Training for the Selfless Heart 

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the second
a practice for
training know
selfless heart from a bodhisattvas
the perfection
more discipline
have you
in western culture we often suggested children that they think before they do something
sometimes we have even suggest
if you think about several times before they do it

so in a buddhist tradition in the buddha dharma it is sometimes also said
i think or i desire to move my body
or to say something first of all i should examine my mind

and then
with steadfastness or steadiness
self possession
to act in an appropriate way
a lot of people are tried to design because
of the reputation for
ah learning how to act spontaneously
very freely
almost without any consideration it seems
and i i think about dumb
the practice of tachi as it as i've seen it practice
there's some moves
but you learn
and you
you know someone shows you i do it and menu and then you try to move that way
you actually think you you see it you hear it and then you try to enact it with your body
and then you get feedback
repeatedly until you actually get the different parts of the movement
fairly well learned
but it's usually quite slow the the moving entered into the postures is quite slow
to move into one to move into the position properly taste quite a just to get into one position properly takes quite a bit of
effort and training and then to move from one to the other
why and in the other is mary somehow conclusion of the movement but also the way you get from one place to the other is also important so position one and position to
to assume each one is difficult and takes training and then to get from one to the other
it's also part of it cannot take training to and usually have to go quite slowly to get from one to the other so that the two positions are correct and transition is correct
and also in hot yoga
same the same applies to each posture and moving from one to the other of the not necessarily done in the sequence the way tie cheers
but there is a sense of this is the correct posture this is the appropriate this is the proper way to do this posture this is the appropriate way to just posture and if you're going from one of the other this is the appropriate way to go from one to the other
and it's very slow
but after long practice it is possible to move more quickly from one to the other
and even very fast
and it's also possible than to innovate new new
forms of new positions new postures and new transitions
which would flow
perhaps you might say spontaneously from the ones you had painstakingly learned
to do correctly and then finally rapidly and and is an nine a rapidly but spontaneously but spontaneously doesn't mean coming from nowhere it means that the call the conditions are there
for the performance
so it can just happen
in other words that practitioners ready for this thing to happen
the conditions are such that it happened so quickly that it looks like
effortless and
ah almost unconsidered
with the with the practice of generosity we now are ready to think about whether we'd like to give ourselves
pay attention whenever there's a desire to move the body
whenever they desire to speak something to look
and see
if it's appropriate sometimes the appropriate thing to do when you desire to move is not to move
so in zen practice
when we sit together like we just did i don't know how many have you had the desire to move why you are sitting
but there was in a sense
very little movement in the group
and it's partly because any of the you who thought of moving probably noticed it and thought
and there's quite a bit of experienced sitters here when you have new new people selling if they haven't been told much even if they're in a room of of other people were sitting still new people often
we just know scratch their head or scrap their nose or
scratch that itch to scratch that
like you know
some other primate might do
piccolo and scratching to face areas quite common even if people don't go like this
because there's a sense that
they'll be all right but then as they sit more they realized well it's okay to scratch your face but

think about it beforehand
when my friends in our early days of practice i'm scratching my wrist know
one of my friends in her early day of practice
ah at tassajara
got through a period of meditation without scratching herself i think maybe that might event during the time of year when there's lots of insects
i don't remember exactly but it has a higher when lots of insects are crawling on your face it's it's more challenging not to scratch
what's what
or encourage insects to go somewhere else
some people are were put cotton in their ears
because we have this kind of fly they're called mucus flies that like to go hang out where there's mucus
in the know in the nasal passage in the eyes and ears
i think this person might have also put some stuff in is no but that's hard because you more supposed to be close but anyway he did put in his ears with because when the flies go in your ear not only is to feel funny but
it may they make a lot of noise when they're crawling around in there
sounds pressboard caught in his years so you wouldn't have to keep
moving the flies out
right way this person got through a period one time without scratching yourself and she told
when the precept ah sahar when the japanese priests and he said well as better than sleeping
she was crestfallen
he thought there was a really great attainment that she had been able to do that
so for starters i'm bringing up something pretty
a pretty i'm not the word is a pretty amazing suggestion or a pretty amazing statement whenever i desire to move
or say something
i examine the mind and then
act appropriately with steadiness
so that's one of the assignments for this evening and the rest of the week
the rest of the week
consider such this assignment
every time you feel the intention the motivation the impulse to move
the examine your mind
an act appropriately
practice being that attentive to your mind
and thus your physical movements tenure
local movements
this text which is called
guide to
the life of the bodhisattva
a guide selfless
in this chapter on the perfection of man discipline
which is which is literally called
got ah
guiding awareness or vigilant awareness
he says
whenever i go i read it but whenever i have the desire
to move my body or say something first of all i should examine my mind and then acted properly then says whenever there's
whenever they're the attachment in mind
whenever there's it
a desire to be angry
whenever there's attachment in the mind and there's desire to be angry
i should not do or say anything

so that kind of goes with the previous instruction when you feel the desire to move
or to say something and you see that in your mind and then you notice there's some attachment or wish to be angry
then the appropriate thing to do is not to move or say anything
remember that the refrain is where the chorus is but remain like a block of wood
so i would come in and that little bit
if you know if you look in can you see a desire to speak or to move can you see that there's anger there it says don't speak or move be like a block of wood
if you will if you feel the impulse to be angry for the impulse to be to act in accord with attachment don't eat talk and don't move be like a block of wood
now if in the next moment
use you see a desire to to speak for to move
and what you desire to speak he is perhaps to tell someone
that you were angry
or even that you
where desiring to be angry
that's not desiring to be angry that that in this context i mean that as a desire to communicate to let did some give someone a gift so now you look in your mind and you see there's a desire to speak but the speaking now is is speaking which you wish
wish to offer as a gift
then the appropriating might be
to speak
then you don't have to act like a block of wood
because there's a wholesome thing there a desired to
show yourself a desire to be honest i desire to benefit the relationship
but if you actually wish to enact by your speech or your posture
attachment or anger
that says
might give some are examples then we can have some discussion whenever i have distracted thoughts
and the wish to verbally belittle others
feeling of self importance or self satisfaction when i had the intention to describe the faults of others
pretensions and the thought to deceive others
guess what
the like a block of wood
whenever i'm eager for praise
or have the desire to blame others
whenever i have the wish to speak harshly or cause dispute
at all such times i should remain like a block of wood

and this uses in different translation is when seeming to advance myself it is only depreciating others
contemptuous and discord
remained like a block of wood
we have this precept called don't praise yourself at the expense of others
so one of these translation says
whenever i'm eager to praise are eager for praise
you either for for eager for praise are eager to praise or have desire to blame others but the transition says whenever seeming to advanced oneself it is only the depreciation of others that sort of puts success they go together
so you might think
don't praise yourself at the expense of others on it may sound like or there's an option that you could praise yourself and not
haven't be at others' expense
maybe but there's also way of saying is that when you phrase yourself
it is at others' expense unless the way of praise yourself is by mentioning how others helped to do it something good
by your kindness and support i was able to come successfully the class tonight
i got the place
and got in the room and got and sat down fairly well
by your kindness
so praising self without mentioning others is generally
disparaging them not giving them credit for their support anyway when you think of talking like that
it's time to remain like a block of wood
whenever i design a desire material gain honor or fame whenever i seek attendance or a circle of friends
in my mind i wish to be served
and all such times i remain like a block of wood
when my mind is inflated and derisive full of arrogance and vanity evasive and deceiving
i should remain like a block of wood
when my mind longs to hold forth and is averse to working for the good of others seeking my own advantage
longing for a congregation
whenever i wish to decrease or stop my efforts of working for others and desire to pursue my welfare alone if motivated by such thoughts
if if motivated by such thought i wish to say something occurs remained like a block of wood
whenever i have impatience laziness cowardice shamelessness or the desire to talk nonsense
if thought a partiality arise
at such times i should remain like a block of wood
whenever my mind is intolerant idol cowardly impudent or foul mouthed and biased in my own favor i remain like a block of
and then this part i think it's a nice kind of
some kind of that conclusion of the discussion noticing in this way that my mind is defiled and engaged in fruitless activities
if i want to be a hero i should always firmly curb it
and remain like a block of wood
or noticing in this way noticing the in this way that the mind is defiled and engaged in fruitless activity the courageous bodhisattva should hold the mind steady
whoa boy
so now this is when this kind of observation of the mind is the work of
heroes of enlightenment
this is heroic work
it's heroic
do whenever you think of do something look at your mind and when you notice face like some of these examples you don't do anything
and then and then you come to see maybe if you if you if you should happen to come to see how defiled and engaged your mind is in wasteful unhelpful things
this is the work of the heroic ones of the courageous
heroes of enlightenment
a boy sought this
it isn't that the bodhisattvas never see anything like this is the thing it's that they look can sometimes they find this
and then they resolve not to act from that kind of state
but they are but so they are looking at this kind of material
and and they noticed this so they really are careful to curb it
do not get involved in it and then how are they well
they are
very resolute
and faithful and daddy and respectful and polite
with a sense of shame apprehensive and peaceful
and they just strive to make others happy
they are determined these but these here this heroic bodhisattvas are determined full of serene confidence steady full of application respectful
hume humble and timid
these heroes are timid and humble
they're com an eager to help others their com an eager
eagerly com to help others and their have a sense of shame for the stuff they see in their mind and that's why they're timid
and humble
this kind of hero is a hero who is humble
because they will they see their own
steadily consistently looking and finding any kind of shortcomings they are humbled
and they are poor white to themselves they are polite to what they find which they do not act upon they are polite they are respectful
and they are
enthusiastically com and eager to help others

some of us
i think there's stories of heroes in the western tradition to where the hero is not particularly arrogant
ulysses is kind of a hero right
but but he's very arrogant
heroes in our tradition who are not arrogant
they're more like the body surface
and the bodhisattvas aren't just theoretically humble
and ashamed on principle
they're ashamed of what they find
their motivation to sometimes be they notice sometimes that they would like to have
you know a big congregation of admiring followers they noticed that in their mind

a shame means that you ashamed one meaning of shame is that your the way you are not the way you want to be another way it a word for shame self respect
and when you have self respect and you do something that's not appropriate for you it's appropriate to feel shame
and i think shame as a you know said he said it's one of those words can have a culture these days but damn
try to find another one for how you feel when you do something really lousy to somebody that you want to be kind to what do you call that sorry
if you're sorry
it was to meet what
what what for example if your

not act on well that that's that's good you notice and i'm kind of thought and you act on it so that was the first destruction when you see a horrible thought horrible crime your you'd like to do don't act on it
now after watching yourself for some time you have a sense of shame about all these thoughts you've had which you didn't act on and you're glad you didn't
and you don't praise yourself at the expense of other people about this great thing that you'd all these bad things you didn't do
in other words your humble
and you're not just humbled because you didn't do any not just humble why your humble because it isn't just that you didn't do a bunch of bad things it's that you didn't do a bunch of bad thing you were thinking of doing so you feel kind of humble about it like you may be hear somebody's talking about some great person who didn't do any bad things i'm
maybe they even said and tracy didn't do anything bad for the last
week or something
and but pretty but you feel humble right
for humble

we have to be careful now when you when you decided by judeo christian and and that's why i'm here not there get as you probably shouldn't said that
that kind of puts here a little above there man
so i need gonna catch that it's easy for me to catch you doing that

i'm not saying you should be ashamed i'm saying the body sought freezer ashamed and i'm saying you should be ashamed they're ashamed when they put buddhism if they ever do if they put buddhism above islam or christianity
they're ashamed of that because they're not doing they're not doing their job what your drop my job is not to praise myself my tradition my my shtick of being a boy for i'm not supposed to put my thing above other religions
or put me when i'm doing it above other people who are not doing it i'm not going to do that but i did it i am i feel humbled
you know by that i did but i also feel ashamed
i'm i'm sorry and i feel ashamed and and but i'm not gonna like
it's not that the body for that molds over you know they just feel ashamed and move on to try again the next moment
where they find me some other junk
which in if they don't act on it they feel a relief
you know that was not a good intentions and i didn't say anything about it that was not a good thing to say and i didn't say it i feel relieved i feel good about it and i do not praise myself above myself if i had done it i don't do that that's my practice in and i was that was that happened them and i'm grateful
but if i slip i feel humbled and ashamed and yeah some shame some
but you know not an in a skillful way hopefully like i want to try harder and
so shame is kind of closely related to repentance and sorrow around doing things so the kind of shame we want is a kind of shame which encourages us to give that to not act upon those impulses doesn't exactly encourage just not to have them because we're
meet you know it wouldn't be it wouldn't be polite
to try to you know actually not have them
it's like more like it's polite to say well
here is ah
here is is kind of your some contemptuous in me
and i'm i'm i'm polite towards it we we we we recognize you will respect you we respect contempt so we're gentle and kind to it but also if we act on it if we have it if you're lotion and we act on it with your washing
marjorie and then geraldine

shame you ashamed

i am that might have been helpful it's possible that might have been helpful as possible
i mean when you're you're given that you're giving that report might have been helpful
when you started talking to enter of this helpful or not and i'm just commenting that that might have been helpful

the karmic consequences

yes it had it has consequences

yes that's right that's right and it in it and it's possible that one of the consequences of an unwholesome thought is that you enact it
with your posture or your voice as one of the cup consequences of it which then we'll have further consequences but another consequences you can like see it and it can be an opportunity to develop
moral discipline that you actually it's an opportunity to be aware and not act on it

why you don't you know i can't say for sure that that was it because make affect the ability to observe and unwholesome thought is not necessarily a comic effect of it but it might be
and also to be to be humbled by it is in some sense also an effect
so an unwholesome action could be the opportunity for some wholesome things to some wholesome responses to his awareness of it
and here's his nose it's kind of subtle point is that in the presentation of in in the presentation of these of these these virtues these these perfections one chapter was called carefulness and the other character captain next chapter
was called
you know vigilant awareness and the chapter and vigil and awareness is the one i'm talking about now
and in this one there is a vigil and awareness which shows for example a feeling of shame when you do something that you think is not
what you want to do
but in the previous chapter on carefulness
there's there's another kind of thing going on which is like a fear
of shame
such so shame goes with a fear of shame sometimes that you sometimes you do not do things partly because you're you're afraid of what it feels like a shame you feel if you would do something like that
and the fear of shame is also translated as
the fear of shame is translated as self respect also
and then there's another one which is called fear of blame
which is translated as decorum
so sometimes if we do things we feel that was beneath us and sometimes when we do things other people feel like that was beneath us
you know
if there are friends they think it's beneath us they think you know you can do better than that this is not really what we want from you
this is beneath you
in other words that's their sense of decorum is that you have the ability to be more decorous and you do not want people to blame you for not being decorous i mean i should say you don't want to do but there's a wholesome mental factor which is that you're actually afraid or timid
to do something that people would blame me for another way you're timid about violating decorum
the you concerned about outward judgment of you and an entered one is fear of shame
or the other one could be actually
your fear of being shamed
and i think being shame is not as his little bit different but it's kind of like being blamed
so we really shouldn't we shouldn't be blaming people are shaming people i don't think i don't think i think blame and i think blaming and shaming are delusion
but still we're afraid that people will be diluted in response to us if we do certain things
and that's kind of good that we are aware of that even though they shouldn't do that
but i don't say a shame shouldn't be blamed of ourselves
don't make it blame
don't make it what's the other word don't make it shaming so get into feeling shame without shaming yourself
and feel shame with i'm blaming yourself
so in in the buddhist analysis there isn't a dharma actually of shame
so much as there's a dharma of fear of shame
so i think the feeling of shame
what is the feeling of shame and besides knowing and buddhist terms
i think it's regret
regret and remorse
and regret and remorse are wholesome when we regret
not doing something good
or we regret doing something unwholesome dennis
it's a wholesome time but if we regret doing something good is not wholesome regret
you know i'm really sorry i help that person
and that that so regret that isn't always good

yeah i think i think we discovered here maybe a good a good tip is that when there is blaming and shame it's not hold is not the bucket is not the whole some kind of shame
lemmings like putting it over there
last year

i think so
yeah i think dwelling and pride that would that would not be so good but how by just see

just like blaming
kind of puts it over there outside yourself if you're proud and you dwell on it or have it for yourself
so how can you
get easier kind of and also is it can be a pride or happiness if something's happening where you don't abrogate our aggregate
harrogate this is a word harrogate
ah you don't bring to yourself bring it all to just like you when you blame put it out on the other people or you blame yourself you don't put it on yourself blaming yourself is putting too much on yourself
and accepting responsibility is one thing but blaming yourself is too much i would say seeing that other people are responsible as okay but blaming them
putting too much over there and pride can there be a happiness if something's happening like people say sometimes a bot people that are related to me aren't you proud of them and i feel the tone of what they're saying is aren't you proud of your so and so
your brother your daughter your student aren't you proud and i got the how can i how can i share the joy of this person's performance without bringing it to me
without bringing them to me that my student
my beliefs
how can i be put
so i'm happy for them but i'm really careful about being proud of them because proud means they're mine
little bit
if this is a good class and are you proud of the yoga class
are you people proud of the yoga class and can you be proud of it
and not have been you're proud because it can your class
are you proud of your contribution to the glass
so i think there's something in that that's really good it's called sympathetic joy
and you can even as sympathetic joy for other people's merit
it's it's a it's a very good mind the mind of really being happy the other people are doing well
really be happy that we had a excellent period of meditation
that seems fine
when would do we bring a were proud in there you know
and we do is some possessiveness
so as if i know what if we see
yeah so like the united states and canada were playing for
gold medal in hockey
so like if you are from i don't know what
if you're from some place like the middle east
would you be proud of the united states hockey team for doing so well to be in the finals of the olympics
you know what would you just feel like boy did they really united states really did well to get to play canada
i'm so happy for them
but i don't know i'm not american and done not protected proud of them i'm happy for them but then
and maybe vacancy i'm proud of the americans
i'm proud of them for doing so well
or for palestinian can say i'm proud of the jews doing such as such as the jews can say i'm proud of the palestinians for doing that that kind of pride i think might be
if that fifty years prior to that it's really that they really appreciate an honor this wonderful wholesome thing that person did yes

what's not so much it it is or yeah i guess why these example if you if it's very clear that you can hardly imagine if you did anything
to contribute to it then you probably are not being possessive is it's the arrogance is the bringing it to you
that we sometimes associate with pride that makes the pride not that makes the pride hindering
the spiritual development but if you just appreciate it
that's mine you can even make a contribution to something
like you could donate money to some cause and the cause could do really well and you could do that and be happy for them without sort of bringing it back to you in having a be something that puff perfume
it's possible it's possible in other words as possible to appreciate everybody without being proud and arrogant so the buddha is like that the buddhist supposedly appreciate everybody sees everybody's beauty sees how everybody's worthy of
total devotion and doesn't be your possessive of anybody so the buddha doesn't feel pride the buddhist is how wonderful compassion is and how wonderful wisdom is and happens to be participating in it but doesn't own it so the bullet doesn't go pride but if you asked the buddha yes this is this is great compassion hair yes this is great sympathetic joy
i'm not proud
but the feeling might be very similar to how you feel when
when you see somebody do something and you really appreciated and like even to see if your children are on baseball team and somebody else's children and another baseball team and to see the other baseball team do really well and really be happy that they're that skillful
you know then your own kids may say you shouldn't be so happy dad that the that the other team did so well
but you may be you are but you might not be proud in that case but you could say i'm proud of those kids who
you know i'll play with
with my kids
and my kids i'm also proud of they last like heroes the hero they they were there were so heroic the where they lost they were humble they were gentle you know they weren't proud they were you know
they were wonderful to both sides were great
and i didn't only the one
yes linda



yeah i think so yeah you can i think the the i think you point a key thing is that when you're doing this if you're if you're like you're making one of these robes and and stitches are really lovely you could look at them and have sympathetic joy for that skill which did that but not identify with that skill it's like
your hand was there when this happened and it really was like wow you know amazingly but you didn't identify with it even though your hand so you don't identify with your hand either
i think that's a key point is that you don't identify with it so if i'm in a position like we have these positions at zen center had monks position
and so if i'm playing the role of teacher with ahead month and afterwards people say aren't you proud of that person they identify with me with that person and so then they think kyle identify myself with that person and i actually am working to let go of identification with the people that i'm working with and led by
try not to save my blah de blah
i tried to save my blah de blah and there's a lot of things to put it after my i try to not do that to remind myself not to identify with things
or in to remind myself to pay attention to whether i'm identifying
but sometimes people say aren't you proud and i really should say i'm sorry to say i am i'm really proud and the reason why i'm proud is because i identify with this person
and i think they're my student so here i am i'm ashamed to say i'm proud

and i'm really sorry i hope i hope to have more chances just to watch people when closely associated with you really well and not be possessive not identify and be possessive of them and just have joy that they do so well

yeah basically the same thing self-righteousness again righteousness there are some righteousness great self means is my right issues
that's pride

i think you're right that i think a purse
one can feel shame and not have it be specifically related to an action whereas we use remorse more i think it's more it slip bit more specific to an action
so some people just feel shame but it's it's kind of ambiguous and they can't really related to some particular
yeah right yeah they feel shame have something to me did to them so i think remorse is little bit more focused
however still i think when you feel remorse
i would encourage you to at the time of remorse to open to a shame while you're at it
i would say when you feel remorse because remorse is usually about some specific thing so we're now we know i gotta related to your action
not again he doesn't even have to be your action that your possessive of or the to identify with but just ken i'm doing this stuff i'm responsible for it but i don't identify with it
and not identifying with it doesn't mean i i give up responsibility for it i'm still responsible for it but it's not mine
i let you share in my responsibility
and but still i feel remorse that that i did this
now when she got the remorse and specific to an action then you can bring some shame and think could be fine
because it's related to an action it's not your general shameful state is that you did something that you don't
this is not really your intention is not your aspiration you do not aspire to be
eddie and dishonest and deceitful and contemptuous you don't know when you're that way you feel remorse or regret that's good and some if you're ashamed to outset that seems okay that seems appropriate
and and that would be part of what
you would you would be cautious about because you don't like to feel even though remorse is in some sense appropriate it doesn't feel good because you're tasting this
think again that you don't really want to be tasting
so regret remorse and shame
we were not really like aspiring to feel them all the time
we're just saying that when we do not live up to our aspiration were opened a feeling these things and at their and in the and they're appropriate when we're not following through on on our
highest aspirations yes


what is shame not a crook is shame not appropriate but remorse is appropriate

what is he that but but these are actions these are mental actions the not just thought their intentions
so it
i'm saying well like for example just the thought just just that the thought of anger is not an action
but wishing does you know desiring and intending to be angry
like i heard this person internet radio you know they had these things on npr
recordings of people talking to them
do the
houses representative people whose person says very calmly
i want you to know that there's millions of people who wish you ill will
no beeps or anything just
no cold
so that's that's not just a thought she intends ill ill will ill intention we have ill intentions towards you we hope you're ill we hope he gets sick we hope you to be an unhappy that i wished you that's an action
and that's it
a daydream no negatives are initial action if you if you dream of of walking into a grocery store and
no robbing it are being mean to the people there
but you have no sense of that you wish to do it and that you'd want that to happen
are you might even think
i really wouldn't want to do that
i sometimes say to people were tell me they're thinking of stealing things i think why don't you think of stealing like several million times that much
as a daydream just hard to get to feel like you really want to be a big time thief
where do you want to do kind of little tiny thieving or you hardly even notice what you're doing so
make it bigger than you can see you know that you really don't want a that's not really what you want to do with your life

yeah or that you wanted to hurt someone

yeah and
that's part of the thing about identification
that's part of thing about identification or we identified with our action
are we identified with their body
which is also to say are we something in addition to our action
if we're in addition to our action than we were screwed called liable to identify with our action
but it there's nobody in addition to our action
then they walk them we want identified the new will be no identification were here
and then can there be responsibility without a responsible one
can there be accepting responsibility without somebody who accepts responsibility and action without somebody in addition to the action
as part of what this this study is leading to his to realize
that by noticing what's going on
and seeing of it's unwholesome and not acting on it
it leads you to understand finally that there's no actor in addition to action
part of what this study's about is not just it's not just so you don't harm people
it's part of it it's not just so you don't do things
would you say
distract you from being like a heroic bodhisattva
it's also so you realize that the body sought was not something in addition to her actions
it's not like a person something more than their karma
but if you don't pay attention to your karma
if you're not they're paying attention to it then do usually people walk around thinking that they are something in addition to what they're doing if there's something in addition to their thoughts that there's something in addition to their feeling so then they identify with it or their identification because they put themselves in addition so then they
basically think that they that the that they got a self that's in addition to their karma to which they cling to
this examination would promote us realizing up close that there isn't something in addition to the thoughts and the actions
did you say i feel therefore am
what i feel therefore i am i would say right now in this conversation it's more like i feel is what i am
my feeling is what i am
but being the block of wood is more like don't act on unwholesome tax that would be a block of with borders

say it again

then you get are occupied with it
well if you get if you get angry at it and you notice there's anger then by by being aware of the anger you have a chance to not identify with your anger
yes and also if if we act on our anger if we speak our anger and posture our anger instead of noticing it we again
so the being a block of wood is is a technique to be more intimate with these unwholesome things so it partly it partly hinders or obstructs the acting out of the unwholesome thing but it also brings us more intimately with them
it's not cutting off it's getting in there and being closer to it so close that there's no identification
so the unwholesome nurses dublin is is doubly and triply harmful because
tripoli dangerous because if we act on it we distract ourselves from intimacy with it
was it causes more trouble
and if it does then we still have now minority of a chance of being intimate with that but it's easier to be intimate with it before you enact it
set to the boys itself was trying to do here with these this this is
this is
it's it's vigilance it's not so much you know it's vigilance and it is
being careful about not doing what is inappropriate but it's not the same as not doing what is it appropriate it's the vigilance that we're talking about here it's a concern for doing what's appropriate and savage alliance about what is appropriate that's what will bring us into realizing selflessness plus it would also
perhaps prevent someone wholesome actions that the most important thing is the intimacy
which just happens to go with working on that rather than acting out these things
thank you very much