The Teaching of the Buddha’s Whole Lifetime

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Yunmen's appropriate response; being Buddha right where you are: Master Ma being ready to die;

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i often tell the story of an ancient chinese teacher named
young man
which can be translated as
cloud gate
hear hear a way of teaching his community he would ask him a question and then answer it himself
one day he said
mean maybe he didn't say this time maybe somebody asked him what was the buddha's
whole lifetime
and he said
an appropriate response

literally it's i think three characters which me which are meeting for his characters to meet
second character his character which means one or each bird character means teach
meeting each
bullets whole life is meeting
each thing and teaching
which since the buddha's the teacher that's the buddha's appropriate response

i aspire to that life of meeting each thing and teaching
assert that all the buddhas are
are practicing
in the same place as us
all the buddhas are practicing together with each one of us
right now all the buddhas are practically with us and meeting us and teaching us

i said a minute ago all the buddhas are practicing
in the same place as each of us
each of us is
at the center of the universe
that's where each of us is

he shivers has at the place
where we are including the entire universe
as through each of us is and each of us isn't a place where we are included in the entire universe
that's where we are as for buddhists are we are in the same place as buddha's buddhas of course include the whole universe and of course bushes are included in the whole universe were in the same places that buddhahood
we are pivoting
with the whole universe and the whole universe is pivoting with each one of us
hi this teaching however is
very difficult to except for most of us and very difficult to understand

before buddha's were buddhists they were just like us they had a hard time accepting this teaching to before they were buddha's before they got to the place where they are
before we get to the place where we are
we have a hard time accepting the place we are
and understanding the place we are
fortunately those who have arrived at the place where we are the boys have given if a training
by which we can realize where we are
we can realize
where we are together with the whole universe

and nog the nie will give you the training method
which is
maybe not so difficult to understand but but to be difficult to practice
so the training method is given by the buddha's who are with us right here a training method method is
the train yourself like this
in the
there will be just the scene
in the heard there will be just the heard
in the smell of there will be just as smelled in the tasted they will be just to tasted
in the touch there will be just the touched
in the mental cognition that will be just a mental cognition
that's the training
i would expanded
oh bet
now expanded but
i say
in the fear there will be just a fear
in the pain they will be just a pain
in the pleasure they will be just a pleasure in the hatred they'll be just a hatred in the confusion they'll be just the confusion in the greed they will be just agreed
that's the training to train yourself
in the fear they will be just a fear

in the evil they will be just to evil
in the good there will be just a good
train yourself thus the buddha
the buddhist teaching
and then they they again amplify how to let things be
how to let things be more you practice generosity with them
a practice if you'd be very careful and gentle and tender
and vigilant and mindful and patient and enthusiastic and relaxed and open and undistracted and then you'll be able to let
things be themselves
now when i give this teaching
people say
what if what about yeah really you're talking about letting evil be evil
he taught me by letting liars be lies and liars be liars
what about
there's letting things be what if they're terrible things
it's hard to understand but what i'm saying the to you and to me is that if you can let terrible things be terrible things if you can actually trained to that place you will enter the place you are now you will enter the place to buddhism
our and you will be the place
and you will be in the place where the appropriate response to all the terrible things all the horrible things the world the proper response will come out
if you can be in that place where you are

so again just hear the night he says after him this teaching well what about some terrible like whatever injustice cruelty shouldn't you intervene
i'm not saying you should intervene or shouldn't intervene i'm talking about how you can make the appropriate response
intervening is sometimes the appropriate response intervening is sometimes not be appropriate response the appropriate response comes from buddha
being where you are right now booed as you'd been where you are right now and letting things be from that place the appropriate response spontaneously arises you don't have to do something else in addition to be totally they're letting things be
the appropriate response comes comes comes comes comes
but still it's hard to believe and letting things be will be the path to the appropriate response
it's to all the horrors of the world
all the horrors of the world are calling for compassion
all the monsters are calling for

and if we can do this practice with the monsters
and the angels
the appropriate compassionate response spontaneously arises

her life his fragile
and as possible be tender with our fragile life
when candor with our fragile life is
in accord with letting our fragile life be are fragile life
a tender with our fragile life does not make our life not fragile
it lets it be fragile a letting our fragile like be fragile opens the door to the appropriate response to our fragile life

now i didn't tell the whole story now until the rest the buddha gives his training which is hard to do
but if you actually do this training and you train yourself so that things are the way they are because you allow them to be the way they are and of course they always are the way they are whether you allow them or not but if you can really allow them to be the way they are
then you will not be with them you will not be with the monsters you will be not with the liars you open up you be not with the evil you will be with it and also you will not be not with it
and you won't be in it and you also won't be outside of it
if your tender and let everything be you won't identify or this identify he won't be enter out
and this is actually the end of suffering and this is actually reality
we're not with things things are us we're not in things
we include them they include us
there's no here or there are in between and this is the end of suffering
but are deluded conscience he was centric consciousness thinks it's with things things were with things they are in things are out of things
so that consciousness has a hard time allowing this training but when this training is complete in a moment
and there's no
identification or this identification is now being an hour outside and this is the freedom from suffering
we spontaneously is an appropriate response
it's freedom
the respond appropriately to transmit this pitching

this life of this temple is fragile
so we have these wonderful people who help
people park their cars on the street
and sometimes when their parking
people who live on the street
come and attack them
they attacked the parkers maybe they also attacked a part of people were helping park maybe they also attacked the other people but anyway they come up just they say we don't want you here
you people do not belong here
we want you to go away
they come up with him that i say that for the people are coming here to sit
and sometimes the people who are being talked to that way listen to these calls for compassion
and then they listen again to the call for compassion which isn't a form of you know we don't want you here we wanted to go away you shouldn't be here you're causing trouble in this neighborhood we wish you weren't
here go away
we hate you
and the people listen
and they let the people hate them
they thought they were just helping to park cars but they're actually coming here to save the people in the neighborhood
from their hatred of the other
so maybe them in this great to be here right i made me the most important thing is
to help the people in neighborhood who hate us
reporting on their street
for them to come to us and say go away and then after they say that and we listen and they say it again and we listen and we say it again and we listen they say
i'm so i'm not usually like the fundamental like this i'm sorry
can they be themselves
you know
can they be themselves who are afraid of us and afraid that their try boy might be blocked by our cars and their mailboxes might be blocked by our cars and that we might be monsters
can we listen to their fear in their and their hatred
let them be
yes we can and we do
and sometimes readout and we're sorry when we don't

i have to let things be themselves
in order to realize
a practice of the buddha's

in order to be in a place where i am
or buddhas are just like me and i'm just like buddhas
where buddhas are just like you
the way you are right now
and the way you are right now is just like buddha's would be you

good as or with us right now helping us be ourself and helping us the others
when if i can't let others
the others and i can't let myself be myself then i'm hindering
me being myself and maybe others
me pivoting from self to others to self the others
my whole life

then stories are popping up in my consciousness about this

one of them is that when
master mom
the great master mom was about to die
one of the monks came and said how is your health
after my said son face and moonphase border

my health my condition a sunfish border
moon phase border
sunday's voter lists a really long time eighteen thousand years or eighteen thousand aeons moon phase motor lives one day in one night
my condition is pivoting between
infinite life border and finite life border
that's my situation
could the buddhist situation be different from ours
could our life just be moonphase buddha could our life just be finite life
whereas our life also
infinite life
whereas our like neither finite nor infinite or rather the to pivot on each other
i think our life is
infinite life pivoting with fine i life

i think i like is just like
zen masters life
and then his training by which you can realize that
when the person's attack when the monsters attacking you
in the attacking monster there were just be the attack monster
it's hard to learn to let the attacking monster just been attacking monster but is possible to learn it by these practices of generosity ethical
patience heroic diligence concentration and then we can let things be and wisdom door opens it's possible
it's difficult
because of her past of not letting things be makes it hard to let them be
but again if we can't let them be or we have a practice of compassion for not being able to let things be which as we confess
i didn't really let things be and i'm sorry
and i make that confession in the presence of the ones who do let things be
the sun paste borders and moonphase quarters

so one
one zen poet made upon about
the sun face board and moonphase buddha pivot

his son facebook a moonphase buddha zazen
zazen his son face buddha pivoting moonphase buddha
so one land poets as sunfish border moonphase buddha
stars fall
thunder rolls
the pearl and ball rolls on itself
an nominate changed upon next layer upon the mirror
faces objects
without being with them
without being in them
and another poet wrote upon poem phase buddha moonphase buddha
for twenty years i am bitterly struggled i am bitterly trained
how many times have i gone down into the cave of the green dragon for you
clear eyes and students should not take this
sunday's facebook a moonphase buddha
it takes a lot of training
you have to go down into that cave
for those borders to be realized
have we have to go into the cave
very carefully or in generously
very patiently
for you
for you buddhas
for you buddha's who are practicing with everybody
for everybody who's practicing with boy that's who i'm going down in this came for
and it may take twenty years of training
before we can really let things be

for more than twenty years i've heard what a great story this is about sunfish put him moonphase porter
i'm happy that the door it of how wonderful this story is is opening a little for me
starting to see now
how great sundays put a moon base where it is

so maybe the neighborhood continue to be unhappy with us and yellows and revile us
and maybe we'll begin able to continued to kindly listen

thank you for taking care of the neighbors
yes neighbor



is that is good is a rounded and i actually eligible
the register
isn't teaching up
any teacher
yeah they make each other and there's no buddha without
so if we get ready to illusion we're also gonna get rid of buddha
but anyway doesn't seem like we're in danger of getting rid of television
one of the delusions is has to get rid of delusion as a major delusion less annihilate collusion
an l and that wanting to get rid of delusion
there's a boat or right there
letting that wish to get rid of delusion be a that of that wish
why does illusion

let's not also recognize that in one
non compassion
right because
we include the that we include the neighbor i include the neighbor i am the neighbor who hate me
and i am included in the neighbor neighbors included in me and i'm included in the neighbor
and if i don't let the never been clear to me than i will have aversion to the neighbor if i don't let myself be included in the neighbor i will have desire for the neighbor
but if i accept
inclusion and being included
now i am where i am that's why i really am that's what i really am
and if i
either direction don't accept
i violate would i renamed i do violence to my to what i really am

i'm currently questions welcome
mean are they welcomed by the buddha's
i'm a person was wrapped onto the now
there are definitely welcomed by somebody was wrapped in bushes
i love he say once
really like
before sunrise
can't hear you at all
reading stories and chinese names
they did not matter
i'm just i'm curious to hear about the time in between that and then you know it's kinda silly question asking how you can be that advance but i'm curious like are you when you think about engineering and between now on we probably the world
we new facility when you're not can't remember the stones or you get him on jan
is a year when an event that is that even are fearful you know it's not really questioning what i was hoping to talk about
but how you relate to what like

by the way the thing about throw him into the world
that's fine with me but actually when i request is that you throw me to a an elaborate process of traditional ceremonies which is kind of like zan wolves
but if it if he if it weren't for the public service of having the ceremony has done which people haven't seen done before i would be happy just to be thrown to the wolves however i do hope
that i'm if people ask me how i am between now and then i hope that i remember some facebook and moonphase buddha asked what i want to remember
i want to and i want to remember that teaching and i want to realize it
between now
and a future
i want to realize
sun face put him on facebook and which means i want to train to really be moonphase buddha
i want to train at being
finite life today
which includes i think you're asking is there any thoughts of
is there any i thought in my finite life today so in my finite life today somebody's asking me about on fine i thought like the fine i thought
i'm not being able to remember the teachings
it could be the case that somebody would not be able to remember
what master moss said when they asked him how he was feeling
hey reb what it master masha again when he was about to die when they asked him how he was when you say ah
that's a finite situation i might
be privy to
in how do you now feel about the possibility that finance situation
so today if i can't remember
what does and master said when he was asked how are you feeling if today i can't remember
i'm a little embarrassed

today i could remember what he said actually and i can even remember to palms
but now if today i can't remember the stories
i'm a little embarrassed
now i can i could also be not embarrassed for lettuce
say what am i am embarrassed
so can i train myself so that if the time comes that i can't remember the story that my training will still function
even though i can't remember what school
i am
or who the who the ancestors of the schooler
even if i can't remember there's a training for that situation which is led the
forgetfulness be just forgetfulness and let the embarrassment just be embarrassment
that's why of a train so that whatever change whatever finite
situation i have the training will let it be
one time i was
i kind of didn't know
anything i didn't know how to talk i didn't not a move
and i noticed that my hands are putting on this robe
and that they knew how to tie the knot and adjust the robe on the body which you don't know how to do
but my hands had been trained so him within my body
i wish to train so that my body as long as as a body will continue to respond with the training response even a matter how much change the body
and the mind as what i'm training for
but course now without training
we want we will not respond appropriately probably
even though we're not really really old we when we're not going to respond
properly i must be trained enough but if train enough then you can change as any way you want to under practice goes on because a training realizes that you include everybody and your included in everybody
so you can take away my body
and the way i include everybody and including everybody is basically the same situation that it's always been
so really what i am is something that will always be the case i'm always a finite thing an infinite thing pivoting on each other
that is always the way or be now
no matter what my so-called condition is
and if i realize that that realization
may have offspring
that realization is finite
an infinite and if can have offspring which could be more knees and more use and is more maze and more years
in the midst of that as
once again
and i heard to say a serious
i got to save her people
hey if you if you if the few let the seriousness just be the seriousness if there's some seriousness if you let the seriousness be seriousness
then you and if when you get to be that way that you are really learning the seriousness be seriousness than you will not be with the seriousness and you'll be not be separate from the seriousness and you're not be in the seriousness so
if you're with it is not the seriousness as the problem it's been with the seriousness if seriousness you're in it is not the seriousness the problem it's being in it if you're not serious
and you're not with it and not being serious is not a problem so whether you're serious or not
the buddhas are pivoting between serious and not serious
once again the older for it's a trust that the forms are pivoting with beyond the forms
it's a trust that
in the name of this place is no abode to trust in the mind of no abode but an order to trust the mind of no bowed i have to let the mine of seriousness be the mind of seriousness
let the mind of not serious
be the mind of not serious
so the neighbors are serious about us the problem
when some maybe some of us are not serious about their problem
those are two different views that situation we're not hurting the neighborhood
but to abide in either position
i don't that's what i think is suffering so in order to not abide in either position in my position or your position i have to really let my position be my position and your position in your position and i and i have to train it back to site
i don't
i don't naturally let things be from my normal he hoisted consciousness i don't let things be i tried to manipulate them or i push things i'm were poor things on we're not trying to get rid of any of that we're trying to train to let each thing be itself
and not abide even in letting each thing be itself
he recently something came up then

once accused
how do i know if i'm reading something be
or if
yeah it's a spiritual
part of letting things be
is to wonder if you're letting things being
part of being careful is to wonder if you're being careful
being careful
if we're if we're being careful with
whatever for example with other human beings are being careful with them
as we are
me with them they will call us into question
they will look at us like
what are you doing do you really believe that and so on and when we see that face we will feel called into question
and now i'm saying when i'm called into question i can remember this is part
of letting things be is it i wonder if i'm letting things be
now what if i don't wonder if i'm letting things be and i'm absolutely sure that i'm letting things be
well if i saw that i wouldn't quite naturally be called into question
people often want to know
how would how do i know that i'm letting things be or how do i know that i'm being whole heart and
when years when you endeavoring to be wholehearted is quite natural to want to know that you're being wholehearted
if you're trying to be tender is kind of nice to know if you're being tender like was i his tender with you just know i might ask you and you might say
sort of
are you know you could be more tender you might say it might say you are so tender
but if you say i'm the i was so tender
if our relationship is really tender i still wonder if maybe i really am or your to so afraid of me climb so cruel that you just say yes you're really tender
so being called into question in our relationship to others his part
i'm actually letting things be
and also don't push away the wish to know that yes in fact i am letting in be yes i am really i know now i'm hard harden i believe in the teaching of wholeheartedness
but i don't hear the teaching of knowing that your whole hearted
want some on some feedback
i think you're ironing here here iraq's when opposite direction
well aren't you which way do you fold it and then who usually fallen the other direction which has major problems because if you all the other direction you know it's harder to keep clean
yeah yeah yeah it's it's
if the other way
the other way
we filled our robes when they're folded they're inside out outside the insides out when they're folded and then we put him on the outsides out the insides out know the outsides out when you were on the outsides out when you fold em the insides out
if somebody who have something to look forward to
now sometimes when i talk to people like that people so i hope he never does not to me
angela i think and handle that
do you think she can come
and i want to show people that people can be publicly instructed without being publicly humiliated you emily it i didn't mean to if you were i'm sorry

the rock suit
a fault really nicely when you when you do it the other way how michelle you in i'm after
says ten people at gringotts received the bodhisattva precepts
last weekend and i taught them how you are you for the rock so he put these two squares together like this
take the some
go like this
in a nice just flips her iran and then you go like this
ah yeah it's idea for right hand to thanks sorry
once again the left there
it does no no no no no no no he didn't do it take it some
i shut again
single like this
for like this
runner along the inside and then distinct flips around

you are
and now to put it on
for run first
for on top your head
how true
tell me
and on the on the back of the rocks who it says what
what is the under the wrong thing
who was the business or what what is the business under this role what is what i'd i read it i did it up and not in english what is the under the wrong business
what is the under the wrong thing what is the thing under this rome

that's a question as was working at what is working under the rome
an an answer thousand years ago was intimacy
is what's going on into the rope
which is
plan phase putting my face border it's intimacy of our finite life are infinite life that's going on under this robe
is going on
where the other robot or not
your finite life and your infinite life
are pivoting on each other
yes things are an appropriate response at the same time are
how appropriate response is pivoting with not appropriate response
what is the same as as are pivoting with deluded bags
so deluded things
aren't around i'm not appropriate response good as are appropriate response but the buddha's art
not separate from
the inappropriate response
so the border is appropriate sponsors the appropriate response to an appropriate responders
to teach to teach an appropriate responders that they're not really inappropriate
because in fact they're pivoting with the appropriate response to wake them up to that but in order for them to wake it up the buddha cannot just go and zap a buddha has to get the person to start training
the buddhist are not in control of us the boys are teaching us how to be what we really are
sometimes i hear you say
turns on itself
roles and who
the goals by itself always question that boy
like imagine curl on the side on contact with changes set in motion for this awesome
there is nothing
it's like ball
she had or is it a metaphor house
me a place
hey i saw
i think i think i would usually say the pearl in the ball rolls on itself not by itself yeah we don't do anything by ourselves we do everything on ourself and ourself as others so are really ours were rolling on ourselves many were rolling on herself being
others and rolling on others as being
so as hell
what's the ball
what's the ball
it's it's not the pearl
a pearls crawling on itself in not itself
and also than the man the ball rolling on the pearl

many years ago he told it was teaching we say about let it be ah
reminds me rather teaching used to give in about ah but hating my mary stood there that always that example that usually i think was about a pay data they didn't call the stop water
it's a it's a it's i think it is for scripture i think it's scripture like latin translation of of hebrew
the described marry in the presence of her suffering son she stood there are someone could say why should she have intervened
oh she could have tried to intervene you go to said what you guys please take my boy down would you stop to torturing him maybe she did say that stuff i don't know
she probably cried
but her our message in this particular scripture as she stood there she witnessed she listened to her boy cry
and she also listened her own cries in
she's she had she stood there she she was there i think is the message i get that was her contribution to the history of the universe if that somebody could stand there in the face of this tremendous suffering
of this world at this person is like saying okay i'm suffering this is like suffering and this is like not running away from it and she witnessed it and she didn't she witnessed her own she didn't she could stand there and she witnessed his which means she witnessed are suffering
so first of all bodhisattva as a witness first of all they listen and when the listening is well trained we listen and we just me to let
the sound the cry be just the cry in the cry there's just a cry and then we make appropriate response and her response was to continue to stand there through the whole process transmitting this compassion
when i guess she was maybe you could say she she was good at gliding
letting or cries measles cries observing the suffering observing suffering bangs
the suffering beings are pivoting the pivoting they know is pivoting between birth and death and birth and death they know that suffering
and you can add in births suffering death earth suffering death as they're pivoting there will also if we let them be than we pivot with them
and they pivot with
birth and death and nirvana earth and death nirvana birth and death nirvana or freedom and peace and
suffering freedom and peace suffering they're pivoting there's no freedom and peace without suffering
that's what it's about there's no point to it otherwise but the hard part is that there's no suffering without
your mana definitely no nirvana without suffering as no borders without central bags part that's hard to believe as no sentient beings without borders
which means there's no sentient beings with are buddhist practice
so really we're not wiggling away from our situation really we are letting things be some how can we accept it as hard to accept
but we can train to accept
and we are
mean new people are sitting here listening to this strange stuff you know and you're somewhat accepting it as you're somewhat staying in the room
and i am too
the same
this is the slaying saying consciousness less

yep that's another example

when a person is nearing death
goal is feelings
the last sense to go is his consciousness so for i think what goes first
catch ghosts early i think
i think ah
i think in terms of the five senses i think hearings one that goes last maybe
the vision goes dark but elsa and seems like if it be
it seems like touch goes pretty early at person you can't feel it they can't feel their feet and then then a smell and taste maybe it's maybe are no other way goes dark and then you can still hear and then hearing goes but he still consciousness as long as there's any ability to get to the person's concha
business through hearing he won't talk to them and an in consciousness or feelings
so and you could be
the person might ask you please remind me as i'm dying to let my feelings just been i feel ex
please keep saying that to me
please please keep saying to me let my fear just be fear
when i'm when i'm sandra die please give me those instructions please give me these these instruction as i'm die and so you could say to the person maybe they could still hear you and then if they can hear you they can think it in our consciousness and they can continue to practice with your support because it may be hard
for them because of being old or being in pain
to remember the teachings
like i headaches can make it sometimes really hard to remember the teachings
but if you live in a sanga and your tell people please remind me when i have headaches please you please remind me of the teachers when i have headaches
like going if you if you're walking it when i'm walking around like this come up to me and say you remember the teachers as a what teachings
which one do you want to hear just what everything could be helpful
so we do so we do remind each other that teachings we need that
and we remind others of teachings and we remind ourselves of teachings
if this is like remembering this is like remembering
in that pain there will be just the pain remember that teaching because you remember it you can remember it
but you can't make yourself remember right now you can remember because you heard it before and you heard it on your herded and you set it in your heritage and use so then you're blessed with remembering it and then if you say thank you to that memory and i'm an hour but your you remember to say thank you and that is
is conducive to remembering and remembering
until total collapse
and then
we have the room the benefit of the training to carry us forward when we obviously cannot do anything by ourselves which we never could it's all about this practice were joined together
it's the practice we're doing with the buddhas and the boys are doing with us we did not do this practice alone or we grow up thinking that way
so i cannot remember drew the practice it's because of our practice that i remember my practice thank you very much for helping me remember my practice

yeah so the training so that teaching is in the bliss let their just be bliss
or in in bliss there will be just a bliss that's the training
in that question that will be just a question
it's a training you can ask the question and with you if we're talking about the train i now so that's how to train with those questions
and so the questions kept coming and the training can shine back let that question just be that question
and that will take you to the place where you already are
which is practicing with all buddhas and from this relationship between you practicing with all buddhas and i'll put as braxton together with everybody from that reality the appropriate response comes up which is to train other people to enter that reality
so entering the reality comes the response which how people entered reality from which the response and so on
of the justice
i like it's emphasizing the objects
object on
the object recognition as objects
i wonder if ricky
another various
and the scene just a similar on a hearing experience on justice
and the way arabs on
let's grasp about
collapsing the subject unto the object
someone just been soil
sunday disappears as the object to object only
the top rising
i think that's fine because the object collapsing the subject collapsing into the object pivots was the object collapsing under the subject
so both ways are good
and we also had that statement when you experience a scene
and the heard when yolks when you for near
what if how i got when you like for you know i'm talking about on
when you experience forms and sounds with your body and wholeheartedly with your body and mind it's not like the the moon reflected in the water or that ah
a mirror
the objects reflected in the mirror is not like that so if on one side is illuminated the other is dark so if the if the object is illuminated the subjects dark if the subjects them in the objects dark
whenever we can collapse to reality it doesn't matter which way
he didn't that you don't collapse june duality is that you take one side of the other and realize that they're pivoting
yeah not really collapsing the duality you realizing that there actually a pivot
so i can be if you could rephrase the teaching the way you said it will be fine
it would be one way to be wholehearted the and the other way the whole hearted with with the consciousness with the cognitive process the whole harder with the objects either way you realize the pivoting
what the guy are you say
you might disagree that there's a pivot between say mindfulness at places
if you're if if if if complacency is not mindfulness complacency banks a although i think we're ready
and that's sometimes invaded by other things away i will use your knees can complacency pivoting with anxiety and mindfulness pivoting with on mindfulness or forgetfulness as usual
but i think complacency does pivot with anxiety
and you can be mindful of that are not mindful of that
flip them over and his person as a role
but i do i do was take a lot for granted at times and
solutia that is becoming mindful did you say you're not a very anxious person as romo yeah what and then we get and then you just talked about complacency taking things for granted place was taken a it takes on for granted yes so you do that sometimes yeah that's that's what i'm saying some people are are anxious and not complacent some
people are kind of complacent and not very anxious so the point is the pivot you know to be interrupting him more anxious than you usually are you can continue to be complacent and take things for granted
and if you're really let that be then you get this reward of anxiety
the exactly as the main issue
no i'm not saying it is issued the issue
the issue is what's being given to you so of complacency is be given to you and let what's been given to you be was given to you and then the complacency will happily pivot with the anxiety which is now your issue
it's now it's letting letting it be living living whatever is be is is he inquired requires an attention and action of like being mindful of it will be mindful of it
well as they i would rather just take you for granted and go uruguayan in my world know but again that's that's something can be mindful of guess
which is a rather than just another opportunity for the mindfulness what i could reply i could respond to a to an eruption as a mindfulness was like and wish they hadn't happened
you could have bit and again that would be something to be mind that's not mindfulness that's not mine of where you just said i wish that hadn't happened
i would be forcing by michael us do that
now that's another opportunity yes i agree
i agree well a disagree the while agreement i write this excited upset
but everything everything ought to consider my world is go under my world i become aware that this is well as arising and i can't have an argument with it and i think i think a lot of people on could i think the source of religion bias and prejudice all that is that when i was able to take a rally
i can't take a and why through my glove so what was the response when i become mindful i practice mindfulness of ultimately is gonna be like carry with it myself about it
and another think i think it's a fundamental crackers was zazen is effective because this is really a practice custard did you say you did you say your violently in agreement with network here
well i'm not violently in disagreement with you
i'm history and is mildly tenderly in disagreement
i've really you you you keep stating the situation at the practice yeah everything is a grab of life and i'm saying that's an opportunity for practice at least that's not that's that is not an argument
i've done it i'm not trying to be have an argument i don't say things
i'm just saying i'm saying i think i think you're missing something like to no doubt so what are you missing tell me what you're missing
what are no visit i have to be mindful away aware was happening arise when i go that's it and the way you would know what you're missing would be that he would know what you're missing i sometimes you know what i'm missing

i have to be silently
in silence
he will find what you're missing and here comes
we agree
you beat me to it
and you missed when i was gonna say
okay here we go thank you so much