Yoga Room Class - July 13th, 2021

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so i'd like to begin by referring to the ancient text
that was sent out to everybody
written by the great bodhisattva a sandra
probably in the fourth century of the common era
as the roman empire was struggling in its final century
bodhisattvas over in india were writing teachings for bodhisattvas and this text is an adornment
text is written as an adornment of this up the great teachings the great scriptures for for body sought for us
mirjana some gras and the first verse
offers objects
of compassion
ten categories
of compassion
and i send out a notice to free to you to please consider how those ten categories might be
within your own
mind in your own body
when i first read am i thought you know they were talking about you know bodhisattvas are looking out at all beings and they see these different types of beings
these ten
ten categories of beings whoever ten categories of of suffering
but then now i'm thinking that we can also find these ten category or is suffering within ourselves
at various points in our evolution
and so i i welcome you to look inward and see if you can discover some of these forms of of suffering within your own consciousness within your own body

also i wanted to celebrate that last weekend i mean last saturday we we had our first in-person
ah sitting together at know abode the first time we've been able to be together in person
for about sixteen months and so we were together and it was
a joyous event and some of you were there
and i talked about three forms of compassion
ah last saturday and i'd like to bring them up tonight also
i hesitated to bring them up last week but now i'm kind of warmed up and ready to do it i hesitate a because on yeah i thought some of you might be startled to hear about these different types of compassion
and you and you might be tonight too but i i feel ready to cope with any startle responses

so the three types are the first type is compassion which has beings
as as objects of the compassion
the second type is compassion which observes beings sort of in the light of under the auspices are guided by dharma guided by the teacher
and the third type of compassion is called great compassion and it doesn't have any objects it's compassion but there's no objects so those are the three types
first compassion which has beings as objects second compassion which sees beings
within the teaching
and the third type object less compassion which is the compassion of great awakening the buddhist compassion
and the third type
great compassion of the buddha enclosed the previous two kinds
the third type which doesn't have any objects
includes the the types of contact the type of compassion which you do have objects
but in a non objective non dualistic way
that the beginning summary of these three types
and they're they're not spoken up directly in this particular
i'm thirty for thirty four vs that we have here but i think we'll find them implied later
i will try to show you how those three kinds of compassion are woven into the text we have and if you have any questions about how that might be ah
please bring your questions
do the group
now going back to numb the first vert the first two verses
twenty nine and thirty
listing these ten kinds of odd these ten objects
so the first type of compassion looks at these ten objects
it it observes these ten different kinds of objects
and it observes them as though they have substantially exist
it observes them as though they like had a self had an independent existence

and that type of compassion is how you know
the kind which most of us are familiar with

so then the first category is ah inflamed
you could say those who are inflamed
we observed those who are inflamed but also we can stay the first category is being inflamed
so either it's to observe compassionately observe
beings who are inflamed but also compassionately observe being inflamed and other words observing that we're that we are mind and body are sometimes inflamed
inflamed how
well with greed hate and delusion
inflamed with
an addiction to sense pleasure
that's how we might be inflamed but also we see beings who are inflamed who are addicted to sense pleasure
and observing these beings
it's the first type of compassion and observing them as though they were substantially existing and observing them as though they were really that way that we see them
it's not that they're not real beings is just the way we see them
according to the dharma
is not the way they appear but we do see them that way and if they do appear to be substantially existed they do appear to be existing on their own and that's the first way we observe inflamed beatings as the first way we might observe our own info
claimed state
and i just want to briefly mention again that the boot the way found a middle path between being addicted to sense pleasure and being addicted to denial of sense pleasure
ah it's not an extreme to have since pleasure
the extreme is to be addicted to it is not an extreme to give up since pleasure on some occasions
but to be addicted to it as an extreme the buddha found a middle way
but most people do not have this maria i don't know most people are not so much addicted to not having sense pleasure
more common to be addicted to sense pleasure
and then there's the next categories and
and these can all be seen
in the world of our friends in the world of beings in the world of humans and then the world of animals we can see these these forms of suffering and again we start by is usually seeing them
as substantially existence
a substantially existing
who's addicted to greed hate or delusion
or we may see it in ourselves
a substantially existing prediction
it's not that we don't have addictions it's just a the the with they don't independently exist so maybe we just go through these
these categories so the first one i've just talked about attachment to pleasure devoted an addicted to send pleasure
as the first one second one under the power of enemies
ms that were forget that we try to practice virtue
but we're under the power of these addictions
these addictions in away our enemies there
yeah there is temporarily causing us suffering and
ah and again if we see them as substantially existing
they are obstructing great compassion
oppressed by suffering
there again
some suffering is oppressive
it pushes us down
enveloped in darkness
when we engage in certain activities or not even able to a to pay attention to our suffering we're not even able to be compassionate because we're doing certain things which put us in a dark space where we can't even see are suffering we can't even
observe it
not to mention notice if it's taken substantially
difficult traveling a difficult road
that's in again this is it this is the fourth century version of it
it's being a
i got it so we're traveling this life
and it's a difficult road and especially so if we don't even
pay attention to the possibility
a practicing the path of freedom

bound by great change
again that would be like to be fundamentalist or to be rigidly to to hold rigidly
to what freedom might look like so even if we've heard of freedom and wished to realize it
we might have a fixed idea of what freedom was
wishing wishing for an aspiring to freedom and liberation for oneself and others that's not suffering but having a rigid idea about it
is this a it were bound by the chains of our rigid ideas of what freedom is or might look like
or even that it would look like something and we think it will look like something and holding to that we we are bound and we see other people to perhaps at plants animals and humans who are rigidly adhering to watch a life for free in which they desire might be not just what it
might be but rigidly holding to what it is
this is bound by chains
the next one ah is kind of interesting or not not kind of interesting it if it resonates maybe with modern day in a way greatly fond of food mixed with poison and up the
the early understanding of this back to the time of writing this text was to be attached and addicted to the pleasures that my come when you're meditating
to be a to be it attached to the joys and happiness that comes when you're in a concentrated state
which is a virtue state
it's a virtuous state and there's other virtuous states to that are joyful like generosity and practicing ethics as joyful
but if are attached to their joy
but sadly
poisons this delicious and
nourishing practice for example of concentration

this is a very common problem for zens terms
this one
which we see in others and we might find in ourselves
many people confess to falling into this ah
greatly fond of full of of a food
and then mixing he can be fond of it but mixing it with attachment to the pleasure of the delicious food or practice
so this is a practice which can be very delicious very nourishing and which we can poison by attaching to the pleasure and joy that comes with it
some people might say well i don't have that problem because i don't have any enjoy practice okay you don't put some other people do
and then says remaining on the wrong path that refers to people who it's it's a form of suffering ah that we ignore
our body sad fuck nature and and ignore that we want to live for the welfare of all beings that's another form of suffering
remaining on the wrong path means it remaining on the path of benefit only for ourselves
and the last one of little strength
so this refers to the suffering of a little strength
which refers first is suffering of beginner beginner body surface
and it's it's a written away it's a very much what it's a wonderful suffering because it's so sad beginning bodhisattva suffering but it's also still suffering because the itself it doesn't yet know how to practice compassion
so those that such that a quick summary
a quick introduction to what these ten categories might be and i'd i do not hear the text saying this is an exhaustive list and nobody can come up with any other kinds of suffering i do not hear that
so you might have some other ones that you could tell us about and we can we welcome you to tell us and again the first type of meditation is to meditate on these these objects in others and self and to notice perhaps
but we think these kinds of suffering
the way they appear to us
are really the way they are
and also that the compassion which is looking at them is what we think it is this is the beginning kind of compassion and it's also called sentimental compassion
and it has various problems the main one being
unless we notice but we're up to and notice that we're seeing things in this substantial istick way this way of practicing compassion drains us it has outflows and if we don't go beyond this phone
a meditation were at risk
if we don't go on
from this form of compact and were at risk of quitting the practice because it's draining us
the beings the suffering and beings are draining us our attitude towards them
are substantial is in view of them will drain us
and so i don't know if i should stop here and open for discussion or if i should talk about the next one
i don't know i don't know i don't know what he
ah see now is to stop here and think about whether we should stop and look at this twin i moved the next one any any sense and any from you i'm looking at you
i'll just say should i stop now or should i go onto the next one raise your hands if if you want me to stop
i hear refused a few has to stop director i see some has to stop know so most people want me to go onto the next one that i'm looking at
okay so the next one is you're looking at these same
many many beings who are suffering in these different ways or you could say
you're looking at these many ways of suffering
outwardly and inwardly
but now the next kind is you look at them
in light of the dharma which tells you that the way these the way this suffering appears is not really substantially the way it appears
the way it appears is as they a dependent core arising as a conjured up version of the world depending on innumerable causes and conditions and having no independent existence but it does appear a certain way
but the way it appears is an illusory version of the suffering there is we're not saying that the suffering doesn't exist were saying that suffering actually exists in a true way if to true know like the first noble truth is the truth the true way that suffering is
so the true way that it is is not the way it appears to us at first as an object the true way is that it's a dependent horizon but we can't see how things they're dependent dependently core arising it's it's too vast in and and it's in
conceivable the way things are dependent on coal horizon we see a conceivable illusory version of them so the second type of compassion looks at all these different types of suffering
with the awareness that
an illusory bodhisattva is observing illusory suffering with the louis missouri compassion for the sake of illusory liberation
and this way of seeing the same objects in the light of seeing that their insubstantial that protects us from the drawbacks of the first type
that protects us from burnout bodhisattva burn out
it protects us from being wiped out in art in our efforts to care for beings were caring for them but we remember that were caring for an illusion of them are caring for like ah i see each of you and i wanted take care of you but i also
realized that the way you appear to me is not the way you really are and i can go ahead and take care of this this illusion of you in order to take care of who you really are
but i don't know who you are i don't see who you really are
but i do see an appearance of view which is not the way you really are and i want to train mice self to be devoted to people even though i can't really see right now
that their me
sometimes i can't see that you or me but you are
you look like you're not me
well i honor that appearance but that's an illusion that you're not me it's not true that you're not me it just looks like you're not
still i want to take care of you the you with you you beautiful illusory you
i want to take care of the illusion of you i do
susan did i say your name at the beginning
and so i might still be hopefully still devoted to you looking after you being a caring for you but with kind of a big question in my mind who are you that i'm who are you that i'm taking care of who are the people in this
in this assembly that i'm devoted to
and again that protects me from falling into that you are what i think you are an end and that enervating discouraging consequences of that guy and of compassion which i might slip back into at some point oh i'm sorry i confess and repent that i thought you were what
i thought you i thought you were actually the person i thought you were i'm sorry please please buddha's forgive me for thinking that way for believe from not for thinking that way but for believing that
if not a problem to see the illusions it's a problem to think that the illusions are real the second type of compassion
trains at that
and that protects us and liberate us from the first kind without eliminating the first guy
but making the first kind
harmless so we can continue to be devoted to beings without the drawbacks
i've taken them as a appearances taken the appearance of them as the way they really are
and the third type of compassion
in a way is again the result of practicing the first two
but it doesn't see any objects is just compassion is just being with
oh suffering biggs is nothing in addition to that it's the completely being with it
it's not been hindered oh issued me i forgot to tell you there's one problem with the second type the second type is that it is at risk of attaching to non substantial allergy
that's the problem with the second type its at risk of attaching to the selflessness of all these different forms of suffering
this seeing the selflessness and remembering the selflessness of suffering protects us from it
but there's a danger they're not just being protected but holding that view of selflessness and and abandoning beings in a different way than running away from them so the first type of compassion were at risk of running away from the beings were devoted to because
our view is a big drain on us the second type
of compassion is at risk of abandoning a york you'd have to run away cause you know the you know you can't run away from an illusion but doesn't the possibility of stem out abandoning them you know of
kind of not caring because their illusions could your hold because you're holding a that their illusions so somehow i never ever gone to use sic the mahayana miracle is a the bodhisattvas are devoted to beings that fail to exist and they just go right ahead
love them and devote their life to them even though they can't find them
it's kind of a miracle
the third type again it it's nothing in addition the buddha's wisdom as nothing in the in addition to all sentient beings and at nothing in addition is that nothing in addition is
complete freedom
with all beings
and that is deliberation of all beings because they're already there also nothing other each of us is nothing other than the suffering of all beings that's our great compassion
in the previous two types we have to work with them so that they don't hinder us in this ungraspable inconceivable great compassion
and so does check for reading is a doesn't ladies three yards explicitly but i think will find all three are being woven together in this text
and so now i think now week i think is that enough for it for now a for me to open for discussion of these three kinds of compassion is that him enough
raise your hands if that's enough for you need more
it isn't that enough read the hands raised me is enough
how about anybody one so if it's not enough to ask for more so i'm ready for you to ask for more if you want more and bring up any quote brushes and share anything you've learned about finding these are these types of compassion these types of them with these types of compassion and yourself
and also these forms of suffering in yourself so i walk him you to tell us about how you have been working with these two or three types of compassion and also how you've discovered these forms of suffering and others and yourself that's my invitation okay

i see nancy
i'm well
ah everybody here is an elder and we had a talking circle and a memoir group that i participated with am and then i just got to the point where i couldn't take it any longer listening to people talk
and about their suffering
i'm so i'm familiar with that running away and being drained by it and then i'm also familiar with the not carrying one or the you know another person here is made up a big story about her suffering and she brought it up up up up top
the different levels of management and and i was like i don't really care and so i wondered when you're talking i recognized myself the things you're talking about ah
and i don't know anything about number three
nobody does
buddha doesn't know however number three is buddha okay well i'm not there yet
buddhist job is to be booed and not to know that she's buddha
yeah so thank you that's good ah so you've observed these two types you feel of compassion in yourself and you've observed kind of some of the sad consequences of them
running away and not caring
that's it
that's a lot thank you can thank you nancy so you didn't ask but what do we do and we noted this that
were with somebody and we're feeling drained what do we do in that case
now of course i had some ideas but
well since you're here and as the what might you do when you notice that you're getting drained listening to somebody or observing somebody suffering or getting drained observing your own suffering
what we're not one of the things i have read learned from other places is to take care of myself some it spend time taking care of myself and may be going for a walk or
reading a book or are doing something that so i'm not focused on other people and and often when i'm just focusing on myself it seems like i'm being selfish but am i have to then work with that i have to allow myself to be that way just take care
myself so
that's what i would have to work with and then i also just have to work with some naughty allowing people to come into my space all the time and tell me about their suffering you know i have sat i don't have i can't do that right now i'm not available right now to you
i have to set a boundary for people
okay cana ah is may i analyze what you said
k so
let you say you're practicing compassion towards somebody
and you're feeling like you need to take a walk
that you feel the of feeling kind of drained and that you've been listening a lot to the suffering enough and if you like maybe he would be good to take a walk or had some space
gotta get out of here yeah so i'm or not another way to see that would be that
ha ha have another way to work with that would be i think the way i'm seeing this is draining me
yeah that's the new one that person is not draining me the way i'm listening to them as draining the way i'm looking at them as draining me so it is it might soon and that and that is that's good to notice that and admit that's called a confession and repentance or maybe and i'm sorry that i'm seeing it
this way and at that time we since we've been drained we might need to refresh our energy
by taking a walk taking a break from this draining process is a good idea
don't look just keep being drained by we have to take a break from being drained by the way we see things
and until we really feel refreshed and then we might have the possibility of looking at the suffering again but this time try to remember
that the way we looked at it before was draining
and we and we might even we might even have a sense of how we were looking at it that was draining
being and being generous to yourself is another way to take care of the draining
so you practice compassion to the person who ah
and try to do that towards the person without being so sure who you are there would be good

we thank you
another offering

hi i guess you hey hey
and this is a great topic i love this topic and i woke up this morning and i was having a dream about my ex mother in law this is not a woman who's with us now and a woman i struggled i had great difficulty with her and in this dream
it was a loving feeling of like and of loving this woman i'd spent my whole life while she was alive pushing away judging not liking getting tight and on it was a gift it was a gift i will you could call it
my unconscious you could call it the gods i don't know what you want call it you call it a transmission of generosity and i simultaneously saw how i'll i'll use the word evil but how unkind i was to this person and when i was
give in ah the love for her it was like a ice simultaneously saw the evil and i received a good and i i had this feeling like my willingness to see my own evil gave the fruit of the gift of of a loving generosity come
passion and all say about number three is as i've experienced it a few times it feels like i can't do it it has to be given to me and maybe it's given to me because of things i did but i never imagined receiving great compassion i think it's one of
those things that's a mirror that you can't see serve a jewel mirror that somebody you've been kind to in some life is mirroring back to you but you just can't see it
yeah and you said
the first time you told your story i thought that the first gift was love for your former mother mother law and then came the gift of your own evil and then the second time you told him i thought you said the gift of seeing your evil came and then the gift of love for them
for the mother lock him they're both gifts right and the order could be seeing are evil first three first being given the view of are evil and then feeling the love for the person but it could be the other way around to
yeah to see yeah to appreciate people and see how a good there and feel love with them often and opened the door to see our shortcomings
and and to see our shortcomings as a gift but i could see my shortcomings clearly but i could not see it was a blind love i couldn't see i still know and it didn't see that i appreciated her i was receiving love me
if you only see i could only see what i didn't get a feel the love you felt you felt love being given to you but you didn't feel love for her yeah was a little i was little bit like oh there is love for this woman but i don't i don't it was a of that somebody or possibility
you don't feel love for her but she comes with love right that was it right that sounds like great compassion to taken over the the program
and i did nothing
you did nothing together with everybody
thank you

run again
rob these these can you hear me i can hear you okay i find these teachings very helpful especially the part about oppressed by suffering ah because i i have felt that i try to give them then
i feel like i can't set the limits of the giving and then i feel oppressed and i understand from listening to this and taking it in that on
it it's not about i met i'd beat myself up about not being able to set my limits on how much i'm willing to give so it's really my attitude toward it beatty think
not it know
i'm not oppressed and if i went and took a walker
as they say a uc you're hungry or tired
you in that instead so i find this very helpful the other thing
but really knocked me
for a loop was reading greatly find of food with poison and my experience that many times in my writing gacha
i never thought about having compassion for that and i it's always about restrict
and the idea of compassion is is really are beautiful
yeah yeah the when i first read it i thought well thus kind of like modern times you know
so we somehow we we we we have a swift river fond of have some delicious banquet but you know we poison it because of our addiction to it what and yet also applies to meditation practice
besides our besides the various commodities we have in our society which are perfectly good in themselves
but we poison them with our addiction with our attachment to them with our yeah
thank you

hi there
let me know if you cannot hear me or can you hear me
great so something new said helped shift my experience of while many of these but on the bound with great chains the idea that that comes from
our idea of what is is really helpful because i find em
and if amazon think please doesn't come from the idea
it depends on the idea and attacked into the idea yes just the idea by itself is harmless but if we attached to it and when but you can you can attach so it depends on the idea and the attachment
yeah that's that's even more helpful thank you
and the ah
i think for me
the example of inflamed under the power of enemies the hips beer sitting of other as enemy and then remembering
to look at the way in which i may be the enemy either to the other or to myself in perceiving the other as the enemy and kind of that circular her ah game or or behaviour mind behavior and i think
really slowing down and and this was one of the things i got out of sitting on any on saturday was just slowing everything down and have found that that that has lasted in that i can stop and look at my behavior
you're more easily then then maybe last week in like is this what i wanna be doing and what am i thinking about this in what way am i approaching
whatever it happens to be suffering but but you know you know modest suffering not great suffering on and then how do i treat it with compassion it being that moment are part of myself
and even physical pain to thought that a since you and spoken about your knee last week and then my back spasms and am
how not to perceive pain as an inflamed enemy but as a messenger or an opportunity or just pain and and how to approach myself when i have pain in a way bets patient to end kind
and and am
and remember that i've had pain before it went away before and so here it is again and likely will go away and left him believe in the pain and there again comes the gripping bound with chains so big
coming down to pain ah
is very
very habit forming i think and
so i don't think the i don't know a question in their bread
those were my thoughts
so this
the statement of
you know i'm approached by enemies
it seems were encouraged to look at a situation
where we see see we feel or see somebody who's oppressed by enemies
and to bring compassion to that situation and by three compassion to the situation of somebody oppressed by enemies we get to see
that our idea of the enemy
that we think we think we know at the enemy is
that we really think to enemy is that and the one who's oppressed as this and the oppression is this
so rather than not see oppression by enemies bring compassion to that appearance
and notice that that appearance is being taken substantially
it must take being taken substantial would you believe was in bullied dorsey being we're seeing the oppression or the oppressor
are the enemy we're seeing them
as substantially existing the way we think they exist right but rather than yeah but we're are tensions being drawn to this situation
so we're trying to bring compassion to this picture of an enemy or pressing me within my own self or somebody in of anatomy of oppressing somebody else we're being asked to look at that with compassion and and find the place
where we actually are fixating on different elements in the picture
like for example in our own mind whereas the enemy in our own mind while the end of the any yeah the enemy in our own mind is that we are substantially believing the image of enemy and our own mind but by bring compassion to realize why actually again
how about the and me being me
or how about the enemy not being the way i think the animals and how about the oppression and so
we're being asked to look at these situations where were highly likely to take the situation substantially so the look kangaroo the looking at something not only as what we look as we see it substantially but
from multiple possibilities for what we see so for example pain is maybe it's pain and maybe it's a message and maybe it's the way you're sitting and maybe you're walking too fast so didn't myriad possibilities for what it is
which doesn't mean you don't go to the doctor or a new dawn
help someone
yeah it to their leg and actually doesn't need any particular thing right it has tremendous possibilities so these twelve examples are these ten examples are places for us to look and i mentioning that when we first look at these when we first look at these situations we take
them substantially right and then we kind of get into or that's the the as the enemy and this is the oppressed and that drains us
we're looking at suffering but the way we're looking at it undermines us and hurts us
but that's the way we start but it isn't that we stop looking at that situation it's just that we learn another way to look at it which is not draining which doesn't hurt us
that takes me to the question then oh
kind of along the lines of what what linda brought up at about the other text if they hurt us but say the enemy is impure zoo and
here i see the adam hughes let's say it's someone who abusive toward me and i i know that that feels bad that that's dangerous for my site gets emotionally or physically abusive
and so then what how how do you describe that dynamic where it it's actually abused when dangerous and harmful
we could add another category or rephrase the one we're just talking about instead of single pressed by enemies we could say abused by abusers ray good used to that would be the event you know that could have been translated by abused by abusers
and when we for so we're looking at such this this texas saying let's look at this situation what situation the situation of being abused by abusers it saying look at okay and i'm saying the first way you look at it so this tech starts out with objects and i'm seeing the first type of compassion
it is to look at objects beings as objects
now we're looking at beings and objects okay
what's the first type of what here's one example of a being which is an object
this is an abuse it up the an abuser and in and an abused running at being or those two beings right now we're looking at that the first way we look at it is a substantial is to you
the second way we look at it
in the south central's be had these problems namely that we you know we're going to run away from the situation or be wiped out by under or something which were looking at at it but the way we're looking at it is hurting us stout liberating us
and wherein we usually do look at it that way the second and way we're looking at it were saying but there's a relationship here and the the things i do not this situation is not the way i think it is it's it could be otherwise i have i'm looking at illusions here as
and this way we start to become free of the first problem the first way and the way the first way hurts us we become free of that
and then and then we have the problem the second kind we have been the problems of being free of the first kind and now we have the problem of this freedom but also we have the problem of seeing that there's other ways of seeing things and not maybe maybe not taking any of them very seriously
that would be a problem that's also suffer so we have to get over that one too
so i thank you for example

to find the right button to and it myself
good evening
as you're talking in as i've been thinking about this i am i keep thinking about some things that you've said to me often on one i've been talking with you about
may be feeling afraid of somebody or feeling angry with somebody or feeling overwhelmed by somebody's need or whatever and pretty much every time you have said something like or you're feeling of
anger is being are you feeling of overwhelm as a being and that needs to be taken care of and you know and then so so suddenly there at least two beings to take care of there's there's the thought being of anger or overwhelm and then there's what i think this
situation is that require some care and somehow when i when i look at the two things it can enlightens if it in a weird way it lightens things up a little bit and i'm not so sure that i know that this is what i should do for this person
you know and a
you could say you're not so sure that this is what you should do for this person
you're not so fixated on this is money you do for this person but you still might think this is what i this is what i want to do for this person
this is what i want to do for this person maybe not even this is what i should do for this person this is what i wanted you for this person and i think it would be good however i'm not fixated on it being true that it's good this is just what i think is good and you can do the same thing but
without attachment
and without attachment it's more effective anything good about it will be more effective now if you're gonna do bad
yeah then i think if you attach to brewing badger she'll be more successful at doing bad but if you wanted to good not being attached a good will make it better so being attached to doing back and will not make it good but being attached to good
i wouldn't associate makes a bad but it undermines it it poisons it
but did some time for me one of the the pass into that is
taking taking my own thought also into into account you know not not just pushing them aside but also responding to will this that came up this needs to be taken care of the situation needs to be taken care of i had another that's what else here and taking your thoughts
into account when you look at some other person
it is to take into account that what you're dealing with is your thought about the person
so you can say take my thoughts into account in other words admit my thoughts admit that what i'm dealing with is my idea of this person who knows what they are
i think there a jerk or i think there are no oppressor no i take that into account means i see that's what i think of them i wonder what they are
i still think there are a jerk i still think are no pressure but i also wonder what they are and i can keep wondering i can still see them this the same way be as i did before but now as you say it's lighter there's light coming in because the light of awareness that this is your thought about them is not all lit up
it isn't just them as much as you is my thought of you is here to your here yeah i know you're here but also my thought of he he was here and might have a lot of realizing that my thought of you as here with you helped me open up to who you are
if i have a thought of you which i'm aware of and i don't acknowledge that i closed the door on you
i'm just looking at my thought of you and you'd just be you can just let you might will leave and i'll just leave stay here with my idea of you
and you can you know you can change completely but i'm not going to notice because i'm just focused on my thought of you
what if i say on this is where i think of her i might notice that a tears running down your cheek of something or you're smiling or you're saying
thank you

i feel like i have experienced all of these forms of suffering internally and i house
observed what i perceive of them externally as well i'm
investigating and developing compassion for them happening internally
made ah witnessing an extending compassion when i would perceive them externally
i understood how to do that and why to do that in what what that was and how that was a good thing to do a thing i like doing i'm and then
as i did both of those i start to realize that
having compassion for myself it is important than having compassion for other people is important or
people i perceive as other people and then i start to realize that it it's actually the same thing having compassion for me is having compassion for what i perceive as other than me and having compassion for what i perceive as other than me is having
compassion for me know that that's great compassion
okay the there is no object
thank you yeah and that's why i gave this assignment i thought if you look at these categories are suffering and yourself that will help you have a different attitude to the way they appear when you look see them and others
thinking which it was you've you've had that experience most definitely did
doesn't necessarily make a kid are easier but to achieve i'm was no one left another form of suffering wanting it to be easier yeah well yeah no most definitely at or thinking that it even could be and that somehow you're missing
missing something by it not be yeah it could be easier but being concerned for it being easier makes it harder yes yes but it could be easier you know for some people they're okay with it being hard they can't stand being easier
so people get that bv which said well it couldn't be harder and might happen but first of all to don't try to don't yearn for her to be harder and be waiting for it to be harder
i shouldn't they don't do that but realized that's another former suffering suffering some people wanted to be harder some people want to be easier those are two other categories which to product might be able to either fit into the previous ten or we have twelve now
i would save it
as time goes on every so often i stop and notice that
ah perhaps it has gotten easier
and then i you know and that's nice
yeah you may be haven't heard me tell that one time
during my first to three years of practice i was having a hard time almost all the time
an arm or most of the time i was having a hard time with the practice but the rigors of it and
him and then he wasn't hard stopping hard
and i went to zucker for i didn't go to sticker sheet during the first three years and so why is it hard i heard it was hard and at ones i didn't say huck my hard
but when it got easier i went to my said the practices and hard am i missing something might am i am i in denial
and he said sometimes it's not a walk sometimes practice will not be hard for you
and then he did this sub
he took a piece of paper and folded it
x in explaining that when you do origami you know you you fold the paper origami so you fold the paper and folding the paper sometimes is quite difficult
you know it's kind of hard to get it folded just and but after you get the fold then you don't just go onto the next fold which also might be difficult said you press on it
impressing on it makes the makes the crease or the fold more you know complete
and so i thought he was telling me that i had been practicing pretty hard with this first old you know and now it sort of sitting on the fall for a while before the next fold
and sitting on the fault is not as difficult as making the fold it's kind of easy but that's part of the deal an origami is
you didn't have folding now read so rest rest is part of the practice and rest in a way is easier sometimes it's kind of like restful
and then the next day the next ball came
the next you know i was given the next fold the next day
try had a few days in a practice wasn't difficult i've drugs kind of worried about it he said it's okay it's are of practice is easy for a while and he gave me the origami thing and then the next day the next fold game
and i went back to and i said the next fold king and he said
oh yeah
he didn't know has taught me about in the fall was i was being asked to leave the monastery and go to the city to be the director of the building
next fall
i was suddenly such an easy time in the monastery
thank you can genevieve

you're still muted

hi everyone i read
ah as i listened to them to the to the three compassion types are
what hit me was struck me was that the first one and the second one are highly mental exercises
and from my own experience
when i'm stuck in the mental
i'm stack and the heart a whole situation is stack
and am
so the first one set of and allows one to care three re-frame the situation and the second one invites to can i lift up their grip of seeing it certain way
but what really fun with i found worked for me is not to recognize all those and and gradually i started to fall into just experience experiencing the situation just being in their moment and
not seeing how i'm separating into objects and then noticing how i'm trying to rationalize and then dropping now that and just staying in the experience of whatever is coming up
and that
led to incredible the solution of the situation pseudo like that
no incredible shift as not until i did that
playing with words and re-framing rephrasing it just it's like him
the band-aid it doesn't do a lot yet but to actually sink into the situation without any mental activity
he does something much greater
thank you

so often for your height blooming
the evening i wanted to skip the higher getting with and i couldn't come or
wanna start over without it
of the moments gosh so ah
yesterday i went to the target in berkeley small smallish target store
anda i was going around looking for parking place and not getting it and then there was this guy sitting on m kind of a wall there and he was going like is like this is pulling that this one's open you can get this practically so i went into it and that i waved at him and said thanks
and he started talking to me and then he said you know if you have any spare money to spare i could really use it so am i said well i'm gonna go in known get a bottle of oakley and ah maybe i'll come talk to you when come out so i went and
got a bottle of boldly and then i came out and i went up to him and meanwhile i've taken out a couple of dollars so went up to a woman i said here here's here's a little money
no bit helps and he's was so
happy about that and he said all fake you bless you and then he wanted to hug me he was also drunk he was clearly drunk but he was also like witty so way then he had we're not how to make a split second decision a let this guy on me yes letterman
and then he saw somebody quite receptive to his
being so he started telling me about his life and i just had to stop that you know so i said you know what i can't really have this conversation with you right now i'm just really hoping that in this place in this time you know you get the support you need
and then i went but went off to my car and thought to myself i handled that well
i was doing him i think i was viewing him apparently i was just experiencing at the way but you just said but more like i was viewing him as a burst person separate for me that needed some help and i was going to do my best in that situation but not you know like have all these normal thought
i've heard from people like you that we vow to save all beings in there no beings to save but i didn't have that clear of awareness at that time i was just try to be a decent person that help this guy who i did see as different separate from myself
but human in order i could have been more enlightened or more wise in that situation
i saw a separate from myself
i would say that that's a really nice example and you have the situation where he's asking for money
and you feel that you're not ready to give him the money that's who you are at that moment
and you at that moment you're pretty much that person who was not ready to give him the money and utah old mother that you weren't and you told him it your and you're the person who was gonna go into the store and you were
and you win in the store or when you came out i don't know if when you came out you became this new a new another been per a new person so not not different projects and you know you are one person when you first madam you or another person when you're in the in store your another person when you came out and maybe the person when you came up with something
eddie who was ready to give him some a gift
and then ah yeah and then furthermore he he said thank you and your the person who was they're receiving gifts gift to you and he also gave gifts before like asking you to give him something and you were there for that and then he wanted to talk
talk to you more and you were the person who said i think you said i can't do this now i said if you know i i can't really have is this novel have a conversation now were the person who's who said i i i can't do that you're the person who said that and
the more enlightened would have been to do exactly what you did i think more completely
and if you'd done it more completely you would have been free
not not changing anything non not changing that i was mean he was him not changing that from the very beginning i mean he's him i see that
i see it in this way you know the way i see him it's i don't think he's me
that's what i see
and the way i see me as i'm not him that's what i see
and if you are able to be completely that person
you will not be fooled by any separation between you and him
so you to be more enlightened in that story you you would have needed to be more completely that story and if you had if you if buddha was you
buddha would have been just like you are booting not not if buddha was like you buddha is you being the way you were more completely
and you being completely the way you were his freedom from any separation from this person
more completely means just in that present moment doing that without a lot of extraneous thoughts without any no know if you have experienced thoughts than that would be like i could say the thought i i can't do this i gotta do something else that that's kind of an extreme
is thought to the buddha way is just it is worth in know i'm i'm not ready to give you the donation is kind of an extreme extraneous so you know
adventitious whatever you know these thoughts are coming up this is this the start coming up they start coming up disk
you don't have to be the slightest bit different from the person you were her moment by moment through that whole story to be buddha and great compassion it's not the least bit separate from the way you were
but if you are if if you were caught at all by being more
enlightened more compassionate if you're just that completely you're not caught by that anymore
and you brought the story up for us to look at and basically you put it in a sense your assignment as being buddha is to be more completely the person you were
throughout that story you know you want to fix anything or change any thoughts or any postures buddha would not have been an buddha is not at all different from the way you were
britain in a boot is not confined to the way you are you could have been different had you don't have to go back next time and have somebody or i asked you for money next time you don't just say wait a minute until after i come out of the store you might you might say something different to them or you might give money right away
but it's not as better than give money right away
what's and boot is not better than you who does not better than you
his can if you been completely you
okay i'll keep that for now
you could say okay i'll let go of that for now
thank you very much alike with the other wanted to get on
one more maybe
steven one more vote like well i don't know this or that related but just a memory i am a i'm a fairly correlates driver and yet i get
driver so
i'm and i really like to lay on the horn really honk at him and
and wish them ill i mean i i m i mean i can have like fantasies of destruction and thankfully i'm control enough in certain ways that i haven't acted on any of them i'm usually glad that i haven't but there's a
pride you when there's a part of me that would be just like this freak and robocop and really discipline on discipline drivers
i don't know
and i but the real three hitler the real cool with a real quick i think the real question is is that that i'm
i think i've it's be i think i experience at of fairly frequent rate and any rate and i'm not that interested in experiencing more often than i do this sort of the sense that and i think it's a fair amount i mean it's not like it's it's i never wanted to happen and it hasn't happened but i think i
i experience a fair amount of of this identification with others
and in all sorts you know i'm you your me that does that doesn't seem to be a problem mine but our our it i don't know if that's that's right way to put it but i do ah
one thing i thought about is like that to me a very supreme being is
i mean yes buddha but i mean i i i'm i'm i'm i
intrigued by and enthusiastic about this notion of guy up by earth ah who is it it's that love lovelock and dumb
margulis but it has in gaia has some ah
but some you know it in some ways guy looks like a bean or a creature in some ways guy it doesn't but any rate it's if you're starting to feel uncomfortable say so
you get i find you i find your you're getting your going on too much for me talking about gaia
yeah i'm having trouble all right
oh it's a little it's it's it's it's you know like a lot i'm not the linda i want to go into the store now
may our intention is fully extend to every being and plays with the true married buddha's way
beings are numberless we vow to save them
afflictions are inexhaustible we vow to cut through a gates are boundless i vowed to enter them
good as way is unsurpassable i vow to become at
thank you everybody i'm i'm enjoying practicing this this topic between our classes with my various sufferings with i hope you are enjoying practicing compassion
with your various sufferings moment by moment
i fell asleep partway through the gophers i hope to hear more about them
i read goodnight goodnight wrap thank you can get married you
granny funny day think you can then thank you rob
i'm and care number any
the nine happy birthday happy birthday
happy birthday happy birthday
lastly where you heard before i didn't see you i'm sorry a weapon my electric car
anyway hi last day by rival sleep
thank you everybody good night
a minute