So yesterday I did this, I tried to explain to you who, you know, give you a little feeling for this cartoonist booth, but I forgot to tell you the cartoon that I wanted to bring up. So don't, please remind me to tell you that cartoon, a little bit later. I want to continue to talk about the, what do you call it, the mind. The eight, the eight consciousnesses. I've been focusing on the sixth consciousness. Today I'll expand a little bit more. So as I mentioned to you before in Abhijana class, in the Mahayana Abhidharma, we have eight consciousnesses. In the Theravada Abhidharma

[01:01]

we have, how many do you think? Seven. There are five sense consciousnesses. Then you have mind consciousness, and then you have what we call manas, which is the capacity, it refers to the capacity of mind to act for itself as an organ. And then in the Mahayana Abhidharma of the Yogacara school, they add in one more kind of consciousness which they call a storehouse consciousness, alaya consciousness, alaya vijnana. So it's eight types. If you look carefully at the Theravada Abhidharma, you can see alayas just waiting to be recognized, but they don't specifically ... There's a place up here if you like, for you. So we

[02:14]

have these eight consciousnesses, and these eight consciousnesses, their functioning, their activity is the basis of all of our delusions, all of our experiences. And again, we honor these consciousnesses and study them, and by thoroughly studying them we can understand them, and by understanding how they function, each of these kinds of consciousnesses then is what we call ... it goes through a state of revulsion or revolution. And these consciousnesses are then converted into four kinds of wisdom. And today I'd like to get a little bit into that. First of all I'll just tell you, just to get it out on the table,

[03:20]

the five sense consciousnesses, when they are thoroughly understood, they turn into what's called all-accomplishing wisdom, which is the wisdom by which you can understand how all actions are accomplished. You understand the magic of physical creation. You become the magician of the creation of the physical world with all beings, and you become in touch with your own magical activity, physical activity. The next is that when the great bifurcator, when the great divider, mind, organ, manas, when you understand how that works,

[04:25]

manas, which is the great divider and makes possible conscious awareness, also it leads to a kind of wisdom which is called the wisdom of sameness. So the divider also is the joiner, and so the wisdom is called the equality wisdom or the wisdom of sameness, the wisdom of equality. This is the revolution of manas. And when the sixth consciousness, which we've been talking a lot about, when the sixth consciousness is understood, when you see how it works, how it comes and goes, then on that occasion is the birth of what we call subtle observing wisdom. And then when the alaya-vijnana, which is the storehouse of all images of the universe, which is where we get all experiences and where all experiences are possible to all human beings

[05:27]

is stored, when that turns around and stops being objectified, we see the birth of great mirror-like wisdom. So these are the four types of wisdom which are born from these four categories of consciousness. Now again, I want to start with the sixth consciousness because that's the one we've been putting a lot of energy into, I have anyway, well actually you all have, thank you, discriminating away. The sixth consciousness, and again I want to say that respect for the child is the focus, is the focus. In other words, respect for the child in this case means also respect for the kind of consciousness that a newborn baby has. Because a newborn baby has

[06:39]

the inactive sixth consciousness. The equipment's there, but it's not turned on, it's not really functioning. And I say let's respect that, in other words let's try to find, let's get in touch with that kind of inactive sixth consciousness that a newborn baby has. When I was first reading the, earlier this past year, when I first started reading the case 80 of the Blue Cliff Record, when the commentator says, a depths of Zen should something like, I wouldn't say anyway, should get or be this, those who practice, study the way, should have the consciousness of a newborn baby, like that. And I wrote in the margin, dualistic? And I think if we just say

[07:51]

that we should have that state of consciousness that would be dualistic, but I think actually what now I understand what they mean is, you should have it sometimes, you should occasionally get to that baby's consciousness. You should occasionally return to that radical innocence of the inactive sixth consciousness. As Manya said the other day in the Zen Do, quoting the abbess Miao Guang, myriad concerns cease. At this point I don't understand anything at all. And then he said, why don't you try it out, try it on, just try it on for some time. A moment may be long enough.

[08:55]

A moment of taste, a moment of inactive sixth consciousness, may be enough to initiate you into subtle observing wisdom. But, the initiation occurs not in this inactive sixth consciousness, but at the first disturbance of it. The actual awakening occurs at the birth of discriminating consciousness. It's at the interface there, when the inactive first erupts into active, at that door. So actually it's the occasion of the defiled sixth consciousness, the active sixth consciousness, that you awaken to the wisdom of subtle discrimination.

[10:02]

So we don't stay, it would be dualistic to try to stay in the child's mind. We just return to the child's mind and there, at the arising of the discriminating mind, we understand what the don't go back to sleep. The dawn of discriminating consciousness occurs in the baby's consciousness. Now I can say, um, yeah. Anyway, we want to go home to the sixth consciousness, but not stay there. We want

[11:07]

to go home to the baby's consciousness, to that radical simplicity and innocence, but not stay there. Actually, naturally we don't stay there, so all we got to do is go home. Um, one of the things that I say over and over again is follow the stream to the source. That's to go back home to the baby's consciousness. And then sit there and watch for the time when the clouds crop up, when the discriminations arise. Am I talking too fast? This is not too difficult. Seems like a lot of information to be loading so quickly.

[12:08]

You okay? Perfect. Okay. Um, I've got the impression from various things, but particularly from the line, uh, if you can achieve continuity, this is called the host within the host, that, um, that at some point it becomes possible to maintain that, um, inactive consciousness at the same time. It's not talking about that though. It's talking about that after you awaken to the nature of mind, you can forget about it. For example, after you go home to the baby's consciousness and then you watch something

[13:10]

arise and you understand the illusory nature of discrimination and you achieve wisdom. Okay. And then also, and also you, the big mirror-like wisdom comes in and all accomplishing wisdom comes in and this wisdom of sameness comes in and then you're a nice Buddha. Okay. Then you can forget it. That's what achieving continuity means. It doesn't follow. So it doesn't mean you have to practice like a fool, like an idiot. You practice like a, you do practice like a fool. Yeah, it doesn't, you don't need to practice like a fool, like an idiot anymore. You can be a smart guy then. But you have to practice like a fool, like an idiot for a while in order to wake up. Like this, like the abbot says, you have to cease myriad concerns for a while and be a fool for a while and not know anything for a while in order to not be fooled. But after that, you can be smart again.

[14:14]

You can be a lawyer even. Well, that's one thing you can't be, but you can be almost anything. But if you're a lawyer and you go to the no-race, it's okay. You have to be rich in order to go to the no-race. Well, if you're a student, you can come on a student pass. You can ride on my back. So, okay, that's what achieving continuity means. Well, it follows from earlier stage when you need some kind of experience maybe earlier. You need to have maybe some special state to have the opportunity to experience wisdom. In other words, you have to have delusion to experience wisdom. But there has to be some cutting edge in the delusion.

[15:16]

In other words, there has to be a place where there isn't any. You have to sort of clear the slate for a little while, flatten it out, and then watch the delusion arise. You've got to set up that situation in order to have this awareness of how this stuff happens. But after you have the wisdom, you can throw it away. That's what's nice about it. Buddha doesn't need that kind of stuff anymore. Until Buddha meets a sentient being. Then Buddha needs some special experiences, some special delusions. But before that, Buddha doesn't necessarily need to know anything about his awakening. But I don't want to... I want to do my lecture some more, okay? Ma'am? Well, you asked if we were with you, and there's this one thing about... I get a little confused with sixth consciousness and monist. I mean, you talk about monist as the discriminator.

[16:16]

No. Monist is not the discriminator. Monist is the splitter. Monist is what separates consciousness from what it's aware of. It's like an organ. It's like the eye organ. It's this function by which the consciousness can be aware of colors. So it sort of sets up objects as opposed to self? Yeah. It's what makes objects as opposed to subjects. That's what the job monist does. Okay? But then the awareness that discriminates among the stuff, that's sixth consciousness. So I hope to get over this. This same process happens in alaya. Monist comes into alaya and splits alaya down the middle and does the same thing, but I'll go into that later. Right now I want to tell that joke, okay? The joke is related to the fact that when you go back to the source,

[17:20]

you don't stay there. True eternity flows, okay? He didn't say it's like throwing a ball in the water. That would have been good too. It's throwing a ball in swift flowing water. Okay? Moment after moment, non-stop flow. So the joke is this guy sitting in the bathtub, this guy with the dogs and cats all over the place and his wife's ironing. And you can see him sitting in the bathtub going, and he says, I'm just like a duck on the surface, placid and serene, but under the water paddling like hell. Okay. That's where you wake up, right there, right? That's in the place there. I don't remember the dog, but I think he's doing that usual thing.

[18:30]

Okay. So we may want to sort of hang out in the inactive six consciousness, which is fine. Go hang out there, but it will flow. It gets disturbed. It's impermanent. The inactive six consciousness is also impermanent. The active six consciousness, well, we're happy that that's impermanent. But the inactive one, the baby's consciousness is flowing too. Alaya is impermanent. Everything's impermanent. Buddha Dharma is impermanent. Wisdom is impermanent. Okay. Now people want to ask questions. Okay. If we're going to ask questions, then Robin's next. Do you have a question? Okay. Now you can ask it because you're right in here. I have your name right down here, Zante. Sub-observing wisdom, Zante. I think between the active and inactive six.

[19:44]

Yeah. True eternity still flows. True serenity flows. In other words, you attain serenity in transiency, but transiency happens moment by moment. In each moment, there is complete stillness, but that doesn't stay. It goes. Stillness is static, but it's dynamic and impermanent. Okay. Yeah, I lost it. There's a beauty there. T.S. Elliott puts it, at the still point of the universe, that's where the dance is. Yeah, right. And like, if you can take water, you know, and set up waves, you know, like whatever kind of waves you want.

[21:02]

Like sound waves, and you subject the water in a cup to the waves. And the waves will start bouncing around, and you can set up more waves, and the waves will set still. But it's not, it's that the wave, it's that the one set of waves is causing the waves to go like this on the water glass, and another set of waves is causing the waves to go this way on the water glass, and it causes the water to be still. But if you stick a pin in the water, it goes. I mean, it'll fly out of the cup. It's tremendous. In other words, if you just subject the water to waves, it'll make waves. But if you make another set of standing waves, the dynamic there is much stronger than when you just had the waves. It's actually much, has much more energy invested in it. And then if you touch it, you find out, you find out how much energy there is. The water actually splashes all over, can splash right out of the cup. That's the way our consciousness is.

[22:04]

You have forces going this way, forces going that way, forces going that way, and it's actually still. But if you touch it, then it blows up, and then you get to the next moment. So in the moment, there is complete stability, but that's very fragile. Like this baby's consciousness, very fragile. Just, it's still, and then it goes. Like the Bodhisattva statues, not Buddha statues, well, maybe some Buddha statues, because some of these artists are not iconographically educated. Anyway, Bodhisattva statues, you have these beautiful Bodhisattvas sitting like this, still and serene, and you have these little scarves coming off them going, you've seen that? All these scars flowing all over the place. So the Bodhisattvas, by their posture, are manifesting the stillness.

[23:08]

But the scarves show you the tremendous dynamic energy that's there. Actually, it's not still in a naive sense of still, but it's a dynamic tension, because there's tremendous function in that. Because in that stillness is the ultimate function of emptiness. Total unobstructed function is there, even though they seem to be sitting still. So to represent that, they have these scarves flowing in various ways, and flame shooting out and stuff like that. So, before I go further, I want to say to you, how do we, what is the practice that we do in order to get to this inactive six consciousness? What's the practice we do? Of course, you can't answer, because you're doing it.

[24:17]

What is it? Sit still. Sitting still is the practice of the baby's consciousness. And so we don't try to necessarily do some kind of mental operation on ourselves. What we do, the mental operation we do on ourselves to get ourselves to sit still, to return to the baby's consciousness, the mental operation we do is we hold our body completely still, and we hold our mind completely still. That is how we do it. And then, of course, so that's it, I guess. I proposed yesterday another method for getting to the baby's consciousness. That is crying. Crying is another way to get to baby's consciousness.

[25:19]

Do you understand? I didn't realize until I just said just now, the baby's cry. The thing willing to cry is being like a baby, isn't it? Crying helps us sit still. Crying helps us go home. All this being home. Oh, how does that thing go? You take the little baby's foot, that's five toes, in East America they have five toes. You start with the big one, I guess, and you say, this little piggy went to market, this little piggy stayed home, this little piggy ate roast beef, this little piggy had none, this little piggy... So one piggy stays home, which is fine.

[26:29]

One piggy stays home waiting for the arrival of the active six consciousness. The other piggy is playing wee-wee-wee all the way home. So if you're home, just sit there and wait for the clouds to come up. No problem. If you're not home, go wee-wee-wee all the way home. Why do you think people keep telling these stories over and over? So a little bit more about how to sit still, which I'm just repeating again. There's no way to sit still. You don't have to work at sitting still, you're already sitting still. That's our faith. Our faith is we're already sitting still. You don't have to do anything special to do that. But you have to have enough faith to let yourself realize that you are sitting still.

[27:35]

The courage to be. So

[29:52]

so So Okay So One time he said in lecture, you know, my disciples blah-de-blah and after the lecture I said to him Who are your disciples? He said well If I watch my mind I don't like it. I don't like that it does this but it it thinks of Two kinds of students don't like that. It does this but it does

[31:25]

One kind of students are those who are who are interested only in helping themselves these are not my disciples And the other kind of students are those who are here trying to help others these are my disciples I Don't like that it does that but it does that So there you are if you can if you can go back to the baby's consciousness Which is doesn't distinguish between disciples and not disciples then fortunately or unfortunately You're going to like some disciples and appreciate their practice can't stop yourself I'm trying to implicate him in this thing too Okay, so I think that's kind of uh, oh one more thing I want to mention about this baby is uh, Because I think alice miller may be a good possibility for a female ancestor

[32:33]

I think she's maybe she's not dead yet. But uh, I think she may be one Okay, now I sort of reached at a point where I'm hoping to attack questions Um Is that yesterday you were talking about how difficult it is to get to shoe? Is that the shoe the baby's consciousness? Is that what's difficult to get to? Well, it's shoes. There's there's four. Uh, These four types of opportunity right is the arising of these four basic these these four basic types of consciousness To get where to get at the place where they're conjured up where they first arise it's hard to get to there, you know, those are the Four shoes It's hard to get there and then when you get there sometimes it's hard to not to not sort of want to stay in shoe And then as soon as you leave shoe it's hard to get back again hard it's a little easy to get back second time sometimes

[33:38]

Yeah Well, they're arising all the time you get to where you can see them But they're rising in each moment So it's hard to get this It's hard to get to the point where you can catch it happening, you know, it is but they really sit still You have to You have to really Have faith that you can sit still to catch it to catch that it's happening We list these eight consciousnesses always in some kind of order like the five sense consciousnesses and then sixth and seventh and eight Do they uh, do they arise? In us uh all at once or does the eighth arise first and then the seventh? They rise all at once except that there's some moments when you don't have any sense consciousness That's when you when you're aware of an of an emotion

[34:42]

Or a feeling at that moment the sense consciousness is not active but If there's awareness, there must be monists which is splitting consciousness into subject and object, you know If you don't have subject and object, there's no awareness and all images Are coming from alaya so alaya is always there in every moment alaya is there in the background monists they're making possible awareness and Sixth consciousness is making some discrimination But I mean sense consciousnesses are not necessarily always there in every moment But in a moment of sense consciousness seeing a color or something Then all then not all eight will be there either because you have then there would be um four There'll be alaya Monis Mono vichyana and whichever one of the sense consciences is operating at that moment I guess Okay, but when the mind arises for awareness or consciousness by definition, that's eight by this definition

[35:43]

The mind arises with eight consciousnesses intact in a sense or the capacity it's not as if First the baby Arrives with the eighth consciousness and as it evolves that develops a seventh. It's not an evolutionary sequence I think i've had i've thought of it as kind of evolving but Now as you're talking about it seems like the mind has You know this inherent capacity of these consciousnesses All at once that's it and we talk about it in these various ways Because uh, that's what language works and that's the way discriminating consciousness works takes a lot of time And what you said the other night was it When when the eye sees or the ear hears the sixth consciousness is all is always part of that That's like the doctor Is that when you have?

[36:47]

The organ the object and consciousness is that the sixth consciousness No, in that case, it's organ object and sense consciousness But uh, so in that case you these the sense consciousness is Redundant or the mind consciousness is redundant for the sense consciousness Well, there's the eye and the object and then what's the sense consciousness it's called It's named after the after the organ is called eye consciousness. And where where does that? Remember it exists. It's not in the eye. Yeah, it has no location It just arises In conjunction with those things that do have location eye organ And the color And then that's what that's what you said takes the place of

[37:51]

That's where the sixth takes the place of the sense consciousness that is the sixth consciousness in that moment That's discriminating among the colors in that moment But a lie is there too and though the childhood isn't Because that's where the image of the color comes from And manas must be functioning too, otherwise there would be no subject object separation Plus a whole bunch of other dharmas arising too But that particular meditation is focusing on that particular little nexus of causation of the liberating process Because they don't mention all the other stuff that's happening So In a moment of in a moment of eye consciousness, yeah, it seems like eye consciousness could just be able to see there's

[38:53]

They were color But they wouldn't be able to discriminate between colors. That's where the mind is Yeah If when the color goes away In the next moment Mana does not and might get into some kinds of mental discriminations among colors The sense consciousness will be gone What i'm saying is is that in a moment of sense consciousness where you're actually Um Saying that the sense consciousness is functioning at that moment the sense consciousness is taking place of Of mana vijnana dhatu of mind consciousness. It's doing the discriminating But at a sensory level not at a conceptual level You can say that mana vijnana dhatu is there at that time But it would have no additional function because if it did you'd have to say well this isn't sense consciousness

[39:55]

So at that point there you can say that it's the same thing And that you don't have mana vijnana dhatu whichever way you want it But the sense consciousness is doing all the discriminating there is Consciousness is doing the work of discriminating This color and the discriminating is picking this color out to be aware of Pardon When you And also another way is When you're creative

[40:58]

Yeah, well i'm not saying sitting like literally crossing your legs and sitting what i'm saying is being unmoving so I would say that Just before you cook something just before the cake becomes a cake just before the soup becomes a soup And the moment of creating the dish the moment of creating a poem Before that there's stillness Before the creation there's stillness this the creation is the first movement the creation is the dawn Before dawn is black Black Total blackness Then there's dawn little light That little light there that's creation That's what the breeze at dawn has secrets to tell you It's there's no breeze in the blackness. The blackness is nothing moving

[42:05]

totally nothing That's the inactive sixth consciousness. That's stillness Then a little bit Right there is creation Poetry cooking babies everything right there. That's that's where the secret is Before that there's no need to have any nothing to learn no problem so, uh Jim gave me this book by this guy who wrote sort of the greek and he says We come out of a black of the abyss and we're going back to one And the baby is right there, you know, the baby is right the baby is at the interface between death and birth The dawn the baby The old testament says god says The new the first from the womb belongs to me The first thing out of the womb that's creation

[43:08]

That's that's That's that's it right there And you have to have stillness to have the creation and we do have the stillness but to experience creation To be there for the creation to witness it to be an artist to be a creator You have to be there at that moment and we all are there at that moment moment after moment but You have to sit still to catch it So But you have to cross your legs to sit still But you do have to Stand or be where you are unmovingly Then you create you naturally spontaneously create that time That is a source of all art and all creation I think leila was next um Sameness wisdom of sameness Before that there's no for it. First of all, there's no way there's first of all, there's no awareness awareness

[44:20]

There's never any awareness awareness. But first of all, there's no awareness. There's no separation. There's no duality Then when a manas arises to do his usual thing manas comes in and goes Get over there self. Come here object at that moment. You understand How that subject object is set up. That's when the wisdom arises so before the separation occurs When manas isn't active Okay, that's not the wisdom of sameness that's just emptiness No eyes, no ears. No nose. No tongue. No body. No mind. Okay Subject and object are united okay then When the subject and object are split again at that moment you wake up to the wisdom of sameness wisdom of sameness does not occur in Sameness it occurs in the first slightest

[45:21]

difference In other words, the first function of separation is where the awakening occurs occurs at that interface there So we need to again have a sampling of a moment when we don't split the consciousness when subject and object are united And that happens and then It's destroyed. And at that point when it's destroyed you realize hey Wow subject and object really are two but you realize it When subject and object arise you can't realize That's the wisdom of sameness Right, you're already feeling the same you already are the same right somehow you get to a state of being same for Somehow that happens And then that sameness is is cracked And then You see subject and object, but because you saw them when they first arise you see hey, they're not they're not really two

[46:24]

They're really one But you have to have the two in order to realize the one you realize The unity of the two through their separation and the easiest time to realize the unity of the two is right at the very beginning there Can you catch you catch the uh thing right at the beginning Oh god, it's just ties all over the place a bunch of this blob and rosary Yes all the time I sort of have the impression as you talk that the part of it where Everything is clear It's sort of hard to get to And then the part where things that are arising happens all the time No, no The part where the part where it's clear happens all the time and the part where they arise happens all the time They alternate back and forth moment by moment Every moment every the board is cleared And so what is so hard? It's hard to sit still

[47:24]

Isn't it It's hard to sit still it's hard to get to shoot But once you're sitting still then this whole thing unfolds. That's the initiation space is sitting still but every moment Things come up And then they go away when they go away everything's sitting still and then something happens and then it goes away And something happens moment by moment we need to sit still and join that stillness and then join that movement Join the stillness join the movement. So you see that movement is an illusion And it's hard for us to sit still I think it'd be hard for us to sit absolutely still so still that we can see very clearly the birth of illusions Let's see, I think next to our Um, you mentioned the testament and it also says in the testament Anyway, yeah anything that that when that first thing comes up for us, it's a word

[48:38]

That first little thing, you know That first little movement we name it Because for us discriminating consciousness sixth consciousness in its first movement is a word So why seem some words different than others because of discriminating consciousness because that's the way words are built Then what one said that something like The teaching Words are the bowl and mirror of the teaching Words are the bowl and mirror of the teaching. Oh bone and mirror. Yeah somehow The meaning is not in the words yet it responds to the inquiring impulse It's also that the meanings are not in the words, but the meanings are not outside of it like this sixth consciousness, okay

[49:46]

The sixth consciousness is discriminating consciousness, that's what words are words are discriminating consciousness discriminating consciousness is words Discriminating consciousness Is not wisdom And yet you can't have wisdom outside discriminating consciousness Because Words do not reach the absolute And yet you can only get to the absolute through words That's why I said some words seem different than others because some words do reach Or can lead to the absolute and some words absolutely don't Well, that's what you found out so far Ha ha ha That's fine, you know Let's see, I don't know Yeah A lot of water what

[50:55]

Is buddha conscious sometimes buddhist conscious, yeah And sometimes he doesn't even like it when he's conscious sometimes he says I this is what I'm thinking about, but I don't like it But not necessarily. I mean there are moments when there's no eyes. No ears. No nose. No tongue. No body, right? And those get broken and then there's consciousness Buddha is willing to join the conscious race That's a point too Right All right Why yes But buddha Doesn't fall for it Buddha knows Buddha knows how this was dreamed up. Buddha says that's a good trick. I did it again So But if necessary buddha will even forget that he or she knows

[52:00]

How that was conjured anything that helped people But basically we have to understand how we dream up the subject object thing And you understand it as you do it And you first do it Right after or right in the middle of not doing it or stillness So that's why we practice not moving That's why we're kind of fierce about that Any other questions before I go on to alive jnana and citra What happens When you're lost in thought what happens yeah, what were the ones doing They're doing somersaults What did you say it differently they're doing backflips They're enjoying themselves they're enjoying themselves they're spinning around themselves they're they're they're doing their trick, you know

[53:08]

No, that's just the regular you name it. That's what's happening. It's all daydreams or night dreams And they're perfectly good material for waking up as I said in the business of buddhism all phenomena equal opportunities You can wake up on any delusion Although your karmic situation may be that some are more likely to be helpful to you than others daydreams are when some people wake up Even though someone they think they shouldn't be waking up then They should be waking up thinking about a sutra or something But you're thinking about sutras delusion too, you know All thought is delusion All all we've got all sentient beings have is boundless delusion, but delusion itself as it really is You see how it's really built that itself is all the buddhas know

[54:12]

That's the immutable knowledge of the buddhas is the nature of wisdom They practice their meditation in the midst of delusion They sit still in the middle of delusion and they wake up to what delusion is And then they sing songs about that Um Seems to be edified alice miller My impression of what she's saying when she says respect the child doesn't But I understand that you weren't you were using her words. We're not necessarily trying to use But uh I understand you've been talking about not the newborn baby, but the child who's a little bit older and who's already discriminating away and very confused about the voices

[55:15]

Says I want this But I must want that because somebody else is telling me that I want that Um And what I what I want to know about is how respect to the child comes in At that point in the process of getting back to the source at the at the point that We're confused That the child is just swinging away And we're and we're having trouble sitting still So You want to do when the child's screaming away sit still You want enough to do when you're having trouble sitting still Sit still crying helps you tried crying yet

[56:16]

Did how did it go? It was sad it was real nice and right afterwards you walked into the box Sounds good Just cry cry before you get too long 99 times more And you'll be sitting still like that. If not, i'm, sorry Well, i've gotten to some sitting still but it seems Like I can only get there by letting this child just scream and scream and scream until it screams itself And it just seems like maybe there's a gentler way Maybe not for albert Some kids are maybe have an easier time. I don't know but remember if you wish, uh I think shakunin buddha had a really hard time

[57:20]

So part of the time you have going to sleep settling down The more helpful you'll be to people later the more problems you wade your way through back to the source The more the more skillful devices you'll have to help others who have a hard time getting home So But some people are you know Either in some sense they're lucky because it's easy for getting home But in another sense they're not lucky because they don't have any skillful devices because they got home so easy So all the different screens that you go through will can be helpful So I guess tomorrow i'll try to talk about the other three kinds of wisdom other kinds of consciousness and how they Come on Come on Me Is

[59:13]

What's So are boundless, I vow to enter them. This way is accessible. I vow to be kind.

[59:58]

@Text_v004
@Score_JJ