Stimulating Bodhisattva's courage and entering reality 

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i remember that we have been discussing here for some time
the great vehicle
which is a process of embracing the
a day
welfare and happiness and peace and freedom and enlightenment of all beings
source of the name of text
which has not been translated into english
so we can read it in english
it's called in sanskrit scholar martha my mahayana some gramma which also as sometimes translate as a summary of the great vehicle
let's go through other use for summary can also be translated as embracing and sustaining
so summary can embrace and sustain the topic

so in this process of embracing the great vehicle and the happiness of all beings
sometimes we'll start by
ah teaching
the people who run in is great vehicle on the t people has been vehicle are sometimes called bodhisattvas or enlightening beings
the they're the people on this paycheck vehicle were trying to draw everyone else into this great vehicle
and these body sources
our first time
the basis of
what they know
the taught about the mind and how their knowledge
ah arises but thought about the the penn quarter rising of their knowledge
within our within the mind where they live
and we discuss that some
this sad
on the support of our knowledge should call the support of the normal
and then the next topic which is offered him is embracing the my on is the topic of the characteristics
but what is known
and this text
teaches that death whenever whenever we know has to characteristics one characteristic is that whenever we know
is or depends on other phones
but you can know anything that doesn't depend on other things because there's no such phenomena
as something that doesn't depend on other things for it's apparent existence
that's it's other dependent quality
the thing we know is that has a quality of and
have a carnival imaginary quality or quality of some kind of that such as computing to it
so the mind apparently call arises with what it knows
and what is no independently cauterizes arises with mind
but also mind projects upon what it knows
some kind of sense of essence
independent existence
so much everything we know is other dependent and we are project self dependence on all the other dependent
and based on that projection of a kind of like essence or herself onto all phenomena we can then talk about them and
human beings are in talking about things with each other so this invitation of a false appearance of independent existence
makes possible
convention designations and and conversations
and the other quality that all phenomena have the other characteristic is that actually the way that there are other dependent the weather independently core arise
it's not actually touched really
by any projection of self
so they really are the way things independently car eyes the way there are other dependent
has an absence and the about invitation and so everything has an absence of imputation to see everything has the reputation of phenomena has imputation of phenomena has other dependents and often home and has an absence of implication
and it always has an absence of invitation
it's always that way
the implications and there's more invitations and just on
self but the basic invitation is the sense that essences and is also invitation of various qualities but vary from phenomena to phenomena
so the the second teaching in the presentation of the great vehicle is teaching about these three characteristics and a third teaching is a teaching about
a entry into
the characteristics of phenomenon
or understanding of the characteristics of phenomena

and this is also entered into the first stage our bodies are for development the stage of joy
this entry into insight about reality
it's not the complete it understanding of reality is just the first stage of understanding reality but it is actually entry into the reality of the way things are
in the old ah
an early teachings of buddhism
they call this first stage stream entry entering the stream of the term reality
it's also called the path of vision
so path of vision entering the stream
initial entry into insight and reality
ah this happens when we enter into the enter the characteristics of things

so and i also play with your last week in terms of talking about is it entry into the into the characteristics of phenomena or is the characteristics of entry into
phenomena or is it the characteristics of entry
this is characteristic inside her the insight into the characteristics seems like both ways
and so we talked about to know how does this country happened and and and is taught that there is like the first point is that this country is supported by the appropriations
how much learning of the teachings of the great vehicle
hurt the at the beginning and talks about that the mind which so that the mind that supports all of our conscious life
is a mind
which is a result of all of our past actions
the mind which which supports our present conscious life is an unconscious
which carries all the things we learn in the past
all the things we studied in the past
all the things will fought in the past all things we've done in the past the hall have a consequence and those consequences are now supporting our present
state of actor consciousness
so when we think a wholesome thought or when we think personally and skillfully or when we think on haltingly the results of these thoughts and
the results of these thoughts
it's a consciousness which supports the arising of further thoughts
when there's a belief in itself as a consequence of that which is a consciousness which carries the belief the seeds for the appearance of a mine which believes in herself
because we have
repeatedly believed in herself because our mind as repeatedly projected a cell phone things and we've acted in accord with that and believe that we have an unconscious
mine which supports the arising
have a mind which believes in a self now
and which then again as a consequence of creating
this great unconscious support of oliver active mind
some people some comedies for example
have for some reason the opportunity
have the dharma transmitted to them
the somehow the dharma has been
expressed in such a way
the their minds could
be aware of the dharma as word images
perhaps that's happening right now but the time is coming into this temple and your minds are receiving it
and hearing it has words as images as word images and hearing this
your mind
and begins to transform your mind
into wisdom
so that at some point by hearing these teachings about the great vehicle and learning these teachings about the great vehicle
your mind is ready to enter into reality
or ah
enter into the reality will be allowed by your mind
because the next point of made is that this this permeation
have the teachings of the great vehicle
does not comprise this mind which supports are active consciousness
and yet it permeates the mind which supports are active consciousness
so that there's a transformation which supports the arising of wisdom
which supports the country into
the characteristics of what we know which supports insight into the reality
have our knowledge
namely that our knowledge is a dependent arising
that will we know is a dependent cauterizing that it has an imaginary quality and then it has a thoroughly established
quality of the free
have there being an absence
of self which is imagined narrowly projected
but never really reaches anywhere
and yet it is the basic affliction of life
and then it says that this entry is comprised a correct reflection
which means not only do we receive these teachings but reflect upon them
we we practice tranquility and in tranquility will reflect upon these teachings

when i said who enters

says who enters

or how did they enter
sarah down here who enters through here i have how how the body such as enter into
the into into reality of phenomenon

and they enter and because they are supported by the force of good routes

they are patient

they have reading glasses

so how the body shop is entered into reality because they are supported by the force of good routes more than route matters be ah twelve

i think they might get a good routes
of giving
ethical discipline
and patients
so i think bodhisattvas can enter into the reality because
they're supported by these good routes or by the force of these good routes
so whatever phenomena whatever they know they practice generosity with this phenomena
the practice ethics with this phenomenon a very careful of them

and they practice patience with phenomena
and i just started my mentioned vis-a-vis recent conversations is
these there are ethical teachings which are transmitted
by the enlightened beings to sentient beings and then sentient beings receive these teachings of
ethical discipline in in terms of worse images of words
and then sometimes they state they say i would like to receive these words i would like to commit to these
to these words i would lead to commit to these teachings which these words
are representing
for example
there's a precept called not kill you
it's a precept is a teaching to help us practice ethical discipline so that we would have a good routes which would support us to enter reality
it's not just the preset so we can be good it's a precepts so we can enter reality
what do we do this precept of not killing
well we might say i would like to receive it and commit to it
but you understand the present of not killing
the boy sought for is asked and the boy sought from might say i do not understand the precept of not killing
no i don't
i'm somewhat confused about it
do you meet you want to commit to have teaching that you don't yet understand
yes i do
will you continue to practice is present of not killing which you do not understand
from now on and even after realizing buddhahood where you continue to try to understand practice and understand his teaching a mob killing
yes i will
how can you committing to something you don't understand
because i think i have to commit to something i don't understand in order to understand it
like i use example someone like you commit to marry someone
even though you don't understand for your marriage
to understand to this person is
no i don't if you think you do
they have another precept for you
don't take us not given
you have not been given a understanding of who you marry
don't take that
it has not been given to you and you do not understand with this person is
do you wish to marry them
so that someday you might understand them yes i do
do you wish to commit to the precept of not killing so that someday you'll know it's not coming nice yes i do i want to i commit
and i commit because i would like to understand what the buddhist precepts are
but also i would like to understand them so that i can enter reality because i understand that being supported by
the force of good routes body surface enter into reality so i commit to practicing generosity to welcoming all phenomena
generously no matter what i commit to that i commit to do you know how do that now
i commit to learn that to commit to learn that yes you know how to be generous with everything that comes up in your life no to wanna learn how yes will you continue to learn how
from now on and even after realizing buddha yes i will
because this is a good route that body such as must have in order to enter reality and bodhisattvas don't just
help people they help people
by understanding reality
they understand people who are some day
in part of that is practicing generosity and committing to it even though you don't understand what it is and part of it is practicing ethics in committing to practicing ethics before you understand
what ethics car

but committing
the practice the precepts is not the same as entry into the reality of the precepts it's not the same as understanding it's just necessary condition
the it's the price of admission but it's not the admission
but the admission requires that price to be paid that you commit to the precepts
i often mentioned the next step is to relax with them
and relaxing with them if i ask you to understand him he said in a relaxed way perhaps no i don't
and then if i say you know you really don't understand his precepts he said you know you're right
want to continue to purchase some years ago
are you gonna be able to totally until they relaxed and i'm gonna be able to keep this up forever
i'm like totally cool with this size
this is life
now this is my life these precepts
and i'm committed to my relaxed with them and their enjoy to me than my recreation area
there were i would they are where i am really recreated but also practicing generosity is my recreation area is my playground
and then one more playground patients in pain
i practice patience
i commit to it so this a little bit about
the practices which develop good routes so we can enter reality
henan this text on embracing my on mentions that the the bodhisattvas are able to enter or the way they enter his by practicing
sharpening our minds
for us because three kinds of sharpening but another way of trend another way ways translated is three kinds of reflection

yeah someone
someone in this group heard about these three sharpening
and reason is person heard about it was because
their ear was opened to for their eyes were opened to receive this teaching about the three sharpens
by which bodhisattvas as enter reality
this person was inspired to listen to somebody talk about the free sharpening court was inspired to look at a text which taught these three sharpening by with forty as enter their inspiring
and when they read about to three sharpens
they realized that they were not inspiring
some people are inspired enough to hear to receive a keeping the shows your lack of inspiration

actually they were not inspired before they read the teaching they were not inspired before then the guy inspired and read the teaching after the red teaching they realized they weren't inspired
the kind of is the kind of bought the sharpening of the bodhisattvas mind requires that the as notice their lack of inspiration
and my same
addons two sounds difficult

so here's the first reflection or here's the first sharpening can put it that's recommended
and it's expressed by the following fun but he saw as think this way
they think
modi sought think this it says they think innumerable immeasurable living beings in the human rounds
immeasurable central days in the human rooms and they're measurable because
the world and ten directions the world's and ten directions are immeasurable and innumerable
innumerable living beings in a human realms and ineligible filling days in a human realm from moment to moment realize supreme enlightenment
right now innumerable human beings are realizing
supreme awakening body surface
enter the reality sharpen their minds by thinking like that

just know i felt like that and at that moment i was practicing a mine sharpening practice or body surface
i thought it and i said it and i did not get discouraged when i said it but somebody came and told me that when he read that he thinking maybe said i got discouraged or another way to say it is i realized discouragement
i was not i did not feel inspiration when i read about innumerable human beings
realizing enlightenment right now and right now and right now and right now and right now when i thought of that i did not feel inspired
somebody told me
but this person was inspired enough to hear read the stitching which then made them realize or think that there were just not inspire
in order to develop the kind of mind which enters we have to become aware of discouragement
doesn't mean he had to be discouraged all the time he just had to become aware of any discouragement that there is
and sometimes the way people discovered the discouragement is by hearing about things like innumerable human beings attaining enlightenment right now
how going what do you do when the discouragement gums
what are you doing what is a teresa to do when they get a mind it's not sharp
a mind is dull and discourage what did they do well they think innumerable living human beings in innumerable worlds are attaining enlightenment right now that's a the boys out do
and then again they might feel discouraged when i think that and then why did they do they think that again
and the more they think that the more they become
to think it again even though when they think it again and might feel discouraged
every time they think that transforms their mind how many as you thought of this thoughts before that in innumerable world's innumerable that human beings attain enlightenment right now how many guitar that before
you don't have to raise your hand or anything or stick your tongue out
but some people have never thought that before can you do you understand that
now you have bought it because the dharma has been transmitted and your mind has made it into words and when you and you thought that it's now part of your life the question is are you going to be a bodhisattva who thinks that way all the time
all the time now i must spend think something else knowing them
game for something else we have some things to think about
for example bodhisattva sleek innumerable human beings and innumerable universe has reached supreme enlightenment in each moment
this is the first reflection
which stimulate bodhisattva courage
in order to enter reality you need bodhisattva courage
how do you get bodies out for courage
by thinking of things that make you feel discouraged
and thinking of things and make you feel discouraged will lead to use this particular kind of thing to think of this protect type of reflection which may lead you to feel discouraged from a legion was stimulate your courage this is a courage stimulator which may make you feel discouraged
and if you use the courage discourage her again
it may make you feel discouraged again
but this is a courageous stimulator
now if you use this courage stimulator and you feel more courage than you might think well maybe i would use it again to stimulate more courage and i would say right that's the practice for what if you use it and you get discouraged
then what would a courageous police do they would do it again even though they got discouraged
why would they do that because his teaching has permeated their mind because it hurt this is replace up and do they think this thought they don't necessarily think innumerable systems are innumerable things in each moment don't attain enlightenment
that can be discouraging to
it doesn't have done the list
that's not the first is does not the first sharpening that's not the first stimulant for bodhisattva courage the first anyone is right now
a new book human beings are attaining supreme enlightenment
now somebody told me they thought they read this and them they read it i felt discouraged and i say this is part of the bodhisattva path that you're doing the practice and you get discouraged and you do it again
for you go to your teacher in utah ut dragged into practice i got discouraged but then i asked the but then you get to help and teacher says to you weren't you discourage before you started his practice
an answer was yes i was discouraged before surgery practice by just before it just as i began to do the practice i was encouraged i was inspired to read the teaching
somehow my here i am joe discouragement
and i was encouraged for i was inspired to read a teaching and i read it and i noticed i was discouraged
but i ask are you discouraged before you started reading it and the answer was yes i was discouraged before i started reading but when i read it
i wasn't i was inspired to read it i had the courage to read this text
i had the courage to read attacks and find out about my shortcomings
my ethical shortcomings
somebody said that day
that the the teaching of the great vehicle can be summarized
by the like by the teaching by the expression that day
unsurpassed way to protect beings is to be aware of own shortcomings
the summary of the great vehicle another summary the great vehicle is that the protection of all beings is accomplished by
thorough examination of our shortcomings
so if you read that innumerable beings
our enlightened
in this moment are supremely enlightened this moment and you're not discouraged by that
that's okay
but if you are discouraged to be aware of that discouragement
and look at it
protects all beings
and then the next moment
perhaps you think of this again and you feel encouragement
so in that case maybe you don't have anything to examine because you're inspired
when you're not inspired study that
the next stimulant
his body such as think it is with these intentions that beings practice giving
enthusiasm concentration and wisdom
i too am going to
attain such intention by means of them i shall cultivate
ethics patients enthusiasm concentration and wisdom
without too much trouble
and i shall reach perfection
this is a second
stimulant of courage this is the second sharpening of mind

another translation says it is with intentions of a pure mind that giving
ethics and so on are practiced
and the buddhists who have realize them
the realize these intentions cultivate giving and so on
and next one is
who's gonna read this day because it's in the text
beings equipped with limited
ethical goodness are reborn
after death
with the perfections of existence
have their choice
as for myself admirably endowed with limitless ethical goodness why would i not obtain universal perfection
at that moment of death
after death good people obtain the perceptions of their choice why should not a very good person who has cut through the obstacles not obtain the most action perfections
the i imagine that the contemporary mind has problems with that last one
sounds kind of arrogant
but i'm a shelter you from the ancient texts that for this what seems to say
kind of question what does it mean

so this is part of the work that the
that makes it possible to enter into
characteristics of phenomena that makes it possible enter into understanding the teaching
conscious construction own way
and the makes it possible to enter into the reality
who you really are of who we really are
to enter into the reality that everyone we meet
is none other than ourself to enter into the reality
that what more aware of is not existing set the from our awareness
the next ah
the next practices which help when enter into reality
our the practices of abandoning
for barriers

but hum
i feel like maybe i should wait to introduce these for barriers tell and later
because already i i brought up some much someone a pause here now to see if you have any response to all this there has been


this reality of writing
it's is to enter into the reality of consciousness
it is to enter into the reality that we are in a sense
what's the word enclosed
the sentient beings are enclosed in mind
we are enclosed in the constructions of our of our consciousness
and the constructions of our consciousness
are supported by the results of our past constructions and and actions based on past constructions support our present constructions and we are
we are enclosed by this construction so we're entering into the reality of that
hum that
we're entering the reality that what we're dealing with his conscious construction and coming to a place of understanding that so we noticed hear about it but actually we enter it or it enters us entry into the nature of the characteristics of
what we know he's also to let the nature of what we know enter
what we know both ways

for entering the characteristics were entering the reality you say on what we know i say what what we know and the reality of what we know is that what we know is just a conscious construction
he's fully
what we know is only our minds right now in a sense i know you
but really what i'm known as a conscious construction of you
hi there i live in a conscious construction of you have each of you have all of you that's right that's where i am living i'm living in around of mind
and entering that teaching means to understand it understanding it would as well it has certain call it has certain
understanding it has a certain fruits for example
i wouldn't be afraid of you anymore
i wouldn't be afraid of anybody i wouldn't be afraid of with you like me or disliked me i wouldn't be afraid of you having
my life if it would be beneficial to you
i would only be in a little bit afraid of not being ultimately beneficial to all beings who are
not just my conscious construction of them but who i see only as my conscious construction of them and if i understand that i am
i'm not i am but understanding them that is is very beneficial to all the beings quiet conscious constructions of
i would be able to be impartial
tours all beings who i have guessed conscious constructions of
my actions would be
pleading them to understand it would believe in them to develop good roads and inspirations and remove obstacles to their entry into a reality
that would liberate them and our bags

and your confusion


in a way
okay so that's the had that experience okay
and now i just read through the teaching which is if you want to enter into the reality of that experience you need to practice generosity ethics patients you need to develop courage
now what you just described with in i fly people be frightened of what you described sorgen into be insistent that you need to be generous and ethical and patient and courageous
don't try to fix the situation or get a hold of it
to the do the practices which will help you enter into it
there were definitely would say
if if he isn't here the teachings and you feel conclusion that confusion a similar to confusion that your heard before you her for her the kitchen
and the the confusion you here before he has the teachings that has followed by hearing teachings of how to deal with the confusion and how do you do with the confusion you start with developing is good routes and then you move on to develop his courage and remove obstacles
and then you enter
you have questions about the teachings about what the teachers you're saying please ask
ask as a gift acts ask as practicing ethics acts as an expression of patients ask as it in stimulant for courage i want to ask questions so i can have the courage to study more
i wanna tell you i'm discouraged when i read his teachings so you can help me not me stop by my discouragement right
how can you hear the teachings of too discouraged are confused then we can be more teachers about how to deal with the confusion in a more confusion give you more teachings of hard of with computers now i can keep clear and finally i understand something
okay if i should happen which sometimes it does the good life i'm not to lose anymore
what do we do it that we practice generosity the practice catholics the practice patience with not confused clear understanding of practice that that we packed his courage to courage to deal with your clarity can do with your insight
why you might even encouraged to face my insight so you can have the courage to move on to understand that your insight is just a conscious construction
so you can add wanted to have difficulty facing their confusion
scared of it
and people not so may be afraid of their insight but they're afraid of like
gimme your insight handed over
you can't have it anymore i'm taken it
the green gulch
i can have my insight
what will you can have it but if you want to understand your insight really do want to enter the reality of your insight that you have to be generous with it and not hold onto it and to be careful of the attic patient with it and he had the courage of living with all your insight which is kind of like going back to confusion but my be worse than confusion when i didn't get confusion i think
give up your insight my kitchen
last on consciousness who knows what but whatever it is we can enter into the reality of whatever it is by doing these practices and receiving the teaches them how to do the practice with it but also teachings about what it is confusion and insight or both
just conscious construction
and if you wish to have an insight does not just conscious construction you haven't yet understood countries can be i don't yet have insight into conscious construction
you still want to have something not a conscious construction but at a real confusion locked out i don't have to replicate that are real a real insight does not just a conscious construction
you want to have
something you know which doesn't have three characteristics are just as to
just to other independence and the way things really are all i don't take those two and maybe even take away or their dependents you just have the way things really are positioned up
well that's not going to work because the way things really are is that the other dependent doesn't have his has an absence of the invitation for where's the petitioner i will want to want that
the can get away from it he can't get away from they've given line which constructs you gotta constructor mind
can get away from it and constructs all kinds of things and if you wish to enter and reality of it you have to love it
including that when you hear loving practices you get confused for then ask questions about how to love don't try to get rid of the confusion try to learn again how to love the confusion
and then you're heading towards understand the reality of confusion because confusion is one of the thing you can know
so we're going to teach you the basis of your confusion which supports your confusion and we're gonna teach you how to end what the characteristics of your confusion and we're going to jon lowder confusion and enter the reality of your confusion or the reality of anything that you're experiencing pain pleasure fear happiness yes

is it necessary to prefer
it's only necessary to prefer if you prefer
if you prefer then we have to do you have to prefer
yeah when you're preferring the is required if you'd prefer
but if you don't prefer
one thing over another you can still do this practice
it's possible to do this practice with our preference and once you understand
what you enter into the reality of what you know you will actually not prefer
but some people need to prefer in order to get to non preference not everybody all the time mr prefer
non preference to get to non preference
even though we heard non preferences a characteristic of those who understand reality
push down and confusion
pushing down confusion doesn't sound very kind does it
the bodhisattvas enter reality because they're kind to
confusion if that's what's going on preference happening there kind to it how are the practicing kindness generosity ethical discipline and patience and the practice and discipline with confusion
when they don't even know what ethical discipline as they still try in they're confused way
and they and they may even notice that they're confused and confess that are confused so that somebody can help them courageous about the confusion they feel about the things they do to enter the reality of confusion
an ethics is helps us enter the reality of confusion
i accept it's okay you can feel less confused yes
you think you're confused okay let's hear what how do you practice with that
as a confession a gift
thank you
and is it ethics
i think so thank you and are you pay with your confusion
a wonderful

to see him
okay it sounds nice
invitations about
yeah yep we have implications about with optimal benefit
to decide how much
yeah you like that you like deciding
no but sometimes you like it i hate your advantage like side

me and decision

well have you got a donation box in front of you i think it's a good opportunity to practice giving
and then
and then you can then knowledge of pack is in giving with this donation box now be careful moving now if you really feel like okay i want to practice giving here
i feel good about pricing giving in the presence of this donation box now be careful
now if we all do this from the prohibition him back away from the donation box little bit so everybody can stand there and contemplate their desire to give and also be careful
and then you know
look up look at look at issue of giving and be and be really conscientious about it
look at your mind which is present there
and may and again be patient with that's not clearly how much to give
the many maybe you'll feel some new some in some i did to give a certain amount
and then maybe think about whether you action would like to give that amount but it there will be a joy to give that amount
whether that whether this this this decision to be like
it's going to support you enter into reality by giving this amount to amount
huh didn't get that amount
and then
again do it again
in the next moment and ten minutes later think about it again
think about making a new law donations to the box during the one day sitting
and it was the will actually knowledge in the middle of a set period and so i'm giving i'm not going to put in the donation box but i'm practicing giving out to i still money i'm giving
it's a perfectly good opportunity for entering reality that donation box
each of us as our own relationship to it it's can each of us have an opportunity to practice giving in relationship to it
and deciding the mt
i'd i'd generally speaking one of the simplest things i would say is
think about an amount that you really feel joy about giving
it might be think it might be that you feel joy about giving a dollar but does she wouldn't enjoy a by giving five dollars possibly
why we can get better to give the dollar joy for me then give five dollars and feel on
no not happy about it not not inspired not encouraged
to practice ethics and patients and so on
nice to a given amount that should really feel happy about giving that's why i'm happy to give this and this is a joy to give this month
yeah that that's one of the main ways i think to help yourself know exactly decide how much to give but fine how much you feel joy about giving then when she felt joy love joy the joy of giving in sentencing to let the joy to size
hmm ok
for the just much figuring out the first find the joyce
i heard of teaching and i find it shocking
nine five
your chart churches
the teacher said
these aren't as they are things are you are
desert half the story
conscious discretion was brought out
dm me

then i think it's part of the story though us
things are as they are and
things are
as you are
and things are free of as you are
so she got one of the quantum if you got the invitation of
at the invitational isn't the whole story of conscious construction
and you suddenly have to accept the amputation and that's kind of embarrassing
that we had more fantasizes and you might just popped in my mind is i heard the front cause three mostly spoken road in german
he prided we probably could does anybody normally speaking with a little bit i think probably will anyway he was translated into english
my saying that human beings are powerful
isolated fantasy machines
can i would say as a lot of a lot of truth in that i would change it to human beings are powerful
interrelated fantasize years of isolation
that we can we can powerfully fantasize isolation and we make we make a world based on that imagination that were isolated but we're actually interconnected beings who support each other to imagine that are separate
all of you support me to imagine that i'm separate from you and you support me so thoroughly that i'm pretty much into that
and never miss a beat
i support you and all the buddhas support you to imagine that your suffer from the buddha's
but they understand are not separate from you because they understand conscious construction only and they would like you to understand conscious construction owner because if you understand it you will be free of the perspective the standpoint of countess construction that we have to realize conscious construction
only to be free of the standpoint of mind
and when order to be free and the standpoint of mind we have to love the standpoint of mine we have to develop good routes in midst of the standpoint of mine we have to have encouraged to generate a lot of courage in the midst of this
fantasy that were separate that were isolated from the universe
and then we have to
calmly go into the teachings about this fantasy system and how it relates to the reality of causation and how it relates to
it's absence
as ultimately
these fantasies are absent they don't
they don't exist ultimately

question that's that's a good point because as as we mentioned last week
i think last week
the question was raised by the great ancestor what's it like
when you enter into reality what's that like
state is that
and then they say
it is
duality and multiplicity
so when you enter into understanding unity in other words when you understand everything is just one conscious construction that mind
and is constructions are a unity
yeah insight into that
when you realize that
there's also a duality
of the insight and what is understood and there's also a multiplicity and wisdom is the unity it is the structure of duality and is the multiplicity of the mind
it is in sight
is drool with what it would it's object
and that can be called insight about reality within the structure of duality
but that for entry into this teaching is also
a unity
coexisting with this duality and a multiplicity and the wisdom embraces all that
the multiplicity is the essences and differences and distinctions among things
i didn't i the i brought it up
but it can take awhile for me to show you what the most positive thing is and wisdom embraces all that
it's not it's the totality which includes unity hand
ah duality
and duality of what not just regular duality punctuality of insight and it's object so ordinary mice also have knowledge in its objects and now in the wisdom minor of insight and it's objects can also you have that structure is not destroyed
in wisdom
no effect
it is maintained but it's maintained simultaneously with a non duality of those things and embracing all multiplicity at the same time
the reasons for the mind before forget that it's not separated from the options
so that it was of us
well my here he is com
the it was it was to promote biological
and you could say it is are optimistic way to promote the evolution
from simple forms of life to forms of life that could hear and understand the dharma so the positive side
this development is to exaggerate on and sometimes for you evolve the sense of in the of a particular lifeform concerned with its own preservation to the point where beings would become aware that that way of saying life is suffering and him
partial but it seems to have been necessary
for this development to occur for them to reach the point of being able to understand
people who look at
biology say if you look at a cell you can see that the way a cell is implies the development of of sense of self
method one definition of self is the way a self aware sell tells the difference between self and another cell
and report inside and outside itself is actually that that mechanism is in itself
and so you can see that it's implied that we would eventually see things our way and even even they say that the the hair roots on on redwood trees diners earth can tell the difference between these hair roots and the heroes of
another tree and they kind of negotiate how to share the earth there but there she saved some difference there and hands and you know that they don't have any still see there are a big sense of self separate from other ants in the colony that they're not very nice about numbers of other counties
they can sense things when a meeting of the colony number that chemical who you're not me
then they sent the conscious construction of something outside themselves arises but within this county they don't seem to there's not much sign of that
except maybe maybe they think the queen's different from them minor know
but that's that's thirty my my theory about how we evolved into this said we have selfish ancestors who have led us to realize that selfishness is a problem and get a teaching to antidote our selfishness but we have a long history collectively and individually
a believing in herself
so we have to if we if we can receive their teaching and be kind to to their teaching into the counts and the reality were being taught we have a chance to enter the reality of it which was always
but we have forgotten it as you say we've forgotten
you know we knew it before
before there was a cell as why said last week you know
what was yourself before there were any cells
i sit you know before there was the sperm cell on exile of your parents for yourself
was yourself before there were any cells before there was any self while yourself
the characteristics of phenomenon and it's unclear about the difference between
absolute envy
absolute and other dependent
well you seem confused it to ship i could have said that
well it's not so much and to loot but the through the ultimate
is that is the absence of invitational
in the other dependent
south me
the ultimate is is an absence
but the other dependent isn't really an absence
it's an it's an apparent presence
that's invitation
ah well it's not it's you could say it's an invitation it's more like my ability to answer your question was based on amputation so i can answer your question but just to say that but but the present itself as my invitation
refusal it's also true of the absolute is business you can answer who he solicited would you say ultimate instead of absolutely
you can you can answer a question my question about the ultimate nelson yeah and you could you could have implications about the ultimate in our to answer questions and you can add the invitations about the invitation in order to have to answer questions so all in order to talk about any
these phenomena and these characteristics we need amputation
why do we distinguish it seems fairly
it's easy to me understand the difference between invitational and the ultimate
let's say but
but the ultimate the other dependence in the things
why do we distinguish between them isn't it
ice as one of one of the reasons a searcher says is that
the other dependent
you can is not a basis for purifying phenomena
so if if one could in fact in fact we can see the other dependent character of things
but we usually don't but we don't know the other dependant character because the other dependent character and sometimes cannot be grasped because we're in a separate from it were totally intimate and interdependent with other dependence and whereas a dependent tooth or are other dependence on the were other dependents can give rise to knowledge of
the imputation of the other dependent is by taking it to be the implication which we so we know the other independent through the imputation so they are independent if we actually know directly
i mean if we look at it without the implication we wouldn't know it
in the way we usually are knowing things when we look at through the invitational of course we do know it but they were snoring amputation
so if we look at the an independent it doesn't purify our ha phenomenon from imputation mere fact if we're inclined to slip back into the filing and again
i'm looking at the other dependent purifies phenomena purifies us
of the invitation overlay on the other dependent so the next it was the ultimate purifies phenomena the other dependent does not purify
said this focus
looking at the ultimate purifies for instance concepts of looking at the ultimate purifies phenomena were is looking at other defendant doesn't purify
if we look at the ultimate and phenomena purified we can realize the other dependent
as if we look at if if we should meditate on the other dependent and purify phenomenon we can realize what the other dependent really is
we can enter into the reality of the other dependent once it's purified by contemplating the ultimate
but we cannot purified phenomenon by just contemplate any other dependant because we're looking at the other dependent all the time and if if or defiling it we have no way to not to file it it i'm looking at it because we're looking at it and highly it and looking at it and finally looking at in filing it that we weekend if we take away the of
and just look at it we don't even see it
because we're now we're not to not for not filing if i seeing it
we just totally wicked witch we always work
but that doesn't purifiers of the firemen which is to take it to be something it isn't but looking at its absence looking at the absence of the defiling agent with purifies
ultimate cause the ultimate can be defined by the petition to the purifies the invitational which can be defined by the imputation on and purifies the other pendant which can be defiled
then we can enter back into with confidence our actual interrelated world without grasping and we can do this wonderful trick called are grasping because with purified other dependent by looking at the absence of the grasping the support for grasping
and are interdependent life
the reputation of the ultimate desire
designed in such a way that it defies our ability to grasp know the imputation ultimate is different is designed in such a way that we can talk about the ultimate
why they like talking about the ultimate he has save our it is it's ungraspable yes
it's not a novel we can know it it's a characteristic of have everything you know
in the imputation provides a way for me to tell that to you
but in the ultimate which is the absence of the or any other dependant
there's also an absence of the invitational in the ultimate because the ultimate is also an as an other dependent character
so he say that emptiness is also empty
the ultimate has another defendant care he does it's independent or arising
the characteristics of phenomena
how phenomena to and they depend nicole arise like all phenomena
what does
hi agree i think it's very cool
have brought the cool teaching
which very cool people have transmitted to us from very cool times
in the past
okay so now are we ready to conclude our morning meeting nurses has any other urgent messages that you like to send to the dharma world
is the bookmark got the the sutra the sutra which first introduce these three characteristics
was probably written
probably appeared in the world and in written form in the
third century or maybe fourth century of the common era
and then
amazing creature named of sanga
got in touch with this sutra and up
hello love with it and then he wrote this summary
in some sense of that sutra and all the other my teachings but a suitor as his main inspiration of his teaching and his writings occurred enough fourth and fifth century
he probably live from maybe three fifty to four fifty
a common era a sondra
he thought this teaching of it
three characteristics of phenomena was really cool to so the second chapter is the characteristics of normal or a normal and then he also taught in more detail than the sutra
how to enter these characteristics he took the suitor and developed it
so now we've read the sutra for a decade or so now we're moving onto this
is based on the sutra
our way
and up
how we are is absent in the way things are

things are always free of the way they are
things are always fruit things out are always free of the way we are
things about are free of of are powerful
fantasies of isolation things are actually free of that things are free of i of are powerful imagination of separation
that didn't actually is no separation and things
but also things are just our imagination of separation because things look we imagined we construct things as not out there
we do that
and they're not that way
whoa okay
may i tend to an equally