or separate from each other. And the rule to have a father in mind in the world was to see the separation of subject and object. We say pleasure and pain, but pleasure, it couldn't be pain. But if we don't come from the same root, pleasure and pain come from the same root. And when we understand the unity of pleasure and pain and the root, we'll have some insight was a story, a ghost story, a function of a story, a ghost story.

[01:12]

It was about three people, a story, a surgeon, a surgeon, who were divided so Not so in the sense of . We wanted to talk about the vehicle itself. The story was of China. Last time, there was a part of it provided very, uh, very good data. His name was Sager. Born, um, circular sputum, fur chip, uh, used to play with the light.

[02:19]

It's, uh, he always used to, the father always used to, uh, trick him and say, uh, well, you should grow up a bit more. And they were taking it seriously. They were very fond of it, and they always thought it would be normal. But actually, they thought about different plans for it going. It was another thing. People intended to have more of it watered. So it would be totally allowed. Sergio and Archie were really crushed. And Archie was so responsible. He left town. He took a boat from other country. But he was surprised. After about a third day, he found out that Sergio was on the same boat.

[03:23]

He was surprised. And then he reported to the judge the following day. And, um, they went off and had a couple of children. And, um, where's the family when you turn the country? And, uh, after about five years, um, third year, I was, uh, in the hostel. And, um, she liked the father a lot. Um, she didn't really want to hurt him. Um, and she wanted to go back and see my brother-in-law, you know. So they decided to put their father with it. But when we were down here, my father was always at home for it. And he was just starting to grow up with children. And actually wanted to take part in the class. What does?

[04:56]

These are all here. I don't want to go to work. People, they said you actually don't come up. Just one more girl and take what it took away from us. But she goes to school. No one is about why she can't go on to her is sharing her job. We don't. Sorry to, you know, I'm not going to get to that. But I think it's possible, really, to jump up. So if I, you know, actually, if you don't want to jump up, you know, if you don't want to jump up, you know, if you don't want to jump up, [...] And you don't. So when we talk about water, the third one, when you go up by the ferry, you want to take your boat down in the ocean.

[06:06]

And as soon as you're up, you have to put one person But they will restore. For now, we'll see if the story is going to happen. And when it does, we'll see if it's going to die or if it's going to be gone. And the story, the code itself, involves Bertholdt, who was a single monster that climbed down the street, a single monster, who Bertholdt asked, the first person Bertholdt asked

[07:17]

No, we need to bring on the football. We don't have to get out of it. It's okay to go out and play. Although, if you sit down and play football, it's... If you go out there and you're psychological about it, So, I would just like to say, such as JoJo's probably also said to this particular study, since the study is how do you deploy yourself How do we lead ourselves?

[08:54]

And where do we lead ourselves? And what do we do to lead ourselves? What our practice is about is how we lead ourselves. What this whole practice is about is how we lead ourselves. One of the realizations, when we saw this reflection, we thought it's a little bit cold.

[10:02]

It's partly where I know I see myself. How we see ourselves. Because if you want to have this understanding, you should just want to see yourself as an object. What do turtles eat? [...] So how do we get together to unify the body and mind and collect?

[11:16]

For me, I thought this argument could be a good example, or could be a touchstone for a group. So I thought, which is out to the other line on the universe to go to the universe. And then we have a pivot, which is out to the other line on the universe to go in a pivot. And we will study this both in between.

[12:40]

Which means how to understand what we're doing. Why we study is to understand what it worth that we're actually doing. To be able to understand intellectually So the actual purpose is to instill this in the movement. Maybe there's one in this moment. You don't practice, but I've understood it. what you do. And you can actually learn enlightenment without understanding what you do.

[13:45]

But it's necessary to understand what we're doing. Intellectually, we should understand what we're doing. Otherwise, we're going to have one kind of inversion. part of the equation is to actually do almost the most essential, first of all the essential. The essential is to just be immersed in the actual. On the other side, the equation would to be immersed in the activity or the expression or the actual service to the activity itself. It's present. It's still there. The other part, third part of the program is to study so that you understand what it is that it's about or what you're doing.

[15:00]

Be able to not rationalize it, Service by . Interactual understanding. So this is the model of this. We find a great difference between the practice that people do, or what we call natural life, natural living, and Buddhist practice, for example. What's the difference between vertical and natural, and natural life? So what makes difference in the school?

[16:04]

Well, I think there will have to be an ordinary people who said that ordinary man, ordinary man, that ordinary activity is to work. So what makes that ordinary activity different from everybody else's ordinary activity? Why do we call it ? . The use of the word natural, I'm not sure. I don't know a lot. When President was around, people told me, I said, 15 years ago, people were talking about design versus natural work. Well, when I said it was, it was very appropriate to me. define its term.

[17:13]

What people think of as natural tends to have a won't be pro-spontaneous view. And when people say natural, I mean, what kind of natural equipment? You know, what alternative, what are the capabilities of it? I think we're committed to everything we can do with natural because it's something that springs from our heart. It does it. But you see, that's not what we mean by natural equipment. It's also natural. to control good causes or to create a framework and structure from which to live your life, within which to live your life, and also to have a purpose and a direction that's based on some kind of reality

[18:28]

It's not the most natural versus unnatural. And we tend to think that any kind of control could help a little bit being unnatural. Uh, uh, [...] uh. And we found that each society sets up some kind of structure that works in our society.

[19:37]

Relative societies, especially, are so great in their working structure. And when they set up those structures, there are good and bad, or right and wrong, or certain the world of the future is to follow in order to build a communal structure that fits the societal role. And if those structures are violated, then the society doesn't work. But if the structures are maintained, then the maintenance of the structure depends on the very what? The people. One of the strong terms is the mission to these various objects.

[20:41]

That's all wrong. You people should do it some other way. You should destroy the structures and put on our structure. When the seamless or slided drawn is made in those structures, they're not on the world. Who is it? They're superstitions. All of these structures are superstitious. Of course they're superstitious. It's the superstition that keeps the structure viable. Superstition is like a set of beliefs. Or if they don't come, it's precious. Even though it's an illusion, it stays there. It's just like art, it's also . But the superstition, where does that come from? . I'll miss it.

[21:54]

As soon as they stop holding it, it falls apart. As soon as they stop holding it, it falls apart. So I can work on the superstition, but if I want to do it, I can't do it out. And when people go out to a lot of countries, a lot of people doubt or have a superstition of their own myths. People think that we are part of any city law. It's all wrong. Well, you can think of it a lot of times. But mainly, it's only a lot of people making it on the networks. Well, you're starting up in the pool. It will work for so much. So I would keep doing what we did. I don't know what to do.

[22:56]

I don't know what something was. I don't know what to do. Where is the real structure? It's not just multiple or not just superstitious. It brings you together with the reality of yourself. This is an example. But most of us are going to . Which is why we call it . We're a state government.

[24:09]

We're a state government. [...] So such a structure is called the structure of practice. The two things that are necessary are the Some kind of sculpting and work allows you to practice.

[25:13]

When we don't have a sculpture, if we've gone over almost within the project, we don't know what to look for, how to put on our carpets. We were just opening the scope. But the scope has the power. What we cost to the scope is still . Obviously, . We already got more scope. But we have some . And we can say, my body is the whole universe. But what does he want? He wants to work the whole world. He wants to say, my body is the whole universe.

[26:23]

He wants to work the whole world. He wants the boundary of my body that I can move and work with. So we have this limitation. Well, so it has something to work with. Well, the same can do with the whole universe, if not body. But what will work with you is this body. This is a definition of myself. So we have two different ones. One is this little body, and one is the unmoving body. But in order to deal with, in order to understand the unmoving body, you need to understand So our practice is to work the lonely valley in a limited circumstance. And try to act that way. If you grab onto the tail of the comet, people will create. So, to build our activity, to find a framework, we need to study, we call this, and actualize ourselves.

[28:02]

Most of us are very dumb. When we build this hardship, we find, you know, But subject focusing for fun. Only it's phone and looper. But if you ignore it. If you try to find realization focus outside of life, you just wander along. But we have one close to perfect. We're not supposed to bring all of your. So rather than the most structured practice, we need to acknowledge it. In his posture, it's the most structured practice, but also it's the highest freedom.

[29:06]

At the same time, it's almost unlimited freedom. What you have to be able to find your freedom in the most unrestricted spot. To exclude the . What is the true soldier? Restriction of freedom. There's two circles on the go. There's only one circle. And that circle, you bring it in and I'm going to get it. But sometimes there are many fools. So it's a problem.

[30:09]

You know, that was awkward, but it gets expressed. It can one, you know, but you don't be such a, you don't understand what others are doing. When you said, who won with your activity to eliminate two socials? Social is, when we're acting on a social, it is whatever we want. If we're washing dishes, social is the other side of you. with the tradition and the sin and the water, what we can make is the other side of yourself. If you ignore the other side of yourself, or the ground of suffering, or ignore the other side of yourself, or the ground of suffering, because the other side of yourself.

[31:30]

Also, it's a girl in her life. It's the world. Just don't be separate from what you are. Don't see it as an object. Don't see yourself projected. As long as you don't see yourself as an object, you don't see yourself. So I don't know what the patient thought this. They had the opportunity to unify. This is what we mean by super-unifying body and mind with the word. You know, it's not just this mind and this body, but this mind and unlimited mind.

[32:38]

And this body with unlimited body. The other part, myself, thought separated and not separated, had the same problem. No one wants a problem. It's just like a jar of stone with a lid. What we need to do is, this can be used as an inspiration. You know, we still have it one time.

[33:46]

Maybe it won't be another. It doesn't mean a lot, actually. But it's doing it always. From moment to moment, you dare to go. From moment to moment. Even when you have one copy, and when you have a whole box of a lot of people, even when you see it as time-limited, you want to continue as well. You won't say. I know it by heart. Don't you want to read it? It's good to learn it by heart. [...] If you would not realize it, don't wish about what I did.

[34:49]

What if I went by suddenly about to beat the folks? You would be like a crab which has fallen into boiling water and was struggling with its seven arms and eight legs. But don't tell them it wasn't. You would be like a crab which couldn't even run enough. you know, [...] I don't understand. I don't know that. When we are accepted in your body, it's going to be a loss if we don't understand this.

[36:01]

We don't live it. We don't live it. You know, you should like someone. way of living with it. Old people, old people are not sure, certain are not at all. It should be hard to let go of all the exhibit. When you see everything, all is really good, really good. We should want people to let go. But we want to know how to let go ourselves. You don't want someone to let go unless you know how to let go yourself. You know, actually, it's how we let people, how we let go.

[37:09]

It's what we want to do. I'm comfortable about trying to make a world, you know. Doing some historical work. You know, I thought, oh, it's also perfect to let go of the grass so it will unify and become unified with the plants. Only if we're talking. If we're working, we're talking. It's natural. Values and amounting are different from each other.

[38:14]

All I've lost, all I've got. So far, the police can't pass events. Is this wrong? Is this disturbed? That's what you know me, that's what you thought. Oh, you know. The clouds in the middle of the sun, most of them are, ah, same as the different, different zones of the sun. sometimes is

[39:19]

So how we doctors in this world is to pay attention, to try to do anything for people who want to . How we do something It was the most significant as to who we are and what we're not. But it's easy to tell when someone is really unified in life, just by looking at how they do that. So to put that with practice in the exam and to acknowledge by action what's to be miles away from myself, part of myself.

[41:14]

We talk more about how we respond, how we act, how we do things. It's all powered up with our minutest activities. We can't just talk. There's more to it than just reality. Either one way or the other. And the other side, the other knee, was hurt. So I couldn't control my surroundings. So, we should work better than ourself. You know, when we're really engaged, when we're totally engaged, we can work better than ourself.

[42:24]

When things are starting to step down, and separately come up with a plan, we could have planned all that ourselves. Until we get to the point where we take care of ourselves. And if we look around, if we notice that people are in trouble, it's okay to us, it might be important, but people are not in danger. So, you know, sometimes people say, well, you know, I don't have thoughts about EDG.

[43:57]

You don't have it. Well, then only he learns better in the packet before going to the box. Well, you know, and it's a service. You don't have to go to the office. You don't have to go to the office. You should do something in a really good way. But don't always ask, is it good or not? We should find something good. And that is the question. Uh, you know, it's like, uh, I won't be scared.

[45:08]

It's like, uh, I don't think there are any, uh, miserable times. Um, when we're, uh, playing, it is a, it's [...] a, or unless all the instruments are in tune with each other. The first tune for the musicians, of course, tune with each other. And when an instrument's tuned with each other, when they tune completely, the musicians don't hear it themselves. It would be so, but in a way, you don't pick yourself up. You cannot distinguish yourself.

[46:12]

Although you know that you're there for people. And it's a feeling of being completely real. When something goes out to you, you feel like this is your world. How is purpose? It's something that belongs and is not already. Or is it jogged? Or when we bring our system back into place? Now, no matter what technique you use, it's always still not in place. No matter how old you are, you've actually used it. And it's subtle, but there are complete stones and paper. So you can listen or follow it without going anxious.

[47:24]

So anxiety will come into the situation when you lost it. So, uh, one musician died, um, out of a pump of stones and clues, uh, and never sealing off his own body. Uh, and it comes from, um, a very bold thing to get disposed of, you know, built up up to the order from which it got to do it. It's a pretty low principle. It's simple. Amen.

[48:46]

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