Before the body of enlightenment had been born, we are, we might call us, non-lumbo bodhisattvas, or people who would like to be bodhisattvas, who occasionally think that's a good idea. But the official start is the moment when this enlightened mind is born. The name of the temple is Hoshinji. Hoshinji is made by three characters. First character is Hotsu, which means giving rise to producing.

[01:03]

And ,, and ,, . So it's a nickname. It's short for, or it could be cut short for . production of the bodhi shin, the bodhi garner. Actually, originally, we wanted to call this temple Beginner's Mountain, which we call in English. But the character that the literature used for Beginner's Mountain is not but . I think it's . No shit. Anyway, that character in the beginning of the beginning of the beginning's mind is beginner's mind.

[02:09]

Beginner's mind is not the same as the bodyguard. Beginner's mind, it's like the first, you know, key player you have or something. But really, maybe even more of a pure mind than bodyguard. And that was non-dualistic teaching. But the boating mind is a little bit different. It's actually sort of quite a bit more advanced than beginner's mind. And it gets involved in some dualistic tracking. But still, if you talk about the official beginning, then you get into some kind of duality. Who should be willing to do that? The beginner's mind is really just like, you know, when a chick walks into the space, or delivering newspapers, or it's really just completely you're very betweeners and women.

[03:21]

Before you hear about the reason, that would be really important. Chino-sensei thought that didn't sound good, so he recommended . So by choosing a word, which means a similar thing that sounds better, we got the name of . It's really a Chinese character from the beginning. So what is the . It is to hope what's very bad for every single living being. And the very best would be that they would be perfectly awakened. And if they're perfectly awakened, they can get anything else to do.

[04:24]

But hoping is very, very bad for everyone. Hoping everyone will be free. even in the midst of pain, even in the midst of the great challenge of Buddhism, hoping that for every single person, and hoping that they will attain it before you, helping them all, and dedicating yourself, not only hoping for it, but dedicating yourself to do everything possible. to help them do that, and have it all obtained before you. Or at least . The Buddha has allowed us, has kindly allowed us. We've been using the word Bodhi Mami now. For the beginning of the Bodhisattva's career, we've been using it now.

[05:29]

for quite a long time, all these years, and the Buddha had not sent any method to us that we should not use it. The Buddha had allowed us to use the name of the Buddha's mind for our beginning mind. However, if you compare the Bodhi mind, the beginner's mind, the beginning Bodhi's mind, with the Buddha's mind, Toby Benji said, it's like comparing a galactic fireball to a firefly. However, if you wish that others will attain this great proof, if all others will attain this before you, then there's no difference. So this is a wonderful memory. And you can actually pick it up. And if you pick it up and you actually pick it up and actually have no realization about it, not for anybody.

[06:33]

Can you imagine, not for anybody? Think of the worst possible person you've ever heard of, and put your hope that that person would have attained the very most wonderful . Think of the worst possible person, somebody who's not even your enemy, somebody worth the black, and hoping that that's for them. Can you imagine that? Well, yes, you can imagine it. It did, probably. Do you have any reservations about it? Well, imagine getting over your reservations, and not only that, but working with the person with a lot of reservations. Just imagine. Not to say you can do it, but you can at least imagine it, at least think of it, and want that, and then want all this to happen before you get this done. This is the following question. created upon. And although you may not hear it, but spoken of some way to .

[07:44]

In fact, I feel that this is the core of this. I feel that that is the core of our practice. It is a seed at the center of our . And although it You may not have heard it, but many said that before you go to the doctor, you should, every time before you go to the doctor, you should reproduce, recreate this thought before you sit down. Remember that this sitting is for the sake of all other beings enlightening you before you Once you start sitting, you may not remember it, because the sitting practice, the meditation is probably not like that. This is the seed of Zaza. This is the seed of Buddha.

[08:48]

Zaza is the womb that protects and nurtures the seed into full . Sitting outside of the sea is not . It was also not . Not . Dougie Vallejo also said there are three things which are once born, which once produced, are unlikely to mature. Three things which once born are walking in the mature. One is thicket. Two is the omrah tree, which is rye and mango.

[09:52]

It's so delicious. They come with all the teeth of the pork. Right. Third thing is the thought of enlightenment. Once you produce this thought, it's very unlikely to reach right. Being a human being is very rare. Hearing about the necessity of producing this thought is more rare. And producing it. It's even more rare. Then after you produce it, you have what? It's very difficult to protect it until it reaches maturity. Because it's a seed. It's easily lost.

[10:54]

Because it's constantly changing, you have to read. When you create it, you have to rediscover it. You have to recommit yourself to it again and again. Basically, every one. Every night. Maybe not every night. Maybe some people, if you do it in the morning all the way to the night, and then go to sleep and relax, and in the morning, if you remember again, you're fine. You have to figure out, when do you lose people? I won't have to right now. Did you live it? Did you ever have it? Do I have it? Yes. Do I live it? Yes. But my vow, and the vow you say, too, at the end of this lecture, are that you will, you have this vow, and you will keep trying to realize this wonderful mind.

[12:02]

to bring full maturity to all beings. And they're new, too. So we have a class on the sick perfection. And these sick perfection are not the Father of Enlightenment, exactly. Well, they are the Father of Enlightenment. They are the Father of Enlightenment in progress, or the Father of Enlightenment as it's developing. Or they protect the Father of Enlightenment, just giving ethical conduct, patience, enthusiasm, concentration, and perfect with all the imperfections protect the bottom line. These six perfections are what we call . They are the practice of sessions, the perfect perfection The perfect protection for the thought of enlightenment is the practice of such.

[13:09]

The practice of things as in it is the ideal protection. And we break up the practice, especially through six parts, six dimensions, six ways of becoming able to settle into what's happening, to settle into things as such. It's the way to protect with all of your life. But he could be perfection, our practice as such. So for example, the first practice of giving, giving means, but I like to say, giving means letting yourself be yourself and letting others be others. Letting your breakfast be your breakfast. Let it yourself clean and let it yourself clean. And let it yourself clean and let it yourself clean and be that.

[14:18]

As Toby said, leading the flowers to the wind and leading the birds to the sea, this is the subject. Yes. This protects the thought. But another thing that protects the thought is we create it. So thought of enlightenment is a little different from its protection. Protection is such that you have to get involved in the nitty-gritty thought of enlightenment and then protect itself. OK? Anybody have any problems with getting right to the bottom of the line with problems with it?

[15:35]

I don't know what to check under it, but... Yeah. Well, I kind of wish for... I do need to go over. I can't do it. I think that we could say that I... Yeah, that's probably what happened. Is that... Right. If you get into that, then there might be a whole lot of people left behind.

[16:43]

If anybody's left behind, then they're going home. Right. It's like catch her in her eye, right? You know catch her in her eye? And the image of pouring it in the right, these kids, with the clip, and he catches them before they fall open, right? But in this case, you don't catch it before they fall. If you stay on edge, you're telling me, I'll fall open. And this is the no catcher in life. When they're all gone over, they need to fall too. Yeah? Pardon? Is it what? Well, maybe the point is that in order to get other people up close to the end,

[17:47]

you have to have considerable enlightenment that it's not perfectly configured by. So you have to realize nirvana. You have to visit nirvana occasionally in order to be effective to help you. When Bodhisattva goes up and obtains some freedom from problems, not to get a taste of nirvana, but it's a nirvana which it's still under the influence of your body. So you're driven out of your body back into the world and into problems. And therefore, under those circumstances, you develop sterile meat. And then you use those sterile meat to get yourself out of that problem, or to pull out of that problem, and you go back up again. It's not final liberation until you develop all possible sterile meat. And it won't stop at all, they still need it for all beings that have been delivered.

[18:52]

But there is release. Again, it's been a release long, long ago. But I just could, if it's fair with you, if anybody has a little to produce it in the first place. Yes. I have a question, let me just say everyone. I'm not talking. I'm not talking. I'm not talking. I'm not talking earlier. Something about it was more realistic to having everybody do it right. Oh, right. And I find it extremely difficult. I felt quite so hard with that for myself. I wasn't one of them. I was very important. But it's a difficult part of the thing. You sit down with the attitude of saying that everyone is not right. And I can't do that. Well, if you can think of something better than enlightenment to worship, then worship back to them. If you think that enlightenment that you have in your mind, they might not want that, well, give them something better.

[19:56]

Give them the best possible thing, the thing that would be the most helpful, most beneficial, and give them that. Now, again, that may have to revisit it, but certain people might not want to have the very effects, especially certain people that are rude to us. Something like that. of those people, right? Or perhaps someone who's trying to, when they drive in the car, someone who's trying to poke in front of them. He might not want them to even get in front of them, not to mention, who's not the type of hat? So these people, if you have any resistance, you leave to the idea of those people getting in front of them. Then they work on that point there. And I'll tell you if you can get over that one. Now, after you produce a product of enlightenment, then when somebody comes in front of you in traffic, He may slip and wish that they not only would get enlightened, but wouldn't think they'd do it. As a matter of fact, they would maybe get him activated pretty good. But maybe they'd like to find some big truck. But that did the slip.

[21:03]

You just saw me face that. I didn't go for a second. But then you haven't necessarily given up your bow. You just sort of got angry at that person. You didn't want that person to get in like it. Oh, yes. I still do don't want everybody. But if you can't even knock people around, you can't even then you've got people working at that game. Imagine if then you're mad at it, then watch yourself. You may think, there. And you may know if you slip. But slipping doesn't mean you give up your basic attention. But no. And if it does, then you create And that's why you have to keep going. Slip, keep going. Any other... I don't want to assume it, so I have to get...

[22:05]

It's a part of the subject. Sometimes I feel my problem is sincere. My problem may be sincerity. I can conjure up my wish for something. It's hard that someone may like, but I sometimes feel that that's it. Not really sincere. Well, yes, I mean, so keep working until it's not really full-bodied. Then it should be. It should be as sincere as you can get. I mean, really sincere. And if you feel any resistance, like I'm kind of half sincere, well, that's not what we're talking. We're talking about, like, full out sincerity. But as much as your whole body and mind really want that. And if you could feel it going to this day, well, then just keep working. Look, it's all the way out there. And until you get it all the way out there, you don't have to follow the life in it yet. You have to start. And you can't start doing that.

[23:09]

You're not. That's all. You're just being selfish is all you're doing. Selfish on a cushion now. Selfish in an end of it. That's all. You're just being selfish. That isn't true. You're just being selfish. So. If you're getting your thought enlightenment that big, well, okay, then that's your limit. Push it all the way back, all the way over, 360 degrees, you know, every direction, forever, all the way everywhere, no matter what it is you want the best for. And when you get that scale, and you can do it, keep working when you get that scale, then you got it. You got the thought of it. That's the thing. It's similar to loving kindness. But it's loving kindness, but just, you know, tilted in the direction of not just affection and good feeling, but wanting this wonderful thing.

[24:16]

And the difference between loving kindness is you want others to gain it for yourself. But loving kindness, too, has to be a step ahead of universal . I'm not saying that's easy. I'm just saying that's what we need in our thought in life. And if there's any tiny, tiny, tiny little bit of insincerity, well then work on that. To overcome that and get a bigger sincerity, a deeper sincerity. Because sincerity very much, completely sincerely wanting the best of all people. This is the people at the core of our city. And I think, you know, Again, I don't know, look, see, one of the first thoughts theory, was there something like that in there? Maybe not that full-blown thing, but maybe one of the best for somebody. And maybe you saw someone, one of the best for somebody.

[25:19]

And that made it kind of like, yeah. Look deeply, see what you want to do. And again, as I say, once you develop it, Or even as you're partially developing, like if you have 15, those are just in three. Reiterate the partially development before you sit. And then you know you're sitting is kind of similar, you know. That's called compassion. And then again, not only is it sort of quite a bit of work to break this thought, divide this thought, but then you have to take care of it. It doesn't just sit there rolling along by itself. You have to now take care of it and protect it from being lost.

[26:21]

It can shrink. You can forget it. It can flip. Many, many ways you lost. Last time, my last block here talked about the city posture, balancing. When you're sitting still, the more still you sit, the more I realize how much I'm moving.

[27:34]

The more balanced I am, the more I realize how frequently I come off balance. We're kind of balancing sitting in a way that you actually experience physically. And I think I also mentioned that he also said this in another place, that the thought of enlightenment, producing the thought of enlightenment, is getting a glimpse of eternal. And you might think about, how is it that getting a glimpse of eternal is the same as hoping it works for the enlightenment of all beings? Why would a glimpse of impermanence be the same man or be meshed with the liberation of all beings? I'll leave that for you to think about. But this posture, this balanced posture, is a glimpse of impermanence.

[28:40]

This balanced posture is also a father in life. I would think that for most people, it's easier to produce a cloud of enlightenment than it is to have balanced posture. But I would suggest that the balanced posture is another way to produce a cloud of enlightenment. But the balanced posture for the sake of all being. And now it's probably not harder tonight. And so I'd like to introduce something which I think I will follow up on before the two-day activity. And that is the kind of thinking that we do when we're sitting, the kind of thinking we're doing in this balanced posture.

[29:45]

Or I would even say the kind of thinking that this balanced posture is. Balanced posture is thinking. Balanced posture is thinking. Balanced posture is thinking. As a matter of fact, your body, your body, is the deepest thought. That's a very deep thought. In the text, you go sitting still. The story of Yashon, sitting still on an active period of meditators over, one of the students said, what kind of thinking are you doing on the sitting still?

[30:52]

And Yashon said, of that which did not think. Think of that . Or think of . Let me just take a translation. . That which does not think. How do you think of that which does not think? And Yashank said, non-think. So we've got to step in. Once you settle in steady the mobile sitting position, think of the unthinkable.

[31:54]

How do you think of the unthinkable? No. This is the essential part of it often. Earlier, he said this in . Earlier in ,, he said, please learn the backward step that turns the light around. and illuminate the sun. But once you think, turn the light around. Shine it back on the sun. Or shine it back on the moon. It's in the same type of instruction.

[32:56]

Think of that. What did you say? Thinking of the unthinking is the protection and embarrassment of the body.

[34:13]

Thinking of the unthinking is the protection of hearing, protection Perfection of ethical conduct is solid. It is the perfection of wisdom and the perfection of concentration, perfection of effort, perfection of patience. So I'm asking you for the sake of everyone, reduce quality enlightenment. And it's protected by sitting still and picking up the .

[35:26]

do you think of the unthinking? Nobody then said, that is correct. The way you think of the unthinking is hot. No one knows hot. Some people in that house had lunch with hot. But how is the correct way to think? How is the correct way to think? And if the correct way to protect your beautiful Buddha mind, your beautiful Buddha mind, which is the very best for all being

[36:34]

that has unlimited, unobstructed concern of the benefit of all people. Of course, nobody really knows. It's ungrateful. And it's not easy to do a practice. Turn your mind towards the ungrateful. Because you finally want to grasp it. And if you take a grasp and reach it out there and start grasping and not getting anything, well, some fatigue will affect itself. But if you try to do this practice now or tomorrow morning, you may get fatigued. You may get burned out and therefore give up. after 50 seconds.

[37:36]

Reaching back, try to get them. Well, nobody says to get anything. You have to look back. Well, how do you know if you look in the North Shore? Well, you don't. How do you know if you do in the practice way? You don't. You can check out the recording chip. That you can go to check out. You can check out the city still. The other one, entering the realm of . And that realm is a realm to protect the body. So I'm giving you the instructions. And he gave you two. These are the beginning instructions. They're not really beginning instructions. As a matter of fact, they're as difficult as any instruction can be. But there are the actual beginning instructions in the kind of thinking that you do when you're sitting still.

[38:43]

These are instructions that help you discover what you're doing when you're sitting still. And the encouragement of encouragement that you need to get care of is that this technically, it's actually the entry point. The initiation into actual care and feeding of . But if you try it and you slip and slide and can't get a hold of it, that's not the usual thing.

[39:44]

Most people have an experience when they try to do that. But again, you need to do this if you haven't already produced product and whitener. You don't need to do this yet. I'm telling you beforehand that when you do those two other things, you can start doing that. If you want to start doing it now, then I'm saying also if you try to do it, you may have trouble getting the hang of it. Because there ain't no hang of it. There's nothing to hang anything out. And mine is actually ineffable. It includes everything without omission.

[40:49]

Penetrating everything without obstruction. This is in mind, which you will turn around and look at if you do this. If you do this, you're actually going to be looking right into it. ultimate nature of reality. And the usual gripper is not going to be up to God. I guess it's not the start. And I think I'll just keep going over the thing, going deeper and deeper, the various Instructions from very carefully throughout the left of the project. So give it a try if you think you're, if you think you've had a way of setting your mobile phone position, then think of that.

[42:09]

See what it's like. See how it is. How many of our kids encounter the top? We're going to have to know what it's all, that the need. And also, I was telling, I don't even think so. He's there, in the realm of the unthinking, but the who also. And the who take care of you. Who carries the new right next? Well, I ask you, please answer.

[43:10]

What kind of thinking What kind of thinking is going on today? What? What's it like when you step to the devil can't think about it? Thinking of the other hand and thinking. How does one think of the other thing? You've got, you know, you've got to go.

[44:20]

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