness. They describe the role of outdoors for humans who are tough creatures.

[04:21]

They describe the role of outdoors for a human who has an idea of themselves as we've suffered from others. And these first two truths describe that world, which is called samsara, which means the plural wandering round and round the pursuit of selfish love. That was amazing, which was always trying to clear up and visit the situation for the stuff, which just keeps it going. The second two truths describe the world of selflessness.

[05:22]

The world of a living being who was not so long to this idea of self, But for food, I was compassionate. There's two little rules. First rules are called some style and second rules are called move on. The first row becomes a row post on South. Clearing scheme. Limited. Clearing. Packages. West South packages. South, [...] South. The piles limited at South, [...] Programmed by the Royal Constitution, it is a fact which can be grasped without grasping the entire universe.

[06:34]

It's a limited world, a limited play, which is recounted endlessly. The other word becomes not sad. There's no real image on it. No mind was. It's good to me I'm hungry. It's not a little bit. It doesn't allow me to do anything. But when I look at the word, it doesn't allow me to do anything. We could tell it to this human, it was so cold. It's that show. We could tell it wasn't really so cold, it was that show. It doesn't know about such things as humans, but when we talk to the word. It comes short and bored. It's been going on from the corner of town, from the middle of town. It's out of order to us. We can travel into it any time. It's what happened to us to come to a club now. How do I move? I can do everything I care about.

[07:34]

Because we're going to rebelling you. We're going to see. I don't like to borrow our attachments, which is extremely difficult because of living on this. Though I also had it, a clue to self. The world of selfishness from the time we view of, in fact, the fact of selfishness was a revelation of unsatisfactoryness. But no more unsatisfactory to extremely unsatisfactory. I mean, once a week. Portrait.

[08:37]

Portrait's experience is possible. Didn't name it. And of course, when a very satisfactory experience, it came over and over, to some degree worse, when we stay with stuff. What about the thing called the children's portrait thing, it was called? When you keep a drop of water, fall in the forehead, and bring it in the room in the same spot. Well, not that long. It's not really uncomfortable, but repeat what I asked him in this. In some way, this poet, I hope you're concerned about the most such as because this poet is looking at the, you know, the parents are, [...] you know as effect, as effect. Sancara, in terms of effect, is in terms of condition or class or origin, the origin class of Sancara is this structure.

[09:49]

Because of structure, we have COVID. we call central pleasure, we call to exist, and we call to not exist, which means we call that the activity in Bangla, we wish they wouldn't exist. Because of our curling, we decided to lose it. We want to do to act, The world he would suffer was, Mr. Emmanuel Strauss, and the clothing, and the development of him to push it about, which we call him. And the results of the economy are blue. The results can build a selflessness between and what was right, because freedom and happiness and peace,

[10:53]

and wishing for it was a practice which went to go while I was attacking. When the practice started, what Buddha taught, usually, when we were teaching the earth star path, I mean we were teaching the film in the first practice to describe it as an earth star path. We've heard a good third part. Third part is major orders throughout the world, about the teaching, about speech, about action, about livelihood, about record, about localists, about cultural choices. ... [...]

[12:19]

Well, I'll take a look. [...] with what we're doing before we're always wearing it, then we're following newspapers, and we're following books. And it's a little bit. Well, from this, over and over to the child's group site was to also by the child who was having no tuition. And... To go through this couple, throw a pack, this pack of food, and this pack goes to the diet, selfish people, which is selfish.

[13:25]

It's the one who starts to tell you, you still know about your rights there, and my weird building, like it turns out to go around the room, telling my girl what you and why suck it from. But you still do that. There is I. That's it too. And it was all kind of a coach thought, it was a practice to me. That practice is different for people like us, who have trust to come. And the practice is called a third-party path. So I remember, I was handling these attachments, and I knew it was also that it was a practice that we would do to bear off this situation. But anyway, it was something like that. girls that practice, who can live and deal with this, well, I don't look through that situation, I don't know if it, come to us where we plan it for, but, when I have a heart that took me down.

[14:30]

So how are we going to get through with it? It's hard. When we were in the world, the world is in charge, it was just ha-ha world, ha-ha, for search, S-O-Y-O-J-O. S-O-Y-O-J-O. Kaha. Kaha means... to practice prushas. It's a world in which you can practice prushas. There's opportunity to practice prushas in this world of samsara. This goes, as long as there's someone attacking yourself, they're structuring, so the eyes are going to chew. It says, until I continue, remains eye attacking to yourself, considering that I have the opportunity to practice purses with the discomfort of that food. That's the name of the girl. That's why I do it. A purses are just going to practice purses. Patients are specifically in the world of Earth-Fore Path, but in order to practice the Earth-Fore Path, in order to have been able to practice the Earth-Fore Path, in order to have been able to have the Earth-Fore Path, in order to have been able to have the Earth-Fore Path, in order [...] to have the Earth-Fore Path

[15:55]

Ouch. [...] Well, when we serve the meditation hall, we sit quietly. It's called silent meditation. So we just sit quietly. We walk in the room and we sit. Oh, look at our equipment. We sit quietly. But we serve us like, ouch, ouch, ouch, ouch. And that, if you turn around the door and hold, you're going around and you're two ouches. Sometimes when we have continued to show those short-term doors for short-term doors, then we have long mirrors. So they should cross like a green line mirror. So sometimes I'm going towards the owner of long mirrors. I am... I will afford it.

[17:00]

When we go up to a study, I feel like crying out, ouch, but it kind of triumphed the door. I have to worry. First of all, it's over. It's [...] over. And then if you're running a rock, [...] you're running a rock The frustration of a pain doesn't matter to be surplus arbitrarily.

[18:20]

You can't just turn it through to you across all this course. You have to look through your experience at the point. It doesn't count. I was doing this because it was a while ago. I just said it. It's for sure it's a big pain. It's [...] a big pain. But we can see the problem is at a distance. If you have a distance from the ground, you have a distance from the energies in the ground, you have a distance from the path which leaves you before P. So intimacy with our explorers is 10 times as yourself. is essential. And now, because you need to know what it means, you have to be able to practice portions, or more.

[19:26]

That's the only rest about the plant. I've tried motion to pull in the wild west, I feel like we're on the show with his skin. We're all doing it simple and difficult. It's difficult to be continued with discomfort. I mean, not continued, but not, you know, reminiscing it, not doing it by trip. Just experiment with it. What's scratching with, what's scratching with your intuition, what's dropping it, just move through with, move through with your feet, so firmly, so intimate, what you see on its origin, and realize its end.

[20:34]

And the world of very intimate, with pain, and with dreadful path, Emphasizing patience, patience, and anxiety, freedom, attention, awareness, and salt. Well, sorry. The burning type is hard to attempt. For folks, you don't see what discomfort. What and what? How do you lose? Don't be worried from discomfort. A lot of times, that's a good thing to do. But something's just like, move on the way. Something's too heavy, throw away. Something's too cold, move on the way. doing this good to me for what I'm telling.

[21:40]

I'm never watching a thing is causing a problem. I don't prefer to oppose, but I hope I'm never watching that. I'm not sure if I'm actually doing what I'm doing. And it's how it's supposed to be to make. So, that's why we always ask the shit back on myself. To support this interest in the first truth, it was helpful. To historically contemplate, it must have been a lesson that I left with every situation, I believe a selfish person. To start with contemplating this knowledge of a world of selfishness, Don't ever tell I'm hard. I'm unfortunate. I'm proud to. The world is just to the mother of yours. Unless I'm bad at myself, I'm never told.

[22:43]

I'm never told I can't control it in such a world that you do too. But don't ever tell me part of the nature of the world is suffering. Don't tell me. No word for Chris Monique, or a man in Memphis, who took a book to one years. I wasn't prepared with that. There's some children I would tell in the first church to a short period of time, but there's some members that call our culture. I'm out of here. Forget it. It wasn't a religious culture if the world would practice meditation and suffering. There's too intense for them at the majority of their practice. If you throw a person with us in the middle of the world, and the culture sound only to the world in the world, then you're totally freaked out. But we're also two kilometers of our key to the house.

[23:44]

We're not doing this practice. We're not going to sleep. As you practice your own work, if you're scared for them, you can open up more and more for the first story of the world of suffering without running away, without running away. If you feel too intentional, all of a sudden, please be scared for it. Part of the word scared for it is to put on a practice, which is too much for you, to destroy you. I still couldn't have a totally clean, but I don't know what you're saying, sir. But I was gradually, rapidly gradually, but I went gradually, step by step, and I found me that in cruises, no loneliness, who do it up, I pass it to self. to be able to concentrate in a show of more and more.

[24:46]

So, yeah, they were kind of a good day without being so concerned with themselves, as I learned about being so concerned with themselves. I probably didn't want to ask about you. Actually, I sought to see a sort of night-ropping called How to Get That Right. It's not a good draw of it. But I wanted to see it so that I'm doing it to show an episode to show it for itself, though it's how so... I'm a good thing to do. I have [...] a good thing to do. So that's why I got to the church I taught me to talk to about this suffering, because if I talk about too much, then I'm going to become terrified, and I'm going to come back because I'm listening.

[25:51]

So it's just a pessimistic way. But anyway, there is a condition of the world in people who are looking to be boys to shoot upright in the middle of the world of all suffering leagues. That's what our brothers do at Power of the Tori, is they shoot upright in the center of the world of all leagues. There is a structure, a woman or a heart develops in me, which is called a woman, a soft woman or a soft heart. A poet, such a woman, heart develops in me. A soft, vulnerable spirit arouses, and that spirit is a spirit which is a woman, and which wishes to drop what is not removed.

[26:52]

The world dropped off. And that moment of violence, that moment of violence, that's a moment of suffering. That was suffering. With suffering, I don't know, as soon as it goes, it's ferocious, it's a killer, [...] it's a killer. to start with their tears when you look at solomonas, when they feel so hot. You know, when I'm immune, drop, I have to realize the drop that I'm not immune, but it was okay with you, that happens. And listen, there is a source of, I probably remember the word of suffering, and I would mean, which is, there's something between allowing you to learn which goes down spiritually.

[28:00]

to realize the operation. Unlike the Congress said, I actually wanted to become a good leader. I wanted to look at the back of the switcher, which is also a million influence. I'm still going to show the movies. I love you. I don't have a question about it. I'm sick. It's the last two. So, I'm also as part of the community group. I like to, and I like to, and I like to, and it's just necessary to try and solve the same. It's too close your eyes. Should I buy those? Part of the panic thing is how we're doing that crowd with two in the middle of something. So we're actually in the middle of something. So, oh, no, I'm in something. I'm in the ground of something. This is where I've been in the middle of this session. I'm in the middle of this session. I'm in the middle of this session. But when I was suffering, I learned that I was suffering as a couple of reasons.

[29:05]

When I was suffering, I was suffering because of the suffering. But when I was suffering, I was suffering because of the truth. When I learned that I would call the conditions for it. Yeah. It's kind of true of a couple of judgment and distorts, but I would discuss about it with the public public and other women. I mean, when I'm not proud of the student who was suffering, it is to be object to suffering, but I wouldn't be willing to let them go as conditions for it.

[30:11]

I wouldn't be willing to let them go as suffering, but not let go as conditions for suffering. as was shown to the churches. But when you were never going to let you out, that's it. You know what? So, you're all right. There's two decoders. I'm exactly. So I'm sorry. There's so many lessons that are two decoding, right? I'm not sure. There's two lessons I'm sorry. Are you two decoding me? In this kind of choice you have, I wish to be confident, determined, steadfast, valuable, moving, in front.

[31:46]

How can we talk about it? How can we talk about something? How do you do it? We'll learn. We'll punish them. We'll sketch. We'll action. We'll have a vote. We'll effort. We'll influence. We'll kill situations. That's how we can't control. And also, when we were going to come, as we were going to come, we started to think, well, I don't remember what to mean. I thought, you start to think, oh, we'll do it anyway. But we're seeing Australian people in the world. We're seeing Australian people in the world. We're seeing Australian people in the world. We're seeing Australian people in the world. I don't know what to do. [...]

[32:46]

In that way, once you go to the circle, they say, oh, Monica, that's a clever world, and that's the, that's the, we're going to come back to that music, because the things you want to do is that it's particularly terrible, from that psychoanalytic coercion. And these people are going to do that to the circle, but from John Chathol, You know what happened before it happened? [...] In Korea, we have to say that everyone needs to have causation.

[33:50]

There's a focus for them, particularly in the causation, the causation of suffering, and causation of liberation is suffering. The causation of suffering is the fact that the virus is the fact that the virus is the fact that the virus is the fact that You took a pair of shoes, which went flat. It was out of the store, which made the whole thing. And then you think, I'll do a pair of time and you text me yourself. I'll go back, it's happening, how can you text me yourself, [...] how can you text me That's the cool thing that's what it's supposed to do. That's what it's supposed to do in the community series of circle. And what we're talking about in the circle is the convolution of the evolution of the evolution of the evolution. The evolution of the [...] evolution

[35:08]

No, that's not bad. No, but it's not that bad. No, but it's not that bad. So, I wish it was difficult. And if you understand, I'm not trying anymore. But it was a little bit of a shot, but it was a nice shot, but it was a nice shot, but it was a nice shot. It was a nice shot, but it was a nice shot. It was a nice shot, but it was a nice shot. It was something to how it caused. And how it was to how the car was exposed to it, and how it was exposed to its cars, driving each other, driving each other, driving each other. And we thought we'd end up pursuing to the victims. And it's so good, because she invited over to collect the news. But as carefully, it's a villain by Mr. Linsley. If we turn up to the news, we turn up to the news. How do I know? Where was it? Then we're going to get back to our connection.

[36:11]

I don't know, because we're going to. In winter, time I go down there. that this kid will talk to each other. I can control it. That's the good point. And part of what's going on in the ocean also is, I'm willing to spend the life of the dollars who have been all attractive. It's not what's happening. So I get part of this stuff with the way I live. I can't do it. [...]

[37:15]

And the tunas are actually really rapid, so it's just very strong. It's just... How do we know how do we do that? How do we practice it? Yeah, she put that. And the children, [...] the children. I wanted to go through it, [...] through

[38:35]

The structure was foot in the horse. One woman kind of came forward with the structure in the line was, no way in the horse. Of course, many of your four levels are to be five eyes, but the horse is going to be Well, if we, for one nation, you know, it was a passion system anyway. We were sure we were, we were sure we were, because children were telling them back into a Bible. And so, with that length, that doesn't happen. And so, one of the members tried to serve them in the source to not tell them it, but to the adults. Although we were trying to tell them to the person who told them this year, too. And they should be able to teach you a child. Let's hope. And to continue to adopt this theory, there is a way of destroying the source. What's in order to object to on the source, is the relationship with the source, by signaling the source.

[39:42]

But the truth is actually a vector of a house, rather than a tiny woman, a car could you clear about eye vectors. I was a little, a little humor, you know. A student was not tired of her to do the stalling horse, but she was told, like, uh, what's your exit? Could that be used to it? A student of those who's actively buckled a stalling horse? What would they do to do? It turns out a bit of a lot, just because I don't know where it's always going to come out. What about this? I have a job. I have a good person to go out, but [...] I have a good person to go out.

[40:51]

I've heard that the woman will turn it over to her, of course, do with your lungs. The woman will turn it over to her. How you turn it over to her, how you work in the bladder, is how the first things is what's going to be happening, what you're going to do. But if you turn it over to her, you're trying to start believing to the source, to the means. The first doesn't feel like they should do something you have to say. But I say, this person is going to have to be trusted. It's just too scared. But there was violence. I have violence coming from a stronger person. A [...] stronger person. That's because it's the ones that can only do it rather than saying, I'm trying to say anyway, this is human power.

[41:58]

It's true, of course, it's not human power. It is self-power. It is the power, it [...] is the power. I'm going to start a vision of my loved ones, I'm sorry. [...] If you're about trust, a samsara reveals its true logic to you. And our own power will survive.

[43:02]

We'll survive to survive with a new samsara. When I was telling you to press back around the store, I told you this when I was in front of a rock-a-pub. This is a store called the Nathan Ploomis. The most famous without flowers were all glad I was in it. When we were doing it, to tell the store, because they were only going to run that car through two chutes with our house, and then, to that, we were smoking bad news. and carry out a relationship with a student's question, and I wanted to keep making great respect. I wanted to show her when she was telling her Lord to look to her and she was telling her that I was trying to show this around. I saw this, and I saw you watch movies that I couldn't do.

[44:06]

There are things that throw this to the particular combo members and the things that are working at combo members of the English. There are very robust in my community for us. The world can throw to us to do that. But for us to establish. I know there is still a client who serves from Korkumar or anything. But that's the first. buying my horse, going to do anything. It was really true that our child was to probably own one of his horse. And we also never thought. And I was wondering, how can I do this? How can we do all this kind of stuff? But I wouldn't be the whole language. Just kidding. And when we asked them, and she said, what do you think? So I think when she says, to interpret a horrible little blouse, a loud recording with nothing kind of like that, and a chief, uh, private resume, for over an hour, without answering, and on the probe.

[45:19]

That is a real question. No, no, no. Well, I can't even drop it. I wrote to watch. It was a very interesting fact that the road of the road was one of the most beautiful things people have seen in this world. But on a real road, after the service of that, I don't know. It should follow up. And so I'm I have to go into an interpreter. I appreciate your question, but in order to arrive to a result that, you have to enroll in these horses. You have to look for them, you have to have those horses from the time you're a child, or to arrive from the time you're a virtual, and work them out.

[46:19]

The horses have to be, your brothers and sisters, you have to walk with them in that way. I was afraid to have a community to see. Without that, it's really realistic. So for most of us, for a while, even in tongues like that, I even remember in tongues like that, but at this time, I laughed the star was really realistic, and it was my own hypnosis. But I would throw it, turn it over to a mirror of a story, the future of now growing up with. The future of the trees are growing up just because I don't know what I'm saying. I'm doing well. I'm just kidding. I'm sorry. We can learn how to ride samsara like those. We can learn how to ride samsara like those ponies. We can learn how to ride samsara like those ponies.

[47:21]

We can learn how to ride samsara like those ponies. We can learn how to ride samsara. So when I'm going to choose how to zoom in China in Israel, because there's two of these guitars, and it's not going to have to do that, but I'm going to have to do that. It's [...] going to be like this. Okay. Okay. [...]

[48:27]

This is how, this is how we're going to rob police. Can you not think about this class? I don't tell them, they're wrong, they're wrong. So sorry. How we're going to be doing wrong. How we're going to be doing wrong. And how we're going to be doing wrong. could've got it, you know, too far out. No, I can't. [...]

[49:31]

I can't. I can't. I can't. can bear it, [...] It was so much difficult.

[50:50]

I had a really uncomfortable home. I was really uncomfortable. And I was still very intimate with my discomfort. Very intimate. Which is part of the reason why I knew how uncomfortable I was. And when I came out of summer, I was studying. About three years I was studying. First, you know the truth, I was studying with suffering when I was actually suffering and suffering. I was having a crisis going to study. I was studying with a real computer. And I was, it was a pretty long time ago, it was just a couple. I heard what things happened before, I mean, it's just crazy that it's happened, though. Because who applied to it is still friendly, and I've actually been talking to a couple of dudes, but actually sort of, kind of like, are we still correct for this topic?

[51:55]

I was, I read with the rules, so I was doing a good concept in order to not join human culture. I was trying to, I was trying to, I was trying to, I was trying to tell you something. And then you mentioned how it was a class. I went to the class, coming from my curiosity with my suffering, I went to the class, and I felt really interested with the people in the class. I felt interested in South Wayne, both South Wayne and South Wayne House, people outside of Greenhalgh. In the class where I was coming up, it would be class middle developer. It was a group class. I don't know about the teacher, but to me, it would also be what happened in the class.

[52:59]

As you know what I told him, it was what happened almost the other. If I'm willing to be able to assist in my own experience, that would help people with the internet will come through an hour very invisibly to help me get my help. I don't know what is installed on the top.

[54:31]

I'm going to give it up. It's just like something I've got to tell you, but I'm in case I've been talking about it. But I'll tell the question and answer. Now, this is what we saw about our ancestors on top. But this problem is samsara. This problem is samsara. You've got a mouse, I will be back. I will use you samsara if you allow this in your hand, to help our Guruji and samsara. Buddhism with little will and disloving samsara, lose samsara, is the love of Buddha.

[55:39]

To be direct to a distinguished samsara, you lose the love of Buddha. To admire the samsara and the past of samsara, you also lose the love of Buddha. You have to be willing to build up the same sire, which means rather capturing or injecting, which is the love of Buddha. If I can do it through each other sire, and not the loving alone, that's Buddha. That's what the ancestors have taught. I don't know if I was there. I did tell you that. I did tell you that.

[56:40]

When I killed a suicide, it was love in the living. When I killed a world of pain, it was love in the world of freedom. When I killed a world of pain, you realize that it was love in the world of freedom. If you know all the world is singing, where is the world is singing? The world is singing, the [...] world is singing, While we were able to keep in silence, I had a conviction or couldn't have been used to be a sinner in silence until I think the most important thing I did do in a tax excuse I would do it. But the summary is, I don't know what I said.

[57:42]

I don't put my serious talk too seriously. I think I'm sorry for your story. It's not true, I'm sorry. Because I'm sorry I left you over to the rest. I didn't have taxes in a physical problem. I'm sorry. I was just talking to someone who put me a lot of times I didn't work doing the same thing. So, I'm going to see something breaking around because I mean, I like doing a story that I'm sharing our songs, which I apply to a film to fiction show because that's when I was learning songs. I mean, in the beginning of the week I stopped. I would have been able to say I was excited for this film as a movie. I looked like there was someone who was trying to go to the side that I got nervous to. I said, do I know that you have a sound about a certain day? And so they woke me up and told us I was like, I don't know. This car went outside to one of my very woods.

[58:47]

Over the next two minutes of us. When I was found, I was found. I was found, I was found, I was found. No. No. No. What are we doing?

[60:17]

And I'll tell you a story which I didn't tell during the talk, which is too valid to return because it didn't have to talk about it. Okay. So what was the story? Two rooms were out to their own. There's no slow down and became masters, but we were still having to finish their training. and the names of the Mellon Daira, the names they have when they became teachers. The first of his name is Bhurashan, the second of his name is Jashan. So what do we talk to him in Bhurashan first? The world yoga within samsara is itself. and that was samsara and joshua said Buddha within samsara means no diversion about samsara and this is a term to a minimums raksha okay

[61:55]

And then we'll discuss the ratio of which one of them was closest to the core truth. So we'll need to talk to your teachers. Teacher's name is Dami or Dabai, a Mojo Zen teacher in history. And we'll ask them which one of them was closest to this one. One is close and one is far off. I thought it was so, then later, Joshua went to talk to Don May and said, well, was it, you know, was it, which one of us was fine, which one of us was Newark? And Don May said, the one who was close doesn't ask. The one who's asking is far. Roto and Androsha and Rosamond, on his own, he shrugged.

[62:58]

At that time, I racked Illinois. So, if I would just memorize the stories of what I would say, samsara, right? The world of suffering, the world of broken death, the world of coming and going, the world of selfishness, the world of suffering abroad. Both of them have understood that the world with this world of suffering is exactly the same. You can see it literally non-dual with the world of unsuffish freedom. Unsuffish freedom is non-dual with the world of selfishness, the mood chakra. But look who understood that, that's what they were talking about.

[64:00]

Joshua and my son, he said Buddha was alien in all of the person, but Buddha was on samsara, and there was no religion about samsara, which of course is true. If you are Buddha in the model of samsara, then you shouldn't believe about samsara. Right? So he was right. If you have a road to women in love of samsara, then you have to explain it about samsara. Okay? In other words, Buddha is not shagging from the samsara. That's what I just put it. Buddha is not shagging from samsara, which is corrupt. And I thought Buddha is present in samsara. Well, I understand samsara. You don't know that. You won't be fooled. Okay? That's what Buddha is saying. It's just pretty good. But the other crowd... Well, he just did an incredible thing. But he said, he said, it's two words to hear what he said.

[65:05]

One word is, no Buddha. Okay? Just no Buddha. One, to make no sense. within samsara, or, what do you say? And then the next part was, samsara, the whole thing, is itself no samsara. You can show, No rubric, and you can say, samsara itself is no samsara. In other words, you don't even believe a Buddha.

[66:07]

Just something itself, samsara itself, is no samsara. You don't even believe a Buddha. You don't even believe a Buddha. You don't even believe a practice. Although samsara actually is itself, is no samsara. Because it's like, if you're with samsara and you don't want him to be able to do it, and you don't want him to be able to do samsara, you don't want him to be able to do samsara. You [...] don And just love samsara versus samsara. Love suffering versus suffering. You will realize that samsara is not samsara. Suffering is not samsara.

[67:08]

Suffering is not samsara. Suffering. And, um, Mr. William wrote something that, it was in a court that would be discussed in his own English. And it came up because, um, That's why I came out. But before I went to the classroom, I just went, because I thought I was a world dude teaching. No guru within samsara is itself, no samsara. No guru within suffering is itself, no suffering. It's all described in your balance now.

[68:11]

Huh? Do you remember that? So the quote that was brought up was, first of all, brought up incorrectly. Somebody asked me in class, what did Suzuki Roshu mean when he said, I was talking about non-moving. And this woman brought up the quote, what does Suzuki Roshu mean when he said, don't lose your eye with blood. And I thought, wait a minute, hmm, I never heard about it before. So after I wrote it, she wrote about that, and she said, well, no one saw that. I said, well, God will just die. I was calling you a bone from another place. So I went, I went, I went on a bone, so, called Susie to Roshi.

[69:14]

He said, see, Roshi said, don't move, just die. Now we left a moment. Don't move, just die. You left a moment. This is your last moment. Since it's your last moment, you don't really have enlightenment to help you. You don't really have murder to help you. Just between yourself and express yourself fully. So there's no Buddha within some styles, right? Don't move. Just die. No Buddha within some styles. Just be true to yourself.

[70:15]

And express yourself fully. Express your pain. Express your humanness fully. And do your humanness. Do your pain. Just do it. Use humanness. It's not humanness. A human realm of just being human away is a lot of learning. It's more a human thing to do. A human going to do is to try to be something other than a human. That's what humans try to do. They try to be super human, sad as human, [...] whatever. Not just human, no. That's not what you're human. That's Buddha. Buddha's not human. The bulls on a yarns are human. It's very hard for humans just to be humans. Because, oh, we're contributing to the human world. It's just being another one of those humans. There'll be something more than that.

[71:17]

I'm doing all that. Just die. I never quit with the black mooners, or you're dead. We quit. [...] So, don't do that to me. That's what I wanted to talk about, but y'all didn't. That's all happened to us. Is there anything you want to talk about? I want to thank you for the energy of the voice and the sound we were on with. That's kind of a good beginning. I'd like to thank you for the energy of the voice. And we'll try and [...] try again. I grew up in a family that didn't have families.

[72:25]

There was no self and no other in that sense of self to just always take care of other people. and worried about other people. And having my ability to disliked people, having other people telling me that they've not been built in my own sections without me. And so I get built in this, you know, for 10 million years I've worked on trying to have some separation, which I felt actually good to me. Because I wasn't in that cesspool anymore that I grew up in. And there was a lot of therapy and a lot of, you know, graduates work into my college. And then I get really, really huge when I started having food. And it's a big conflict. I don't know where to go with it. I have to say it's a . And I do sit worse with it.

[73:28]

I do try to look at it. But it's, when I hear you talk about things like no boundaries, no limites. And I think of my life with no containers, with no limits, and no boundaries. Are you still waiting? What? I'll let you go. Oh, well, you, like, I don't want to go with it. Why can't you say we're seeing it? Isn't that just so? That's what, all right, let's just so it took an hour to ask you a question, okay? And now I'm saying that's a good question. Okay? Are you finding it? Now I was so, several years have passed, and now I bring it up again. I don't go after talking about no boundaries.

[74:36]

I must never bring up no boundaries. I don't remember what it brings up the boundaries all the time. I don't remember what I've said that I've heard was anything I'm not bringing up the boundaries between south and northern, aren't I? I was talking about the sugar oceans in south and northern, and I was talking about that. Don't you really talk to me about that? You don't? Some of us here were talking about that? I'm not talking about sugar oceans, that's what I'm talking about, that's the problem. If you don't mind that separation is a problem, I'm not going to find out about it. That's the problem. You're trying to ignore that separation is a problem, and separation is an additional problem. So I'm not believing that you find out about the separation. As I've said over and over again, find out about the separation. How do you find out about the separation? Look at the pain. The pain shows you what the sense of separation is.

[75:37]

So the pain we have with what I'm sorry to go is a sense of separation between what you need to learn, maybe, about these words, or what you need to learn to act in your thoughts, your sense of your stress, and your thoughts on some kind of a distinct separation. All right? Which is the normal situation for humans. When we feel separate from our own thoughts, we think we're one time, and we experience this another. We have a sense of separation. The sense of separation is normal for humans, and it is the perfect animal. I'm saying, look at the separation, look at the separation, look at the separation, stay away. And then we realize you're studying separation. food from the separation. Now many people grow up in situations where we're very confused about the nature of separation. Separation in the cell usually is food.

[76:40]

We're very confused about where all those softens using or other stuff. Yeah, we're confused, but now that they're not dealing with the issue, If I have to struggle, I'm struggling to clarify it. So you're just going to go out there in terms of clarifying, where is the separation? Where is the separation? Are you working on that? And we're learning something about it. And it's very helpful, right? But if you treat working on it, you treat working on it, you'll understand better. Okay? I'm understanding completely. You'll understand what makes up it from all beings. But then you'll have to be confused. You'll be very clear about it. to try to stick all over it. You're soft, you can turn it on and don't have a soft one to sort of allow people to tell me to do it. First you'll turn it on and do it soft and then you'll tell me to be selfless. First you'll turn it on to have a deal or I'm going to tell you it's a bad man having a little. So what do I do? It's going to be too frozen, right? Well, if I start to turn it on and have a soft one, then you'll turn it on and show me to my own.

[77:42]

So we were supposed to not hide it. But we can hide it for ourselves. So pretty soon we're like, I don't have a self, but I do have a self. I do have a self, but I'm supposed to not have a self. So it's very confusing. So it takes quite a lot to be clear about the fact that when we're still doing ourselves, when we're doing ourselves, we really have a hard time. I mean, there are a few people who don't. It's very unique. But most people that do have selves, that I've met, very clear, but these are a little male. Because they've been going to be beaten and harassed, given the dreams about having their self, so the self is going to be hiding. So they didn't know about it either, because sometimes it's trying to listen to many family or something, and then give them a little word, it's how it is, so we don't know what it is. If someone is trying to just call themselves, in order to know what the self is wrong, we can say, this is the self we're talking about. I'm just trying to help you.

[78:45]

I'm totally selfish. People say, oh, no, no. You know what I mean, right? I can't even find myself. So you're safe. After arriving with yourself and you can't find yourself, someone helped me start with you the fun way again. So I'm making the world of therapy for many years to get yourself to come out of hiding. He says, no, it's all true. We're doing your stuff. I want to let you out if you express your selfishness. Come on, show it. So when we put out rollers, kind of like vehicles, or, you know, folk showers out there to see if it's true at all, so we can tell that. And if you put out a herd like a folk shower, and you start to build a more roll up, and you sort of put a little family and a little self out there, and then you'd be tired if you put them on. I need to put your whole self out there. And we sort of see. It's our joy. We can be a good person to protect the rest of us. We even can suffer. Okay. He got up. I'm going to study that person, study that person, study that person, study that person. I'm going to study what I'm doing with how [...] I'm doing with

[79:59]

But if a person doesn't have a curve angle in these styles, they can't study the shelf yet. You have to be able to clarify it. So a student took a clean design center, actually. So they came up on close hands in these styles, because there's very much to teach them in the north south, and they're showing care of us for me. I'm in highland, and I'm going to go and go and get some energy to it. And I'm going to go and pass through college. I don't know if you're satisfied with this. So I'm trying to practice study myself, but I'm trying to, because I haven't clarified, so I have to go out to do it in a sense of thought. The one thing is to be attentive or to pay attention to it and don't attend it, but it's also important to be attentive and to pay attention to their self and tell their self becomes something I can study. That takes culture and words for some people. What we saw part of that a Zen teacher or Buddhist teacher wants to develop is this skill that has a theory when a person actually doesn't have a realm of form, sense of themselves, and needs to do that kind of therapy before they start studying this stuff in Buddhism.

[81:12]

Okay? Does that mean anything else to you? It's still confusing because it's a very confusing topic because most of us, very few of us, are the source to go inside out in public. So most of us present a first person, yet the week that goes a lot. I remember. And also it just goes to show us through what happened in the command. To show us something really well. Well, that was the last two of them, you know, we tried to go out there. So, turning something forward, we close out just to check the most sure stuff has the environment. And short enough, confirmation, you have to find this in the safe. See? Now, if you put your wrist off out there and don't get the gross of that, it's really going to hurt. So in the real world, we're going to show. Well, that's the last time we're going to show on your real true self. See what happens to me? In fact, we're going to show a real good hurt sometimes if you put it out there. People will attack it. They will. It will happen sometimes. Not all the time.

[82:15]

But often, time that you throw specials off, in the process of trying to throw specials off, a lot of people are tired too, because they're better at any side to express themselves, and they get really excited when they see someone else doing it. Because they're learning from the time they're killed, but for example, they're not a killer. If I start a story, you want to take a selfie? What would you say if I start a story? What would you do to send me? Yeah, don't worry. Yeah, cocky. Who wants to enjoy it? I want to see you. When I was a two-manager, the short story, it was called Construly. It was our story of the short story. So now I walked down in, and I was a two-manager. For some of the time, I was supposed to wear out, and everybody was there too. And there was no appearance on top of the tent on the wall. And I was still with the... And they were all over the bungalows, right?

[83:23]

And they were bungalows. And they were all over the [...] bungalows. Not only shows, but with your eyes, you don't make an accent. First, your eyes, you're cool. Yes. So the process of playing around is trying to understand what is very difficult in a society. And people who went over will attack to you. Some of them will attack to you because you're cool and you are. And you live straight. Can you remember that? But by the time then, you're hurt. Because you just slept on a soldier. You're hurt. So Hilton's like, okay, I'm doing it on this one, going back to Clover. And I don't know, which hour time flow through John Roshi's.

[84:32]

Don't listen. Well, you know. I also remember my school year. I was trying to get a lot of time when I'm back up in a hot shirt, but, you know. That must be Tritonic. So I'm going to start on, so I'm going to try to enjoy it. That's why we have to lose and just die. Forget about yourself. And express yourself. You can get in trouble for it, but literally, not how I'm not to get in trouble, but when you're with who we are. Once you're with who we are, you're a problem. Then we can't hurt you anymore, because you're not anybody. If you can't connect or not anybody, I can't really fully express somebody. If you partially express somebody, you're still stuck with somebody. You may still have all your bones stored. But when you fully express yourself, you get in trouble. But then you will die. Full expression means you die or your attachment to yourself.

[85:33]

Die or your attachment to yourself requires full expression. You can't start running yourself and express yourself forward at the same time. That's first, like, expose yourself fully, and you let go of yourself. That's good stuff, and you're getting in trouble for it. But then you're like, I'll do it. But I mean, that's where that's, I'm, you know, I'm convinced. But really, because we are attractive anyway. Actually, you know, I used to try, like I said, I'd talk in the world very hard, and, you know, but it's just me, right, right? You know, it's still me, trying like I'm not... this jerk. When I was a church, I had hired, he was hired, I came in, some church, some church came in, I didn't tell him, I didn't tell him, I couldn't know with him. I wanted some children to go in and bring that in public to learn this virus on the program.

[86:42]

It's true. Yeah. I was at a circle. [...] I was at a circle, and I was at a circle, and I was at a circle, and I was at a circle. I was at a circle, and I was at a circle. from the Charging Program. And I was stuck out for a similar time. You know, tomorrow I was a major, I think, well, how come anyone will charge you? Well, we can be a major, too. You know, it was a, I mean, it was a career, I'm a major. I was, tomorrow I was, tomorrow I was, tomorrow I was trying to discuss the environment, this whole program. And I was, of course, I, you know, my position was called Junior. Okay, I was going to show them up. So I was going to be not empowered, so that the other people feel as I am done.

[87:48]

The other people got to say, I'm rather than the other people... I don't know. I don't know. I don't know. Do you have any questions? [...] I said something interesting. Something really stuck out. That was, well, a couple things. What happened was the, about, we become a self and then you suffer. And then, and then you suffer. Kind of the way you said it. So I was thinking about that. What that meant. I mean, I don't know if this would be correct.

[88:33]

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