Teachings and Meditations On Our True Nature

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Our true nature is that we fully possess the wisdom and virtues of the buddhas. But because of misconceptions and attachments we do not realize our buddha nature. Therefore, teachings are given to listen to, accept, and understand so that such misconceptions and attachments drop away and thus our true buddha nature may be realized. Each class will begin with quiet sitting and walking meditation followed by teachings and group discussions.

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we're in the middle and the mid term
of class
and to review i've been numb
telling you about him
an ancient teaching that has that's about on
it's about the
the lineage
for that
the dna
three jewels
rotten a godhra
the the jewel courtroom and it's also cut has also called butera tantra
the highest continuity
so it's about that
the lineage of the buddha dharma and sangha and it's about to the some discourse on this hotness continuity of the border
and is presented in
seven barger points
first three are the three jewels
and the last four are
the buddha nature
the realization of it which is also got buddhahood or supreme awakening the qualities of the realization of supreme awakening and the activities
supreme awakening
and the text says that
a fourth point the buddha nature
which is also sometimes called the womb of the to targeted to target the garba or the heart of the to target them
the heart of the togheter to woo the buddha nature
is the cause
of the purification
and realization

of the buddha nature
and the conditions for our the realization
the the qualities of the realization and the activities of the realization
so the buddha nature
it is proclaimed in various places
to be possessed by all living beings
and the buddha nature
again as the to target the garba all living beings are the womb
of the buddha's the buddhas are born of all living beings who have this nature
and this nature is calling for purification and this nature is calling for realization
and the realization response to this call
by its activities of teaching
the buddha nature is
such this the way things things as they really are
side by side you might say with
pollution or a polluted for defiled rendition of things
a distortion
and the this distortion appears
to living being so living beings have minds which distort
life distort the world
the they are living in
could say simplify
another word they can it is they simplify
they make things unambiguous
they make things this and that
they hid the minds of sentient beings
make things appear
as out there in the world
on their own
which is which and also discreetly out there on their own as that or this and this being the same as that are different that to mind does that to the
to the world it makes it this and that and this is the same as that are this is different than that this is a distortion on the situation as one ancient teacher said things do not actually proclaim that they're the same or different from each other
like if i look at vivian and michelle they don't actually tell me that they're different from each other
they could but before they ever chance the mind might already say they're the same are there different like they're both humans or
once this person and then ones another person and they look like they're out that way maybe they appear that way
because of of a mind
but they're not actually out there preparing that way
except relative to the mind that to which they appear everything that appears to the mind is relative to the mind which sees them
but they look like they're not relative to the mind
this is a distortion they the appearance in a way it's okay that they appear it is it's a wonderful feet or mind that it can make people into appearances
and make them simple and graspable
but they don't look like the mine made them
so we can hear the teaching
that everything we see is relative to are we who are seeing everything we observe his relative to the observer
even know
we make it our mind makes it look like they're not relative to the observer and other words are mine makes it not too ambiguous and my seeing myself
well in a way i am i'm seeing my own work i've seen the work of my own mind when i see you every one of you that i see everyone of is an appearance and every appearance
he's a feat of my
perceptual apparatus
but don't look that way
that's a distortion that comes with being a living being meantime we also have the way things are right there with it
and the way things are is that they're ambiguous
and you know for example the way things are as they they're appearing
but everything that appears the way it appears
it is also at least one other way
so the way you appear is not denied
there's also the teaching which can be realized that not only to appear this way but you also always at least one other way
and if you can be one other way you can be infinite other ways
and that's the way
we ultimately our and
hearing about that and understanding that peers at purifies
the buddha nature
of believing in this distorted version of life
yes you've said
what for example
you're not the way you appear

well like you might be the way someone else seizure
i mean not you are the way as someone else sees you
but for me that's not an appearance for me that's other than what is appearing to me

look like you look you appear
maybe you don't understand that
who are pardon

did you understand a part about
your infinite other ways from the way you appear

those changes on terrorism

and i've i've i've mentioned to you before that part of the way we really are is that we include everybody
so you heard about that right
but everybody includes
the entire universe and is included in the entire universe but you don't appear to include the entire universe
now if i met your son
and i saw his face i might be able to say oh i see
i see you in your dad
and i see your dad and you i might be able to see that so that would be a little
like a little glimpse into how you are included in your son and your sons included in here
and a lot of fathers
you know are happy to see themselves included in their children and their children included in themselves it's kind of neat

but sometimes you can't see your daughter included in you he looked at her you don't see yourself in her and people who don't say oh she looks just like you they don't see you you in her
it kind of makes sense that you are on your dock your son right
your dna is in your sunlight
and your son's dna is it you right
gonna get that and we can actually maybe do some research and prove it
but it's hardly be hard to see how you included in vivian and vivian's included in you
but even if you to see it that's not the way she is included in you
that would just be the appearance of the wishes and quitters new
and the way she's actually included in you is
another way from the way she appears to be included in you
and that's
you know so each of us is the entire universe like this are like this
here's the universe like this i'm the universe like this and you include everybody everything not just all people but everything
and i do to and you're also included everything and i am too

so we don't have to fix that that's the way things
ah actually it's more matter of realizing it and to realize it
would be realizing buddha's wisdom and but as virtues it would be there would be the next three
badger points if we realize that
the way we actually are and are buddha nature is the way we actually are is right there next to
a simplified version of ourselves we we need to deal with that and meditate on that in such a way
go along with meditating on the way things actually are because that will that's part of the process of purifying our belief in this narrow version of things
guess i'm coming from that less yes
i follow what you're saying
yeah so what are you saying that so we all are
tracy properly that we all are food everybody else
what says
having trouble concept of rural human this or canal
yeah that is servers but i gather your sense of more than that
or maybe you know
yeah i'm more than a year on
in other words the way you really are is that your more ambiguous than you than we usually are open to
open to yeah usually
like i'm this way and and i have mind which says i'm this on the way i appear to myself
and i can listen to you but when i listened to you i'm list i'm usually hearing the appearance of what you're telling me for and you can be telling me about me but i'm dealing with this appearance of what you're telling me
and it's unmet unambiguous

and there's another way i am which is ambiguous
and that way is you know that i'm many things which i'm i'm also many things that i'm not or i'm many things i'm not in the form of me

so you've ever heard of charity
what you are purely mystified compare contrast says votes to
can we have that definition of she also the other against which to define yeah yeah yeah that's another way to understand it is that i can't be disappearance except by not being other appearances and there's no limit to the other appearances
is that i can't be
due to be this isn't the same message or
i'm not i'm not them i'm i include them
and i include them because i need all of each one of them to be the to be this and not them
and also i'm included in them there the sames and there i'm including all of them hand
if i look at the mind which makes his appearances
i notice it myself
and i hear from other people that they do not see themselves in a certain other people and not only did they not see themselves
but they do not allow that they would to see themselves so like again
you might you might people to see yourself in your children or you might not
but you might be say well i can't see myself my children but i can i can allow that i i'm in i'm included my children and i can allow that i'm included and myself they're included in me
but that guy over there i'm not included in him
and he's not included in me
i refuse to allow that even though i can't see how some people i will a sec i will accept i include them even though i can't really see it
and i would accept that i'm included now even though i can't see it
but the this this polluted aspect of myself does sometimes draw a line and say no i won't allow that i'm included in that person
i just thought i saw this movie and there was a scene where these two people were arguing
a woman was arguing with them
police chief and police chief was sick
you know and he coughed blood on her face and he said i didn't do that on purpose that she said
i know baby
let me give somebody for you

the innovate ritesh she saw that she was she sought have you understood it
she understood them shit that he was included in herne there's a breakthrough there
there was a moment of purification
a better job here
does the word yeah sora i seem to talk about
it's one thing says she had a passion for here she was under a third his current day
but say is part of emphases shot i'm not saying she was part of it
the i she said
our which is say or maybe just a word or commonality is kind of in in the realm of part
commonalities kind of in the ballpark with
my life is in common with you and your life has in common with me and that applies to everybody in both directions that my life is in a reciprocal relationship with yours
in all permit i'm all pervaded and i'm i'm in i'm in a ship reciprocal relationship with everybody
you and me are reversible
that's that's the way we really are but in that way we really are that were reversible is living side by side with
defiled version of us which is not reversible and that's what needs to be dealt with and purified but not by being you know not by disrespecting at it in the least but real lot just by realizing
that it actually does include much more than it appears to

to listen to that teaching and apply it to the situation
in a process of
a purification yesterday
when he say and aqs once difference free and pay us income laughs
this definition is
while complex could be complex it can be complex but not ambiguous ambiguously complex
so you can have complexity that ambiguous in other words that simple that's i can be simple
so where he was that that
and we are is defined
acted so and think yes were defined self which is not ambiguous and that not ambiguous nose isn't the way i we are hits a projection
and an eager as it is
well the ambiguous just in terms of where you just said are you the way you are are you are you that way because that's the way i see you
you are the way you appear
to me
and and i make you appear my mind makes you appear to me as a way that doesn't look like your relative to me
you don't look like my mind made you that's the way my mind make sure
my mind makes you look not ambiguous
you look on ambiguous to me
okay but my mind make sure that way so you're not actually that our way it's just the way my mind makes you
and endlessly question is if you if we were probably r martin's ends
her and you
have you
because me that seems of
to have that blush truth go go once again feel or perceived that not bad or connectivity
that's allowed to take it's it's a lot to take and ah
so i'm i'm teaching in different venues right so i go from here to know tura to know about and i get to talk there and then i gave a talk last night and and i'm i'm here so this is lift his rambling thing going on here of me talking to different groups
saturday had no bird
this young man who had a very serious automobile action accident was back in community again for the sitting and he told me before the talk
that he feel he felt i he said i felt maybe just said
the support of me in my healing was overwhelming or is overwhelming i don't know
and if he said i feel that are just set it is and when he said i thought
the support of us that but not just when you're healing from automate the support of me is overwhelming
it's overwhelming but it doesn't destroy my
limited on overwhelmed idea of myself
but as if i start to contemplate the
the overwhelming supported me then i might feel like i would be overwhelmed
my my limited unambiguous idea of my life might sense that that would be overwhelmed if i opened to the way i actually and supported by and include everybody and vice versa

but actually it although we may feel that way from this limited reduced version of our life we will not be overwhelmed by it
it's actually the way we are
however when when the way we appear in the realm of appearances when we contemplate opening to the realm of the way things are we sense that we might be overwhelmed and the picture in a sense might be overwhelmed
but it won't be will still be able to see appearances even if we don't believe in anymore
but in the realm of appearances we since that we might lose our ability to
i'm i might lose its ability to make appearances
with which we feel some responsibility to negotiate in our daily life
but again mic when people start to open to this teaching they often feel like
i will be annihilated rather than overwhelmed
you will be overwhelmed because you are overwhelmed but even while you're being overwhelmed you still have the ability to conjure up a on overwhelmed situation
and also well as you and i are
living and our minds are creating these unambiguous limited versions of our life these finite stories while we're doing that were simultaneously
included in everybody and including everybody we're doing that right now it's a question of waking up to that
because this limited story is suffering
this limited the apparent the the world of appearances his suffering
and hello again we don't eliminate the world of appearances
we purify it
and the thing that purifies it is the way things are
and they're the way things are has already here right here it's a question of how to develop a conversation between the way things are in the way things appear
how to understand that relationship
between unambiguous way we're living
kiss me an unambiguous appearance of the way we live we're not moving were not living in an unambiguous way we're living with appearances of unambiguous way well we are working with those and that's suffering
and we are also living an unambiguous life where were pervading and being pervaded by all beings
we can were never not that way however if we don't deal with our appeared the life of our appearances with are suffering if we don't deal with are suffering in certain ways will just be trapped in are suffering
so a simple thing to do with are suffering is just to completely accepted
and completely recognize it and realize it when you realize you're suffering
you realize your buddha nature because you're suffering is inseparable
the way you're really are the way you really are is together with the way you
really aren't and the combination is buddha nature but nature is not just the way you really are it's the way you really are with the way your mind imagine you are still together when you take care and when you take care of the suffering completely he also
awaken to the way you really are
which if so then thereby you take care of the defiled or polluted aspect to your life and you and you also take care of the other side and you realize your put nature
in a sense the polluted thing drops away but it drops away without going anywhere
by accepting suffering it it drops away it's released by trying to get rid of suffering you hold onto it by completely accepting it it's released and and not a clip released but the grasping of the appearances which comes natural
really with them
because they're homemade were home
with them clinging to them
some and then
have you see
the us
you know
i look at the that and this is it as soon as i know years
i'm not
as a grasshopper
the take it out just go back so they say
communication and ask me
most fire
time just came
hes i'm not
hi i was out
yes is this team
as it
but there's something something
comment something that's happening is what common common in on
amen corner whatever what's happening is ordinary
this time
yeah but but that what you're telling me about his the an appearance of the commonality
gets it gets the way it appears
and that's not ambiguous
but you know be trying to be kind to the unambiguous spider
with your unambiguous hands
is recommended to realize
a purification of this unambiguous situation
conversation in the realm of
a anam big unambiguous life that conversation their purifies
the situation and helps us law code unambiguous version of things
things are not ultimately unambiguous a thing are temporarily unambiguous
so i tell the story about the rabbit crossing the road here
here can do it here
the realization
every day he
the exact that insisted on therapists as at the sort of sad
it was
the the the awareness of it is not a perception
in the realm of in the realm where where where we have perceptions on like we have this this chat we do we put his robot
tend and be
it's as great robe of liberation
and the literal next line is a virtue a field of virtue
without characteristics
the way we do it and zen centres we say
a field far beyond form and emptiness
but god bless go to the deal with them
the the literal one of it's a field of virtue with no characteristics when we perceive things we we perceive them by their characteristics
and their characteristics are relative to the perceiver the perceiver projects the characteristics on them or imagines the characteristics and then grabs the the characteristic and that's perception
and so the chant we do is that this is a this is a field of virtue
but the characteristics of it you can't see it has no characteristics you can't perceive how this is a field of virtue
but you can wake up to how to feel the virtue by wearing it
and then we next line is
wearing the to target as teaching we put this on we say we're wearing the teaching
and wearing the teaching
which is a field a virtue beyond perception
we save all bags
so you we didn't we cannot perceive
how we're including everybody it's invisible and out everybody's included in us our vision is not adequate to understanding that
but we can understand it
and it's necessary in order to understand it to work with our field of
of virtue that's within perception
letting go
of the field of perception
by practicing kindness with it and listening to the teachings about it
we opened to the realization
of what my at this point seem like overwhelming
on ambiguity i was going to be overwhelming ambiguity like whose mouth should i put we might think whose mouth can actually i put this oatmeal in
then you know who's old male is this because and is this oatmeal
well yes it is oatmeal but it's also at least one of the one other thing
it's everything as old male
and more we think about that we think whoa whoa wait a minute but and okay you're you're not really going to get it until you take care of the perceptual world wholeheartedly
in whole heartily taking care of the perceptual world where this is oatmeal and it's yours had not mine
by taking care of that we like all of that letting go of that we don't get a perception of this
inconceivable process of the universe giving rise to the universe
we don't get a perception of it we aren't we we realize it and the realization is a mind but it's not a perception it doesn't have a characteristic
the way perceptions usually do there's not a characteristic of how are you include all beings
and all beings are included in you know and your included no bags there's not there's not a characteristic of valuable because they will war isn't that nice we could be but again that would be a major reduction
nice is the whole universe as nice yes
when are
reception were like gun
ah it you can perceive me and then you could ever thought he's below average
and you could end you could also perceived that gone or not
but you could you could proceed me and you could say he's below average and not perceive that you said that and then athena could say why did you say he was below average use it did i say that
so she perceived you saying
that i was below average you didn't but you did perceive me and you were able to pass judgment on me
but you can also see somebody perceive them
have an opinion about them perceive your opinion that's also possible but sometimes we we perceive somebody and have a judgment of them but we don't necessarily know the judgment we have
but somebody else can see it all like somebody else can save the look on her our face or something
and they can tell that we had a judgment about them
and they can also tell that we perceive them and and we can proceed we can tell that we perceive them but maybe not know the judgment or we can know both
so it's not not all mental states our perception so we have five aggregates we analyze
the egocentric consciousness
there's forms colors sounds smells tastes tangibles and the sense organs and then there's feelings i positive negative and neutral and then there's perception every moment of egocentric consciousness has perception and then there's all kinds of mental formations
so you could perceive a color
but but not but not at that and you at that moment you would have a feeling it
had the same moment you're perceiving colori have a feeling but that moment you wouldn't perceive the feeling and also you may have motion various more emotional responses like you might get angry at the color which is maybe uncommon but
if you're a painter you can imagine getting angry at to cut the color not working the way you wanted it to
and many other mental formations are going on and then there is awareness that this whole this whole field this is the ordinary deluded mind
it has his elements
on yeah
you also say the slider
there's no
a fire sire
yes go
it's say
oh it also says
yeah we i cannot see i cannot see the the the uniqueness of a thing
yeah it is yeah but i have a limited like i can i have a limited version of you and i can i look at you again i have a limited version of you never live in new version you and actually i might think well actually to the same person
but is not this person is unique he's not repeatable and then i see somebody else that looks
did i actually think it's like as this should the same name would apply well it does but it's a new person with the same name but i can't see how you're completely different you are completely different not a little bit totally different
you because your unique unique isn't like you're sort of like somebody else your unique right now and now your unique again each moment you're a unique person
you're completely different than the person you or the moment before
but i can't see that because i make you into this limited version of you which could lead me to think that during the same person but you're not because you can here unique
and it's now once again
a person
yes the commonality that we see is a projection
i decided after
this but you know the in the bathroom bathtub unique the water unique i'm unique the spiders unique but i don't see that
because they got a mind that's like makes things a lot more simple than you'd everything's unique which began would be like to open up how everybody includes everything and has included or that's the unique thing
the universe goes to a lot of trouble to make every person or right where they are had no place else and to be right exactly like they are
the whole universe does that that's like a big unique
and then the universe changes so we have a big change
and that's really all always to where we are in its leg realizing that is buddhahood
meantime we have this but basically we have this consciousness which makes things common
and kind of on unique i have hope i get i got a lot of people that are kind of like you often have not unique unique unique i have a mind that doesn't and and i i should accept that and be kind of that and i wish you would too
forgive me for making you kind of way something like thank you like your word the same person i met before but i've been teaching which says you know be kind of that but also remember that that's a delusion this is a new person and there's causes and conditions for to make you think it's the same person much he's not
he's not
yeah desired false said a suffering
i say

it fits perfectly
of course you can see that happened so i said that because

for decades i've it's kind of like
i mean i've heard for decades that there's a very influential teaching of buddha nature and in zen but i don't talk about it much
and part there is no don't talk about it is good is and there's also as teaching of buddha nature and what the other teaching all buddha nature and then also this woman to to target
and there isn't i didn't eat talk about is because i didn't want to get into make making it a thing
because when you talk about it
when you talk about the buddha nature and that you talk about realizing the buddha nature the realization of the buddha nature the buddha
the buddha in this teaching is
what else
what's that on
anyway the buddha in this teaching is sounds like the opposite of what the buddha time
the he says things are suffering impermanent
are not self
so i kind of shied away from this teaching because it sounds like i'm kind of the opposite of buddhism
but i got inspired to give it a try from reading the scripture call the nirvana scripture
is one is one is the sort of the first sutra that said all living beings have this buddha nature but are also had this wonderful story in it
called milk medicine
the conclusion of the story
is the buddhist saying
there is the buddha has reasons the buddha says i have reasons why i teach not self
there are reasons that i teach it
and i am reasons why i teach self
i do not teach
that there is no self
i teach not self sometimes and i teach self other times
i do not teach that there is no self
that's the conclusion with the story
the the body of the story is more complex
how many people heard the story
once upon a time
there was a king and the king hired an elderly position in this physician
as medicine milk
for everybody no matter what he'll understand
and things were going along fairly well
and the king you know was like giving them housing and food and he was like the boss physician in the area in the kingdom

there's some theories about what kind of that the milk had some an opiate qualities for some people
anyway he was using it as medicine for everyone then another physician came along and salt was happening
and went up to the elderly position and said could i study with you
an elderly physician said
yeah you can study with me but you have to be my servant for forty five years
and then i'll disclose to you mind
my medicinal
ah my medicinal practice if to do whatever i say for forty five years
and then the new coming position said okay
and then him peak he was like visiting
servant to the resident physician and the visiting physician
carefully studied every situation
and saw
which kind of medicines and which kind of treatment would be appropriate given the illness
like if somebody broke their leg he might set the bone and a cast on rather than give them milk
or if they go around at some other disease he might give them curbs
and so on or some other disease he might wash the wound or where
and the king watch this new musician position on the he was really impressed by the way he took care of people he was struck by his carefulness and his knowledge
and his attention to the people and also by his i guess he didn't say that exactly but the good results
and he realized that the other physician was didn't know anything about medicine and it was really incompetent quack and he fired him
the new physician didn't say this guy is a total quack you know he didn't do that
he said i'll be your servant and then he did his medicine and the king could see it
and then actor he fired the old physician he said would you be my position my for my kingdom in physician said yes but
they have to ask you to do
and in order for me to be your physician and the king says whatever he said prohibit the use of milk for has medicine people you know babies can still drink milk
and people can still put it in their rice and stuff but prohibit the use of it as medicine
and the came said okay
so it was prohibited
and then the can go to
and the physician prescribed milk for the king
in the hague said watching
are you crazy
he just had me prohibited
and and physician said i know but a your case melk actually is the appropriate medicine

there's one other really kind of subtle detail
ah which i probably should tell you and that is the king's that will your prescribing milk and the other guy prescribed milk so what's going on here he was a total whack and now you're prescribing it
and again
the new physician so again i can see that this is the best medicine for you and
sometimes someone might look at wormholes in would
and the wormholes might make the shape of
l letters of the alphabet
but most people wouldn't think the worm knows that they're making air be or something
him prescribe you knock was like that he didn't know what he was doing he didn't know when it was appropriate when i was
so then and other words prescribing
milked everybody is like teaching self
and permanence these kinds of teachings are what they call sometimes the opiate of the masses
to give that teaching to everybody it works for a lot of people in a way
but it's not really a sophisticated form of medicine to say to teach that to everybody
but at a certain point and process after prohibiting the use of self
permanence and joy prohibiting and and teaching people rather that
the things of your conscious mind are impermanent and suffering and not self there's no like when see which is what i talked about earlier today of teaching you not milk i was teaching you impermanence not self and ill
i taught you that your mind the way your mind conjures things as suffering and the way things seem to be up there on their own up by themselves is a mental projection
this is not self things are not out there themselves they are relative to and and this is an also things are impermanent this is the teaching this leads to the realization of the way things are
in the form of the the and not just realization of the with eggs are but that realization itself is the buddha and that is that you can call self that you can call joy that you can call peace and that you can call
is permanent
but that that sounds like the opposite of the earlier instruction
early buddhism taught these three and this phase of buddhism taught the other three but these three are not for everybody
and the route and the realization of these three self joy and permanence that realization which has buddhahood comes from learning how to deal with what is suffering
not self
impermanent which is the world of appearances which we are living in all the time and we're not going to stop and the buddha is not separate from that world of suffering that good and knows that that's always present the buddha's always prefer to way things are as always present and also this
mental process of generating suffering and confusion that's going to always be present and accepting that is what the ones who realized buddha nature can do but we can also start doing that right now we can start dealing with this the way they do and we can also
these other medicinal practices these of the the realm where things are not self suffering and impermanence we can start practicing with them in a way to realize this other place where other rules apply other teaching other characteristics are blog
and we can see why does it time to teach not self and one is it time to teach self
yes and yes
a couple me to three weeks ago hear somebody asked your question and as waiting to see his i could picture you say yes to that question or no to that question and it was we were talking about the same topic at the time and i
was i think you can say i just depends on how you want to exploit it
i could say either plus ago plus i can say anything
and and did you say yes or no yeah
yes is as good an answer
as know and any other answer is also equally good
that's the realm
we're actually living it that anything you say about anything
is equally good explanation of it and and so what i what i wrote down my know is that
the answer is in the relationship between yes and no no
and it's also in the relationship between yes no one maybe and so on
the actual and the actual buddha answer is
incorporating is embodying the way things actually are in relationship to beings to living beings who have the way things really are
which that they have in common with buddha
and that is what will cure
clinging to the way things are
last nice
so earnest
why are saying said
what we're not saying i'm here i'm hoping that
that's those are characteristics of the buddha
and the thing
and the buddha teaches not self impermanence and suffering
and we
the buddha teaches that we have a mine which creates that
but the boot is not
the buddha mind is not creating that
a buddha mind is is not even not even creating bliss and permanence and self those characteristics of it which allow it which allow that mind to work for our benefit in ways that we all
would like to work for the benefit of beings who are who need to accept these other characteristics and learn how to study them and be kind of them and vice versa
in order to let go of them and realize what buddhists have realized which is good and nature
it isn't just realizing the way things are realizing the way things are is also this medicine for the for clinging to the way they aren't
and even that isn't all story
the purpose of all that is to make a buddha
tap or beings
it's you can always say that about my teaching
and you can also say that about everybody in this room
that's ultimately the way we are is we are ambiguous
temporarily and by temporarily i mean this moment and this moment we are fallen into unambiguous existence
and we're fallen into it because our mind conjures it and it conscious of in a very charming way we are charmed by our mind to believe this simplified version of our life
i might have learned how to charm us
it's charming
but we can we can
we can let go of the a champ and enchantment not destroy it not been mean to it not break it
be free of it
by contemplating it
and also
the first of all the
the teaching that everything you see is relative to you
everything use
everything you see every object at your aware of
is relative to you who your awareness and also your awareness creates the whole setup of there being an object
so what is so the fact that it seems to be out there is a mental construction and what it is as a mental construction
and it's a and it's a the mental construction is a highly simplified version
after the event the person in the life
i was kinda scary enchantment and when it came to my share
my guard beautiful and how suddenly the chess he enjoyed at at enchantment
sometimes you know if you can you can enjoy us you can enjoy it
and you can maybe miss
that you're suffering
you know in that moment that there's you can maybe miss in that moment that suffering is here
some way it seems like mike and sam cyber are really some last thing so why is rise
yes yes that's right and those who are free of enchantment
and have become free of enchantment because they realize that relationship between enchantment and suffering the buddha's they've studied this situation they've lived in the delusion situation where enchantment is suffering inducing they've they've understood that they're free of it they're free of it
they're free of it are free of it and because they're free of it they completely accept that suffering is omnipresent
that wish to free of they can accept is always here
buddha does not cut off the evil dash suffering
but but is free of it
the more you can accept suffering the more you can accept evils the more you can accept suffering the more you can accept evil
the more you're like buddha
and the more you can accept suffering the closer you are to be free of it and when you're free of it again you can completely accepted completely in the meantime the path to freedom from suffering is through accepting it through compassion and through listening with the teachings about it
that's the path to freedom from it but freedom from it will make it possible for you to accept that it's always here and to bring this enlightenment to all of it so the buddhist are free of it
inseparable from it
accepting that always gonna be here and administering a proper medicine
to each suffering being
given where they are in the process and everybody's in the process not just becoming free of suffering okay
but there are there there in the process of becoming free from suffering which is the same as being in the process of being able to fully accept it
which is in the same as being in the process of becoming border
when we fully accept suffering we are buddha buddha are helping us
except suffering they know how they do there with us they're given this dissertation
and they are self joy and permanent
and they're inseparable from the they're always practicing with us they have no other practice than that and they completely accept are suffering
and they're teaching us how to do the same
just thinking for what's the difference between
experiencing so i think beauty how and is shannon
i mean i guess we can
some way i would say perhaps one possible responses since his nine seventeen is that you can see beauty
actually see it not with your eyes but understand it you can see you can actually to see beauty is to see how everything
is including the whole universe and include know your numbers buddha's see that
they understand them and they're not enchanted
they're constantly
overwhelmed by beauty of all beings and they're not enchanted by anything and they're there with these beautiful beings
with great compassion
which means there with the suffering of the beings who ours enchanted about beauty
and even while this they have something they see as beauty they see the appearance of beauty
there actually enchant
and they're suffering and the pleasure they have from the appearance of beard but beauty may distract them from the suffering which they're feeling
and which the buddha can see they're feeling
but they're not get there saw it with them
it's getting late they're intoxicated maybe we can be a tough enchanted are intoxicated by beauty and out of touch with how to behave properly
and we're suffering but because were intoxicated
we don't feel and permanent
we don't feel not self in this situation
when i have a six pack of beer i think i'm nine feet tall and bulletproof
and beauty can be just as intoxicating as beer
just you know if we stay succumb
to the enchantment rather than same home
in practice compassion towards it rather than you know try to get it
as you know
overlooking it's impermanence is part of the enchantment
okay sorry i went over time you know whose fault it is right
no no i'm just kidding because you're not your is not your fault we're in this together
thank you very much for your questions for this conversation
we have three more times to realize buddhahood
anybody have ecosystem importance health
or anyone holding
by the way i somebody saw the flowers that you gave me and and the cheesecake that was made and the person said you're spoiled around me