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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this is a traditional zen thing to do
all the flowers without saying that

so once i get here i always have a good time and
this summer
i've had a really good time not just being here but studying
ah studying things which i've
no not studied so much before and i'm really inspired by what i'm studying and i'm sharing it with you and other people in other places
so i've told you already that part of what i'm studying is and i'm sharing with you is a basic text which is the main indian treatise
on buddha-nature
and the realization of buddha nature which is buddha
to in the in text
this text was we don't exactly know but
it has something to do with a great
indian historical figure
named a sanga
so he seems to be the one who wrote it down
there's some on clarity about whether he actually received divine instructions from the next buddha maitreya
so one story is he went to heaven where my trail lives and took notes on my tree as teaching

my prayer taught him about buddha nature
the teaching of buddha nature was isn't just a this text though it's it's another great marianna
sutras it's another great vehicle scriptures the teaching of buddha nature
and part of the reason that i'm have been it finally inspired to
no part of the conditions for me starting to study this more deeply than i'd have before
was number one many years of hearing that the buddha nature teaching is very important in the zen school
number two
reading a the nirvana sutra which sort of put me at ease about the dangers of studying this type of teaching

and that much i start studying at i really felt great

and tonight i'm feeling
i'm feeling that this indian teaching about buddha nature
and the fruit of it the fruit of purifying the buddha nature as and becoming buddha that that teaching and the details of that teaching i'm starting to see
is actually in our traditional zen stories
in a simplified form
so i told you the story about
a monk coming to the zen master job you're right and sang does a dog at buddha nature
right that's one of the symbols and stories does a dog out buddha nature and giorgio says no
the monk comes are the same month comes on another time it says does a dog at buddha nature and georgia says yes
or another way to translate it does a dog have buddha nature or not and joshua says doesn't have
does a dog had buddha nature or not and georgia says has

who is it
oh it's not somebody coming to visit
did you hear bud the the dog and dermatol by sunday
in response to this story
this person made this amazing doll
and i shared it in the dharma talk
people really appreciate a dog
they appreciated the dog and a reverse of the dog

did i tell you the story about bodhi in his main disciple
the second ancestor of zen
to in this class get so here's a story

so this person
who we call wake up
the second ancestor of zen in china somehow
he went to meet bodhidharma the first ancestor
the founder
and bodhidharma was sitting in meditation in his cave
and is very sincere person who really wanted to study with him came to see him and as to see them in any way to make a long story short finally boarded i'm accepted him as a student and they spend time together
this person
quaker was very devoted to bodhi dharma dash the teachings of buddha dharma dash the teachings of the great vehicle
bodhidharma is a great bodhisattva of compassion when teaches the great vehicle teachings and quaker was devoted to him and the teaching which he
practiced and taught
so they're hanging out for some period of time

we don't even know you know there's no real scientific proof that bodhidharma actually even existed but anyway in the religious imagination or the spiritual imagination of the zen school
he's a big he's a big fantasy we love him
we're devoted to him
and we don't know who he is
my fact
part of the story of him as he went to see that at the emperor of china
at one point there and they had a meeting
and the emperor says to bodhidharma who is it standing in front of me and bodhidharma said don't know
that's another story about bodhi dharma it's another story about the same teaching the mahayana about it is it's a teaching about buddha nature and buddha
but the story i wanted until tonight was not that when even though i couldn't help it i came out australia want to tell his between quaker and bodhidharma actor
the bodhidharma said to the emperor of china don't know he left
the imperial compound and went north and sat in a cave
after he left the emperor's
national teacher in a palace says said you know your majesty who that was
an emperor who knew about buddhism
he knew about for example the great body surface like he knew the you know about the body sought for of infinite compassion of a local cash bar you know your majesty who that person was and the my end and
ah the in-person know and he he doesn't know either
mm he told me not to know who it was and so that the the teacher said well i'm going to tell you who it is it's all the loki touch bar it's the body sought by infinite compassion who came here to transmit the buddha mind sale
and have percent all we should get him to come back and the teacher said even if you sent the whole country he wouldn't come back
and then brackets
i'm adding but if you wanted to go study with him he might accept you if you're really sincere close brackets and where the emperor did not go but somebody else came and what was his name
i'd say it yeah quaker which means
he could say
able and wisdom are you know can do wisdom
wisdom can do that his name
why is wisdom and commies we can do it here
so areas and they're hanging out at some point bodhidharma says to him
whatever is out there
don't activate the mind around it
now coughing or sighing

or no scoffing and inside
who none of that inwardly or outward me
with a mind like a wall thus you enter the boot away
that was the instruction

this is a mahayana instruction
for the sake of realizing buddhahood

then the disciple comes to the teacher at some point in the story says
the british army gives that instructions says with a mind like a wall which means with a mind like this this is a mind like a wall what's a mind like a wall not activating your mind around objects outwardly or inwardly
that's a mind like a wall
walls don't activate
the don't activate around stuff they faced stuff walls have face it's ripe and they face everything without activating with a mind like that you enter the way
this is a great vehicle teaching
so the story is with a mind like a wall thus you enter the way and then the next line and story usually it says
one did finally finally finally quaker comes to the teacher says
the disciple is has no further involvements
in other words the disciple has a mind like a wall
the teacher game and instruction to
i have mine like a wall to enter the buddha way he finally has the mind like wall he comes and tells a teacher i've got a mind like a wall and the teacher says
have you fallen into nihilism
or you know the translation could be have you fall into annihilation
and wake up says
no i have not and bodhidharma says please prove it and wake us says i'm always clearly aware and no words reach it
no words reach it

and then body am i think says
this is the mind that all buddhas you know
take care of and transmit
eddie's or that'll do pig
you know as you know that looting burning
there's a there's a
a book on babe i'm in a movie called babe
and after babe performance various miracles his trainer says that'll do pig
so you know that sort of like one of the last lines that walking off into the sunset and the guy says to him that'll do pig know this guy does not have a scottish accent he has a new and australia new zealand accent i think but i think it might be from scott's
and journalist guy
bodhidharma says that'll do pig
now what further details on this
i can tell you
but this is mice this is my creative imagination this is my
practices can be talking there's no scientific proof yet for what i'm about to tell you so some versions of the story mention that there are seven years between when the instruction gate was given and when he said the student has no further involvement
it's actually on a piece of paper's like one line and next line but in between there's some people say seven years but it could be seventy or one hundred or million the point is that they hung out together and worked on that teaching
in order to understand that teaching
which is a teaching on our
teaching on our on
and for the sake of our true nature
in order to like to work on that teaching it's necessary to have
deep devotion to the teaching
and certainly sometimes the hawick i had deep devotion to the teaching and the teacher
it's also necessary to have great compassion
it's also necessary to have great
it's also necessary to have analytic
wisdom or with a wisdom
an inside process were just analyzing
what well the teaching and the teachings about a mind so it's analyzing a mind applying a teaching to the mind
so those things are necessary in order to understand his teaching and i would suggest to you that they were working on the teaching
using these these sir
purifying practices these practices which purify the misconceptions and attachments which lived together with our true nature
and it's easy for me to imagine that
quaker continued to be devoted but maybe he had periods where his devotion flag maybe he ran out of patience during those seven years when
bodhidharma kept giving him instructions about how not to activate the mind
now the thing our true nature
is such us and the realization of such notice
is the true body at the buddha
and that true body of buddha is free of any conceptual

sentient beings are generally speaking
prone to dash addicted to conceptual elaboration
which means we see something
we see somebody we say something we feel something we think something and we conceptually elaborated

so again you can say we're addicted to it dash strongly inclined to do that so the training to some extent towards realizing our true nature is a training and giving up conceptual elaboration
which is a mind like a wall outwardly don't activate your mind look at people that that's your mind everything you say is your mind and then see if you can like not activate not elaborate and
it maybe took him seven years of
devoted supervision by the teacher he was devoted to to learn how to give that up
and realize the mind which is clearly aware that no words reach
so this is a story this is a conceptual story i'm giving to you
it's a rational presentation of a relationship
and it's irrational description of 'em have a mind which is beyond rational description
it's words about a mind which is beyond words
it's concepts about a realization as beyond conceptualisation
and this but the story doesn't get into the details i'm getting into the details for my welfare and for years

so not only are people
sentient beings kind of prone to conceptual conceptual elaboration of everything in their life
but they also have some other things which kind of interfere with realizing their true nature
which is instruction can address
so again in order to address what's going on with ourselves we need to be devoted to the teaching
i'm devoted to the teaching and you also are devoted to the teaching i don't know how devoted you are
you support me to be devoted to the teacher can you imagine that that you support me to devoted to
i'm coming over to the yoga room do you think i maybe use thinking about the teaching when i'm coming over here
do you think may then studying during the week
knowing that i'm gonna come over here and then after a here i i'm thinking bug you know the next talk at green goldens all these people are supporting me to study
can be devoted to the dharma and year devoted to it somewhat duke of you come here and you come here to support me to support you and so on so we are somewhat devoted
and that devotion his kind of like a remedy for
and the different translations but i like the word while one word is trip for hostility towards the the teachings of the great vehicle
can you imagine that somebody would be not you people but that somebody who wants to
i don't know if that's kind of like once to
haven't have a life that they're they're hostile or have immunity towards the great vehicle teaching
make you have you ever felt in a community for the great vehicle deci here are some two people are admitting it three
four five
there is in their hands and nodded that they've had eminently towards what the great vehicle of the bhutto's the universal salvation of all beings the teaching of that you've had some enmity towards
it has some energy towards the overwhelming inconceivable dharma of the great vehicle or some people do and i the immunities one another so hostility or entity
oh no and i
today i thought of energy and i thought of a poem
a poem which is case ninety eight of the book of serenity and the name of the poem is
dung sean's always close
so you could understand that can be understood as doing sean
is always close or dung shown apostrophe s his quotes always call close both work one day somebody came up to junction on and said among the three buddha bodies which are the true body
the reward body and the transformation body among those three bodies
which one doesn't fall into any categories

and don't shine it i'm always close to this
i'm as close to what doesn't find any categories
analysts and therefore i'm not going to tell you which one of them
doesn't fall into category i'm just going say i'm always close to the buddha body which doesn't fall into any category including the category of buddha body i'm as close to that and in the poll celebrating and is a palmer says
something like

the ultimate
closeness is almost like enmity
this great vehicle teaching is the thing that you are that is closest to you
and when you actually get talk to get that when you start to get closer and she started to get closer and closer before you made it all the way
you start to like wanna go someplace else
almost like energy and i bought them often told you about i came to from minnesota to zen center partly to study with a zen teacher i didn't know exactly who it was gonna be
but when i saw him i said fine
and then i was devoted to him
can you believe i was devoted to him i was i'm not saying i'm more devoted to someone else but i was devoted to him
pretty much where he was i was
and i enjoyed that
i really did kind of like you may not like me but i'm in your face and i'm gonna keep being there
you know
in the form of like you're in the zendo i'm in the zendo you're giving a talk i'm giving a dog
you live there i live here so anyway i was
and sometimes he gave me some special opportunities to be with him
like you would actually see you can come and hang out with me now
and when i n number times when he let me come and be with him guess what
guess what marber joan
i went i went to see him and then when he actually started to give me his full attention
i wanted to get away
and then so he said i would just walk out i was you know i'll say well i don't want to take any more your tommy's and he'd say it's okay you can stay

when we start getting close to what is most intimate it's sometimes
some some something almost like mdt so until we need to just keep working on the devotion so you get you get you know is keeping devoted maybe at a distance then you get invited again then you can try to run away again and but it can be devoted again and you can but so that's that was go
going on between them
and then compassion towards towards the running away compassion towards how difficult it might be because to somebody to be close to the teaching
planning that be being careful and gentle with that being patient with that
and then practicing tranquility being com with the teaching that you're devoted to and com with this promo you're having understanding that teaching
or being consistently devoted to it
the you know being com with that along with being compassionate and then
then you can get in to
what is it like you know
to actually not conceptually elaborate so you got a teaching you say
i have no further involvement and then he says
oh yeah he said is that nihilistic
and then maybe you don't have such a good answer as he had and in can he says
teach him i say guess what that's your you're activating your mind around that are my question here and you don't have a mind like a wall get your human mind
out of my
or anyway hand over your human mind i'll give it to be object caravan
you're not take care of i'll take care for you
and so on for seven years
analyzing whether he actually is able to give up elaborating on
whatever is happening in the mind
and those practices
those poor practices overcome the resistances to our true nature which are
what's first one i told you already what
no i told you to for practices he got those those are it if the teacher tells you in like but if but if you give you a teaching my that than you work on that you're devoted to that
that overcomes the resistance in the form of what
amity to the teaching and to the teacher
keeping devoted even though actually you want to get away from what you're devoted to
and the more you're devoted
the more you might try to get away
i never tried to i never particularly want to get away from the others and students said zen center because i wasn't as devoted to them
as i got more devoted to them that i wanted to get away from them too
next one is
the next thing that hinders the having a mind like a wall
have a strong have a strong belief
that the person has individual self

and the next one is it had two parts one one was a one way they say it is
desiring personal
happiness and peace
dash being afraid of the suffering of samsara

this teaching is to help us not be afraid
of the suffering of samsara
and if we're not afraid of suffering from samsara that facilitates us not trying to get anything for ourself like personal happiness and peace and
when we give that up
by practicing these for practices
we realize
true happiness
by giving him because there's there's a desire for personal happiness and personal piece which is actually coming from fear of the suffering of the world
now if you got an instruction like bodhi dharma gave
you might
still be subject to desiring personal happiness and personal peace you still might be afraid
suffering of samsara even know you're you're hanging out with bodhi dharma and he's given you a special instruction which which will live for centuries
and you kind of like minded so happy he's giving me this great teaching and ah yeah and i said i'd like to get some personal happiness out of of peace
but that's going to interfere with realizing no conceptual elaboration

now if that is there
the practice of compassion will dig will deal with that devotion to the teaching and practicing compassion will deal with trying to get something out of buddhism out of big bodied i'm a student
and it will help you from the frustration of if you're not getting happiness and peace for yourself
and then there's another thing which makes it kind of hard and that is not caring enough for the welfare of others
and i already told you the other thing was
in ah strongly believing in a in a self strongly believing in yourself if you give up conceptual aberration
the belief in herself would drop away
so these four things interfere with the realization of the mind which doesn't conceptually elaborate
and the other four
drop away those for veil so this for veils and for practices which go it does wish
are applied to r buddha-nature which is we are fundamentally pure we are we are reality
we are reality it associated with temporary misconceptions and attachments like attachment to and belief in misconception about this about the person by herself
as being an independent creature misconceptions and attachments to that and also misconceptions
also give rise to fear of suffering and
being compassionate with that
they devoted to the teaching about that and so on so all that's going on during the seven years i would say i would say
nobody i know if anybody's probably somebody said something like this before but this is like i'm like
i get i i'm laughing because i think that when i was a kid was a tv show called you are there
and so they re-enacted certain moments in history and why we were one of them was the moment when
cleopatra was like in her palace and mark antony was around and she and the reports up to have reporters now no tv tv reporters are there watching the scene and she's like about about to pick up the snake and so on
and what i think walter cronkite was the
was the moderator the you know and he says it's just like it was back in ancient egypt except you are there
so i'm i'm saying to you is just like it was
in ancient china except now you are there and i'm telling you what it was like them
and you can say well but you weren't there you know
so but now you're they are telling us how and not where there so it's not like it was want in a way that's true it's not like it was
we weren't there when bodhi dharma and
quake over struggling to understand the mind that enters the buddha away we weren't there except the teaching is that we were
we were
we are they are included in us right now and we are included in them who lived in the past
we are included in these ancient teachers were included in them
and they taught that we are they taught that is no division between them and their future students and between their future students and them they taught them and a mind like a wall
opens to that an interest that
am i not like a world have some trouble entering that
can like want the
because we conceptually elaborate well how could i be included in bodhi dharma and wake as conversation right now while the way i am is like this this is the way i'm right i'm telling you stories about their relationship
the quake it
he cut off his arm
his forearm for part of his forearm
and offered to a bodhidharma to demonstrate that he wasn't lacking and devotion

were included in that scene
and anything we say about it
is it is included in it even if they would say
we're not that's not true
we are included in people of the past and people that past are included in us and we're also included in people in the future and they're included in us were included in the past buddhas and the past buddhas are included in us as what buddhism about
dislike were included in our parents and our parents are included in us were included in our children and our children are included in us is the same thing
it's another example of the same thing

yeah so the the bodhidharma story is simple version of the somebody elaborate teaching
and i'm i'm bringing in the elaborate anus of it
because i think that the principles of them of the mahayana
i think bodhidharma was teaching them but in this way he taught them this way
and not worked vert touch were teaching them this way tonight we're doing the same thing that they did this way and they back then are doing the same thing we're doing that way
word work right now we're doing it
in reality we're we're realizing our true nature right now this is what we're into
and we include them
but we're also included in them

to me that crystal clear that what we're doing here the what what we're doing here is is actually
being included in them is is like that has two ways to hear that what we're doing is included in them but also what we're doing is the practice of being included in them
because they're all they're about is a they're all about us and put their job is is to have us and they do so there are a success and their success is us so therefore it's like a mother's success isn't his her children
bodhidharma is our parent way cause our parent we are included in them they lived for us
and they lived for the people before them that's that's who we really are that's it we're really doing here
yeah so that's one extended conversation base
which i am very happy to offer you
yes tyler
oh wow
what does it mean to elaborate
what does the mean when
generally speaking it's a process a misconception
it's like you have a concept about something and you are
i just say it could be and you have a concept of something and that you actually believe that the concept your habit the thing is to thing
so you got like it for example right now you're looking at me and you're living with me okay
and maybe you'd like to be able know that i'm here
good so in order to know me you may be like to perceive me
but in order to perceive me you have to project some concept on me some image on me so you can save rare rather than nettie
neti that's where she says it right knee
now if you do that and you don't and you don't attach to that at all than it's it is still misconception if you think that's me
but you can also say it's a conception but it's not you
but then if you don't have if the how we can you have troubles it annoying
so to know me
without making a conceptual version of me is to realize your
fundamental true nature and mine
it's unknowable by this consciousness which knows by projecting images on things
but that doesn't mean we're going to try to stop the image making process because that would just be another image making process
in order to realize this situation where we are living without any conceptual elaboration which is
the true body of buddha in our to realize that we have to practice devotion to the teaching which tells us how to relate to our conceptions
with compassion
and ah
analytic wisdom
in conversation with students and teachers who are doing the same thing because we cannot do the analytic wisdom by herself and we cannot practice compassion by herself because we need others to support us which they are doing so we have to accept that in order to practice compassion with this concept making process
i thought of freud who said human beings are powerful independent fantasizing machines
and i disagree with one part of that which is independent were not independent are interdependent fantasizing machines
so let's at the part of our temporary
life is that were fantasizing in order to know
and if we practice with that fantasizing process it drops away without being pushed away or you know degraded in any way it just drops away and we realize the such venus which was always there and that it
that there without any temporary or yeah associated misconceptions and attachments that
his are true body which we already it's already here with our misconceptions
and that if anything you say about that his chest back to our good old buddha nature which is we temporarily try to say something about the true body of buddha
like we say it's this or that but anything we say about it
is you know
it is based on a concept and and a concept or word doesn't region and not reaching have any concept or words we say about it is how it is free of any my it conceptual aberrations are yours not to mention it's free of attachment to the indulge
actual or conceptual elaborations it is free of it
and it is teaching us
how to be free of it cause that's this buddha body which is the realization of harmony are buddha nature which is the understanding of such this and also the delusions that are associated with us so we are we are reality with delusion realizing that is this thing which is
beyond delusion
and this thing has qualities
which are actually also beyond conceptual elaboration but these qualities make possible activities which are also fundamentally beyond
and these activities are to teach us
teach us what how to realize our nature
by practicing with our pollution
in a compassionate devoted
calm and dynamic conversational inside process
which were doing is classed is analytic wisdom this class is devotion to the teaching this class is tranquility
this class is compassion towards yourself and towards each other right as we're doing here
yes and yes so
they pass
were included in the past
me that feels like pro problems
one or three five
how that time we
is josh
day so has a row
and they are
a women like right now what's happening to time
how are we
struck that it
well i'm
you can say time's going by i think a lot of people say oh yeah
gregor has ago the fundamental things life as time goes by and so i think we have to thing all time going by and then we have past present and future
our pasture r r r r r past is past going by
it's future going by
is present going by

oh not so as kicker
this conceptual elaboration it we are strongly inclined to it yeah
so i got in touch to speak with one
stop and my shoes i realized that i am disappointed by almost everyone i just realized one by one
a disappointing one
oh so
so i'm kind of that means to his here so i'm just confessed it go
i still is it weren't so can i get i cannot see the discipline of life
so it's not this practice isn't try to isn't about getting rid of disappointment
letting disappointment drop away
noticing fascinating noticing it confessing it which is an act of compassion
i was
more shame
ah to on
what is it on
i thought you said you confessed it and they're in there are some shame to that shame
facilitate you being
a compassionate towards this
oh so when you're
you want to be compassionate towards
every day people do you want to be compassionate towards everything
so you want to be compassionate towards people and you want to be compassionate torch disappointment and your mind
on principle
it's not
oh excuse me up
did you say in principle he you you wish to practice compassion towards disappointment when arises in your body and mind was okay so that's you want to hit clear that in principle he would he wished to practice compassion
so the the teacher is talking about is like practicing compassion towards for example disappointment disappointment is a temporary
misconceptions and it's a temporary
ah attachment
i understand about the field i understand that are do that even even allow ashamed to feel it when i know is temporary was not real it's my
and sexual aberration so worse
i'm at
i'll say again when we practice
devotion to the teacher
compassion towards for example a disappointment and the people who the disappointment it's associated with when we practice compassion and we practice tranquility
and we practice analytic wisdom the temporary situation which we just described as disappointment and disappointing people that situation drops away
in well if he got an instant it's an incident it's gotta wake it in a week whatever it drops away in that situation and
original true nature of buddha is realized which has which is free of conceptual aberration
which we just which have just dropped away
this practice has not to get rid of what's going on with you
or and what's going on with you is what's going on with your body and mind and what's going on with your body and mind is that you seem to have a relationship with other bodies and minds that's your life
so-called internal and external aspects of your body and mind
this practice your buddha-nature is that
so disappointed woman
ah believing that it's actually going on and attaching to him not liking it but attaching to it like this is actually happening and
that's all i've got to say right now is this is happening because i'm attached to it and i'm not very flexible about it like well maybe i'm actually not disappointed maybe i'm actually like totally encouraged by these people i'm so inspired me know in i'm attached to this it's not
like this is just like one way of seeing them
this is not just this is the way to see them and i happened to be sitting on the way that is the way to see them and so therefore what can i say i'm right
and of course i attached to what's right because there's no alternative
well actually there is what if somebody's right you don't have to attach to it
it's we attached to what's not right because we think if i don't attach to it i might lose with right
after fear of samsara
so anyway it's not if you're really kind to whatever mess your god is not the point of it really kind to it doesn't get rid of it
it doesn't get rid of it it lets go of it
and then you get to see how actually something you never saw it before for example disappointment actually is not disappointment disappointment is the universe is knocking at my door and saying open it and i opened it and i saw the whole universe
under the auspices of this obnoxious visitor called disappointment which has been knocking on my door for quite a while and i have not been opening the door
but now i do and what do i meet i need my true nature
by letting go of my resistance to disappointment and letting go of my attachment to disappointment it all drops away and then what do we got
reality which you aren't had but we let go of the associated pollution now we have just pure buddha reality plus all this stuff which you happy with your you will be happy to hear it comes along with it
like the ability the next time do the same thing and teach other people how to do that you know
so it isn't
to be concerned with getting rid of it are getting better and all that is to be hung up on the conceptual aberration is just the same thing
to confess it
as an act of compassion is the is the practice of becoming free of what's hindering the realization of buddhahood but all these things are actually knocking on the door saying here's an opportunity here is an opportunity here is an opportunity
so a disappointment in people is an opportunity
appreciating people is an opportunity what ever is an opportunity for
devotion to the teaching great compassion
and analytic wisdom and all this has done in the saga with the teacher in the students
you're welcome
thank you for the wonderful opportunity
nata yes
i did yeah
while others

before you have before of tranquility has done his job
fully and it does it job fully when it's associated with these other three things
so you can have tranquillity without great compassion and without analytic wisdom and without devotion to the teacher
but what you have tranquillity with them then the veils
obscuring reality
drop away
just tranquillity by itself isn't sufficient but tranquility with those other history you know the for horse people of the apocalypse
then they make up the great change
by itself if you look at it by itself people who are not devoted to the great vehicle teaching they can still practice tranquillity
now it turns out from my perspective that tranquillity thrives with compassion
if people try to practice tranquillity which is basically tranquility is very similar to give up conceptual an aberration
in in the process of giving up conceptual aberration you calm down
but in order to give up conceptual aberration like for example disappointment
you need to be compassionate to the disappointment so let's say you come to meditation and you sit down and you're disappointed you come to the yoga and me sit down going practice of tranquillity at the beginning of the class we do we practice it we practice tranquillity don't we so you come here and some
have you might think well i came on ice i came i sat and i conquered
no i came i sat and i didn't come down and i'm very disappointed
and it's it's because of the other people in a class not because of me or it could be i'm disappointed in myself i came and i sat here and i'm not coming down i'm not come
practicing compassion toward not been com is conducive to guess what
yeah if you're agitated in your practice compassion towards it you calm down if you're agitated if you're distracted if you're not concentrated
if you're not tranquil and your generous towards it you come down
if you're careful with it what careful with what what what
agitation if you're gentle and tender with agitation guess what
come down if you're patient agitation is irritating
if you're patient with agitation
he do various things like you give up leaning away from where you are you're right here you calm down and then you think about all i want to practice tranquillity now you're already you're basically have already started but now you're going to really get into it and you'd think this tranquil is
going to be really helpful along with the other three were going to i realized photo at here this is really wonderful some really going to apply myself to tranquility
i got energy to do it now and so then you give it a try which is basically it's very similar to your in the process of giving up conceptual elaboration see it look at the floor and you know some conceptual elaborations might come up and you just let him go
you look at somebody's face and some conceptual elaborations come up don't try to get rid of them don't try to hold onto 'em like there's neti she's a nice person i'm not gonna hold onto them there's isn't that issues a nice person i'm trying to get rid of that i just look at nettie and i've looked at her and try to lie
give up conceptual elaborations of nettie until i finally don't even know who nettie is she might be bodhidharma matter of fact the teacher says she used so when i give up conceptual aberrations some many i realized that got it really is true but each arm is included in any
and that is included me so bodhidharma dharmas and so on you opened as a teaching when you come down
so you basically give you don't push away you're thinking it is let it go by being generous with it and tender with careful of patient with it and enthusiastic about being that way with it and enthusiastic about letting go of what you think about this world
letter to let go thinking about the world when means that you let go of what you're thinking about the temporary world
the temporary world with the temporary
misconceptions attachments and sufferings this is how you can let go of the temporary world to have revelation of the permanent blissful pure peaceful
world a buddha which is then
when realized you can use that to help everybody owns who was having trouble with the world to teach them how to do the same it's really a great deal and tranquility is part of it
basically its name training and tranquility is give up conceptual aberration
not stop it because that's another conceptual elaboration now fight it not hold onto it
let it be
be tender and gentle with it be careful of it because you're not careful of it you can trip up on it and fallen to major
agitated turmoil but if you do ever fallen to major agitated turmoil you know what to do right practice compassion with it
and be devoted to the teaching which tells you how to deal with it and
you can you become and then you can
so destruction as classes we have a period to work on tranquillity i don't try to get tranquillity when i come to this class when i used to go to the your room i wasn't i didn't go so i'm going to go to berkeley and sit in yoga room and cop down i did not do that
i'm like pretty good
i didn't try to get tranquillity on the yoga room glasses when they were over on college avenue and i don't know but every single time i'm given tranquillity
i just sit here with you without trying to get anything and i calmed down i sit here without trying to quiet down the neighborhood and the neighborhood quiets down
no matter how noisy it is tranquility is available but sometimes if it's really noisy you have to sit for a long time until you real until you stop resisting the noise and realize how quiet it is
tranquil he's already here
it's already we're already not conceptual elaborating just have to tune in to that station and we become com along with devotion to the teaching so this class has struck we have tranquility practice we have devotion to the teaching as we come here we have compassion
for the paul beings ourselves and others and we have discussions
which are our analytic wisdom phase we're doing all together there there are concerted
orchestra of three practices which remove was resisting
our buddha hood and which is operating on our buddha nature
can make your face like doves really clear
was that what you mean you can that was really clear thanks and so is your doll it's very clear
there were no little kids at thought but to bed i can use it the next time i give a kids' dog
thank you very much we have one more glass
i just can't can't get better than this and that's okay and i'm trying to get anything out of it out of this class but i get so much even not trying to get it how about you

and if anybody is trying to get anything out of this class
you're welcome to come back and try again