I'm not sure if it's in the first discourse that the Buddha gave. No. At some point, I think he said that he found a middle way. And I think it's a middle way. And he said that it's the April Noble Path. A lot of times we've discovered four noble truths. The truth of suffering, the truth of barging and suffering, the truth of feeling from suffering, and the truth of the pitfall path to suffering.

[01:06]

So I don't know if it's so bad. If you look up, it's so bad. Hmm. Hmm. Well, anyway, what's it going from? First, um, ball. Mm-hmm. I'm going to fall. First ball in this ball. Hmm. normal, right view, right view, right intention, right speech, right action, right effort. you have many things and a lot of concentration.

[02:18]

Go with it. As you may have noticed from a lot of People suggest that of course you start practicing what you both have. You have not with right do, but with right action. You have no speech in our livelihood. Didn't you give me a listen? You give me a listen? There's a number of reasons, and there's two reasons that come to mind that might be the background of why people say for the fourth half on number 2, 4.5.

[03:32]

I mean, this is about why you must try with that, you know, food for the moon. What? It's a good one, isn't it? Clear up your camera. Mm-hmm. It's how you work with the doing level. You'll do. Mm-hmm. Which is financial. Mm-hmm. Do you want to say more? Clear up your camera. Sometimes people start practicing, and if you're doing a practice, you start with practicing precepts. You start with ethical discipline.

[04:33]

It's helping to practice, not practicing ethics. So sometimes the Dharma practices begin with ethics, concentration in wisdom, in that order. Except for living by a person for living, the civil efforts, and the people for living, or learning efforts to learn by a person for living. Have you found that? [...] Well, like me, it's real contact with you. You do. Like me, it's a little way. It's to be a new law.

[05:34]

Come on now, right? Well, don't do that too well. I think that all of it was. The other thing you should do, all of this could be useful. It's all in this community. I know one of those also was preaching, you know, what was so... Don't call me if I was saying that we can't have a setup. Because there was a part of that, you know, coming up, you know. Another way we sometimes talk is that all you're going to know about dharma is what I tell you. I haven't discovered it, but I really look up at the dharma of the Buddhists.

[06:43]

And the only way you're going to get access to it is by hearing about it through the mediums of you. That can be my health. Take it so frankly, no matter The eightfold path presented by the Buddha, as far as I know, every time it presents it, it presents it starting with number one. That's the fact of number two. It doesn't say there's eightfold, which are without action, without speech, without livelihood, blah, blah, blah, culminating with my view. We don't say that. So it's sort of ideal for you. So it's the first deal, which is start with the first deal. So let's see if you start with that one. And also, in the early teachings, there's very little information about how, because you don't see, say, well, how do you get all the deal?

[07:53]

You're talking about what the deal is, in ways, because we'll tell you how to get However, there are stories of where people are talking to Buddha, and Buddha's talking to people, right? Buddha's talking to one person. A person's talking to Buddha, but he's listening to Buddha. And while the person's listening to Buddha, the person hears the dharma. He will rule the dharma. Like Buddha, I was... But we knew stories like that. But of course, he was listening to the Buddha, and he said, well, this person now sees the Dharma. This [...] person has the Dharma eye. How did they get it? They were very glad they were listening to the Buddha.

[08:57]

But several people could be looking at the Buddha actually. It isn't just listening to the Buddha. It's just that many of you listening to the Buddha are looking at the Buddha. Media are looking at the Buddha and looking at the Buddha. It sometimes happens, but if you hold an army, when [...] you hold an army, or at home, where you arose in your mind scheme, they're called theorists. Sadhaka, or shvava. They hear. It isn't like they hear the Buddha's voice exactly. The Buddha's talking to everybody. Everybody's hearing the Buddha. Several people could be there. Everybody's hearing the Buddha's talk. But why not if they talk? They hear the Dharma. Why are they listening to the Buddha? While they're looking at the Buddha, they hear the band.

[10:07]

While they're looking at the Buddha, meeting the Buddha, interacting with the Buddha, the whole different white Buddha rising. That's a part of the world, just to, in some ways, it's something you probably already thought of, but I'm sort of a part of the world. When you thought that, you thought something really important. You know that white Buddha is something that happens for people, in the living of Buddha. We value our dreams and knowing there are countless ways to feel the future than you. That's not a very mother of a sleep, but you've given a few value for the future than you. Because, though, It doesn't happen to all the Buddhists.

[11:07]

It doesn't happen to all the people who want to be disciples of God. It's a different way. It's a rare thing in the universe. When you're able to find it, when you need it, because you've heard it in the mega, you'll have more doubt. And also you'll deal with the most horrible thoughts. Before having heard that you learn it, it's a little hard for you not to say you couldn't work out of them and have some success, but think the other way around. Once you have Like you, the next step is the right intention.

[12:10]

The right intention is basically renunciation. So it's about, you intend to renounce all the affair. You intend to renounce political violence and violence. You intend to renounce that. And that follows from like you. The right view follows from reading the book. Again, it's not exactly what the book is saying to you. Looking at media, you feel the body. And then, you can back to 1980, it causes like evil. And this is another kind of, like, difficult point, is that in many stories of the Buddha interacting with people, animals and females, if these people are lay people, when they're talking to the Buddha and right view arises in them, and because right view arises in them, they become, at that moment,

[13:32]

You can see the expression that we're coming behind, that we can't have a healer, that we can't, to act for the cycle of food. And then the next step is, the third, the legal process of renunciation. We can give up everything and just move ourselves entirely to do it and do it, even for some movement of the good or wrong. They're already monks. Some people, some of these people Buddha is talking to are monks. Not all the monks that Buddha is talking to have right view. So they're talking to some monks, and while he's talking to them, one or more of the monks hears the Dharma. At that point, the monk has right view. At that point, the monks do now really practice remonstration. We're still formally which were formerly, formerly committed to.

[14:37]

They were committed to an organization, but they were struggling with it before that. Once they were gone, they were struggling with the organization you knew. In some ways, the reason for the precepts, for the Buddhist Sangha, were for the people who Buddha allowed to become monks, and for the people who are still allowed to become monks. don't have their view yet. They will become nuns, but they don't have their view, so they'll have a hard time practicing emancipation. They'll have a hard time practicing emancipation. They'll have to have precepts. That's if they wouldn't do it. But in fact, if all the monks had heard the government, they wouldn't need the precepts. They're like me. So I said, Some of the lay people, at the time of the Buddha, had right view, and some of the monks didn't.

[15:44]

The lay, the lay monk in the social, the social people. The fear is in the non-heroes, there's a spiritual. I'm looking for fear among lay people, and fear among monks. And of course I can do, people who have not tripled on them, and they've found them. I would not be loaded with them after they were, came to become you. If you instilled yourself through the actual, through the social situation, you cannot fall. Like I'm in this situation. That's what I'm proposing to me that the reason why people start with number three is to practice partly. What people have done is if they clean up their act a little before they can be able to practice.

[16:50]

Right? Definitely. But I'm proposing to me that people cleaning up their act so they can practice is not according to the is not the Eightfold Path, as taught by the Buddha. It's quite a practice, as taught by the Buddha, when we do practice ethics. But in the Eightfold Path, three through five, are not three through five of a practice by somebody who doesn't have that view. The project of the Eightfold Path, three through five, is the three through five of somebody who has that view practicing. Somebody doesn't have great views when you're hard with your heart. You need to find a path of those things. Oh, wow, it's hard. It's hard because I want to get back at them and I want to be right and I want them. It's hard. But people suggest people start doing both practice because they understand.

[18:00]

So if you haven't started one, how's it going to start? You can obviously start a concrete practice, though. It's like some concepts, and the right species are really freaking out. But how do you expect that? I don't believe it. [...] Everybody got right for you. I'm talking to them all now. Actually, it wasn't a whole few old days. So, I'll just put that out there. It looks like the beginning of the Eightfold Path is the beginning of the beginning of the

[19:06]

doesn't become your three-seps. However, you may have been typing three-seps for a long time before you got yourself, before one came to begin a condition. And I would say, you know, the rightness. So that if you did meet the Buddha, the Buddha would say, Ooh, a ripe one! And the Buddha would look at you, and the Buddha would interact with you to make you even more ripe, and mainly with Buddha buns. But if you had been practicing the crusoe, it fought. At some point in the past, you probably wouldn't be ripe enough. Even if you're not the Buddha. If the Buddha comes in, you think the Buddha wants to help you, but you're not the other.

[20:17]

Sometimes the Buddha, that's what the Buddha said when you heard, you know, I should have awakened those that people won't understand us. They're locked. They're blind. They won't be able to understand you. If there were some people who didn't want enough dust in their eyes, maybe I could tell them who's dying. But I don't think of those. You know, this blind being, brown, or some of the other, there are some people who actually couldn't find this. They both said, okay, let's see what this is. And you walked over the world, and you thought, well, yeah, there aren't. And I'm going to check that out. I'm not even looking for that. I'm going to look to find encouragement and look for me, you know, and sell some people at home. Okay. I'll push those people.

[21:18]

I'm trying to make a part of this. You're looking for me, you're looking for everybody. I'll push those people if I... I'll push those people if I come down. I'm going to say I went through my circles like what I knew. I didn't just say I didn't want this. I just thought, well, this cheating, you know, this is not for everybody. I'm in the world, you know. I believe I'm there. I mean, it's a hangout with everybody, you know. But this other being had the time. You know, that same good book that I was telling you, if you're telling about In his first talk, I worked one in the football, and we worked with a guy, called him before he was doing a few letters.

[22:20]

The full discourse wasn't enough to initiate a few words. For those who recommend starting the path with number three, there's some death effort to understand. Well, you can't start with number one. People can't start with number one because citrus has started with number one, but they have the Buddha. If you don't have Buddha around anymore, so how can you start with number one? If you don't have Buddhists, you have no conversation with them, and how can you become an issue with number one? So we're going to start with number three, which people can start with. And we're going to work for number two and go for two, and that's why we're going to get a lot of change and go up, and that's why we're going to figure out change number one. That's not what will happen if one of the traditions go up in a few million then. Although we're going to say, you know, to number three, four, five, six, seven, or even one, two, we're going to say we can't do that, but we'll do so.

[23:29]

of the Dhamma transmuted from Buddha to Buddha, ancestor to ancestor. We don't say the Dhamma transmuted of Buddha coming by herself to the Dhamma and having her transmuted by herself. She's not feeling the transmission of the Dhamma by herself. She's having Buddha from the Buddha. Buddha from Buddha. We don't say her ancestors went over and got the Dhamma. We'll say the ancestor met another ancestor. even this non-mortem transmitted folklore. One word random is kind of random. He says something's totally, totally about the full relationship of people. Talking to several people, five, ten, hundred, whatever, one person. Sometimes several, but sometimes it's one person. And so part of the reason why I started looking for food is that the Buddha is gone.

[24:33]

So how can we? So you can't start with number one because all those stories of the Buddha was there. We don't have Buddha anymore. But it looks to me like we still need Buddha. Where's Buddha? We've got to have Buddha. It's like meeting Buddha that we're initiating into no way or path. There's other practices in the Buddha world. For example, like people can make donations. That's part of the practice. Lay people can build monasteries. That's part of the practice. Monks can follow precepts. That's part of the practice. However, none of this is the Eightfold Path unless you start all that. If you make a monastery, okay, and you have right view, then what's that monastery building called? Right building, right. It's called right action. Building monasteries with right view is right action. But if you build a monastery and you don't have right view, it's not right view, it's not right action.

[25:39]

It's wholesome action, probably, unless you get mad at the co-workers. So unless you're a donor and you give money for the monastery and you don't build it where you want to and you can flip the contractor, But if you have that, you're nice to the concept. The same one doesn't do what you have. So all those other activities are still part of the huge ocean of the Buddha way, but the April path is the middle way part of the thing. Those who are practicing the middle way are practicing eightfold paths. So practicing the middle way requires right view. Middle way is a wisdom practice.

[26:41]

So I'm presenting that to you with each other, and when I think about it, I think, well, where's the Buddha? And what are Buddhist teachers doing? Because they're not saying that they're Buddha. But if I'm playing the role of teacher now, I am bringing up the need to meet Buddha. Or it's also possible to meet an actual disciple of Buddha who has had a transmission of this right view. We need to meet a right view first. is willing to meet us with the right view for us to find the right view. We think this could read Buddhist scriptures. By ourself. We need a meeting. It's in the meeting, in the media of a meeting, a right view arising. So I'm fortunate that you consider that the right path, which is the middle way, starts with the right view.

[27:55]

And then think about, how are you going to have a meeting with Suda, if you need, in order to be initiated into it? Or if you invite an initiator into it, what Buddha was there? It's kind of your initiation. And did you tell the Buddha that he was there about the initiation? And did they give you a certificate? So, congratulations. Any response to this? Yes, anything? Because of chronic relation, because of some ripeness. One story I heard about recently, it's a story about this leper, and his name was Supabuddha.

[29:02]

Supabuddha. He lived. A letter named Sutta Buddha. And he was moving around on the planet, this one, in India, I guess. And he saw a large congregation of people up at a distance. And he thought that this was some kind of an arm distribution event. So he thought, hey, I'm going to get some arms. We moved closer to it, and then we saw it wasn't an army distribution event. It was the Shakyamuni Buddha giving a chicken to the people. We moved in close, and the Buddha looked over the group to see who was ready, and guess who was ready? The leper.

[30:05]

daily. Not if he wasn't alone. As a matter of fact, I don't know if Buddha would even saw Daniel that moment, but sorry, he might not have done it before Daniel. However, if Buddha saw this person before he died, and if we have another success story, if Buddha meeting this person, and this person meeting the Buddha, and the person temporarily says, not being so concerned about what food he's going to get out of this. And in that meeting, he came to Dharma Ai, and after that, he was no longer permanently concerned with getting lunch. Then he could practice renunciation. It doesn't mean he doesn't want lunch, it just means it's not going to be lunch, just, you know, out of green. But he was ready. How did he get ready? Dr. Bruce said, Study the teaching.

[31:06]

Be devoted to all beings. Try to learn how to do things without invading ideas. Practice concentration. All these things, you know, for innumerable lifetimes. And then you get to be a leper, but a ripe leper. or you get to be not a leper, just like a non-leper. He was also ready. The point is that he was ripe. He was ripe, he was ready. There wasn't so much dust in his eyes where the Buddha could interact with him in such a way that he could see. But part of what I'm suggesting we consider is that Do I want to get ready to hear the Dharma in a meeting with the Buddha, a meeting with one of right you, which is the disciple of the Buddha?

[32:18]

And do I understand that I need this kind of meeting? Or do I think I can actually go open the scriptures and by myself read them and get to hear the Dharma? Now, there are stories of people, you know, looking at books, scriptures, and looking at plum blossoms, and hearing fun, and hearing the true Dharma. There are stories of that. But I propose to you that at that time, some of the people who were hearing the Dharma, the Buddha was there meeting. They weren't alone. They were with the Buddha at that time. That's what they understood by. Some of them mentioned it. I wasn't alone. The Buddhists were there. In the media of meeting with Buddhists, I understood the Dharma as I was reading the book. In the media of being with the teacher, I heard the Dharma when I saw the fruit blossom open. I wasn't alone. It was through the meeting of the initiative that I was initiated.

[33:23]

And I practiced for many years to be ready for this. Part of what a right view entails the idea of rebirth, part of what it's about, is that it takes a long time to make somebody right, to be assured of the right view. And again, right view is not the whole practice, it's the beginning of the practice. Then you practice all this, then you go and you practice enunciation, then you practice the right being. And then, at the end of that, the right concentration is given for when you become totally liberated. Just right view by itself is not enough to actually practice. So, you know, right view, right retention, renunciation, and so on, up to right concentration.

[34:26]

And then there is, what comes after that? After right concentration. Right here is a part of right understanding. If not the eighth, it's the ninth. And then right release, the tenth. So you spin out of this into a new kind of understanding, a new kind of consciousness, a new way of knowing. So the whole process that puts you into right understanding and right deliberation, the whole process starts with this situation. And, of course, practicing, of course, practicing completely depends on precepts. You don't practice precepts. You cannot attain what you mean by transphotis. So you practice precepts. And you practice transphotis. And then you start feeling warmed up.

[35:27]

And then, not by yourself, then go look at the scriptures because you're consecrated and living a hip-like youth. Then, you're meeting with the Buddha and Bodhisattvas. An aha is so good enough too. Then you can get initiated. A bodhisattva can be initiated into a full path by an aha. Okay, don't worry about it. Strictly speaking, you're not a disciple of an aha because you're a bodhisattva or a disciple of a Buddha. But aha can kick you into, the movement of the aha can kick you into a full path. Well, you can go to the scriptures to read and open the scriptures and say, okay, Buddha, come on, meet me. I happen to be reading scriptures now, and that can be part of my warm-up. I'm getting warmed up to put on, you know, take a bath, put on some perfume, put some oils on your face, and then put your robe on, open the scripture and say, okay, this is now I'm ready.

[36:38]

Now I'm ready to meet Buddha and be initiated. So I'm just going to keep reading here until somebody comes here to meet me. And we've opened the scriptures and we don't say, an unsurpassed penetrating and perfect dharma is rarely met with in a hundred thousand million years. An unsurpassed perfect and penetrating true dharma is rarely met with in a hundred million couples. I'm going to get it now by myself. and say, having it to see and listen to it, to remember and accept. I vow to taste the truth of this pathogative word. Okay, pathogata, come and meet me so I can taste the truth. That spirit of, I'm not reading the scripture by myself, that's kind of it. And when you're practicing pre-scripts, when you're contemplated, you don't mind thinking, opening that, right?

[37:40]

When the contemplator says, yeah, okay, I don't mind Buddha coming and practicing with me while I read the scriptures. As a matter of fact, I actually like the Buddha. Because I heard actually that I need the Buddha to practice with me, but I'm not practicing by myself. I'm not by myself going to go get the Buddha's dharma. I'm going to get the Buddha's dharma with the Buddha. And even exactly what the Buddha is going to give us to me, except by meeting the Buddha, she's going to become a receiver. You don't go in with the food by yourself. If you want to be in a mode of environment, if you just want to read the scripture then so you're well-educated, so you can talk to Buddhists and stuff, or tell people about what Buddhism is about at the university or whatever, some workshop, then it's good to know that stuff. And if you know that, still it's somewhat helpful to people.

[38:41]

If you learn about Buddhism and tell people, if you learn the eightfold path, you feel somewhat helpless. By the way, you can't get into this eightfold path without meeting a believer. I haven't met one yet, so I haven't actually entered this path, but I didn't memorize it. I'm telling you about it, and it's like totally cool. It's a middle way. It's bliss. It's freedom. It's happiness. It's really a good deal. But when you and I have this problem how to be initiated, we're going to care because we need a Buddha. And do you see one of my hand a question? Does that make sense? Yes. Yes. Buddha is a capacity, but it's also an activity. So we have the capacity. to receive and participate in the activity of Buddha-nature, which is the way we're actually working together with everybody, including the way we're working together with those who understand how we're working together.

[39:47]

So the Buddhas and Bodhisattvas, and to some extent, the saints, the theorists, not the theorists, but the artists, who started the theorists, and became trying to understand the liberation. So these beings understand how we're working together. We all have the capacity to do this activity, and we all have the capacity to understand this activity. But even before we understand it, it's still part of our activity. It's still our actual activity. It's just that we haven't been initiated into a cognition of this activity. We're going to put some karma and grace.

[40:48]

Karma is what karma and the consequences of karma are what make it difficult for us to realize grace. Grace is like knocking on the door all day long, but we're too busy with karma and its results. We'll let it in. Because the results of karma are, you know, feeling badly about people, not liking people, wanting to practice, not wanting to listen, being unbundated, but also seeing things dualistic. So grace is not dualistic in this tradition. Oh, there it goes. It's a grace there. Work period. Ha, ha, ha. Ha, ha. Ha, ha. So karma with the problem is a reason.

[41:58]

Karma-fignorance cycle is a reason why we don't realize this. In fact, it's foolish grace to us if our grace can do it. That's our relationship. It's a graceful, gracious, loving relationship. And that's the grace process. It's because of karma. We tend to want to make bad and other things into substantial energy so that blocks our access to something like that. It's wonderful, but it's unlikely that it's too great to solidify it. It's too vital. But we don't like that. We want to make it. I know what it is because of our common keys. Look into something with new grasp. Wouldn't that be a good thing you couldn't do, what is it? Yes. Ah, I'm proud of it.

[43:01]

The life of what you like to do. Because of karma. So it's to be karma. That's part of what ripens us. Studying karma is part of what's left. It's part of a choice of what is not right. So studying this is probably warm up to get right. So I don't know what soup to boil to build to get ready for this movement. This I've become a leper. A leper because of the disease, it's not your skin disease, isn't it? It's a skin disease, and the skin becomes clean plus, so I can get to this at the point where your skin's back to a pile of rough in the color of it. You got to get to it later on, sometimes. So, and also, what is it?

[44:12]

The third ancestor in our Zen tradition is, according to me, was a leper. But they say he was a leper. But this is the right. So the second answer is, he was born. That's me. But they will come with you. And there were a lot of other people, but this is very honest. Maybe he initiated other people to write him. Did he initiate other people to do? Did he ever know to invite him to say something? So one of them, the leper was the one who became the third answer. He was right. His karma was right, too. A lick of this kind of such a reverie, and it's a loud enfoquement of the time behind. Do you have any means? A Buddha or a ariya, some of those words, is living on that scene.

[45:34]

And in that fact, that's been practical. Yes, very. It's not that you're never told that. In one tradition you're told that. You're told it. You think that that's the teaching you're transmitting from Buddha to Buddha, Ancestral, Ancestral, and Ancestral.

[46:37]

But to say that people aren't told that, They're not told that because I think some people say, well, if you tell them that, then you'll say, well, how are we going to practice it? We need to do that. We need to do that. And some people feel like that, but it's really hard to practice now, because it's been so long since it's been through their own, but it's hard to initiate people into the past. People feel that. You see why. It's written. But people, it's like they're thinking, well, we can get into the equal past year number three. We know we can practice. can't include ethical practices. And you can. But they're kind of hard if you don't have a right view. Because if you have wrong view, it makes it hard to practice this practice. Because you need that at some sort of self. And in fact, those people who did get initiated into that field had probably been practicing work for a long time.

[47:43]

under a, you know, not right in a world of fantasy. But still, I think there's a good kind of, a kind of a problem, but a good kind of is, sort of, still problems, because there's a lot of things. But I think people are sort of not saying, not bringing this up much, because they're afraid people get discouraged about putting it, but I think it's a legal story. Exclusive. But when you're saying, but you're saying that the exclusiveness might have been compassion. And he said, you know, when he talks about the different things that we don't talk, you know, the second man reads that scripture where he talks about the different situations where he does talk and what he does. But after he finishes talking, he says, why do I think this way? Our compassion. The thought of compassion is something I'm talking about with people who are not worthy.

[48:51]

But I will go to it. In other words, I'm not kind of teaching this to people who are worthy. I do not do it. But I do not do it out of compassion. I don't do it out of stinginess or I hate them because I can't see it. I'm waiting for the right time to teach people. But see if they're not worthy, I don't teach them that. But all these different ways that I do and do not speak to people, I was compassionate. Yes, definitely. Is there anything else? Is there anything else you don't want to say? No. It was great. It was great, the problem I could feel. I grace my faith in the youth. Yeah.

[49:55]

Or it's grace that keeps me I am a faith. It's a gift to be aware of your faith and then, because out of that awakening, perhaps through the end of your life, you come all right, and you have to do the beauty of it. take care of this frightening person in a common way, and then find out if they're living on the floor. After taking care of feeling nicely for a lot of times, find out that it's not true. Yeah, it's not in there, is it? Yes. So you're talking about fear. My theory about that is the reason why fear is not in there is because, well, one way is to sort of go, Here is more of a phenomenon that arises from a concoction of other Dharma elements, particularly with the imagination of the future together with some something.

[51:03]

Not necessarily a bad thing, but some bad thing like the doctor's sickness. When you're sick, you're not necessarily afraid. When you're dead, you're not necessarily afraid. If you imagine death or sickness or prison, if you imagine what's happening in the future, then that mental combination creates this sensation of fear. I think it's not a basic element of the psychological equipment that arises from life. You can make various mental factor recipes to fear. But I think it's not basic. Another way to put it is that it's so basic that it's not a mental factor. It's a characteristic of all animals that aren't in the past.

[52:09]

all diamonds have outflows, and therefore, they derive the suffering. So, you see with all 72 diamonds, there's 75 diamonds in the civilization's dividing system. Three of them are two kinds of nirvana in space. All the other diamonds have outflows and pursue the suffering. However, if you compose these 72 diamonds in a certain way, it's called the path. And the path of this normally painted or outblown diamonds, then there's no outflow and then there's no suffering. So for those two reasons, one is, I think, anxiety and suffering. This means also, duke isn't really on the diamond of the fetal, right? The fetal is something that arises from certain cognitive patterns on the definition. Duke do have five scandals, a particular five scandals, You put cream in there, and you have duke.

[53:14]

So duke is a result of this cognitive field being shaped within fear. It could be painful, but it's more like a result of an unwholesome patterning of the field. So it's characteristic of the living darkness and or the composition of it in terms of mental factors, and fears, [...] fears. what is the actual composition that is big. And then we use those elements in Dharma world to concoct.

[54:18]

They're together, right? So, in some sense, humanization is even a wisdom practice, so it could be something. And also, it looks like red blue also doesn't seem to arise gradually. It seems to pop up all the sudden. Like blue. If you're trying to get a little talking over there as you go, then you go, ooh! Even sudden. And then sometimes you keep talking, but you find out later that they woke up earlier, they didn't pop. and stop talking variable.

[55:49]

It actually happened right there when it said that. So I could say right view in your infection and right view in the enunciation. Kind of, well, kind of I was thinking of enunciation because there were financial consequences of right view, so not a little later. And then the transformation of consciousness, however, of dualistic consciousness into right understanding, That takes theoretical practice to develop that, because I would suggest that the initial, for most of these people, the initial, in terms of our discussion of Buddhist psychology or Buddhist epistemology, the initial right view, I would suggest to you, is a conceptual right view. It is a valid conceptual formation of selflessness. And then the rest of the training to develop a valid, direct perception of what you understood conceptually at the beginnings of the initiation.

[56:53]

I suppose that to you, for now, consideration, there's no idea of studying this. The difference between a valid conceptual cognition and a valid direct perception. I'm putting that out there for now, I'm not even sure it's true, though. If at the initiation into the right view, If it was a valid direct perception, I think then you would actually have the same sort of consciousness as the Buddha, but I think actually the initiative is when you train them to have the same cognition of the fifth, when you write Samadhi, and then writing this family, you have liberation. I think at that point you shift from both the consciousness and non-world. The conceptual cognition is still a little bit of respect. So as I put that in parenthesis, I'm going to be discussing that. Yes, Alan.

[57:55]

That one's next to her. Sorry, Alan. Well, an embodied Buddha, in some sense, it's hard to say you have an embodied Buddha around in the mind. However, there are two possibilities to come to mind. One is that you're meeting a person who is a disciple of God, who has right views. That is also, if you look at the early 50s, People of disciples can be also initiated into right view, for example, by Shagakutra or Mahamadhyayana, who were initiated into right view, or Mahakashapa.

[59:02]

People who Buddha initiated in right view, they could initiate other people into right view. It isn't right after their initiation they could. After being initiated and obtaining right understanding and right liberation, and being given what we call an instructional manual by Buddha, then they could go and initiate other people. But they weren't Buddhas, they were Arhats. So Arhats can initiate people too. The other possibility is that according to Mahayana Buddhism, and I think you can find this also in the early scriptures of Mahayana Buddhism, there are Buddhas, like the Buddha, in the early prison the Buddha did say, that he rediscovered this thing of the Buddhas. The Dharma he discovered, there's nobody in this world system that discovered it. He was the first to rediscover it. But his understanding was the understanding of the Buddhas. He said Buddhas. He had his technically packed Buddhas. So I found, he said, I studied with Buddhas in the past.

[60:04]

He told us about that. So there's other Buddhas. But he also, I think, told us that there are other Buddhas now. But these other Buddhas don't live in California. And no, they're not in India's youth. But the next Buddha's going to be Maitreya. And the rest of the guys over in India are Maitreya. They haven't actually got to the next Buddha yet. However, there are other Buddhas throughout the universe that can get in touch with by a special arrangement, which is in the Mahayana scripture. It's called, for example, it's called the Heroic Sprite Samadhi. This Samadhi is a Samadhi by which you would be able to meet Buddha's face to face, actually meet Buddha's. So, yes, but it's not. These new Buddhas have not manifested in the world yet for anybody but the meditators. We're actually being suggested into a sort of contemplation where we're actually with new Buddhas.

[61:09]

And then meeting the Buddhas in that situation, we would be able to feel the true Dharma. So in Indian Mahayana and Chinese Buddhism, we do find quite a bit of discussion of meditation states with people so that they can meet Buddhism. And the reason for meeting the Buddhist is so that you can hear the Dharma into the path. So somehow, I don't know, there's people more well-known in Mahayana circles that you have to meet the Buddha in order to be initiated in this Eightfold Path. than in the non-Mahayan areas. Because in some non-Mahayan areas, people seem to say, you can study number three. They don't seem to say, the only way you're going to give them these eightfold path is by meeting a Buddha or a enlightened representative. The Mahayans seem to be quite well-known in China, but, hey, we've got to hear from you.

[62:10]

How do you hear from you? We've got to meet a Buddha. How do you meet a Buddha? We'll do samadhis. And so, there's two types that I think of. One is the Samadhi, where you have to do the Samadhi, and you meet the Buddha, right without leaving this world. The other kind of Samadhi, you enter the Samadhi, where you go to the Pure Land, and you meet the Buddha. So, Pure Land Buddha, you find this practice, you have to go to the Pure Land, and in the Pure Land, you meet the Buddha. And now, you get to go to the Subhanas. And the two, you get a prediction. It's called one-stop shoppers. So we need to both... In order to become a Buddha, you need two things. You need to be initiated in an equal path and attain right understanding and right liberation. But you also need to do a prediction. To do a prediction by a Buddha in order to be a Buddha.

[63:11]

You've got a prediction. from Dupankara Buddha to do a Buddha. And he tells us, fine, well, you also will need that. But we will say that to the early people because they were not on the Bodhisattva course, most of them. At least I shouldn't say they're learning first. We don't have scriptural scriptures where Buddha is saying, telling people how to become Buddhas. He's telling them how to become Ahas. Because Ahas is enough to initiate other people into the spiritual path. But when he starts talking about how to become Buddha, he then mentions, Well, look at my story. Did you notice that I had something like a prediction? Well, you need one too. However, after there's no Buddha in the world, you need to have to go to a pure land, or you have to enter into a Samadhi where you can see the Buddhas who are coexisting with you. So, you know, that's totally amazing when we're talking about such an important understanding of the situation.

[64:11]

It's about your own readiness and your own perception. However, it's also about how your readiness and your perception, especially when you are ready, is that you're ready to realize that your mental situation is grace. And that you gracefully have this capacity to have a relationship with all beings, with compassion. That's also when you don't make yourself up. It is your mental situation, but your mental situation is nothing that you make. And your mental situation is such that when it's right, it's important to how all beings make your mental situation. They have this capacity. They have this great activity with you, of making you. And you have this great activity with others, of making you know. And when you're in the scenario, you see that scenario. do, then we're right.

[65:27]

Then we can hear the shudan. Yes. Am I being by you? Yes. You see what I'm doing? You're wondering. You're not seeing me, you're just wondering. So now you have to try to meet a Buddha. I'm not trying to meet a Buddha. But if people are not trying to meet a Buddha, what do you think I am? How am I? How do you think I'm not doing?

[66:28]

I'm not trying to meet a Buddha. If you're not trying to meet somebody, what do you think I am trying to meet somebody? What do you think I am trying to meet somebody? Yeah. Pardon? It's not common. Yeah. You're opening doors. You're inviting. You're inviting a person that you want to meet. You're not trying to meet them, but you're inviting them. You're inviting them. You're not making that into trying to meet someone. You want to meet them. Like you're aware of the thing you want to meet. Now it's actually some place that you can try to get through. So you've got to kind of, you know it can come in the back door or under your armpits.

[67:29]

and lift your armpits away from the body from the neck. You might come up with your armpits. So you're just trying to open yourself up and say, any place you want to come in, fine. I'm here, I'm here, so that I'm inviting you to come in whatever way there will be meetings. And I go for trials, exactly. Something a little bit less than time and more than nothing. Sort of like, I am expressing what I am, because I want this. So that the food karma can be heard. Yes, so I can hear it, but also so that it's heard, so that there will be enunciation of healing at first. And then came the food karma. And then the whole earth and all living things together. This is what I want, and then I've got to try it. It took two pupils because that we can still really try for the Great Earth and all living beings together.

[68:35]

So that something like that, I want. I'm wondering about that. That's amazing. Okay? Yeah. Look at this show up. I'm in and lift him. Thank you. Thank you. Thank you. So this is kind of something that goes forward from skin outwards.

[69:40]

Actually, it goes forward from skin outwards. The basic definition of trauma is a way of thinking. So it's basically thinking. And then it's thinking that's translated into skin purposes. Body system or general body system. particularly the time surface, you know, lifts. So, speech and physical posture have ramifications of thought. Thought is the basic definition between... Yeah, you know, it looks like it's in-hood, out-hood, third directions. In some direction, it can also be directed in a way that's like, you know, core work. But it's basically, it's the path, it's the pattern of a given state of cognition.

[70:49]

The pattern of a tendency of a direction, that's the definition. Well, yeah, when it comes to... Well, the Sanskrit word is innate. I think in the beginning you can say, innate being there's some will. It's translated in English as action, but also more epidemiological. But also, Polish, no excuse me, the definition of it is translated as, but the mental formation which describes the shape of the cognition, That's translated into people as willfulness, intention, volition, will. That's the definition of freedom. But the repent, the repentant religion of action, arises in the intention.

[71:52]

So, in thinking about the definition of action which arises in the intention, that's what we believe. and then come out. So, as a result, part of our idea is that the action that's derived is being brought from the shape of our consciousness as consciousness. So we actually have the field of consciousness moves and moves in order to become full of the problems of the kind of consequences. So that's part of the one way up to actually a new idea, is to run about the mind. That's part of the way I think about this. I mean, some people are ripe, but they don't, they don't seem to be stuck in the middle of the month.

[72:54]

They seem to be a leper. However, I propose to you that that leper may have been working on his or her mind for many lifetimes in their British classmate. The process of evolution is vast. It's open to the moving of Buddha, but also open to higher light and openness. And one way, I would say, when you practice giving, which is the first bodhisattva practice, and you initiate it into the emptiness of the three wheels, the giver, receiver, and gift, then you have right view in the practice of giving.

[74:20]

And really speaking, we call them eight paramitas, eight transcendent practices, eight practices which have gone beyond, for having gone beyond practices. But we allow bodhisattvas who are practicing giving, we allow it to be called paramita prophets, even though they do not yet understand. the practice of living is transcendent as well. They're called upon me. So when the Pana Mipas are practiced without right view, they're still called upon me, but they aren't really upon me. They're just allowed to call them that. Because living is upon me. But it's not really upon me until you have living it. So when the Bodhisattva practice is given, they get more and more ripe, and more and more ripe, and then when they get really ripe, they're practicing giving, with no sense of separation of giver, receiver, and field.

[75:31]

Then there's right view, that's right view. So then they really practice, then it's really good that field is off the top. So when the prime meters are actually prime meters, starting with the third one, you have right here. In that way, the first practice will be the same as right, you could say, interaction. So, when you're practicing the khanutas in an actual khanutas, you already have right here and right at you. You already have right here and right at you. You already have right here and right at you. and you're practicing giving, but you're practicing enunciation while you're practicing giving. So you're not only giving these things away, and if you're giving these things away, you're announcing these things, but you're also announcing how to get something out of the process.

[76:40]

So you've got self-awareness, right action, right livelihood, and right speech then, both practices when you have that view, so that in practicing precepts, which includes those kinds of actions and sleep practices, they will be practiced with that view, with the pine needles. So the pine needles have pretty much the same as the old pine. But there's more emphasis in giving at the beginning. You see right conduct. You see right conduct? Yeah, but what kind of right conduct? Start with right conduct in the form of giving. It's accepted. But I'm not trying to say that early officiants, even monks, who were going and begging to say that they didn't put it positively.

[77:41]

I would say that when they had right view, they understood. When the monks didn't have a right view, they didn't understand what they were doing when they were begging. When they had a right view, they realized, I'm begging, but I'm giving you a gift by begging, and you're giving to me by giving me food. But actually, the giving, and the receiver, and the gift, there's no way to be out there, and it's not supposed to be possible. So they would realize that they were giving to the people. in their bags, they realized the people were receiving from them in their bags, and they realized they were receiving from the people in their bags, and the people were giving in their bags, and they realized that the gift was receiving, and the gift was giving, so the gift wasn't really the fabulous. So they realized the gift, the giver was a gift, the receiver was a gift, and the gift was a giver and a receiver. They realized all that, the dynamism of the relationship, and they had those deals.

[78:42]

And some of the friendly moms, when they were begging, They understood this. Jonathan is the Buddha. He understood the emptiness of the giver-receiving. If you don't understand, each time you give them the stuff like, how much did they give me? Stuff like that. They didn't give me much. They weren't a good giver. I'm going to tell. I'm going to tell the neighbors on me. for monks not to act like that because that's what the practice looks like and they don't have a view. So again, some of the monks didn't have a view, some of the rules about how to practice giving in front of begging. They didn't get it. But the Buddha didn't need those rules because the Buddha was never thinking of it. I'm doing them a favor by begging her. Or they're doing me a favor, who's favor by begging her? He knew. Everybody was here, everybody was here, we're [...] here.

[80:10]

I'm glad that we're showing how we've gotten, you know, a little longer still. And I think it's going to go away to a party for John King, right? So we'll give John all our best. And thank the ranger in the meeting with him that we're doing. Thanking one of our priests and wandering students who has a kind of cancer, which is both... for power from cancer, which he was told two months ago would take him in two months. So I saw him, and I walked in the house and he, I heard this loud voice, you know, sounding like John's oldest. And very, I'm not angry with you. So, you know, we were really, It's kind of going to take it away real fast, even really.

[81:17]

It's not excellent to help you. [...] Thank you very much.

[81:54]

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