And you may encourage it, using your words to be effective. Avoiding all evil, practicing all good, feeling all in your mind. This is teaching about Buddha. There's something like that in an ancient text called the Dhammapada. And those are precepts. Precepts of the direction to avoid evil, the direction to practice our good, and the direction to purify the mind. Or you could say that purifying the mind follows some previous practice of avoiding evil, practicing good.

[01:03]

And often people understand the way of doing this practice is to look inwardly, kind of lay around, shine back, looking inwardly, and to see what kind of picture there is, a story about the relationship with the world. There is a picture which looks like an evil picture. Then you are encouraged to try to let go of that picture. Let that picture go. Or anyway, confess that picture in hopes that it will pass away.

[02:11]

And also don't speak from that picture. or do physical things postural from that picture. In order to see the evil, the mind has to kind of disseminate or classify or categorize this particular pattern of consciousness put in a category called unskillful or evil. But this kind of practice is one where you're actually using the powers of discrimination to categorize and classify the state of consciousness, to categorize your mental activities.

[03:13]

And your mental activity comes with every moment of cognition. And that mental activity, the overall mental activity, is the definition of karma in the mind. So we have to practice and look at what the mental activity is as often as possible. to pay close attention to your actions, your mental actions, your cognitive inner actions, and to capitalize them and see if they're beneficial, advantageous, or unbeneficial, harmful, and disadvantageous to the practice. And that type of analysis, that type of linear categorization, that type of mindfulness, is one that was highly encouraged by the founders in India.

[04:28]

And it's also, I think, encouraged by the entities like AA. by looking at our karma, our mental activity, moment by moment, and also, of course, the physical activity of speech and posture that has emerged from that. By meditating on all these actions, it will become clear that none of these actions have an abiding self, have an inherent self. So, a field of evil, if you study it carefully, you will see that it doesn't have any potential. A field of good, a good field of activity, you will see it doesn't have enough ideas.

[05:33]

But the field of good, again, is the field of your mental activity. And again, that is a picture of your relationship with the world. So if you see yourself in the world, and you see somebody else that sees food, and you see that that food is something they think they own, and they don't think you own it, And maybe you do think you own it, but you think they don't think they own it. Then maybe you see a conflict in the picture. And then you might think, well, in that picture, there might be the idea or the pattern of things. Why are they going to take that food even though they don't think? It belongs to me. I think it belongs to me. And I'm not going to talk to them about it.

[06:44]

I'm just going to take it. And if you look at that, you might see, well, that might cause some disturbance. They might get upset. Even though I think it's mine, they don't think it's mine. So maybe that wouldn't be so stressful. Maybe I was maybe that wouldn't be promoting peace. So then I think, this attitude of just taking it without discussing it with one, that's really not successful. And so at that moment, I would say that you have to meditate on your mental activity and categorize it as not successful. will be not good to enact that physically. And also, you'll see in the teachings that even though you didn't enact it physically, you had consequences.

[07:50]

You say you have to. Thinking that way will have consequences. But also, analyzing it and being aware of it, that also has consequences. And then there's a precept in conjunction with not doing evil. There's a precept of don't take what's not given. So another mind arises, and you see the food, or you see the oil, or you see the land, whatever. And you meditate on whether that material is being given to you. and you look, and you don't think it's indifference. You don't see that it's indifference. So you don't take it because you don't take it's not indifference, or you don't receive it because you don't receive what's not indifference.

[08:57]

This is a certain kind of practice. which maybe sounds somewhat familiar to you. Another teaching about this, which I offer to you, is that every moment there's pictures like this, pictures that look like people or the world is giving you something or the world is not giving you something. You see the world as giving to you or not giving. Every moment there's pictures like this. And every moment those pictures have consequences. Every moment your mind makes a picture, makes a story. Every moment your mind makes a representation of your relationship with the world. Based on your relationship with the world, your mind makes a mental version of it. Every moment, and every moment, every one of those pictures has consequences.

[10:00]

If you do not pay attention to these, the consequences, the process of causing effects of mental activity and its consequences, mental activity and its consequences, that process of the cognitive, cognitive causing effects, unobtrusive, generally, in general. pictures, the representations tend to get more and more distorted when not observed. Also when not observed, there tends to be more and more of the understanding that they're, you know, well, that they're not changing. The less they're observed, the less they're aware of how they're changing. So they seem to be more and more solidified, rigidified, routinized, capitulated, and less and less skillful.

[11:09]

Why not observe? The causal effect goes on anyway, whether you look or not, but unobserved, the process of causal effect seems to be an evolution of more and less suffering. If observed, you observe the cause and effect, the evolution goes on, and it's all positive. Also, if you don't observe, your observing skills degenerate, along with the activities which you're not observing. And if you observe, your observing skills become more and more valid and accurate, along with the improving field of observation.

[12:17]

So I highly encourage myself to look inside and see how I see myself in relationship to the world, how I see the world, how I see everybody related. I really wholeheartedly encourage myself to look at that because I feel if I look at it, pictures will become more and more auspicious and beneficial in my vision, but the vision of them will become more and more valid and authentic and clear. And then we hear about the Bodhisattva precepts, which are said to be all about freeing people from discrimination.

[13:32]

For example, we have the Bodhisattva precepts Ways of doing things. Some forms. And we offer these forms as a way to remind the person looking at the form to become free of discrimination. How does that work? By looking at the form and looking at the discrimination about whether the form is happening or not. One comes to realize that the pawns have no self, that the disseminations about them also are existential.

[14:44]

And then the idea is that one will avoid evil. So we have a picture now. I live in a world now where I have these forms of ceremonies that I have a picture of myself and others practicing these forms together. And now, is there any sense of cleaning these forms? Is there any sense of salt in these forms? and being aware of the self in the forearms will lead to the realization that that self is not abiding and it's not graspable. So it seems to me that the earlier way and the later way really have the same trajectory, which is towards realizing

[15:59]

that nothing has been a fight itself. Nothing has been a fight itself. Now, part of the tricky thing is that there's a recommendation to just needing attention. into the Buddhist meditation right now. To notice if there's any distinction or discrimination between the mind which is involved in discrimination of what kind of karma you're doing and the state of not being caused by discrimination and realize Yeah, and give up that discrimination. So I said at the beginning, the context for discussing precepts, or the context for discussing, studying the quality of your consciousness, is that your consciousness is not separate from the Buddhist consciousness.

[17:28]

And those who are doing this kind of meditation of looking at their consciousness and studying the quality of their karma at the moment, those people and those consciousnesses are not subject to consciousness if you're not involved in that meditation. So if we focus, on what we're up to, if I look at what I'm up to. At the same time, I understand that a mind which is not all caught up, a mind which is not all caught up in its own working, which is totally illiterate, a mind which sees that the self in the world are not accepted. A mind that sees that all the elements of experience have not felt.

[18:35]

A mind which is totally unheeded is not accepted from the mind which is minutely studying all the little details and minutely admitting all the little things. And that I can simultaneously be taking care of all the details while realizing that this activity is susceptible to the mind which is not caught up in anything, which is completely free of my new discrimination, which I'm also involved in right now. And I'm not caught by the discrimination between being caught by discrimination and being free of discrimination. Otherwise, they found like two different practices. The practice of becoming free of discrimination, which is the Buddha mind, and the practice of taking care of discrimination, which is recommended by the Buddha.

[19:48]

The Buddha recommends, pay close attention to what you're doing. And what you're doing is primarily envisioning yourself in this world. Sometimes you smoke cigarettes. Sometimes you have breakfast. Sometimes you say hello. Sometimes you say goodbye. Every moment, you see yourself in the world. Every moment you do the work, I'll tell you a story about how you're doing in the world. How you're doing with yourself. How you're doing with others. How you're doing with your friends. How you're doing with your enemies. how you're doing with your family, how you're doing with the trees, how you're doing with the earth. You have stories about these every moment. Paying close attention to this is part and parcel of realizing a mind which is far beyond it.

[20:54]

What I said yesterday. What is it? out beyond the field of ideas and discrimination of good and evil, of right doing and wrong doing. There is a field. That field's there all the time. When you lie down in that grass, the light is so full that there's no room or ideas, discrimination, and even the phrase, each other, can make any sense. In the Buddha mind, there's no room for any words to make sense. There's no room for any ideas and discriminations to exist. It's so full, but there's no room for anything else.

[21:57]

But we have trouble with that. These things are not making sense. So we come back to the world where things do make sense. Right and wrong. But what he didn't say in that poem, or really didn't say there, is that in the field of right doing and wrong doing, if we don't attend to that field, we can't go lie down in the grass beyond it. We have to become adept at the field of right doing and wrong doing in order to go lie down in the grass. Because we actually are already lying down in the grass, but we can't stand it. So we come back to what makes make sense. And then we go back to the grass and we realize We were lying there the whole time, but it didn't make sense, so we made a dream that made sense, and then we found ourselves in the world of right and wrong.

[23:11]

So once again, I'm saying, I could just teach about paying attention to karmic cause and effect, to making discriminations about the priesthood. But I want you to know that this practice is given to me from the mind that's surrounded, which is free of this activity of paying attention. And the point of paying attention is to realize this mind of Buddha. And if, when we're paying attention to our current story. If we're caught by it, then by holding on to it, we block our entrance into the good mind of non-discrimination.

[24:17]

That's why we have practice of confessing, basically, that we're holding on to our story. Confessing the story, we usually confess really bad stories, But also confess that even when you have a good story, confess that you're holding on to it. So having an evil story of your life, a story where you think that nobody's giving you anything, and you're really upset about that, and you hate them for it, and you're going to take everything from them, stuff you don't want you to take, get to get back at them. You have a story like that, you confess the story, but you also confess if you're holding on to it. Now, you might have a story like that, and you might confess it, and you could say, hey, I've got this story, and I confess it, but I am not holding on to it, which I'm very happy to report.

[25:20]

I'm not caught by the story if these people are not being generous with me, and therefore I'm going to take a revenge on them for it and take everything they've got, even though I don't want it. I'm not confident doing it. So I'm happy to report both of them. One, I'm ashamed of, but I'm happy to report it because by reporting it, I get to notice that I'm not holding on to it. And now I feel myself contributing in a good way. Like, first of all, you can have a really nice story. Like, everybody is generous with me. And I'm holding onto it. And then you're stuck in the story of everything that you've been thrown into. And you're still caught by that discrimination. And by holding onto the story that everybody's been kind to you, you can't leap into the field now. And one other rather important

[26:27]

The point I'd like to make is that in the intimacy with the story that you have about your relationship with people, you will realize that there's no self in the story. And you will either fall through the floor and fall into the Buddha mind, or leap out of the story and fall sideways into the Buddha mind. You will enter the Buddha mind immediately realizing that your story, your relationship with people, is ungraspable and insubstantial. And you realize that at the tip of intimacy with the story. Each of you now, I think, has a story, that each of you has a story about the Houston Zen Center, about the condition of the Houston Zen Center and the Houston Zen Center community, for the Houston Zen community.

[27:59]

Each of you has a story, and while I've been talking, you have said, and now I said a story, yet another one, about the Houston Zen community. And each of your stories, I have a story. Each of your stories is different. And there's some similarities. But if you could just pop out your story right now, you would find a beautiful, amazing variety. Some of your stories might be stories where you tell that all people in the community are really intimate with each other. Some of you might tell that story. Maybe none of you, but perhaps three. Some of you would say, some of the people in Zen Canadian are intimate with each other. And come on. Some of you would tell the story.

[29:06]

Yeah, well, I'm not intimate with kids in Zen Canadian. I personally am not intimate with people here. Some of you have that story. Some of you have a story, I would like to be intimate, but I'm not. Some of you have a story, I don't want to be intimate, and I'm not. Some of you might have a story, I am intimate, but I don't want to be. I have the story that you are intimate and that you do not realize it. That's not it. You did not totally realize it. And I say that to you not to insult you, but just to tell you you're normal people. But you're also different from normal people. You're not just normal people like exactly the same as all normal people. You're a special type of normal people, which I can just come to hear me and let me say that to them. People on the street, I said this to them, it would not be good for my health.

[30:17]

There were a lot bigger than me. There might be sick old men. And some little tiny people in Houston, if I said it to them this time, they'd be totally frightened. I said, you're intimate with everybody in Houston, but you don't know it. And they'd be really shocked. not be able to carry on a few days very well. But you, anyway, have come here so I can tell you. I think you're intimate with each other, and it seems to me you don't get it. It's similar to me saying that you are intimate with your own mind, with your own stories, I just want you to know that I feel you have very challenging situations that you have in mind that are creating stories and you can become much more, you can realize much more intimately with your stories than you have yet realized.

[31:37]

You are, of course, intimate with each other. You're totally inseparable from your story about who you are and who you are to each of you. Of course, that's who you are to a great extent. It's who you think you are unless you took others. But you're not just who you think you are. You're not just who you think you are. You're something far beyond that. feel of being a good person and not a good person. You're far beyond being an excellent person or a horrible person. All the different ways you think of yourself, that's inseparable from you. But you're not just that. You're not who you think you are. You're not who you think you are. I'm not who I think I am. But I'm intimate with who I think I am. And I'm intimate with whatever I think. So I'm intimate with what I think you are.

[32:40]

I'm intimate with thinking of something, even though what I think of you is not you. So right now, I just told you what I think of you. I think that you do not fully realize how intimate you are with your stories of people. And also, because of that, you do not fully realize how intimate you are with these people you have stories of. And the people are not your stories at length, but you're intimate with those people, and you're intimate with your stories. And I also think you're not completely intimate with the difference between your story about objective and objective. And I have a story. I've got a story in here. It wants you to realize how intimate you are with your own story. It wants you to realize how intimate you are with each other.

[33:44]

I have a story that I want you to realize. I want you to realize the way we are together. I want you to realize how intimate we are together. And I have a story of what we do. It's a really huge mountain to climb. And I have a story that I want you to want to be a mountain climber. Or if not a mountain climber, I know it's a huge mountain to swim down. I want you to be ready to swim down this mountain, or climb up this mountain, or move this mountain. It's a huge challenge to realize it's a mistake yourself. And then test it with other people. And realize, with others, test it with yourself. So that's my story I have of what are the challenges before .

[34:55]

Challenges for each of you. And it will involve looking at your stories about what's going on and learning about them so much that you'll forget them. And then everybody here will like you. And every story will be nice to you. Any feedback? I say feedback to me because the other people have not asked me for feedback. So, you know, I don't say the other feedback for, you know, Bruce or Louise because they didn't ask for it.

[35:58]

But I am asking for it. I'm asking for feedback. There's some extra public feedback which I'd like to get, but I'm gonna wait to see what I get without asking you for it. About infancy, Is the intimacy that we might have with our informants, is that a kind of intimacy?

[37:21]

That's one question. Yes. You are intimate with informants. Okay. Everybody on the planet is actually intimate with informants, even though I haven't heard of it, they are. The little then people, you know, doing informants in Japan, China, and Houston, and New York, and Paris, you know, Everybody's intimate with them. And most people don't realize it. A lot of people haven't even seen them. Is that intimacy, is intimacy the same across the board? Is intimacy with the people of here the same kind of intimacy? Kind of intimacy with the people? Intimacy forms in the same way with intimate people. And with yourself. You're going to see yourself, you're going to see your friends, you're going to see your people, you're going to see the trees, you're going to see the sky, you're going to see the buildings.

[38:22]

It's basically the same. You're going to see the same. But the things, some things I set up just, the whole point of setting them up is to realise intimacy. Some other things I set up. who actually seem to be set up from a mind which does not want people to be intimate. Like violence. It's set up based on a lack of realization of intimacy. It's intimately set up based on fear, based on lack of understanding of intimacy. But these forms come from the Buddha who felt intimate with everyone and wanted people to understand it. So these forms are set up for the purpose to help intimate people realize their needs. These forms are set up to help people who are in love realize their own love.

[39:29]

But some forms are set up to prove that we're better than our enemies. like by beating in a fight. And the Internet was that process too. But it's a process based on, it's a process that evolved from ignorance of Internet. It's sports now. Sports are sometimes set up by some people as an opportunity to realize intimacy. So when I went to play sports with my grandson, I bring up the sport as a ritual or a ceremony of grandmotherly love. I do the sport as an opportunity for me to be generous with him. He does the sport as an opportunity for him to beat me. So when he brings up the sport, he's thinking, how can I beat this guy? That's what he's doing in the sport.

[40:30]

He's thinking, I bring up the sport as an opportunity, how can I trade this guy? And how can I show this guy that I'm rooting for him to wake up. But he's delusional about beating me all the time. I'm better than you at this. I'm better than you at this. I'm better. You're not good at this. I'm good at this. That's what you're coming from. Some people, the same activity, typically they have four different perspectives. But some people actually like that. I just saw that movie, Color Purple. Did you see that movie? Wow. At the end, they play patty cake. These sisters, these elderly sisters, get back together at the end of the movie and play patty cake. That's what they do in that little girl. And patty cake, I think some people play patty cake not as an act of violence, but as a ritual of sisterhood, brotherhood, as an act of intimacy. Patty cake, did you not play it? No, I don't know how to do it.

[41:31]

Did anybody not play it? No, you only did this figure, didn't you? May I? May I? May I play it? May I play it? Do you know how to play it? Yeah, I do. Yeah, you do? Yeah. Do you know how to play it? What? I don't know how to play it. Well, you don't. You don't have to play it with me. You know what I'm going to do? I mean, we can do it together without hitting each other. Touching. Touching each other. [...] Okay, so I don't know how to play this. You have to think it. Okay. Patty cake, patty cake, baker's man, make me a cake, and roll it, and prick it, and mark it with an R. Mark it with a G. Throw it in the oven for RJ.

[42:37]

And me. For J and me. Yeah, R and me. Okay, ready? Okay. I had a cake, I had a cake, baker's woman. Bake me a cake as fast as you can. Roll it and break it and mark it with a J. What? And we're all in the oven for Jay and me. Yeah. So that was done briefly, right? Yeah. I wasn't trying to beat you. Are you trying to beat me? No. It's a call that's what's called pedicure. And we could have, you know, we could push harder than that. Ready? Ready? Okay. Now, were you trying to beat me? No. Was I trying to beat you? Oh, no, sure. And reason one, I was just trying to impact you. Four things set up, out of compassion, out of the wish to realize intimacy, or they can be set up out of a way to perpetuate separation and domination, or perpetuate, yeah, separation, submission, why popularly?

[44:09]

to see what you're up to every time you . What's your intent? And then moment by moment, if you keep watching, you'll see it evolve. Keep changing. Thank you. Do you need to take that? The other day, I think it was Wednesday, did you say something like, in the absence of grasping at the discrimination between good and evil, that there is only good?

[45:45]

Did I miss any of that? I don't say there's nothing good. I would say that could flourish. But I'm not really getting into to be or not to be. I'm more into to be or not to be. I don't get into it. To be or not to be is a question, not something to get into. There's a difference. Make the be or not the be a question. Make everything a question. That's another way to talk about, you know, attachment to good and evil, or the existence or non-existence of evil, or the existence or non-existence of good. Middle way is not take the position that evil exists or does not exist. But we do see that evil appears. But not everything that appears exists.

[46:51]

You understand? The way I appear exists as an appearance. But it only exists as an appearance. The way I am is not the way I appeared. Does that make sense? Yes. But I am the basis. upon which your mind constructs an appearance of next. We're not appearances. We're the living people. But anybody can make an appearance. Anybody whose mind is functioning normally can conjure up an appearance of us in our mind. So the way we appear, in appearance, those seem to manifest. but it doesn't really fall under the category of existence or non-existence. It's in part because you can't find it, but also you can't get rid of it.

[48:04]

Now, if evil appears and you don't attach to it, good will flourish. And not necessarily the appearance of good, but actual good will flourish. And some people are kind of conflicted about whether they want the appearance of good to flourish or actual good to flourish. Do you want the appearance of loss to flourish or actual loss to flourish? So our general principle is attaching to evil, enhancing evil, attaching to good, unknowing good. not attaching to evil, evil is power, not attaching to good, good is relief from confinement, from cognitive enclosure. I think there was something about spontaneous arising of good in what you said before.

[49:09]

Spontaneous arising of good, but again, spontaneous does not mean without condition. So if you have a mind that's not caught by discrimination, a non-discriminating mind, got it? Then whatever kind of activity arises with that mind will be good. When I don't discriminate between myself and you, my intimacy with you manifests. I will not discriminate against you or for you. I will discriminate with you. I will do everything you wish when I am free of discrimination. For example, you and me. I can still discriminate between you and me if I'm not caught by it.

[50:12]

But then the way I work with you will be beneficial for both of us. If I remember correctly, you said that in the context of that earlier statement, you said something about something being dangerous. Well, danger, I would say there's lots of dangers in the sense of the danger or the threat that we would die in. That the danger of words being unused. Maybe that's not a danger anymore, but anyway. It's a big, big problem. It's not effective. But there's a danger that we'll lose a little bit of the use we had last. There's a danger that we'll lose our health. My color left yesterday because of the shit. We're doing pretty well.

[51:13]

They're not sure where we're at. You know, temporarily, but that helps us pretty good. But there's a danger we'll lose it any minute. There's a danger we'll lose our mental health with our mom. There's a danger that we'll lose our, all, everybody that we just totally love and cherish and just feel so good about. There's a danger we'll lose those people. There's a danger we'll lose those feelings we have for them. There's this kind of danger. which are normal conducts of eternity. It's a danger, you know, lots of other dangers, lots of... Those things won't necessarily happen, you know, in any particular way that we think of, because the danger is that almost any loss will occur to it. That's what I think of. And there's also the danger that we'll be unfeelful

[52:14]

which is similar to losing our mind, losing our practice mind. Losing our intention to do good, we might lose it. Our intention to be mindful, we might lose it. You get another mind that doesn't want to be mindful and doesn't want it because that may come. We're in danger of that. We're in danger of being unskillful and we're in danger of being evil. And we're in danger of attaching to good and hurting it. We're in danger of all kinds of unskillfulness. It's a dangerous situation. And it's good to be mindful of the danger. It's not just a dangerous situation, though. It's also a wonderful situation where we can realize peace and freedom. We have tremendous positive opportunities, too, in this dangerous field. And the Buddha recommends being, you know, along with the many other duties, our practice duties, the Buddha recommends being, you know, be aware of, you know, gravity and be aware of the schedule of the retreat and be aware of why cook the lunch and be aware of the people in the room and also be aware of

[53:47]

threat of losing your life, losing your youth, losing your health, losing everybody that's dear to you. Be aware of these things. That awareness can be the hits of sober. You know, post-promote sober. And so it's a basic sobering that it takes. It's one of our little tools that we use. And then when we're sober, then we I'm more able to look at a conch in a solar way. Any other questions? Wild mountains? Actually, I was thinking of wild mountain caves. Wild mountain caves. While not playing. What can man do?

[55:23]

Can you let go of that? Why can't I let go of that? You can't let go of that. [...] Can you take a picture, Carter? Uh, somebody's playing around and I'm hugging everybody. Wild mountaineering. But it kind of goes on and on and on.

[56:51]

It seemed like our lifeline pointed out that we held each other's attention gently in between each other. That's my name. Like, it's beneficial for us to share information that we have. You know, everyone, I think, would know that. And it has to disclose it. It's not always helpful, but often it is. It is a potentially very helpful thing to disclose your story, copy of your story, to share your story. how you see yourself in life. It's a very, very potentially helpful exercise.

[58:16]

But it's not always the right time to do it. That's not always the right time. And I'm telling you that story right now. But it's often very good. And not just tell people your story, but tell them and invite them. Invite their co-authorship to do it. They're editing remarks. They're feedback comments. That's part of finding out how substantial they are. And it's also part of finding out how do you think they're substantial. Yeah. So I tell you my story, and then you say, well, that's totally wrong. I might have thought I wasn't attached to that way off. And I could get it a little off, and I'd say, OK, If you say it's a way off, a way, that's too much. And I know it's, oh, I'm hoping. I thought it was true. So it's a way to realize intimacy.

[59:20]

It's a way to realize more attachment by the intimacy. And it's a way also to realize that we think it's substantial and we're not really inviting a person to mess it up. They're causing it. They're causing it. Oh, causing it, yeah. So if you're putting your story out there that you're not ready for the person to poke holes, and they do, then you know, you don't do so well when they do that. So sometimes it's good to be careful. Say, I'm going to tell you a story, and I'm, it's okay that we need to poke holes, and I'm going to tell you a story, but I don't want you to poke holes in it for 10 minutes. And you know, I tell the story, read along for a while, okay? And they say, okay. I thought it was helpful when we were meditating, you'd walk around in a jet park. But am I doing that? And if anybody doesn't allow me to do it, you could tell Jim.

[60:29]

If you don't want me to check your posture, then I won't do it. So tell them soon. Come on. You don't want me to sum it up. Anybody not want it? Any other questions? The practice that you recommended today of watching how your mind discriminates and also watching how we buy into those discriminations or not helped us to leap.

[61:46]

That practice helped us to leap beyond discrimination. Yes, and also, it is leaping beyond discrimination. So it will help you also realize that you're constantly leaping beyond discrimination. Without doing that, you might not understand that you're leaping. You might think you're stuck. You might feel trapped by your discrimination. about people. I think this person is my friend. I'm trapped. I cannot think they're not my friend. I could be an enemy and I'm trapped. You're actually not, but you think you are. By disclosing it, it will help you realize that you are leaving. So it is, it will help you realize, plus it's easy. Leaping helps leap even before you realize that And that observing is also discriminating, I think.

[63:00]

No. Not all mental functions are discriminations. For example, generosity is not really discrimination. Letting things be is not really discrimination. There's a discrimination. So you need to know what it is of your let it be. Well, I discriminate you from the cushion. I'll let you be you and let the cushion be you. But the letting you be is not discrimination. It's a generalist. It's a big lie. I'll forgive you. But let you be you. And really, it's happy to let me be you. Again, it's going to grand. body looks at a grandchild and lets them be a grandchild, they feel very happy to do that. The way they feel is to let the child be a child. They don't wish the child was some other child.

[64:03]

They're not being grand-grand at that time. That's not the grandmother mind. to which some other grandchildren. Can I trade you in? Do you mind if I have somebody else in my grandchildren using somebody else's grandchild? Although that would be fun to say, of course. But you don't feel that way. You feel like this kid can be who he is. And you know he's having trouble with that. And you can convey that to him, too. And you give him the gift of letting him be who he is. That's not a discrimination. But you use discrimination to figure out what person they're going to do that with. And you do it with each person. But in that way, the discriminating mind and the non-discriminating mind are not discriminated. They're united. They're given. for discrimination.

[65:06]

Be generous towards all discrimination, and you'll live beyond it. But it is. So I can see the discrimination, and just let it be a discrimination, and notice it. Well, you notice it first, and then you better see it. You give discrimination to discrimination. You see somebody, you let others be others. You let yourself be yourself. You leave yourself to yourself. You leave others to others. And when you leave others to others, you attain the Buddha Way. When you leave the Buddha Way to the Buddha Way, you attain the Buddha Way. Whenever you attain the Buddha Way, you leave the Buddha Way to the Buddha Way. Whenever you attain the Buddha Way, you let people be who they are. And it isn't just like, okay, you can be, all right, okay, you can be that way. Okay, be that way, right? But that's not what you need.

[66:08]

You need, yeah, yeah, be that way. I'm totally supporting you. And you're supporting me. It's a joy that's new. And it's also sometimes not a joyous giving you anything. I can tell. I'm not joyously giving it to you. My generality practice is just rigid like a hollow. It's not very strong right now. It's not very joyful. I'm not always joyfully giving it to you. But by confessing that, the root of that half-hearted, the root of that not great mind, the root of the little mind, which is, okay, you can be there, the root of that mind melts away, and the great mind manifests.

[67:08]

The great mind of, I really let you be who you are. So you both confess, and the mind is contracted, like, I'll let you be a little, And your mind says, I totally like it. That's not discrimination. And it can discriminate people too. And I sort of did it then. But I can be generous towards it. Generosity for practice. Would you say that big line is non-conceptual? It's not exactly non-conceptual. It's non-discriminating. And you could have a conceptual non-discriminating consciousness and a non-conceptual non-discriminating consciousness. I said that, and I will think about where it leads to. But it's not like literally said.

[68:13]

Non-discrimination is not non-discriminating. It just means that we study whatever's happening. So if you're discriminating against somebody, you would study that the same as you're discriminating for somebody. If you thought something was good, you'd study that and learn about that, just like if you thought something was not good. You treat them the same. In both cases, you would be generous and learn about them and want to learn about them. So then you're, you know, discriminating is going on, but you're not getting pushed all over the place, and you give You give, you give, no matter what. You know? I'm going to love you like nobody loves you, come rain or come shine, come good or bad. I'm going to love you the same way as I stimulate you indifferently. You change, you change, and I disseminate you, you know, in relationship to the change. But I'm the same practice with you all the time.

[69:16]

I'm going to give you my attention, my devotion, my generosity. Well, not even mine. I'm going to give you generosity, devotion, mindfulness, and I want you to come and form that being up my bottom. And if I don't follow it, I just don't. I put it. Thank you. I'm feeling sorry that I fell off the track of giving in Namsanese. Can you bring it to Jill, please? If you want to click it, you can click it and turn it.

[70:21]

But I don't want it at a standard top. It's growing. It has offspring. It's expanding into new realms. It's helping the cold shell. It's helping the cold shell. Sounds good. Some people are asking you to speak up about your injury.

[71:31]

It's melting the cold shell, and it looks like you're happy about that. I feel frozen. You feel frozen for a couple of days? And as I was listening to the talk and to the discussion, I was finding a bad bit of noise. You couldn't hear that, could you? Mm-hmm. You were finding that ... I had no interest in the words. You were finding you had no interest in the words, okay. Whatever words they were, you didn't have a choice. Good morning. Gossip, gossip. You're going to be on the word? Yes, I'm gossip. Good.

[72:35]

I'm not going to get to go to spa, huh? I don't see why. But I noticed the more there were times when I was wrong to do it, when I wanted to do it, when the greed to understand was pulling me towards doing it. And I built time. The process of life is flowing down. Well, you agreed to the words and agreed to understanding the process of life flowed down? Yeah, and I was putting my attention, my intention, energy back.

[73:43]

to understand what's going on. On your energy, when your intention had the grasping shape? Into that. I don't even know if it's grasping, but it's the nature of thinking, actually, in the way construction has to be done. It's in the way of closing in on the self of expansion. To some extent, thinking. and not any kind of consciousness that makes me closer. I don't know why I asserted that. It's so that if I, you know, I want to secure your thoughts, then I don't want to you've got all the 3D and all the stuff that we've kept in the archives, and it's okay to be like that. You don't want it to be tracked. Yeah. Yeah, you get it.

[74:45]

It's just like that. You want to go on the other side of what's more important and precious than understanding the past or the history or the history. And so I've been observing all the old projects The last floor I was standing was the one I was in. And the construction was put back in the company. And they wanted that for the company's size. And then I picked up... Can you hear them? Mm-hmm. Okay, okay. And then they questioned me. They were like, you must be... Yes, but if I give myself, in a way, I leap beyond the realm that I go into. I simultaneously free up the constriction which I willingly and joyfully enter.

[76:07]

So I enter prison as an act of leading beyond. And I lead beyond as an act of making good. Not being caught. I mean, that's my vow, not being caught. I think she's entering cognitive realms of conventional speech, which I can find in a mind where it's so full that now it's working again. Where is my end? It's by that. I've been trying to do that. but you know, the technical in that, you really just, you know, just carry it, just separate it and just do that. And I like to go there, not just more especially on site and reading, but I think it's, yeah, I'm practicing non-conceptual,

[77:24]

My practice is going beyond concept right now, but for some reason I want to go. Do you want to speak up or speak up? Speak up. Okay. More towards Charlotte. All right. So that's when Bill Myers of PBS, the series, the people decided to stop the show that he was creating with these writers that they had been leading. For some reason, that was very tragic for me. So I said, I'll go and see if I think this is perfect. And I had the intention to be there in a more thinking. But it was very, that time, that dance was quite good. I had to think a lot of words.

[78:27]

I had to think, I see. In cases like that, be totally intimate with the discursive, discriminating talk. And at the point of intimacy, You'll be free. The whole time, you'll be trapped in it. I thought I lost my phone in the delay of taking it. And I was afraid for a while that the night came. Was that supposed to be? Yeah. Well, I'm... Other than the other question. Yeah. With the confession this morning of.

[79:38]

Feeling trapped. Playing the Han. And it's tied to my forms and interdependence with everyone that's on there. And perhaps my unskillfulness in handling that. Well, I'll just explain what my perceptions were, and then you can say what you felt about the story upon the work. I kind of felt this morning like I wanted everyone to kind of He's sitting by the second roll down or something like that. And he did, huh?

[80:39]

Yeah. Desire. In which I confess. Oh, thank you. And there were, of course, people to hang weight. They were wondering what to do and I was compassionate to not that wondering. And myself wondering what to do with them. And also I think Kathy's back there, and I don't know exactly all of Kathy's child. And so I was wondering if she was wondering what to do. And I was wondering what to do. And then you were standing at the door, and I was wondering if you were wondering how long all of us would be wondering what to do.

[81:45]

I was kind of wondering. I was kind of wondering how many more people are going to come. I kind of wanted to let everybody get in. And then I was wondering if no one was in there. I thought, well, probably, I thought maybe just nobody was coming from it. except I think Betty was here and a couple other people. I thought, oh, I guess I'm not going to have many people for the first 30. Then I saw people's doors opening. I nearly stepped back and let them come in. And I was wondering, is this the last one? Is this the last one? Is this the last one? And, yeah. I didn't know that you were out there, too. I didn't think the home was waiting. I thought the home would just keep going. Well, I was... Wondering when I could start. When you start wondering, you're like, absolutely wondering. Everything else was wondering. I wasn't wondering or wondering. I was just wondering.

[82:46]

I was wondering and watching and waiting. But I was happy. Happy to watch the show. Thank you. So yeah, I mean, at one point, I said to someone, OK, if you're going to go on, just go on really quickly. Like, oh. And then that kind of had a feel of kind of being unskillful about maybe I should have just left them wondering. Oh. It... I don't have some sense of, you know, being kind of very wrong in a particular story. I think the thing is, the thing that is important is to look, to be aware of what you're mind doing.

[83:49]

How about our kids in the classroom now? How do you see yourself in relationship to these people in the world? And, you know, to see if it seems skillful or unskillful. And just look at that. And [...] if you do, the mind will evolve in the direction that you want. And your vision will become clear. And you will see more and more the way things don't stop. And you will more and more get free. I'll be behind you. And then you were able to do what really, the wonderful relationship you had with all these people. And that's the message. Thank you. You're welcome. Just a short comment on that.

[85:18]

I did come late, and I did see you at the door, and I was uncomfortable with that. But fortunately, I was told to do it quickly. And I was relieved that somebody was there to assist me, to help me with that. And I was late, and I was attached, and I realized that I was driving here, and I got stuck at Kirby and Southwest Freeway, and the lights were out. I was sitting there, but I'm going to be late. And I felt that I was very uncomfortable, because I don't want to be late, because I know Red could come in, and I want to get there before he does. So when I came in and I saw you there, I thought, this isn't good. But of course, when I got the help to quickly go in and take your seat, that was a relief. Well, I felt relieved and grateful that I got that assistance.

[86:29]

And I am happy to be aware of what's going on in the mind. You can report your mental activity. And I hope you can all do that throughout the day, because you're on the ball, the mind ball. Yeah? That was Georgie, not this girl at all. And mine was that I was in the library getting ready to walk into the tent, and it was six minutes till, and they went in and walked in. And I went, it's six minutes till.

[87:36]

and then I came back in, and it was usually four or five, but I got people in the room, and I walked up. . Okay, here's my version. I was completely oblivious to anything. I wasn't wondering about anything. I didn't... I wasn't on the mind ball. I mean, I just... I didn't notice anything at all. Like, for real, like... I felt the wrong thing. I didn't even notice.

[88:40]

Well, you just said that you were oblivious. if you weren't on the mind wall, but how can you tell us that you weren't on the mind wall if you aren't on the mind wall then? Are you saying you don't know what you're thinking of doing? Well, okay, I didn't notice any of that. I just think it's been really interesting because it kind of went along with what I earlier was talking about, how we share our different stories. It was so much because I didn't, I was just intent sitting there. Yeah. During that time, you had this story that what you were observing was a contented mind. Right, yeah. And I didn't... And so it's just been kind of fascinating for me now to think when I felt stressed about being laid and then happy that there weren't many people in the room. Go out and have a... Yeah. Our stories, and none of our stories, are really what happened.

[89:44]

But all of those are based on what happened. What happened, happened. But each of us made a different story about it. And I made many stories while I was waiting out there. All of my mind made many stories about those two minutes. And being aware of that is the key. Be aware of it. Because the practice is coming. If you're here with your stories, the practice is happening. The stories are going on whether you're here observing them or not. But if you're not here, be mindful of what's going on in your mental activity. Practice is missing. Now we only know what we're thinking. We don't. Most of us only know what we're thinking.

[90:46]

Some people are working their way, but other people are thinking. But that's not the big deal. Just you should know that some people can do that. But mostly, those people, if you do it, are people who have spent a tremendous amount of time looking at their stories very intimately. And with the concentration that comes with that, with the concentration facilitates that kind of meditation. They can know other people's minds, too. But that's more, it's a byproduct of the practice rather than the practice. But in your system, but in your system, but in yourself, And then you will eventually forget yourself and ditch your studies. And then you will open up. How are we working together with everybody? And then what do you do? But until we study our stories thoroughly, our stories create a dream.

[91:47]

It makes it hard to see our relationships. Well, I feel good about everybody being aware of their stories. You can report them. That shows you the only thing that's going on is the mental activity, the pain comes into your actions. That's great. You need that. Let's hear another story. I didn't know about any of these swings. I woke up this morning and I used to sit here on the lawn. And so I got up and I'm looking at the lawn and I realized they were really light and they were starting to rush and I thought, there's a misconstruction. But then I guess just because of practice it's been a little stressful.

[92:53]

So the back muscles have been a little tight. I was talking to my wife about that, and she said, she said, well, sometimes, you know, there's these certain positions where you want to try and practice, and the teacher is wanting you to do this sort of asymmetric thing, or whatever it is, because that's all I can do is stand. And I said, yeah, exactly what Mike and Paul, I can do that. Because I've done so many things, all I can do is just stay upright and keep performing to hell. And so the five-minute wrestling, I wouldn't miss that. Very good. Yeah. And then I come here, and I find that there was all other kind of stories about them ladies and men. And I could have a feeling that I might, I want to be like that.

[93:55]

Yeah, so you saw your intention. If you looked inside, you thought, I want to be on time. We need people to do that. And if you're aware, oh, in my mind, I want to be on time. It is that. It is that intention. So what did I ask you? Yeah. So my question is, who wants to sign up for the practice? Who wants to sign up for the practice?

[94:58]

Stupid. Thank you very much

[95:17]

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