anybody else that haven't been here before

okay

hey

when okay john doe and okay
i agree
i just wanted to
say again
the
for the title of this series of classes
yeah well it's title the series of classes is transforming the mind of delusion
and from a certain perspective that sort of the but this
what this whole text is about
ah is transforming the mind of delusion
and the transformed my of delusion
is a
miraculously proposed to be the mind
of the totally culminated enlightenment
the word for delusion that are in our or
the word for delusion could also be the said the original sanskrit word for this these kinds of minds could also is closure
which means us to stain
it means to defile or be defiled and it also means affliction
and of course delusion is an affliction or it is it is affliction it is an affliction and it's afflicted so we're talking about
i diluted minds but also minds which
are afflicted and afflict live
and that kind of the file or stain ah
life
and that the background text the first chapter is true
talking about the support for the novel
and this or this or this consciousness the storehouse consciousness which is supported the knowable it supports all the
the filed states of consciousness
but in a sense it's also the support of enlightenment because it is what gets transformed to become enlightenment so it supports all the different forms of
bondage and suffering and it offers itself to be transformed into
an enlightenment which then
turns around and relates to all the defiled states to educate them so that they also can be transformed
so it's a yeah so it's sort of the is sort of the center or the basis of all the problems and it's which worked down and transformed to make more medicine for the problems and the best the ultimate medicine is supreme perfect awakening
in the meantime
we're working with
affliction
we're working with suffering
we're working with delusion
so part of what this the message here is
if you wish to
help beings who are afflicted then ah
studying the afflicted mind is the path to helping all afflicted beings so it's kind of difficult work but it's something you might want to do it's something you might want to devote your life too
but it doesn't mean you get to the are we get to devote our life to working with afflicted consciousness from a distance we had to actually be
in the midst of it and actually experience it and you know
so we can shoot so we can learn how to work within a way that transforms it in the direction of enlightenment
and we need to have worked with the same problems that basically similar to our problems the problems of a else has
once again
part of a victim consciousness is that we wish we weren't inflict of consciousness
but there's a bodies the body surface whose his teachings for they actually want to be in these afflicted states
and received teachings about how to work with is afflicted states and practice with these effective states because they want to help the they feel compassion for all afflicted beings may wanna work with the stuff
they're happy to suffer
and they are happy to suffer as long as far as they can be of service to other suffering beings who need their who need their friendship
who need their encouragement
to study the teachings and practice the teachings

as a case in point last week were studying this text and the the handled i gave you is approximately one hundred of the whole text
it's six paragraphs basically or six sections
and the sixty sections in this first chapter and there's ten chapters so it's about one hundred of the text and it's about a tenth of the first chapter
and we were working on the fifth section i think it was the this section
no the eyes fifth section and while we're working on a fifth section some people ah we're experiencing affliction
look like they they told me there they were they were afflicted during the class
but my everybody stayed even though people were actually experiencing afflicted states
now
i saw this paragraph coming but i didn't feel like skipping it
i know that when such things as a as a rebirth as birth and rebirth our disgust
it somehow brings up suffering or you could say reminds people that they're afflicted
and to consider what the problem is of that
that paragraph which basically talks about birth and death
and i will be as long as we're studying this text will be working on that
so i'm not exactly saying we're done with the paragraph is just at the next one is very closely related do it so i think actually going to the next one will find some teachings which will help us deal with the teaching were in the sixth paragraph will get teachings
about how to deal with the teachings of the
fifpro up the sixth will help the fifth
mary
so i suggest read the sixth or i read it to you
may
okay
it is also called mind
now it in this particular case
i would suggest to you means the storehouse consciousness
so the storehouse consciousness is called
stuart our consciousness or a liar virginiana in sanskrit
but it's also called shutdown was just means mind
and it says as the world honored buddha has spoken of mind thought and perception
so the the buddhist shocking when he talked about
mine thought and perception or mind thinking and perception
which in sanskrit are chip that mamas and vinny on
now in this translation
i'm i'm i'm in i'm i'm very appreciative of our dear friend john keenan who translated this book
but this particular paragraph is a little confusing the way he translated it because he says as the world honor ones has spoken of mind thought and perception and then he says thinking here is of two kinds
see that
it would have been clearer if he said mind thinking and perception or mind thinking and consciousness because when he says thinking here he means thought in the previous sentence
so you might either remember right over the word thought thinking
and then also remembered
the thinking is referring to the the mind the aspect of mine called months
which means thinking reflecting er
a difficult and a rare word is with but is a word meditation
and thought
thought in english means both thinking and what is thought of
okay in it so he says thinking here he being a song or the great bodhisattva says thinking here manas here is a two kinds
what's coming is a kind of a difficult or an unusual concept
it's also you know a marvelous
what is it a marvelous initiation into the workings of the mind
now i've been told that thinking is up two types
one type number one is the immediately disappearing consciousness is thought or he again thinking the immediate is disappearing consciousness is madness because it is the condition for subsequent thought which arises in synergy with it
for we consider the support for the generation of consciousness to be thinking
okay so when up
when an active conscious state arises for example
and i consciousness and i consciousness to me as a search of or consciousness which is aware of a color
or when an ear consciousness arises or when a mind consciousness arises which is aware of mental objects or when all of work when all six of them rise arise together the sixth sense the sixth material sense consciousness is going to rise together according to this teaching and mind consciousness arises with them when
these active consciousness arises this texas saying the support for that is this thinking
but we also know from what we studied before that alive is known as also the support
so ah
when consciousness arises it has a liar for support and it also has thinking for it support and what is thinking
is this strange thing is the immediate antecedent state of consciousness
thinking is the consciousness which has just what is the active consciousness which has just disappeared
isn't that strange
the we're not done with that but just move onto the second type of of thinking the second type of manas and number two defiled thinking always is yoked with for passions
the belief in self would
herself view sell pride self love and primal ignorance
this thinking is to support for all
the filed states of consciousness
this text is more specific about this than as far as i know any previous text in in know
tradition of buddha dharma the buddha
the body sought by sanga feels that the buddha did teach this but it wasn't quite as specific and explicit about the function ah that this of this function of this mind which carries
primal ignorance this state
this mind actually carries and is yoked with primal ignorance
so there's two kinds of manas
one kind
supports the engendering of the six active consciousnesses and the other kind defiles them
there are the two are called
maness are thinking or thought because they objectify things and are able to hear says imagine or think sequentially
so that's a lot of information right there
and done
ha i promise you say something to such talk about little bit more with you before you start asking questions
so again there's do this too so we have so the buddha spoke of mind
using three words one is cheetah which now were saying in this in this teaching or understanding that what the buddha meant by chitter is unconscious storehouse awareness
the second kind is reflective awareness which has two parts
one is the immediate and a city state of consciousness which supports the arising of active consciousnesses and the other is is a
a kind of reflection which carries ignorance it also carries the view of self
and it carries self love and self pride but primal ignorance is actually
i'm
ah is the concept of something existing in the universal by itself
it's it's the basic misconception that something can exist
a part
from europe
and most of us are familiar with this concept
i often mention that i i when i have a blackboard
i draw a circle
and that and i say this circle as the universe and the most of listening to the universe plus something and i make a little bump on top of the circle most of us think there's the universe plus something a little bump on top in addition to the universe something exists in a dish
and to the universe
and most people just happened to think that that thing as themselves they don't think it's other people
that concept is carried by this in this teaching is the concept is carried by this defiled and the filing is afflicted and afflicting afflicting
thinking or reflective thinking
and again does the same word is used for that the simple
cognitive process which supports the arising of active states of consciousness
so there's two basic levels of consciousness
one is this storehouse consciousness which is unconscious are two basic kinds of cognition the support consciousness is the basis consciousness and the active consciousnesses which are what we usually considerably conscious and then a reflecting consciousness or
thinking consciousness which
carries the idea of a individually existing something in also carries the boat the tennessee them to believe it
it isn't just a floating a misconception it's a floating misconception yoked with the belief in it
and then also goes with that self long and self pride we're proud of this well great attainment of the unit something in addition to the universe that's quite a feat
the human mind can imagine something in addition to the universe
and we're proud of it and we love it
and we love a lie a to we loved the storehouse consciousness because that supports these active states
and
and that's what's reflected upon
as
independently existing things
the next paragraph
well
which you have what you don't have yet the next paragraph will discuss a proof a discussion on the proof of the existence of this
ah antecedent
consciousness which is supporting the arising of present active consciousnesses and also this defiled particular is defiled state of thinking
and in that section it will bring up the idea that
on
it is possible for us to actually abandon this or the filed and the filing type of thinking
and also
an actor that great attainment of abandoning the filing
afflicted
consciousness
afflicted states will still arise
because
past afflicted states have the consequence
of impressing themselves on the unconscious and the unconscious then becomes the seed
for the arising of further the file states
but there's no new the filing activity once this the filing consciousness has been abandoned
so there's two kinds of situations one is the actual the active defiling of states of consciousness
which then had the result
which is carried forth in the unconscious and we also have defiled states arising depending on the impressions are past defiles days so there's two sources of supporting to file states one is the results of pass defiled states and currently defiling
thinking
it once again when the currently defiling thinking has finally abandoned that isn't that's the end of that belief in self
but the results of past defilement will continue to generate defiled states of consciousness
however it's possible now since the the filing kind of has been abandoned to study these the file states
without seeing them as a self and seeing that way plants new impressions in the unconscious which support and evolution which finally ends on the filed states
prior to the ending of all different states this defiling consciousness is abandoned
and details of that are discussed in the next paragraph
on
now
if you want if you're ready i will go back in talk a little bit about the previous paragraph
and i remember last week something about charlie wilson was talking about them
something about
sensing
remember that what did you say by sensing
he remembers

he his story tonight is that you're not something in addition to sensing
which sure
i agree we were not something in addition to sensing
and there is a kind of practice which the buddha taught
and which has been taught since that time i've just focusing on the present sensing process
so that in the sensing there's just the sensing that's a basic practice in the sensing there's just something
and then it when it when in the sensing they're just as sensing then there's no you the in addition to the sensing
then there's no locating yourself in the sensing are outside the sensing and then there's no like here they're in between with the sensing there's just a sensing so that is a basic type of practice which
from the time of the historical buddha some practitioners were successful at practicing they actually were able to enter into the practice of the buddha said train your mind thus
in a scene there will be just the seen in other words train yourself thus in the sensing that will be just the same thing
and then when in the sensing there's just a sensing then that will be the end of suffering
it's that is a practice and there is nothing in addition to sensing however
like it or not the story the plot is thicker than that
because this sensing consciousness
which if you work with it in this concentrated way this simple concentrated way will be the end of suffering it will be the end of the suffering right then
in that moment there will be the end of suffering not later because later would be another additional thing in addition to the sensing
and as i said shy last week but even though there's nothing in addition to sensing there's a sense consciousness there and the sense consciousness is supported by an unconscious and now we're finding out that the sense consciousness is being defiled
by a afflicted
thinking so right while we're able to focus in this way and and find the end of suffering at the same time the file continuing to go on
i'm i'm i'm laying out something on the table now
so i'm pooped i'm proposing to you that there's that the buddha teaches a way of working with what's with the afflicted consciousness right now and since consciousness although
although if you work with it in this way offers an opportunity to realize freedom from suffering right now with that
the thing you realized
freedom from suffering with
is a defiled state of sense consciousness
so right with that consciousness is also the idea of a separate self
but you can do the same practice with that in the idea of the separate self there's just the idea of a suffer self
in the idea that there's something in addition just to sensing
don't we just the idea of something in addition to sensing and that and when it's that way for you that will be the end of suffering
however the thing they opted the the situation in which this end of suffering occurred was a defiled state
and as another state simultaneous with it
of this unconscious and is unconscious
does not get totally transformed by a moment of freedom from suffering
in the next moment
another defiled state or rise probably unless we're on the verge on the precipice on the threshold of buddhahood another defiled state will will will arise if it's worked with in the same way we'll have another moment of freedom from suffering which seems fine
but it's possible to slip
to to remember in this state there's nothing in addition to sensing and if you can if you really are not are listened to that teaching and practicing that teaching thoroughly soft there's no suffering at that moment
there's no here or there
there's no here and the sound does no here and your friend over there and as known between and there's no suffering it when things are like that there's no suffering
simultaneously there's an unconscious where it does not so much suffering but there is support for virtually endless defiled states of consciousness so the next moment this moment of freedom from suffering there's no moment of realizing that in the sensing they're just dissenting
moment just like the less fortunate moments are not permitted moments either that goes away in the next moment we have another default state arising which could be worked within the basically the same way
and if we don't work with it that way then in that moment we do not realize the end of suffering we we realized affliction
if we don't work with it to according to various meditation instructions
and the effect of those moments where word
not acting in accord with the belief itself which would be to say there is something in addition to sensing and i'm not going to give that up and just have their be sensing that kind of stake will influence the next moment in a different way than the simple training of the mind into
in the sensing they're just as censoring
so the chap the the paragraph we had problems with as a paragraph that's talking about
the things that there is up
out there is a comic effect going on
and there there could be the death could becoming and rebirth could get coming and so what we're being warned about
death and birth death and rebirth and death and rebirth you've been warned about this so that
we're not shocked and surprised
that we are offered new opportunities
to practice meditation with
and and and week and we even have a team with says yeah that this is how it works this is not something to get discouraged about this is something again to practice with
and understand that this how this is the direction this is going
and then also in the in the working with the previous
paragraph and this one
when we treat sensation
with the confidence and the teaching that in sensation they're just sensation
in a way in that moment that way of being with sensation is kind of selfless
because we're not acting like we think there's something in addition to sensation so i actually like practicing selflessness
when we hear the teaching of selflessness for the teaching of that there isn't a self in addition to the world or an addition to
conscious life when we hear that teaching
we might feel if someone told me just this morning that they feel when they think about the teaching of no they feel relief they find it fascinating and and relieving
and yeah it can be relieving and right in the relieving it's possible that the relieving slipped into and escaping or a dissociating
and when and when the mind goes into using watch this when the mind goes into using in the scene there just seen as a way to get away from the scene
in the affliction there's just the affliction and when you use that
the the that teaching or the teaching that that that that is a practice of selflessness if you use it to get away from that
then it's not just the scene and the seen again
but it seems like it because
your dissociating yourself for a little while and that
so the actual relief and the end of suffering and what is now convert it is kind of up
popular term now the the relief for the end of suffering that comes from actually concentrating
on what's happening
a fully in such a way that there's no allegiance to something in addition to that that selfless practice is can be very similar to spiritual bypass
do a dissociation from the process
and then again when we get into the idea of the the
the struggle the struggle
the the actually kind of like the discomfort of balancing karmic cause and effect
with no self
balancing the teaching that axis have consequence with there's nobody there's nothingness that independently existing in this process of actions and consequence
the balance those two is is is
it's the art of meditation is the artistic work of liberation
to balance the the concerned with the process of car cause and effect with that with the selflessness of things to balance it too
is the art
because in one sense if you go over to the selflessness you kind of say will forget the karma karmic cause and effect forget rebirth aren't to deal with death and rebirth and how to work with that mess
where there seems to be self all over the place
i gonna get away from with this self
yeah yeah and that's another thing that's another sense consciousness that's a mind sense continents that wants to get away from the mess of karma and rebirth

but when you hear about karma and rebirth and you feel afflicted
then in feeling afflicted there we just feeling afflicted
and then the the selflessness will be engaging
what seems to be self
because it's common cause and effect is what conveys this would take care it's kind of takes care of
unfortunately or fortunately it take care of the sense of self
and he supports his mind which believes in us which has the idea of self
and believes in herself and
transmit that all active states
it's hard to be up for such a messy situation but this tax is saying
let's try and also understand that there's an art there because it's the art of understanding how the results of all of our past actions how they
produce our present actions and our future actions
and again to study this process in a selfless way without
spacing out from it when we get a taste of selflessness
and house and also to work with this process in a way
that we are being selfless with it so how hottie be selfless with a process of transmitting self
at the same time that you don't try to get away from the transmission of self
so these two paragraphs are actually like setting the stage for this
the great struggle the great artistic struggle and as i mentioned last week a liar also
ah carries the sense of the world
so allies supports the sense of the world and ally also supports them
appropriation of individual sense consciousnesses
for the arising of individual active consciousnesses of the unconscious apprehended the sense organs to support the conscious sense consciousnesses
and it also carries the background sense of a world on uncolored in by active consciousness
there was unconscious sense of a world
an unconscious apprehension of sense organs which supports the arising of active consciousnesses
and this ah this is what supports this process of birth and death
rebirth and death could be just birth and death but also to be rebirth and death
rebirth and death than river than death and rebirth this ah this unconscious conveys the sense of self conveys a sense of self
beyond this life the sense of self gets conveyed beyond our death
like shakespeare says was it whether tis nobler to
bear
what
whether is nobler in the mind to to suffer the slings and arrows of outrageous fortune or two
or to take arms against
a sea of troubles and by opposing them and them
to die
to sleep
to dream ah there's the rub
the dreams the rub you die you sleep but then there's a dream what's the dream
it's the dream of herself
so
you gotta know you got this unconscious and you've got this effective states so should you fight them or should you die
she'd you fight them a them or should you die
but if you die than you sleep
but then you dream there's a transmission of the dream beyond death
before you die you can fight
the afflicted states
in hamlet or does fight them
in the end
after fighting them in all these magnificent ways
before it's time to die and sleep and dream the next play
he says something like readiness is all
and readiness is all again is sense consciousness is just sense consciousness
so we we we do on a practice that way with our sense consciousnesses
but also we gotta be careful because you can turn that practice into and association
an unwillingness to deal with the pain of sense consciousness because sense consciousness can be sensing pain
when you look a color there can be a pain also there can be a pleasure but when there's a pleasure there can be a pain about the pleasure
and when you think of ideas there can be a pain or there can be a pleasure or there can be neither and you can suffer because when there's neither to is neutral you can suffer if it's positive you can suffer and it was negative no matter what you feel
these states are afflicted
but this this can be transformed
and the way of transforming is in within the sensing they're just sensing and also the way of transforming them as a welcome more information
and welcome dharma to help me welcome encouragement buddhas and bodhisattvas to help me would work this way because working this way is only for this moment in the next moment i might not do it again
so
i vowed to keep studying even while i'm trying to be present and simple each moment i also vowed to learn all the teachings which helped me when i get distracted from being presidency
and when we get old
and losing our hair and our teeth in our memory
are we gonna be able to remember in the sensing to just the center
maybe not
oops i can i i i remember i used to practice in the centenary something but now i'm not doing that anymore
but in me not doing it anymore that afflict of state is just how reflective states and i'm doing it again we need to learn these teaching so that no matter what state we get into
we can practice the teaching
but we did i think to think about the teaching so that no matter what comes we can do this simple practice
so ah yeah so that's the that's the first one tenth of this chapter and
i also feel that if i i really i really think it's delightful when you start asking questions almost immediately i really like that however i think it might be too painful to to practice that way
because ah
because it is it's very hard to focus on what's going on before you even know what's going on
so tonight i said quite a bit and i think i should do maybe out this much but i think i should lay something out before he started asking questions so that we have some sense of where i've you know what mind we're focusing on here
tonight
i'm surprised actually that also has only been one had raised but i know i welcome your
your hands yes

yes yes
i mean it as a negative valence yeah
it's it's it's an it's a currently the word association is used for a kind of i think god
psychosis
and and in spirit and in spirit pardon
in the yeah so some people go to a zen center so that they can dissociate with impunity like dissociate with a good you know with good reputation

yeah

ha
if you want to use the word association for her paws
that you like the word pause
are you weren't stopping okay if you want to use the association is stopping than what is the what is what is stopping mean to you know
what you mean by stopping

okay it means stuff
stopping means you're not running with the thinking so it sounds like i get the feeling like when you say stopping with the thinking you mean settling with the thinking
you know being on the surfboard with the thinking
pink the when the wave of the thinking not getting ahead of it are behind it

stop what

don't go where
don't go ahead or behind yeah yeah
so so so be there are did you mean by stop
me either
yeah
and
when you're being there watch to see if you're being there
to try to get away from being there
because you can you can do that you can try to you can try to be there to get away from being there and you can tell the difference to access being willing to just be there and being there to get ahead or behind
what
yeah so you can tell that there's a difference between two and to be there just to be there is not association
selfless
and when you start to feel the possibility or even that the yeah you start to feel some relief because you willing to be there
and then when you feel that relief you prefer that over to way was before he felt a relief then you're not going to be there and again
and then and then it and then you and then the relief you get from willing to be there turns into dissociation
which is very similar to wanted to get away from there before even arrived
or wanting to get behind ahead or behind it when it comes
fits quite subtle
but if you don't if you actually aren't ahead of it are aren't behind it and you're just right there with it you're stopped
you could say there's a pause there's a pause and what there's a pause in affliction
then when you feel a pass deflection if you attach to that
this isn't this is a different thing to attach to the new know before now you have a you can attach to a pause and the pause is coming because a spiritual practice and then you can use the pause as an escape or as a association
that's why it's called spiritual bypassing as people who practice meditation can use the bliss of meditation bliss of being present
as a way to avoid doing what they just did which was being willing to be there
to be willing to stop
and then when relief come round same thank you and giving it away if we hold onto it
then were dissociating from still being basically in the same place to work before
but this pleasant sensation
we're kind of wanting to
go with rather than say thank you and give it away
this this relief becomes intoxicating if we hold onto it or or worse than intoxicating but intoxicating is probably good enough because i think that can get
into the worst
yes
could you speak up please
could you speak up please

and when you when you said that i thought of something we talked about earlier what do you think i thought of when you said that there's something in me that wants to make something out of everything what if what does that wouldn't it to talk about earlier this like that
i'll just tell you what i thought of is this defiling monarch this defiling thinking that brings a sense of an independent existence to everything
so you seem to actually have a sense of this defiling mind
and that is really good if you can actually sense this defiling this is this afflicted consciousness that wants to
at convey self to everything
and then also believes that it has been accomplished
so if you can if you actually see that that's very good
that's part of what we want to get away from but actually
it's good not to try to get away from it because not being willing to be with it is what will abandon it
because it is reflective and the affliction does kind of partly encourage us to try to go someplace where there's where it isn't but that just feeds is reflective process but being willing to be there with it like being aware enough to see it and then be willing to be there with this thing you see this
is the path of abandoning that mind that modest that afflicted the them manas

it makes you feel defeated it doesn't make you feel so young
it doesn't make you feel while spring has sprung
it makes you feel defeated
yeah it makes you feel defeated
that's the thing that gets blamed for making you feel defeated so now
that you've noticed this thing that makes you feel defeated can you be good friends with the thing that makes you feel defeated
and that's
the thing the thing the thing that makes you feel defeated is unbeatable
you can't beat it if you beat it you feed it
if you pound on it if if clears up
it grows on unfriendliness
it causes pain
so if we can practice being friendly and gracious to this thing once we notice it so again the good news is you've spotted this
this troublemaker is insurmountable unbeatable defiling mind and if you can be really kind to it it can be abandoned
so
it it is simple but it's hard to be kind to something that's causing so much trouble it's hard to be kind to it but as far as i know that's something that's the recommendation of the bodhisattva path is to be kind to the filing mind
and to be kind to the defiled minds so again monitors in the filer and the ordinary states of consciousness or the defile so we need to be kind to the filer and the defiled we did you've caught it kind of the afflicted and the afflicted
boston blackie was a friend to those who had no friends but he wasn't friendly to the people who cause trouble to the people had no friends
so the bodyshop his friend friends to those who have no friends the afflicted the miserable the downtrodden it is also friendly to the oppressors the defile years
the insurmountable unbeatable
powers of ignorance
and both have to be cared for
apparently and that transforms the support of both of them
the great unconscious which carries the results of past defilement
and passed on kindness to defilement and past the filing and passed on kindness to defiling are all there waiting to be transformed
by being kind to what we're what we are aware of
how wonderful that this huge ocean of comic effect can be transformed completely by being kind to our moment by moment conscious mind
but there's more than just being kind of the unconscious mind we also have to understand that this conscious mind i'd say i say in order to understand the actual creative process we have to understand not just a could not just the conscious mind but we have to understand that this contest mind comes from the past
it is supported by the past
that we we have to work with the past in order to realize the full scale of the creative process it isn't just it isn't just by being kind to the present it's also received in the teaching that the past is here influencing this thing we're being kind to and that kind of than gets transmit
added to the past in the present
kindness to the present consciousness transforms the past in the future
and also transforms the past right now
yes

yeah

could you could you hold what you said and say it again after i say something
you get this nice thing of a relief from affliction when you're willing to be settled with what's happening right now
then
when you get this relief you have to look and see and my willing to settle with
on relief i'd right now i'm relieved
but is there any tendency to not want to go back to my little grass shack where i was suffering
and if if there's if you notice a taint or a tendency to like or know i'm getting rewarded for being settled and i don't want to go back to the to that kind of thing then that that's a nice to your question because you've got what you said right
yeah
is just policy
yeah right okay so the
yeah i'll see if i got what you said if if i am willing to be here
completely without adding myself to you being here to it if i'm willing further if i'm willing if there's a willingness to just be here without adding myself to being here
then i get a reward called the end of suffering for right now
now in that state of endless suffering if i hold that a little bit
that would look like kind of not wanting to go back to where i used to be willing to be where i got rewarded
now you i think what you're saying is if when i noticed that i'm have this tendency and i just present with that than i'm fine and i agree
so when you notice that when you notice spiritual bypass that as good a thing to be present with as just simply having pain in your bud
or having fear
it's a perfectly good afflicted state to be present worth it just that i'm warning you about affective states that you may not have seen yet
which you don't even i'm worry you about proper that only successful meditators get into
if you're not if you're unwilling to be present you're not going to get relief and so you're not going to the problem of attaching to the relief
but if you're successful
then you're in danger of of attaching to it and not been willing to go back to your less developed place
but it's possible to be present and get relief and then not have a preference for relief
and then you get relief again
and then not have a president with that and sometimes before then your your what he got your relief comes in the form of another effective state of consciousness you're relieved from the relief by getting an offering of another of another afflicted state to to relate to in a way that will
transform
having relief isn't what transforms our past
but transforms our past is the way we dealt with what's happening the way we dealt with afflicted states that's what transforms our past and along with that comes a temporary encouragement and relief if we then attached to that
that will again transform our past and to make it harder to not attached to future states or in avoid future states good fall that
but there's no state that isn't an opportunity to be present including the state of i don't want to go back there anymore
i was going to be back there for a moment and that was good and i gotta rewarded for it but i don't want to go back
but now i'm going to be a guy who doesn't wanna go back so now i'm here because i i'm not back there i'm with this this avoiding on my past i wish to avoid my past
that's my present
and i'm not avoiding my past when i admit that
and because of my past i want to avoid my past and i accept that
and occasionally because my past
and occasionally supported by my past and what's my past my past is the storehouse consciousness is my past based on my past i stated an afflicted state arises and there's a willingness to be with it
and that's the bodhisattvas main practice
and that transforms the whole thing
and the boys office in no hurry
and also the bodhisattva wants to transform as soon as possible
but without hurrying because hurrying again is a little bit of a
you know not wanting to be here
but we can know this when we're hurrying and be kind to the hurrying and then we're here being a hurry or
being a wiggle word
don't you know that were wiggle word
a wiggle word is somebody who's wiggles we have a lot of meds and center
but there is why had so many river words as as areas because we sit still people who are running around or not wiggle words
i mean they are with they don't notice it but if you sit still you notice is a wig award here
i'm willing i am willing to be a wig award and when you're willing completely to be a web work there's no record and there's no suffering
and the next moment comes when you might again be a wiggle word and catch us off again and then there's no suffering or you might not be a local work and the moment might come you say hey i'm yeah i'm willing to be this suffering person or but i'm willing to be this affected consciousness
so this book is a these teachings are lots of encouragements a bot you know
lots of reasons why it's not a good idea to try to be somebody other than who you are
lots of the scene of sophistication sophisticated reputations of triumphing fancy like not being yourself
and although his fancy to not be yourself it's lot easier to do the fancy things into the simple thing
being in suffering person than you are so again as as elena said if sounds simple it is simple but it's really hard it's easy to do a fancy stuff like me somebody else
what be a great yogi who has escaped being an ordinary person
this is a teaching for ordinary people bodhisattvas are ordinary people
who are willing to be ordinary people and award vowing to be ordinary people
and and partner isn't a is because they've heard that that's the ball and they've heard the teachings which say that's really where it's at and anything else is not going to work and if you try the nelson this book explains how that works
it also explains how if you don't try anything other than being friends to your collective consciousness how that works and that's called the boot away
and it's long and
an infinitely challenging but
the other ways long and infinitely challenging to insisted that way goes on forever in the boot away and said buddhahood and it's all over
so both ways are hard
and one was
liberation of all beings in the other way ways just endless suffering
so let's not going to get out of difficulty right it's going to be difficult no matter which way you go
and
this week was different from last week
and next week will be different from this week
so i hope you come again
thank you very much
may our intention equally extend to every being a place where the to marietta
the way beings are numberless i love to save them delusions are inexhaustible i vow to end them dharma a salad bar
unless i allowed to enter them buddha as way is unsurpassable ah
evolve to become it