Training for the Selfless Heart 

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technological will hire
i said

thank you

i think last week we
we talked about them
heroic effort and we also talked about
the perfection of meditation
the perfection of concentration to right
and i suggested them that maybe this week we'll get to discussing wisdom
wisdom wisdom wisdom
so i
i suggested to you that
that damn the perfection of
the perfection known by
concentration of the perfection of meditation
i said
the perfection of meditation
is to give up
the bliss of meditation
perfection of meditation is not to attach
high-quality states have concentrated mind
so i did it is possible to train the mind so it it's not distracted so when are paying attention it can pay attention to something and not be distracted from what it's paying attention to
then it can focus on wholesome activities
without being distracted outwardly and inwardly
or secretly
ah in terms of trying to get something out of
paying attention in a concentrated way
and then when you get concentrated if you want to perfect the concentration make it a transcendent practice not just a very excellency ah mundane practice because becoming concentrated is really
although not common in the world
just getting concentrated is a mundane thing but to give it away makes it a transcendent practice
and now i'm to give it away
but to give it away in order to benefit all beings
the giveaway the concentration to give away the
and he attachment to the police of it
but giving it away or making it a gift
he is also
making the concentration
making the focus of the concentration
compassion making the focus of the concentration
the enlightened mind
the enlightening mind which aspires to buddhahood for the welfare of others so
the real focus of the concentration in this situation is on the mind of enlightenment and the mind of enlightenment among other things
gives up any attachment to the bliss of concentration
but not just to give it up
to make it a gift for the welfare of others so
in the them
kind of in the middle of the teaching on concentration or transcendent concentration is coming to the place where we develop some appreciation for how good it would be not to be distracted outwardly and inwardly like i said last week bodhidharma said outwardly don't
activate the mind around objects inwardly know coughing or sighing in the mind outwardly
no distraction by thing no distraction by things outwardly and no movement of the mind inwardly completely still and undistracted
the minds like a wall
and now this mind which is not distracted focuses on enlightenment
the might the mind of enlightenment focuses on the
wish to attain buddhahood for the welfare of all beings
now this is concentration on the relative level
the conventional level of the mind
have enlightenment
the conventional level of the mind and enlightenment is like the wish is like us is a mind it's a wish
concerning other beings
that you wish them
welfare and you wish to attain buddhahood for their sake
so this is the focus on the relative level or bodhicitta there's also the practice of focusing on the ultimate level of bodhicitta
so wisdom actually partly looks at the relative
the ultimate
the wisdom of the body sought for looks at both
the main focus of the perfection of wisdom is the ultimate level or bodhicitta
but we also have to look at the conventional level of bodhicitta
so the again the conventional level is
to be undistracted from the enterprise of attaining buddhahood
for the welfare of all beings
and this but the trait and the nest and a earnest this wish this wish this enterprise is sometimes presented in two parts
one part is meditating on the equality
of self and other and the other is meditating on exchanging self with other
so i if i feel like i wish to retain
the most excellent understanding and the greatest virtues in order to help other beings
that can be
unpacked into to other kinds of training to develop that wish to develop that intention and one is
two again and again
learn to focus on the equality of self and other
and then when we're able to focus on the equality of self and other and be pretty much convinced of it were also ready to them
focus on exchanging self and other
having reflected on the excellence of solitude
i completely pacify all distracting conception and disturbing conceptions
and meditate on the relative bodhicitta


backing up a little bit
without trying to get anything
it's good to reflect and remember
how good it is not to be distracted
when you're paying attention to something
and particularly how wonderful would be
i would read i wish to reflect on a wonderful would be
to not be distracted from bodhicitta do not be distracted from the mind of enlightenment of the body surface
if you're not if i'm not distracted from the body mind that seems great to me
if i'm aware of it really one hundred percent pretty much i would i would think that it could be good for me too
also remember that it's really good then i'm not distracted from this wonderful thing
so not just that i'm not distracted but also feel joy in not been distracted
and then again and again remember how good it is not to be distracted from the most important thing
so this is sometimes said to be to reflect on the benefits of solitude
a body speech and mind
when we're speaking to remember how beneficial it is to speak with no distraction when we make a gesture
to reflect on how beneficial is to make the gesture
with no distraction
with no distraction
around the gesture
and with no distraction while gesturing from the body mind
and when observing events mental events again
to remember to reflect how wonderful it is not to be distracted from the mental events that were aware of
all day long we're aware of body speech in mind
and along with that is the remembering the reflection that it's very good to mount be distracted around these three types of action and then also be that way but again
we need to cultivate the joy and the appreciation of it in order to actually practice it
ah hundreds of years ago thousands of years ago oftentimes the metaphor for solitude was to be sitting
in a joyful house on top of the flat on top of a big flat rock
with the the fragrance of sandalwood fanning us
and silent breezes wafting over us this is a metaphor for being still
and nowadays we have zen those and other kinds of meditation halls
where we can sit still and quiet
and not be distracted
in body speech and mind so from for nowadays solitude the metaphor for solitude is to go into a room and sit still
by yourself or with others well
do sit still
with others whether there's any other humans in the room or not you're sitting together with others because you're sitting for others
so we do need this kind of solitude with solitude we need to feel that we have support to be still we need to feel that were allowed that all right for us not to move
in body speech and mind
even while we're moving
which is an illusion
but still participating in the illusion of movement is still with that be unmoving and undistracted by the movement
so again this is the appreciation of solitude this is appreciation of undistracted nurse and now i apply it to bodhicitta
we'll be looking at various things various people
various feelings various colors various emotions various sounds
will be aware these
but we also basically always be aware a body checked at the same time no matter what we're experiencing remember body chapter
so first of all i must make an effort
i shall make an effort to meditate on the equality of self and other
i'm i tried to remembered that i shall protect all beings as i would myself
because we are all equal in pleasure and pain
training the mind to focus on the mind of enlightenment training ourselves to focus on the mind of enlightenment this is that this is a practice remember that
we are all equal in pleasure and pain
how are we all equal pleasure and pain we are all equal that we want pleasure and we don't want pain
we're equal that way
i am
here's another one
i should protect other beings as i do myself because we are all in the same boat

so in the grammar some time ago i
i had a class with you on the for methods for bodhisattvas for methods
embracing and sustaining
all beings
hall or you could also say the boy sought bus for methods of being embraced of being embraced and sustained by all beings and the chinese characters is used for this is this character
this character is in essays name
this his name sets this means is pronounced such and in japanese
in his name you put it together with life which is pronounced the characters bones of pronounce say so such the together with say is to say
embracing and sustaining life but also
being embraced and sustained by life
embracing and sustaining all living beings being embraced and sustained by all living beings that's his name
so there's four for these methods and the first one is giving the practice of giving as a way to enter into embracing and sustaining all beings and being embraced and
sustained by all bags kind speech is another practice
to enter into embracing and sustaining all beings and being embraced sustained by all beings last was benefits third was beneficial action
and the fourth one is ah it's called cooperation and it's also called equality
if the fourth method for embracing and sustaining all beings or the fourth method for realizing all beings embracing and sustaining us
so i brought copies of this character if you wanna have a copy of this character
it's available for you and it will be sitting right in front of jim crow
so this is a this is a traditional
method of body surface is the way to embrace a sustained beings as to practice equality with them is to practice were in the same boat
it's called for in the same boat islam
this is and this is training in the relative bodhicitta this is training in a mine of enlightenment on the relative level
so this this this fourth method is taught by the zen ancestor a hey dogan he taught this
and i'm saying that this is actually training and relative mind of enlightenment
another way of speaking of it that's what that's found in the zone school to say
that the entire universe it in ten directions is the true human body
all beings is your true body
to think that this body that you know that grew out of the fertilized egg of your mother
to think that this body is your true body is very common
but it's not it's not the meditation of body check to the mutation and boy jitters the this body
equal to all other bodies the equality of this body and other bodies is my true body
so by i had this body which i might think is mine
okay at the problem that i think it's mind but anyway which will get into but i had this body now
to meditate on the equality of this body and other bodies his training this body and mind in bodhicitta
and this body and other bodies are
yeah they're equal in pleasure and pain
and then another another meditation is although there are many different parts of the body such as hands legs
eyes nose
torso and so on
as the body
as a body that is to be protected they're all one
we want to protect all the different parts of the body
likewise all the different sentient beings in pleasure and pain or one
and they have the same wish to be happy the same as mine
in the in american document that says all this is a all men are created equal
i'll be all humans are created equal
i read that in terms of enlightenment thought were the statements coming from
all humans are created equal means all humans have the capacity to be compassionate
and one of the one of the people who signed that document
use user as an example of looking actually looking at a slave boy
an observing this and commenting on the slave boy to one of his friends
and saying look at the way that boys acting
see how is being compassionate to that other kid
this is what we mean by created equal he has he has in him the capacity to be kind that's the way we're equal
but another aspect of this equality is
that we have the same wish
basically we do wish to be happy we don't wish to be unhappy
in that way we're equal
and part of training our mine is to train ourselves to remember that

the suffering that i experience does not cause harm to others
but that suffering is mine because
a mike conceiving
of my self as i
and thereby this suffering becomes unbearable
because i cling to it as mine
so if i cling to the idea of me of this person being i i suffer and then if i cling to the suffering as mine the suffering becomes unbearable
if suffering
if the if suffering even wanted when it comes from this basic cause of believing that i'm that i am and i
that gives rise or suffering but then if i think
that the suffering of mine it becomes unbearable
so the first step would be to realize that suffering is not mine
because my suffering is like you're suffering so my suffering doesn't belong to me nor does it belong to you because your sufferings like mine in the suffering itself there's no distinction between self and other
only in my own misconception
where i think i own this suffering is it my suffering and then there's a den there's a distinction between my suffering and you're suffering if i own my suffering
then there's a distinct be my suffering and you're suffering and between me and you
and that makes it a lot worse for me if i would stop owning my suffering you know possessing it clinging to it as mine
it would become more bearable and that would open me to realize that it's not mine
because you have the same exact kind of suffering
you don't have the same
discomfort in your knee or your tooth that i have
but the real suffering that you have is the same as the real suffering that i have and then if each of us would cling to arse to the suffering were experiencing as our own than both of us would have unbearable suffering
and then here's another twist is although the pains of others do not actually befall me
because i'm a bodhisattva and consider others as myself their pains are mine as well and therefore become unbearable to me
so other people's suffering becomes unbearable to me not because
i cling to it as my own
but because i'm a bodhisattva
where's my own suffering if i don't claim into my as to it to cling to it as my own it will not be so unbearable but if i do cling to it which i do and it's unbearable
by once again in the suffering itself there's no distinction between self and other
but if you get into the suffering and add possessive possession to it you're not in the suffering itself you're in europe
eagle projection in the suffering and that makes even worse
this is part of what i need to remember when i'm suffering
as a way to continue to train my mind in concentrating on body said chitter
hence i should dispel every misery of others because it is suffering just like my own and i should benefit others because they are sentient beings just like me
when both myself and others are similar in that we wish to be happy what is so special about me
why do i strive for my own happiness alone
when both myself and others are similar in that we do not wish to suffer for the so special about me why
do i protect myself and not others

how does not an interesting things here on
i like this too
if i give this what shall i have to enjoy
or if i give this what shall i have left to enjoy
such self it's such such selfish thinking is the way of hungry ghosts
did you get that
if i give this what can we left for me to enjoy such selfish thinking is the kind of hungry ghosts
such kinds of thinking is the thinking of is a selfish thinking of insatiable beings
if i enjoy this what shall be left for me to give
such selfless thinking
is the qual is a quality of the divine
if i enjoyed this what will be left to give to others
if i enjoy this what will be left to give me that's the divine mode of south was thinking
if from my own sake
i cause harm to others
of course i will be tormented by infernal round
but if for the sake of others i'm open to harm for myself
i shall receive all that is magnificent
by holding myself in high esteem i shall find myself in very unpleasant rounds
but should this attitude be shifted are reversed to others
i shall require
the honors
have a joyous round
if i employ others from my own purposes i myself shall experience servitude
if i use myself
as though a servant for the sake of others
i shall experience only great authority
and nobility
whatever joy there is in this world all comes from desiring others to be happy
and whatever suffering there is in the world all comes from desiring
myself to be happy
all the injury harm violence aggression
fear and pain in this world arise from grasping at a self
that's the summary of that sort of the punchline
of several verses which i skipped
so get back to whatever joy there is in this world
in the world of birth and death in the world of birth and death in the world of suffering whatever joy there is in the world of suffering all comes from desire and others to be happy
this desire for others to have be happy is one aspect of the relative level of the mind of enlightenment
and whatever suffering there is in the world all comes from desire myself to be happy
this i think i understood as desiring myself to be happy
while grasping itself
if you desire yourself to be happy with no self grasping
you wouldn't desire yourself to be happy
you would understand the desire yourself to be happy was desiring everybody to be happy
so this is a very strong statement right
all about the comes from grasping the self and then been and once grasp yourself trying to protect the and mix up happy this is where it all comes from
and then the last line i didn't read but i'll read it now if all this bad stuff if hall misfortune if all suffering arise from grasping yourself then
what use is that great demon of self
clinging to me or
then how
i can ideal how should i deal with this demon of south korea
can this is the relative level how do you deal with this relative conventional thing of self clinging
the self
the independent self that were clinging to that independent self is not a relative thing is not a conventional thing it's a mirror misconception doesn't exist
but the clinging to it does
so how do i deal with this
great demon the great team the great cause of all suffering how do i deal with it and
shanti david doesn't answer the question he moves under some other things which i'll tell you but how would i how would i say to deal with it how would rob anderson say to deal with it
hi i would say welcome at in love
with you i would say
what i do with it is intimacy
intimacy with the great demon of self cleaning and all these practices that i mentioned in the ones i haven't yet mentioned in a way they're all ways to get intimate with self cleaning the the verse which why just read all
injury violence fear and pain in the world arise from sell grasping that statement
is to draw our attention to self clean
is to help us realize how important self cleaning is it's the me it's the big demon
it's a big it's not something to try to destroy
it's something to
become aware of because if we're not aware of it it is just going to continue to do it's usual work it's usual tremendous work of being the cause of all
harm and pain
so this is the question the rhetorical question how we deal with it i answer but how we deal with it is just to keep the aware of it
and keep thinking about
reversing that attitude of self green
developing a reverse attitude
of desire and happiness for others
with these are statements like this
maybe good to have a discussion how do you feel about this the disease these simple statements like gum
you know if i give this what shall i and why like what shall i have to enjoy this is a selfish thinking is that selfishly you have any questions about that
that makes sense to you
if i enjoy this what shall i have to give this is selfless thinking
which we are capable of occasionally write once in awhile if i enjoy this but will have to give all be left to give
ha i mentioned the example of kidney donations in stafford on the radio today about about somebody
ha who needed a kidney and the doctor said to well nobody in your family
passes the test of being a proper dorner maybe could ask your friends so she put it she put on
facebook that she needed a kidney and the mayor of her town offered the kidney to her
and the mayor didn't in a mayor was running for office or re-election and didn't tell people that she offered the kidney
until after the election
which again
i go through some harm in a way it's a little bit of a harm to forgive my back opened up in my kidney pulled out little bit of harm but if it's for the sake of others
that's what the bodhisattvas do
they if it's if it if it's for the sake of others
they accept harm
and they
and they realize what is magnificent
does that work for you
any questions about that


the the the absence of a of us have an independent self is the ultimate
but conventional things
our things like that do kind of exist
accepted accepted their existence doesn't hold up to scrutiny
like for example pain it exists
conventionally but eat but it doesn't hold up to him
two analysis if you actually look at a careful you can find it in colors and mosh other emotions these things they do exist but independence but there's not that there's no thing this nikes because nothing and independently exist there's no such thing

the the the the idea that there's something exists that there's such an idea of misconceptions exist but the things that's been conceived of is not a conventional no one can validly perceive
ah an independent self even even the most enlightened person like buddha was not able cannot actually validly perceive an independent self but lot of people can invalid lee perceive an independent self they can actually with an invalid cognition they can see if something into
pendant of everything around it but dash nordic conventional truth
an ultimate truth conventional truth is that what you're looking at is not just a mirage
it does exist
you know by can you know and are valid perception of it does exist like the color


well again just a it might help to satellite
when gus and suffering okay go into the suffering and look at the suffering itself tried look at the suffering itself
right in the middle of it there's not really a distinction between self and other in the suffering
that's one of that sketches to suggestion for me that works pretty well because if i i think of going into like up just a little suffering molecule or whatever when i'm in there i don't see self and other running around saying that this is a minor this is
no that's yours
yeah suffering it's in suffering itself there isn't a distinction between self and other
even though the suffering we're talking about arises from maybe a belief an independent self
if i'd got a suffering that rises from independent believing in himself and you have is suffering which arises from the believe in independent self
our suffering actually there's no like distinction between our two suffering through the same
and in the site in each of our sufferings there isn't necessary distinction of doesn't need to be a distinction of well this is my suffering arising from the same causes your suffering
you don't necessarily feel that way
pardon say again because why
same same cause same cause same suffering same can same conditions seem suffering and in both of our suffering in the midst of suffering itself or the suffering itself does not is not does not have the distinction in it

and ah yeah and i think you can verify this by sometimes when suffering is very strong your love it too busy with the suffering to be also
also what also like this nine
but when the suffering small little easier to be possessive of but however if you possess even a little suffering it becomes unbearable
but it is a big suffering like having a baby i think this happens to quite a few women in the middle of childbirth their little bit too busy with the suffering to be into with that it's theirs
or that or that it's their babies
or that it's the doctors or that there's some some sufferings there and other people have different suffering or that they have one suffering the baby is that they're not into that usually because they're kind of like but this suffering is not the suffering from harm
from clean this is a strong sensual or sensory suffering that so engaging that doesn't no self and other in the suffering
now if you could imagine than just this basic suffering that cut that we all share that the sand because men don't know this kind of childbirth submitted hear about it and that hear stories about to people realize in the midst of it
but they do sometimes have strong pain and in the midst of their strong pain or admitted the da strong pain then if they hear this teaching that the suffering itself
when the middle of it doesn't have the distinction that kind of can understand
if they practice zen and sit still for a long time sometimes they get into some pain and then they find right in the middle of their pain
does not self other distinction
which is
ah now that's that's a beginning at setting getting close to wisdom now
and then you can also probably you can probably also verify this or experimentally if he got a pain and then you make it yours
you can notice i think you can verify that that will make it read that will make it really flare up just like if you have a pain so we learn from practicing or were you hurt anyway by practicing patience if you've got a pain and you think about how long it's been going on
let's say you have a pain which you think is like similar to some other pains before it as though these pains were lasting but even if you don't think that just it i have a pain here and there's been a lot of similar one smith in the recent pat not do it for a long time and what if the continues now so again we have this experience in san
practice of were a little uncomfortable sitting and then we sometimes think and there's seven more days are there are six and a half more days of this and when we have this pain and we think six and have more days it's spikes
are we think and third day or the fourth day we think this has been going on for a long time it's spikes but if you do within the present
well it's just a different matter now if if in the present than you make it your own than its bikes
so if you're in the present and you're really with the pain but you're not possessing it
you could but you don't have to even if you're clinging to yourself which is causing the pain
you don't have to do the same thing with the pain maybe
and if you don't do the same thing the parent maybe can do the same thing with yourself
maybe just have a self but not heard the yours
and then the cause you'd be getting at the cause you'd be eliminating the cause which is the belief of the existence the real existence of the person so you're you're all persons i would say or your all beings your are humans
but none of you have now get this is the ultimate but egypt to none of you have real existence none of you have an existence which would hold up to analysis
but it's not as you don't that you have no reality because you do have a conventional reality
but you don't have any independent reality and zero independent reality that that's completely untrue but you do have a conventional reality
which we can't get away from really it's unreasonable to deny it
and we don't try to deny it we just say now let's try to remember that this person who has a conventional reality who is a conventional truth each person is a conventional truth
it's being is a conventional truth
but none of these conventional truth will hold up to analysis
none of them have a real independent existence but they have conventional existence
our suffering are being is in control of others we are other dependent we do not make ourself
yes was or some other hands there yes

the suffering of others
what's this

their compassion
so for then the unbearable know some other people's suffering is due to their compassion whereas for the selfish being the on variability of their suffering is due to their
clinging to the suffering of their own
so we actually we is it actually is helpful for the for the person is trying to learn to be a bodhisattva to deal with their own suffering and such a way that it is bearable
so it taken so that they can do meditate on board should
part of meditate on bodhicitta is to remind yourself that you're suffering is not your own
because it just like other people and there isn't their own either because didn't really own what the heck which is what they share with you we share it it's a communal property
the suffering because it's the same cause is coming from the same place is like we're on we're we're we're paying flowers coming from the same route delusion and none of his own the route or the flowers were just give which is the just been given to us to experience
and were being given this instruction not to for it called disenfranchises but to make are suffering which we do have bearable so we can meditate on it so we can be patient with it and be intimate with it and be intimate and patient with its cause
can be intimate with the demon which causes it would be able to do that better if we don't on top of self clinging to cling to the pain to with some people do right everybody's got soft things everybody's got suffering and then some people strongly grasp their suffering and then they can't practice at all
because they're like totally wiped out they just can't you know
i can't remember
these teachings
but body sought was do not get knocked out by the unfair ability of other people's suffering
doesn't knock 'em out it just means that they don't say it's okay and move on they keep what did they have to they have to
the spell or the people suffering because they cannot stand not doing
but if we
cling to our little tiny suffering as our own we ah
we disable ourselves in doing the meditation on the mind of enlightenment
so as all had this equality thing not only
yeah this equality thing
helps us
really get into the meditation on the undermine of enlightenment
and part of the equality thing is not to become possessive of the suffering cut which comes to us or to other people
right so
so what's so special about you and so why should you cling to your joy

okay so he care okay self-care and care in order to get pleasure
brushing your teeth and brushing your teeth for pleasure not too many people do but
getting going to the dental hygiene is getting your teeth cleaned are going to dental hygienist because they might give you some drugs
can i have some drugs with my truth know nowhere i don't think you need him today
so to take care yourself to try to make yourself happy that caught that causes suffering
it's reasonable to take care of your body so you can practice it's reasonable to eat you can practice but the eight to give you some pleasure
that's the source of suffering
this same

and if there is it and if there is pleasure in ah the buddhist said there's two extremes one the extremes is we say indulgence
it doesn't say indulgence in sense pleasure it says indulgence to addiction to sense pleasure
so indulgent mean just to yield basic you can eat one the meanings of indulgences to yield so if there's sense pleasure
that's not the end of buddhism
you might want to relax before you even getting the hotel
yeah you might want to relax you said it actually that way you might want to relax and then getting a bit hotter how we say yeah want to relax
and once you get hotter
but first relax but don't relax to get pleasure
sometimes sometimes you do
sometimes you do feel better when you get in hot after you getting hotter but sometimes do sometimes you feel sometimes you go and a hard time you get up and your nice well in they hurt more

that would be disappointing if you got in the hot tub had of concerned for your own happiness that would be disappointing so the life of trying to get happiness for myself is a disappointing life
the life of living for the welfare of others without even trying to get that either are expecting that is the life of joy

there's yeah sometimes
will be
does feeling well being but also sometimes pleasure like if you're a monk
you wanna be able to feel okay you're wanting wanting wanting to be
be concerned for feeling okay is that's the source of suffering
wanting that
but feeling okay it's fine no problem or feeling okay and america back if you
it's not it's not exactly accidentally as america feeling okay comes from being concerned for the welfare of others wanting other people to be happy without being attached to that either that's where happiness comes from so it's okay when happiness comes and it comes from that reason
did he say
happiness comes joy comes from working for the welfare of others and wanting others to be happy that's where happiness comes from
spiritual happiness even in the world of samsara so an insult is good to be accepting of the of their happiness and that will be fine but to try to get it
that's the source of misery
if you weren't so clingy you wouldn't be trying to get happiness for yourself if you weren't so clunky you would want to get happiness for others because when you're not self cleaning you like totally cool you're fine you're not trying to get happiness for yourself when you have them i don't have so clean
when you have self cleaning however you do try to get happiness for yourself
when you don't you notice a bunch of other people that are trying to get happiness for themselves and their miserable so you want to help them
the job has been done here here there's no self cleaning and there's no desire for happiness for this person because this person is already happy
but this person does this person not trying to get happier however this person is trying to help the other people who are still trying to help themselves and are miserable
and their misery is unbearable to the person who doesn't have self green
so this person or has to work for their welfare which brings more happiness to the person is working for their welfare but also will bring happiness to them because some of them will catch on to what's what's being offered here
and this person is taking care of herself like we we often sometimes say there's there's there's eating before and after enlightenment
enlightened people still eat
unless they're not feeling well
the buddha for example eight quite a bit have a probably eight in the six years after being enlightened here many many much much more than eight for the six years before he was enlightened
he ate two little before it was line and afterwards he just the right amount he ate enough to take care of himself but he wasn't eating to give himself sensual pleasure although he probably did
he probably did happen to him you know sometimes the food just for like hope it's a really good mango
you know you can you know that's okay he can handle that but it wasn't trying to anybody gets a mangoes are getting the mango mango taste because they'll make me happy nor the buddhist happiness is helping others so boot helping others and eating so that he can help others he goes begging so they can help others
while he's begging he's helping the people are giving to him and he's helping the monks an enemy eat the food he might have some pleasure because his blood sugar level might have dropped it when it went that garbage for can nice but he wasn't trying to get his bunch of but sugar level opposite he had pleasure how he was trying to maintain his blood sugar love
so they could teach us teach the people bill


good good
i'm happy to hear you're wondering about that

it may be a family however the other before we get to whether it's a failing or not i just want to mention that it's really good to wonder about what you're doing all the time
like i said last week
this heroic effort of the body sought for the most sort of the most powerful force there were basically it's joy in doing good that's the real joy isn't doing good and aspiration is a very fundamental force to keep this thing going and aspiration is a key in
hello words an intense keen interest and which their the word
desire for dharma
and the route and that desire for dharma or that keen interest in in the truth is the source of all virtue
the root of all virtue in the route the route of is keen interest in dharma this keen interest in the truth you know like not just once a week interested in the truth or once a day interested truth but interested in the dharma like keenly
like like as keenly as you're interested in the welfare of someone you really love a keen interest a sharp interest in interests continuous
that keen interest in dharma which is the source of the practice of all virtues the root of that is a constant wondering about what you're doing
so i'm not gonna tell you that it's a shortcoming when you feel and interest or desire to put salt on something but i'm saying fundamental practice is
a constant were encouraged to do a constant wondering about what we're doing
so if we put salt on we wonder what we're up to if we don't put salt on we wonder what we're up to whatever you do wonder what you do in other words contemplate your karmic activity that is fundamental to this whole project
and you will find out you you will then how did that you will aspire to the truth and you're inspired all these practices
try to wonder about everything you do all the time that is fundamental that is
ah is it's essential for buddhahood did you do that
and this and without a disparaging yourself for what you find out
and just keep wondering keep studying your own comic cause and effect
it's called the body cherry of tara by shanthi david
or the body sought the boys that
sharia sharia means of the path
yeah and
becerra but he should try of matara think i to select the the bodhisattva path the way the way of the bodhisattva path
the next class here at the yoga room i'm going to
going to more get more intimate
the big damon self clinging and study in a more these two different dimensions of the body checked his meditation
constantly wondering what i'm doing
questioning it
hey dollars
the and on
you did you did say that maybe you're being excessive
what would you did say all the time well yeah and you also said i'm getting i'm pretty good at it so when you say i'm pretty good at it should wonder what you're doing when you say i'm pretty good at it
script but my question is is it mean
and it's good to be open to that you might be being excessive and again remember that
once again the aspiration and the keen interest in reality is fueled by studying your own activity
and with faith that there's consequences to everything you do
putting salt on are not putting salt and both have consequence it isn't that when you put salt on your watch yourself very carefully when you don't put salt on you say well this is a vacation out there are aren't the package what i'm doing no matter what you do you pay attention but also another part of the practice is joy
there should be join this
another private practice is he should rest
so there should sometimes you use possible to be excessive in the sense of doing us of wondering in a certain way
when you actually should take a break from doing it that way and move on to a different way
what's the difference between arrested
what's the difference
well if you
when you rest you could wonder what you're doing when you're resting or not
so when you rest to say am i just escaping and distracting myself you might say
maybe but i don't feel like i feel like i'm actually intentionally resting for the welfare of others
i'm i'm resting but i'm not going unconscious i'm remembering the practice even know him resting
i'm doing this thing but i'm not forgetting all and not forgetting everybody else and i'm not like forgetting the people i'm doing this for
what about joy
there should be dish there should be joined the practice if there's not
he said the new privacy while maybe the study's author what might be off because wandering through me
we're worrying isn't wonder either
where he's not wondering
worrying is a young the body suffers don't fret about their pain they don't fret about their self clinging they don't fret about their pain he said the already they don't fret about it they don't worry
the refresh ya you don't fret about pain or others they're they're open to it they're not distracted from it but they don't fret about it
so worry is is sign of a little bit of distraction

can you give me an example

and you didn't see the connection between the wondering efficient get up and your body getting up
such as he
no yeah yeah oftentimes the you think of moving and then you seem to move later yeah that's right

it's not a mental control you what you're meant your mental activity your intentions are not an under your control
you're suffering not under control
the certain actions we take depend on a previous moment of intention
before i said what i'm saying to you right now i intended to say it and i i stop there for a second
and felt my intention to speak to you and then i spoke and i told you that what i'm telling you is to report that what i'm saying to you i intended to say
and i intended to move my hand up to my chin
or the side of my jaw
and i intended to tell you what i'm that i did that
if it's not that we're not so highly encouraged to pay attention to it
there are many activities which are not intentional and therefore they're not karmic
we're not told not to pay attention to those things
and we do and we do sometimes pay attention to them but what we have a hard time paying attention to his our karmic activity and that's the most important as the essential thing to pay attention to you don't have to pay attention necessarily to your saliva activity to your salvation if you'd if
if you don't notice it it doesn't have an evolutionary impact on you
but not to notice your intentions
it does have the evolutionary impact and tends to make the intentions degrade
in attention to comic cause and effect is related to not think not believe in the karmic cause and effect is very important to pay attention to
and if you don't pay attention to it because you don't believe in it then you don't have interest in the dharma and you don't have aspirations than you don't have effort
the practice virtue if you do believe that teaching that karmic cause and effect is very important to pay attention to than your internet will motivate you being interested in the dharma and that motivate you to practice virtues
but this other kinds of activities which are not so essential like
again like things that aren't intentional like you the rate that your hairs growing or the rate at which your bodies falling apart
these are not so important because he's are not intentional actions your aging is not an intentional action
there are causes and conditions for it and it's interesting to study but if you study the aging process
didn't the it's important not to overlook your karmic activity while you're aging
if you study your comic activity
you will be more and more enthusiastic about studying the teaching and practicing virtue and then even while you're aging your joy and enthusiasm will grow
even though this process of salvation is outta control
still you you're full of joy because you're meditating on your you're watching what you're intending to do and how that ram of that five into speech and posture and you really enthusiastic about the truth and about virtue so you're happy you're happy he sought for
even though the certain things about you that are happening which
are not under control and you don't have to pay so much attention to how however you if you pay attention to your karma you will tend i think to be a little bit more observant of these things which are not so important either
but and it's not too important that you more attentive to them but it's it's kind of good that you are but it's not so it is kind of good that you are
that you're alert and noticing lots of other stuff but it's not essential the essential thing is to pay attention to what your comically doing intentionally
and then check to see are you doing these things
in solitude
on distractedly
for the welfare of others check it out wonder about it are you worried
check it out
be kind to the worry
the kind of the worry is to practice worrying is not the practice
thank you for your wonderful
and if you like this momentos
he can take a picture