Briefly, I would tell you a story about birth, about the formation of life, or the formation of a living being. Here's a story about that. When a body, a sensuous body, a body that can sense, interacts with physical phenomena, not necessarily sensuous phenomena, but sensible phenomena. Sensuous physicality interacts with sensible physicality, like tissue, the retina, for example, for humans, or other services of other beings that are sensitive to electromagnetic when they interact, if that interaction is sufficiently intense, and there's a previous moment of cognition, we have a burden of life.

[01:19]

That's also the same story as the birth of cognition or the birth of perception. So I propose to you that the way I What I'm offering to you is that the living process, the living system, is a conscious system. The process of living is a process of consciousness. And this consciousness arises from a sensuous body interacting Sensuous bodies can interact with other sensuous bodies, but the way that they get turned on is through the sensual part, through the sensible part of the sensitive body. In other words, your body as sensible data interacts with my sensuous body, giving rise to my consciousness, and my body as the sensible

[02:31]

then you interact with your sensitive body to give rise to your cognitions. So human beings can interact with each other to support each other's birth in life and consciousness, but we can also interact with snow and cold air. You know, come alive. But also you can come alive from heat. I may have to take some of my clothes off. I couldn't walk. We have someone coming to visit us. Welcome. Could you give us your name? Laurie. Laurie. So that's a story about, that's a story about bliss, which I hear about, you know, just a little, the tradition of the Buddha Dharma, but also I hear about it in biology, and neuropsychology, and neuroscience, telling life and consciousness as being simultaneous.

[03:46]

We don't have any life that's not conscious, and we are not consciousness. And this kind of comfort, just knowing, just being aware of the existence of something. For example, be aware of the existence of warmth, or cold, or a certain sound, or a touch, or a taste, or a smell, radiation, bouncing off something. Because as you know, we can't actually see light. We can only see light as it's reflected. And as it reflects, we see what it reflects from. It tells us about it. We're actually being affected by the light, and the light's helping us see something, helping us know about something.

[04:51]

We could spend a long time talking about that, For tonight, I just wanted to say that, for starters, and then say that whenever cognition arises, whenever consciousness arises, I'll tell you another story now, which is that it arises with... Actually, it arises in this story. Or it arises with lots of other ways of knowing what is first known. For example, you can know a color, and you can know a color as how you feel about it. You feel comfortable or uncomfortable with the color. You feel pain or pleasure with the color, or you're not sure. You feel pain or pleasure, or you're not sure. So not only do you know there's a sound, but you know it in terms of feeling different ways about it. Also, you can know it by making a concept of it.

[05:57]

For example, you can know blue. It's blue. Or it's [...] blue You can also associate it with other things. You can also feel greed towards it, or hatred. You can know it as something you want to hold on to, or something you want to get rid of. So you can know it emotionally. Or you can be confused about it. Or you can be afraid of it. You can know it through being afraid of it. There's many ways, and in sum total, all those ways that you see yourself in a relationship that you should be in, in a given moment. is what we call the moment of life, the activity of the moment of consciousness.

[07:06]

And that activity, which happens in every moment, is often translated as intention. So every moment of consciousness not only is a moment of consciousness of something, but it comes with an intention. And that intention is the heart of activity and the direction of the heart of activity that accompanies the knowing. And again, as I just said, Another translation, another translation, but it's not a translation of this word. When I say translation, I'm referring to a Sanskrit word, which is used to characterize this mental activity, translated as intention. Another word is translated instinct.

[08:13]

Thinking. When you know something, you know it directly without even thinking about it, you also think about it. Knowing it and thinking about it are not the same. Another word you could use for this process is Story. Storytelling or story created. What I want to talk about is that every moment you know something, your mind, in a moment, your mind creates a representation of your relationship with what you know. And also it creates a representation You and what you know are related to everything else in the universe that you wish to consider at the moment.

[09:30]

So now I'm wearing a cape, and she's got a red sweater on. And I see her as someone I met earlier and rode out here with. And I see her as related to Amy. And after she was Irish, I have a story about talking to her about that. And I could go on. And she seemed she didn't attack me or anything. So this is a little story I have about Kate, which is actually changing all the time. But I do have stories about everybody I meet. And it's changing all the time. Each of you is not just a story I have upon each of you, it's a story I have upon me in relationship to each of you. I mean, I've noticed that, in fact, since I've done the story, I'm included in, you know, I mean, I say it, but in fact, it's a picture, a representation of my relationship with you that I have in every moment, and you have that with me every moment.

[10:49]

I propose that to you. That's one of my stories. And that's an intention. And people have trouble seeing this. But I propose to you it's an intention. It's the way I think about our relationship. And my relationship with you and the whole world. Every moment I think I'm related to you and the rest of the world. I think I'm related to you right now. And I think I'm related to... And you center, and on and on. And you're included in that. And my mind makes a picture of that all the time. I see you as... My picture, my story is, and I haven't really questioned this deeply, my story is that you didn't come here to kill me, that you came here to meet me, and... And it would be good for me to give you something very good that you could use to help all beings.

[11:54]

That's one of my stories that I just had just now, which I told you about. My intention, my story is that I want to talk to you. I want to pay attention to you. I want to help you. And I want you to help me. And I see you as helping me. And I see you as helping me. And that's my intention. And I want to be like that, and I want to cooperate with that. That's my intention. But if I didn't want to cooperate with the story that I came here to help you, and you came here to help me, and I came here to help you help all beings, and you came here to use this night to develop your ability to help all beings. If I did have that story and I didn't want to cooperate, that wouldn't be my intention. If I didn't like that story, that wouldn't be my intention. Does that make sense? That's intention. That's thinking.

[12:55]

That's a story. Every moment has one. Okay? The most basic teachings in the tradition of the Buddha Dharma, teaching of the Buddha, is that action is intention, is thinking, is storytelling. In other words, the kind of action he's concerned with is this kind of action. There are other types of things he's also concerned about. Like the action. I mean, he enjoys it, but the enlightened person enjoys the movement of Galatians. The movement forward and the recession. It's awakening. can really enjoy the wordings of glaciers, and the wordings of weather, and the growing of fingernails, and the sloughing of dead skin from the body.

[13:55]

These are activities which can be very enjoyable to study. It's not the type of action which enlightened beings who are concerned with this welfare in the world are primarily focusing on. The kind of action you're focusing on is intentional action. Because this type of action is a type of action which evolves towards or away from awakening. And this type of action has consequence use the word karma. Now I do. Karma literally means action. The definition of karma is intention.

[14:56]

Intention or thinking or storytelling is the definition of karma. Every moment of consciousness comes with karma, and it has consequences. And the consequences of karma are basically a problem. Karma and the consequences are really a problem. Solving the problem of karma is basically solving the human problems. of reading a psychologist talking about something called... He was talking about complexes, psychological complexes, and he said, for example, when you want to do or say something, and this is a normal way of talking, both to say what you want to, what you want, and also

[16:18]

Wanting, saying, doing something. But then he goes on to say, when you want to do something, and unfortunately, the complex interferes with this intention. He said this intention. What intention did he mean? Do you know what intention he meant? Yeah, wanting. When you want, you could say, when you intend. I said, when you want. Welcome. Yes. Could you give us your first name? Sure. I'm Jane from Cleveland. Jane. I'm Carol. Carol. Allie. Allie. So he says when you want to do or say something, when you want to say or do something.

[17:33]

So want, he layered, says intention. So in terms of action, when you want to do something, and that want isn't just a desire. A desire is not the same as an intention. I saw some people crinkling your face. I'll explain that later. Should I do it now? If I want ice cream, and it's a brand that has lots and lots animal fat in it, and lots and lots of sugar. I still actually might want it even more.

[18:36]

I want to find out what brand it is. I really want it, but then I think, oh, it might kill me quite soon if I eat it. Because I have a heart condition. Also, it may be that there's a limited amount, and somebody else wants it. And they actually don't want me to have any heart problems. And they don't have any heart problems. And, you know, they're a teenager. And so given all that, given that relationship with the person and relationship with ice cream, I want it. But my intention is not to have it. See the difference? I actually do not want. I want it, but I do not want to eat it. Actually, that's the sum total of my story with ice cream and this other person at this moment.

[19:43]

And then he said, no. He said want, but it's OK. He just, you know, he formally said want. But then he said this intention. So what he meant was a want that's an intention. Still, in what he said, he said, when you want or intend to do or say something, in that way of language, we need people to think that intending is not action. Intending is one thing, and doing something is another. There's three types of action that we're concerned with. Intention, and... Intentions spawn through speech. Intentions spawn through postures. So all three are intentions. Local activity that's not an intention doesn't really have evolutionary consequence, generally speaking.

[20:47]

If something whacks my throat or something punches me in the stomach, wasn't intentional. When the doctor says, say, ah, and you go, ah, that is intentional. And reflexes can't even leave the doctor's office. That motion, that reflex is not an intentional activity. It's an activity, but not intentional. But we have this habit of seeing that speaking is a language, intentional language, and intentional postures, that they're actually what we don't necessarily think of or understand as action being our intentions. But those are the basic type of intention, which is the source of suffering.

[21:53]

And those intentions are woven through If they're not, the speechic postures are not evolutionary speechic postures. And when I say evolutionary, I mean evolutionary towards more suffering, more ignorance, more unskillful action, and evolutionary towards more skillful, more enlightened, more liberating action and understanding. When the psychologist is speaking informally, it kind of shows that people usually think. They usually think, not action. But the central action of our life is our thinking. We know and think. Thinking gives consequence, and the consequence is the world problems. Understanding thinking

[22:58]

Understanding-making is relieving the loss of problems. He also said, if only when you want to do something and a complex interferes, when you do something and a complex interferes, with what you intend to do, to use, are actually added in the process. There isn't really a you that intends. Now, I'm telling you this before you look for yourself to find out. And I won't say this too many times, because I want you to look. Because it isn't that you intend, but rather that your mind creates a picture Your mind creates a representation of you in relationship to the world. It's not that you intend that picture.

[24:03]

You're in the picture. There's a picture in your mind of your side in relationship to the world. That's your intention. It's not that you're on the side of the picture in which you're in relationship to the world. The representation of you And the world is your intention. There's no person doing that. So there's no person doing action. There's no person doing thinking. Or there's no person who has thinking. No person who has speaking. It's just that there's a speaking person and a person who has posture. However, the representation we have in our mind is separate from the world. So it's easy to slip back into thinking the person has the picture of herself separate from the world.

[25:08]

But actually, the picture of yourself in a separate relationship from everything is a very pervasive intention. I'm involved in this intention, involved in this activity is a process of discrimination. I want colors. I want feelings. I want feelings. between humans and non-humans, among tribes, among families, between families, among nations, between nations, between religions, there's discrimination.

[26:15]

And there's discrimination in intentions. And the Buddha actually encouraged people in meditation to learn to discriminate between different which the ethical categories of intention. Thank you. Would you give us your name? Don Hudson. Don Hudson. It's OK. So the Buddhas encourage people to discriminate The word he used was to, excuse me, the word he used is .

[27:21]

And then that means, often translated as skillful or beneficial. or advantageous, good, awesome. So he said, look at your mind, looking really at the activities going on right now. need you on it, and try to assess whether it's, oh, another word you might use, oh, it's pretty strong. It's evil. It's good. Just good. I already said good, right? So this could be translated simply as good. And then there's a look inside and see if it's good. And good would mean if you think it would be beneficial to someone. It may be evil. Even a person who wished good for themselves and didn't wish good for others might be able to see that wishing good for themselves and wishing good for others is even better.

[28:36]

They'll be able to see that. Even if they didn't wish well for other people. Does that make sense? They might not be able to. People who wish good for themselves and do not wish good for others So this is an example of an intention. Wishing good for yourself and others. This would be a state of mind which, I would suggest, is not so skillful, is not so good. In other words, it would be a state of mind which would be conducive, it would lead towards self. and for others. Does that make sense? Anybody think it didn't make sense? I don't need to make that as a law. I'm looking inside.

[29:38]

I'm looking inside. That's kind of how I feel. When I wish to do something good for me, or maybe good for many people in this world, I don't wish to do good for you, other people. that I think that would not be as good a thing, a good intention, a beneficial way to see myself to this group as if I were like me, miserable, and everybody else to be well and happy. I wish well for everybody. I think that's even a more beneficial, skillful thought. So let's say I look inside and I see And so this is encouraged to look inside and see what kind of activity is going on. Then there's another possibility of another type that you find, which is called acrucial. And the ah means so unskilled or bad.

[30:44]

And that might be a thought that you think of, I would like to do bad to myself. found me in front of this lady. I heard a lady jump out of a bridge here in Pittsburgh. River was frozen, so she was fucking nice. So, you know, that's what I would consider an unskillful intention. Not only did she want to hurt herself, kill herself, but she, you know, she failed to kill herself and got herself in a different kind of trouble because of that. I'm like, oh, we may not have to do it. She lived, right? She went in and we'll be doing this. Anyway, that's an example of unscrupulous. But let's say I wish to not only kill myself in a painful way, I wish to kill myself in a painful way. A lot of people want to kill themselves and want to kill themselves. Let's say I don't want to kill myself, but I would like to kill myself by torturing myself. And also I hope that this re-hurts everybody else.

[31:48]

And sometimes people are talking about committing suicide and they say, you know, you don't hurt everybody that loves you. It's the best way to do it. All the people who love you really feel bad. And if you want to do something to make everybody happy that hates you, do this. If you want to hurt people, kill yourself and obliterate yourself. If you want to hurt people, love you is a really good way to do it. You might not be successful though, but you probably will be. I mean, some people love you, you just might make a little scratch in your cheek area. So, hurt yourself with the hopes that that will hurt a lot of other people. I would call that a bad intention.

[32:50]

There's other intentions which are not so really clear. Eating ice cream to protect other people from eating ice cream. You do want to protect them, but there's little confusion here. Some of them might say, well, why don't you just, like, instead of just eating ice cream, I'll take it away and hide it. So there are various possibilities of things that don't seem that bad, but don't seem that good. That's another possible category. But what I'm pointing to is that in the process of determining for yourself, not absolutely for yourself, something that you think is good or beneficial or advantageous, you're involved in discriminating. type of intention you have, and vice versa, to find an unwholesome, unskillful.

[33:58]

Bad involves discrimination. So I'm telling you about the discrimination, and I also would tell you about these two, or basically two, but three kinds of intentions, good, evil, and can't tell. And I'll also tell you what I would say. Don't do evil. Do good. And he said, clarify your mind. He said, this is teaching of all foolishness. What I'd like to point out to you is that what he's actually saying, these are the nice talks he's saying, have good intentions. Don't have bad intentions, to clarify your mind. Action, or doing, has intention.

[35:04]

It's more colloquial, or I don't know what the word is, but maybe more accessible to people to say, do good, don't do bad. But I'm initiated to understand the saying, don't have disadvantages, unskilled intentions, and do it with good intentions. He is then ratifying the speech and postures. The fundamental thing is the intention. And in order to pull that off and cultivate that, he's also saying, or she's also saying, look inside and see what's going on, because you It isn't just that you have one intention, that I hope I have good intentions. It's required in order for this to be realized, the intentions, at gazillion times. But now I say, this is not me, which we didn't say that often, but I say to you at my main emphasis, I

[36:15]

is it's not related to good and to avoiding evil. But that if we try to practice good and try to avoid evil, our minds will become clear. It's not just the Lord's courage to pay attention to discrimination and notice the discriminations that are involved moment by moment in our life, and notice these discriminations forming into intentions. But if we watch these discriminations and learn about these discriminations, our vision will be clear, and we will become free of discrimination. by studying the process of realization, particularly as it relates to our intentions, our actions.

[37:25]

Just to be aware of our intentions, which is the same as to be aware of our actions, just to do that tends to lead towards our actions our intentions, our thinking, becoming more and more skillful, which I would say is good. And just this kind of attention will lead away from our actions getting worse, which I would say is good. If we don't pay attention, to our actions. Even if we don't pay attention to good intentions, that tendeth towards the degeneration of good intentions. And if we don't pay attention to bad intentions, they thrive.

[38:35]

Now let's say we do pay attention, and our intentions get better and better. And the unwholesome intentions gradually fall away. When you pay attention to unwholesome, unskillful intentions, you can lose their function. But this process of observation is not really about paying attention to your intentions so that all evil intentions The point of this meditation, ultimately, is to become free of tension and free of discrimination. It's pretty good, actually, being paying attention to our intentions.

[39:44]

When I see someone paying attention to their intentions, I can't think that they're doing that. It's really good, it's really necessary for good things to happen. But even that eventually becomes tiring. And even that, you still don't understand certain things which you would like to understand. Certain truths are still not available in the realm of discrimination. By this study we will become free of discrimination and then we will be able to understand things which discriminating consciousness cannot understand. For example, we will be able to understand how we are helping everybody.

[40:48]

Even how we're helping, this part you may not like, even how we're helping people who are jumping off bridges. And you also understand how people who are jumping off bridges carry themselves. It isn't that you understand that all the problems of the world are not existing at all. It's that in the midst of all the problems of the world, you need to see how you're helping everyone. Just like helping a sick person. They're sick, but if you can see that you feel good and you feel on track And if you can see that their being sick is helping you, you also feel good and you feel on track.

[41:52]

And you also have the possibility of showing them how in their sickness they are being helped. And how in their sickness they are helping. So that they, in their sickness, will be happy and more able to show other people and more able to see the partnership with other people. To see this and understand this is not... I'm using discriminating consciousness to talk to you about this, but to actually see this and be convinced to the point of what we call enlightenment, of not being afraid of anybody anymore. Anybody. And being able to to go in any situation, to do whatever is helpful, and to bring joy to all beings, even those who need a woman.

[43:01]

In other words, to be a Buddha. Or rather, to realize Buddha in this world requires getting over all this discrimination, All these cognitive representations of our life come together. But our cognitive representation of our life together is not our life together. Even though I have a nice story about my relationship with you, it's not my relationship. My story is about how I'm related to you and how you're related to me, based on how we're related to each other, but not how we're related. How we're related to each other is beyond our ideas of how we're related to each other. And one of the ways we're related to each other is that we have ideas that aren't our ideas, and that we have no idea about.

[44:04]

All that together is the basis of our more or less, let's say, of our most wonderful stories about... So I told you a story about... I told you a story which says, you're helping me, I'm helping you, and we're helping everybody, and everybody's helping you, I'm telling you that story. But that's not how you're helping me tonight. Some people have studied the stories, and they say, OK, I'm finally free of the stories, and this is what I see. And what I'm telling you is not reaching what I'm talking about. But it gives you a little hint. It's actually much better than you can imagine. It all sounds pretty good. So we have also a book to put my name on.

[45:19]

I didn't write that book. I didn't write that book to put my name on it for some reason. And I let it happen. Everybody supported me to let people do that. So I say thank you for honoring me by putting my name on that book. Even if it wasn't any good, I'd still be honored. because the people who put their name on there didn't write it on there because they thought, this is a bad book, let's put his name on it. They thought, this is a pretty good book, let's put his name on it. And then I hear that some people like it, and I think, wow. If my name's on a book that people find encouraging, wow, how did that happen? Anyway, it's about precepts and meditations. And it's about a certain set of precepts. And precepts, indication, kind of say indication.

[46:24]

Precept means to take beforehand. So before you practice, you take these precepts. You receive these precepts. Or another meaning of precept, that's the etymology. Meaning is a rule or an indication or a direction. So precepts, are directions about intentions. Now, often they say they're directions about action. There are three kinds of actions. Mental action, which is intention, literally. Physical action, postures. And verbal action. There's three types of action, three types of kind. Precepts are about action. Be direct. But they're not really ultimately about doing these actions and avoiding those actions.

[47:37]

They're about getting over them. By turning your attention towards action, By paying attention to action and seeing the discriminations involved in action, we get over being caught by discrimination. And getting over caught by discrimination, we enter a world of Buddha and good thinking and Buddha function. If we do not pay attention, if we do not heed the direction to give attention to our intentions, to our thinking, if we don't pay attention to it, we just stay basically bouncing around in our cognitively closed world of discriminations.

[48:39]

If we don't look at it, same picture, we keep getting caught by it. Caught, caught, caught, caught, caught by discrimination. Holding on to discriminations. We can't enter the realm. We're actually living in the middle of it. We're just holding ourselves away. We're exiling ourselves from it. the realm of cooperation and peace among all beings, because of all the other discriminations. Studying these patterns of discrimination thoroughly leads to getting over them and entering into enlightenment. Not studying them, we get more And part of the amazing thing about all systems, part of the rust of beneficence of the universe is that the more we get caught up, the more the universe blasts.

[50:02]

So, the good news before I tell you any more bad news is... If someone says to me, do you think I have a chance of enlightenment? Somebody said to me, what are the chances of you becoming enlightened? And I said, 100%. Those are the chances. He said, well, what about it in this lifetime? I said, I don't know. What about today? But I have a story that if you do not pay attention, if you do not study your intentions, your thinking, your storytelling, if you don't look at this process which is going on, you're going to get some real big encouragement. You're going to get whacked harder and harder and harder until you start meditating on your intention.

[51:19]

If you're meditating on your intention, the universe lightens up. It's okay, you're doing your job. You're not enlightened yet. You're doing your job. Keep it up. You're suffering some because you haven't completely seen what's going on. You're still not really happy, but that's enough for you. It seemed to be much encouraging. Just a little nausea seemed to keep you involved. But since we're being forced in this direction, we're being pulled by this enlightened relationship. It's pulling us. It's pulling us. You resist it, but it's pulling you. You're going in that direction. This is the direction I am here to tell us We're heading toward enlightenment. We can resist it. It makes it harder. That's where we're going. Even when you're not resisting anymore, it's still hard work, but you're happy to be on the job.

[52:30]

You still have more work to do, but you're happy to do it. You're happy to do it. You're happy you are doing it. And you're happy that you don't need any support. And you notice that the encouragements, in some ways, are not as gross as they used to be. I was thinking of this movie called Ground All Day. How many people did not see the movie Ground All Day? Well, it's a movie about this guy. It's a TV, a news guy. It covers, it covers, uh, this is the state of Gunhawk State, right? Yes. Oh, yeah. It was a Pittsburgh station. Oh, it was a Pittsburgh station? Yeah. So it's a Pittsburgh news guy, and he's going out to cover the Gunhawk. And in the process, he meets this, uh, lady who happens to also be a movie star. And she poses for skin care products and stuff like that. Anyway, she's kind of cute.

[53:31]

He likes her, and he tries to, I don't know what the word is, but he's got kind of evil intentions towards her. He wants to get her for some kind of sensual pleasure for himself. He doesn't really care too much about her or who she is, actually. You know? I'm not really sure. Well, anyway, she doesn't like him. She thinks he's an arrogant pervert, which he is. And then this thing happens to him that he, you know, at the end of the day, at the end of the day, if he tried to eat his bed, so he can, if he didn't want to make him happy, he doesn't really care who she is, but he does like that she's really good looking. What's going on with her attention, she doesn't actually recall.

[54:36]

But anyway, I think it doesn't work out for him that way. I think maybe at the end of the day, that's it. And then he goes to bed, and in the morning he wakes up, and the same day it's Gromhoff Day again. And then he goes out again, and there she is again. Does the same thing again. Just wakes up, it's Gromhoff Day again. And he tried, but then because he knew her the day before, he knows things about her. But when he learned about her the day before, he uses those things he knows about her to make her think that he actually is paying attention to who she is. Like puppies or something, he says, oh, so do I. I like this kind of food. He says, oh, so do I. Well, really? Oh, well. So she starts to feel like they're kind of like a deep, intimate connection. After he had used this information, against the trigger. He's trying to trick this lovely lady.

[55:37]

He tries one thing. And then one of the last parts of the movie is they just show the last part of each day. They just show again the first lap. And that kind of goes up. And they're like, this is like a monster. A thousand times you try some trick, you know. And no, you're not going to figure this out by discriminating consciousness. I mean, he gets up. And he stops trying to, you know, he stops, you know, and she does get up. And he wakes up in the morning and it's not a long day. So we're being pushed in the right direction, and we can resist it, but that's the direction to go, and do this work.

[56:41]

And if we do this work, we will realize awakening. And one major thing I just want to mention to you is that also in the tradition of Buddha, there is teaching that not only are human beings formed at the same interaction between bodies and the world, and not only Beings and cognitions have storytelling ability, and storytelling ability is related to the world. But this storytelling, this intention, has consequences to create the world. The world is the result of the intentions of all beings.

[57:43]

So we arise in the relationship with all beings. And then we think about our relationship with all things, dependent on all things. And the consequence of our thinking is the world. And when our thinking is transformed, the world in which we arrive is transformed. But it's not just that. We're all created in the world together. So that's why everybody has to eventually start doing this. We want the world to become a more and more full realization of the way we're actually working in peace and harmony. Now we know, I think it seems that we have, I feel like we sufficiently realize the story that we're not working together. To me, we have enough of those stories of us not being at peace, not helping each other.

[58:48]

We may have more of those. We may have a higher percentage of those coming. I don't know. But we could have more. We have to have more realization of the stories of our peace economy, it seems like. There's plenty of room for that, lots of room, even before we get to, like, everybody participating, a good story, fully seeing. Like, there's this thing that says something like, this place is dedicated to realizing, to making God's providence as a The practice of studying intention is to be able to see what the world is like beyond discrimination.

[59:50]

And the word from the Buddha is that. To see what the world is like beyond discrimination is very, very encouraging to do the work of helping people. You're very, very happy to see it, and you're very, very happy to give your life to the universe. You have no problems anymore helping anybody. And discriminations are still available to use, Up from down, up, that's up, that's down. You can do that kind of stuff. This is me, this is you, this is... You can still do that. But you're not caught by it. And that not being caught has consequences.

[60:56]

And being caught has consequences. You're not caught And those types of consequences make more people be able to see and learn what Buddha has seen and learned. That's all. I'm sorry, nobody. But that gives, I think, an introduction, anyway, to this topic. If you'd like to give me any feedback or express anything, I'd love for you to do so. And I ask you to come up here. Do it to me, please. OK. At a distance. You can just come up if you want to. You can also put your hand right here. So walk up here. Or whatever you want to. My attention is giving up.

[61:59]

Actually, yes. Janet, do you have a question? I just wanted to ask a question. Yeah, that's right. I'd like to come up. Yeah, ask. Did you say, do I have to come up? Well, you don't have to come up. No. I'm right here. You don't have to come up. I'm just invited to come up. However, my intention is, if you don't come up here, I'm not going to really talk. Just, are you human being up here? I'm so happy to be here. I hope it's heard. I'm with you. I had a question. I just want to clarify. Yeah. I thought I heard you say we're going to be free of intention. Yeah. And then I thought I heard you say earlier that action equals intention. Yes. So that's what I'm confused about, because how do we eliminate... Does that mean we're trying to eliminate action? No, just be free of it. I'm so confused. Well, one of the things action... Action is basic. The action that we're talking about here is to have a cognitive enclosure.

[63:12]

If you were living. That's action? That's the basic action. The basic action is intention. It is a mental activity, a given moment, by which your mind construes your relationship with the universe. It's a kind of mentally enclosed, cognitively enclosed world in which you see, like, this person walking to help them. I do or I don't. Every moment you have a picture of them. That's the basic action of our life that Buddha's pointing to. So it's like a membrane or something. So the idea is you get rid of that membrane. Do you think that? Leap beyond it. But don't get rid of it because you might need it later. Don't destroy it because you're not going to come back into the mental game and talk to somebody. So just being freeing is the same as not being caught by it?

[64:13]

Correct. Okay. We say enlightenment is basically leaping. I was here. I was leaping and turning. Okay, great. Thank you. She didn't return it. It's leaping out of your story. Like that poem which I asked Catherine to send me. You are. Out beyond ideas of wrongdoing and rightdoing. There is a field of vision there. Okay. And the soul lies down in that grass. Ideas, language, even for the phrase, it doesn't make any sense.

[65:17]

But, This guy's pumping out ideas all day long. He's twirling around, throwing up his ideas and phrases and words all over the place while he's in his field. It's so full that these ideas . But back in the world of enclosure, they do make sense. And we have this world of cognitive enclosure because our cognitive existence is somewhat enclosed because it's about how your body is relating to the world. All bodies are related to the world. Your body actually is relating to the whole world. It's not just relating to the part of the world that turns you on. Only part of the world turns you on right now. Part of the world gets to your mind and makes your mind, like, turn into an interaction with this sensation to create life.

[66:34]

But the rest of the universe is totally working with that. It's just that that's not the part you know. You don't know about the part that you don't know. No. Yes. So that's a limitation of the life process. It's limited. However, even though it's limited by its origin, is the entire universe at this limitation. And if you learn to get over the discriminations that come with this limitation, you realize rather than be afraid of what's not limited, Do you have any other feedback you want to give me now? I do. I'm a slow learner, so I want to go back to the ice cream. I don't want to eat the ice cream because I know it's bad for me, so my intention is not to eat the ice cream, right?

[67:38]

Do you want any intention and step out of that membrane? I'm having a hard time. Yes? Thank you. But the freedom of common sense, by studying those, until you're not caught by them, it requires lots of study, apparently. You must actually be caught because... Oh, because the example I gave earlier was a complex. A complex is... To take a while to think of you, there is an intention. Okay? He's had an intention to do, to do, to say something. But also it could just be an intention. But he's got an intention to routinely have a certain intention. So, I intend to always rise to the intention of being kind.

[68:43]

I have the intention to always think, to always think or intend to be kind. could be that attention. When I was 13 years old, I had that attention. Sunday afternoon, I saw that Monday when I went back to school, where I actually liked to go because there were lots of people that I liked. But I had problems. I had problems. I had some concern. I was worried about somebody. I was worried about whether somebody liked something. I had those kinds of problems. And I thought, if I would just go to school and just be nice to everybody, all these problems would be eliminated. I could just have that intention for me to be kind to them, for them to be kind to me. Just working on being kind to them. Not bad intention.

[69:45]

And I just felt, Sunday afternoon, pretty liberated 13-year-old. Monday morning, I go in there, you know, I open the doors to the school, I go in there, and then there's all these people in my face. I couldn't even remember what my intention was. I slipped them. Oh, yeah, be kind to them, too. Are they being kind to you? Do they like me? Who are they looking at? I switched to that. They weren't talking to me, saying, what did you do today at school? Remember what it was? He didn't say it to me. Pick your letter stuff. So the complexes are the things that come in our hand. Interacting with your intention from the day before, the moment before, and somehow a really good intention gets stimuli. Gets lost.

[70:47]

It's a kind of complex. In that way, this Jungian idea of complex also can be applied to cultures and groups of things like that, too. For now, just that idea that teaching comes in Buddhist terms would be the force of past intentions comes in and derails a present good intention. So today you want Not only do I like to do it, but it would like, incidentally, free me from my suffering. I'd better just stay in the beam of, how can I help this person? How can I be kind to this person? I'm not true, but it's pretty good intention. And then that intention just gets lost. Because the past intention is like, that person was mean to me. That person's causing me problems. That person insulted me. You know, why is this happening to me?

[71:54]

I didn't get back. This kind of intentions which are nothing about being kind to other people and not even being about kind to yourself. You love yourself. It's totally in there. It's totally in there, but you can't see it. It's totally, it's right there. But you can't see it because of these stories which are stated in such a way that they don't sound like they're saying, I love you. me. So all the past stories have come in and derailed us. So studying these presence, even the past stories that don't pay attention to what's going on here, just keep watching them. Don't look inwardly. Keep traveling those people. Make sure that what they like and don't like. Watch out to see if they're going to hurt you or help you. ...move against you. Watch that stuff all the time. That's where the action is. Those stories keep you...they won't even let you look inside. However, as I said, you know, you don't look inside and you're going to get forced to look right now.

[73:01]

Right now. I might start right now looking inside. That's my intention. And if you can, that's really good. That is the main word. That's the most important thing, really, is to look and see what you're up to. All kinds of wonderful things that are going to inspire everybody. Including helping people who are not yet looking inside and therefore who are also influencing the foundation of the world in a very unfortunate way. But they're still helping you. You're still helping them. You don't want to do it. You're sorry you're asking. I don't want to help the people who are doing things I don't want them to do. I understand that you don't want to. And that not wanting to, I hope you're not caught by it. Because you are helping me. And also, all the people who are doing things that you don't like are helping you.

[74:05]

All the people who are doing unskillful things are helping Buddha. And Buddha is helping them. Yes, please, come. Hello. Hello. Come closer. How close? I had salsa for dinner, maybe. So... So intention, if I'm hearing you correctly, the universe has given us like an assignment to pay attention to our intentions. Yes. Now, are we supposed to try to manipulate those intentions? I should be saying, oh, I shouldn't have that intention, I should have a better intention than that. Okay, well, that is just another intention.

[75:07]

I shouldn't have this intention is another intention. Okay? I feel like one of the things that I do is I try to manipulate what's actually arising in me, because that's not a good intention. Right. Well, that's not a good intention is not a manipulation. When you see a not a good intention and then you wish to eliminate it, that's another intention. They could almost coexist sometimes, but anyway, this intention to be unkind to me is not a good intention. Wishing to eliminate that, actually, is... Let's say you wish to eliminate it in a kind way. You wish to be kind and patient and gently let go of that intention to be not kind to me. That would be another intention. To want to kill the intention, to hate the intention, is probably... That won't help you look at it. So part of what...

[76:11]

what you're going to actually get to eventually by this process is, when evil arises, you won't hate it. You won't like it. When good arises, you won't like it, and you won't hate it. That's what non-discrimination is like. evil arises and you might like it, right? But in that case, that's just another thing to pay attention to, which means you're caught by the discrimination. The second part, I think I almost have got that off. The second part is, if I have an assignment from the universe to pay attention to my intentions, does that equal awakening? I would change that from the universe to your assignment from enlightenment. The universe is giving you an enlightenment assignment.

[77:15]

It's really enlightenment that's pulling you. So I've assigned you to be deluded. But there's a force that makes it not comfortable to be deluded and makes it comfortable to be enlightened. Enlightened people feel pain, but the only thing they feel pain upon is that people that feel pain. And they're extremely happy about feeling pain about people they love. Whereas unenlightened, you feel pain not just because, oh, not only because of people you love, but because of people you hate. There's no joy with that pain. So it's enlightenment, actually, in society. And if you don't do it, it pressures you. And if you do it, is it equal awakening, or is it still a path?

[78:23]

It can be discriminated from enlightenment, but in enlightenment you're not caught by the discrimination. Well... You can discriminate between yourself... Oh, okay. You can discriminate with the way you are, and the way the world is, and the way you want the world to be. You can discriminate between them. To be caught by the discrimination is to be caught in the way things are and the way I want them to be. Not just to see the way things are is different from the way I want them to be. It is to be caught by that. In enlightenment, You can see, this is the way things are, and that's the way I want them to be, and I'm not caught by that. So Buddha, an awakened person, Buddha looks at us and wants us to become more enlightened, looks at us and sees the suffering, wants us to be free of it.

[79:27]

There's no singing in that desire. Because they're not caught by the distinction between what we are and what we can be. They're not caught by And if we're caught by that, we don't get to be in the mind of those who aren't caught by that. And we can't tell that we're caught. When you're not caught, you don't really tell. When you're caught, you can tell you're caught. If you tell you're caught, you can tell you're caught. You can admit it. And you can get over it. But there is a discrimination. It's just a question of seeing it and not being caught by it. And that means that you see, in good and evil, for example, there's discrimination, and it takes attention to see. And then you can see if you're caught. After you're not caught, you can see that there's never this slight separation between good and evil.

[80:30]

They're never separate. You never have them both. And neither of them can be grasped. Good is good, but you can't get it. And evil, evil you can't get. But if you don't look at the situation, you will think that you can get evil, and it can get you. But you can get good, and it can get you. And that's not evil to think that. That's just discrimination. It's not evil. That good is something that you can get. It's not one deal. And it's not evil to think that . And it's not evil to think that . But maybe it is . But it's more like, rather than evil, it's just more delusion. It's deceptive. It's more like a sin.

[81:31]

The word sin, you know, has the root to sunder or split. Delusion and sin is going to split. and then being caught by it. Any other feedback? You're all sinners. You're all sinners. You're all discriminators. By studying our discriminations, we can become free of them. I was thinking, hypothetically, my intention is good, my intention is pure. It's compassionate. Hypothetically? Why don't you let me see how it looks? Does it look that way? I think so.

[82:32]

I'm convinced. Absolutely. So I think it's hypothetical. It's more like, according to your observations, it looks pretty good. That's when it's hypothetical. That's actually empirical. This is an empirical study. Look inside, and you see what's in there, and then you think that it's wholesome. It doesn't mean that it is, but that's what you think. Is it all that way? That's why I said hypothetical. I was just using it for whatever situation. The person jumping off the bridge, hypothetically, in their mind, they thought that was a good intention, you know, what person picking up a gun. Oh, I see. You're proposing a hypothesis. Right. That's good, and they jumped off the bridge. Correct. Okay, that's possible. However, my experience is that you actually have a person who was standing... inside you think this is going to be a good thing to do.

[83:35]

They might say, well, no, I don't think it's a good thing to do. I don't want to do it anyway. I think actually it's pointless, and it's going to cause a lot of trouble for other people, and I still want to do a bad thing. They might not think it was good. Or they might look inside and say, I think this actually would help my family. Some people who are sick, ...cells because they don't want to get hospital pills on their family. That's one of... They're afraid that their group, by the nature of the room, they keep getting medical attention. So I think this would have to help people. And I would say, relatively speaking, although it sounds like the same act of suicide, it does sound more... They're doing it to relieve suffering of others. And once they're on that track of looking at what's going to relieve suffering of others, you know, One could, they could have a little conversation with themselves about this. Yeah, that's a good point.

[84:37]

That's very nice of you to think of. You doubt rather than six months from now to make it easier on your family. That seems good. Let's look at that. Now, in the next moment, now what's your intention? And if they keep looking, they will notice that their intention as it evolves, it's constantly changing. It doesn't stay back on that one. And they've got another one. They're looking. You start to practice. And then they might realize a lot of other possibilities, a lot of other intentions. And it might be that this is a ridiculous example in a way, but the practice they do for the next day or two would not cause much more financial burden to the family, or do tremendous good for the person who's meditating. And that would help the family much more than the money they saved during that time. And the more that they would do that practice, the more benefit it would bring.

[85:40]

Even if it cost them money. But once you start looking inside, you see all these possibilities for change, good, Because once you start looking, things start getting better. And when you don't look, things degenerate. It's a hypothesis, actually, and you can test it on yourself and with others. And hypotheses, you can test them, and even though they're okay, several tests, they can be disproved any later. But right now, I'm curious. And then, What I was getting to was, I'm convinced my attention is good, but through the action and manifestation of that intention, the end result, the karma, turned out to be something unfortunate and... Yeah, that's another dimension. So do I go back and say, now next time I think my attention is good, maybe it's not good. I'm convinced at that time that it's a good intention.

[86:42]

Exactly. That's part of what you learn, is that intentions themselves, although they look wholesome and look beneficial, you learn that they're not. You can't get a hold of that thing, the beneficial thing, because it depends on its consequences. Okay, so it's directly connected to the consequence. It's directly connected to the consequence. If I want to help you, and I think something will help you, and then we do this thing, and it doesn't help you, then I see that was not helpful. But it doesn't mean you don't keep the study going, doing what you think is helpful. The more you do this, the more you realize you're doing what you think is helpful. But there's not something you can get a hold of there. that actually is helpful. And you learn to tolerate ambiguity in this process, insubstantiality in this process. But if you tolerate it, you simultaneously open to it.

[87:44]

And as you open to it, you're opening to enlightenment. And then, when you have enlightenment, then it's no longer ambiguous and hypothetical about what's good. You can see. In the meantime, Part of what we'll find out is the faultiness of our vision. However, we will find out that our vision is getting better the more we see that it's faulty. When you're blind and you know you're blind, your vision is better than when you're blind and you don't know you're blind. But still, the key thing here is that trying to do good requires some attention. And your attention, although you see, oh, I think this is good, And you sometimes think, well, it didn't turn out to be good. But my vision was improved by looking at this thing it was doing and seeing the consequences. My vision improved. And also, although that wasn't good, I now had even a deeper commitment to do good, even though I can't grasp it.

[88:55]

So this tends towards the positive evolution. Learn from mistakes. It isn't that you don't make mistakes anymore, but you learn from them because you're paying attention to them. If you don't pay attention to them, you can't learn from them. You just make them, and they have consequences and produce further mistakes, and there's nobody watching, so it just degenerates. The opening to this relationality of everything is that you can't actually specify absolutely, substantially anything. including good and bad. That's part of what you will realize, is that there's no substantial separation between good and bad. This is facts which will become clear to you. It will become clear to you that nothing has substance. And when it becomes clear to you, you'll be able to see. That vision of how things don't have stops purifies your vision.

[90:03]

Seeing substance, you're blind to causation. Eric. Yes. Here comes Paul. What about the distinction between enlightenment and not enlightenment? Yes. Is that a real distinction? It's a real distinction. However, there's no separation between the two. I do not understand. Well, the distinction between you and me is a real distinction. But the separation between us could be a distinction, but there's no reality to the separation. Okay, I understand that. Same thing with enlightenment. Yeah. In fact, that is an discrimination.

[91:06]

However, you don't need to be caught by discrimination. Okay, there was another question I had about what it means to be caught. What does being caught look like? Like you hate evil. It lets you hate evil people. And when I say love, I mean liking good people. I hate evil people. I hate good people. That's what I like to call it. So then you try to eliminate evil people. You hold on to good people. And this is war. This is what happens in war. You try to hold on to good people. Is being caught always emotional in nature? What do you mean by emotional?

[92:10]

Every description you've given of being caught, there seems to be an emotional context to being caught. Well, I think emotion is pretty much always the same. What kind of emotions? There's afflictive emotions, and there's wonderful emotions, like compassion is an emotion the Buddha has. Buddha feels compassion. It's an emotion. They fervently desire to be free. They feel enthusiastic about helping them. And all beings, it's an emotion. They don't have hatred or greed about anything. They don't wish ill will toward people. They wish nonviolence towards... They feel they have non... and they nonviolently pray for other people to realize nonviolence emotionally. Unhindered emotion.

[93:12]

They don't have to lie about feeling nonviolent. They don't have to lie about feeling compassion anymore. They can shout it from the tallest hill now. They can say, I care about everybody. They can say that to true enemies. Not afraid of what they'll do to you if you tell somebody that you love their enemy. They have that kind of emotion, unhindered positive emotion. And actually, we all have unhindered positive emotion, but we can't see it because we're not paying attention to our discriminations. And because we don't pay attention to them, we're more or less constricted around these wonderful emotions. And constriction manifests as hatred and attachment and confusion.

[94:13]

One last point. Is enlightenment what you're talking about now? It's a change of state. No. I forgot to tell you what enlightenment was. Enlightenment is the silent bond among all beings. It's not a change of state. Now, if you understand what I just said in the moment before you did it, then you would change from not understanding to understanding. But the enlightenment is not your understanding of it. Your understanding was just that relationship. Enlightenment is the way we're all helping each other. And it's called silent because no words are so full.

[95:21]

The way we're working together is so full that no words may be in the sentence. No words reach it. However, it talks. Enlightenment talks. It has speech, but no words can reach it. It's quiet. Enlightenment is quiet. It talks. And what is enlightenment? Enlightenment is the way we're all working together, helping each other. That's enlightenment. And all of us people, and all of us animals, and all of us, and the Buddhas and Bodhisattvas, the way we're all working together, we're helping the Buddha, have job security. When Buddha's helping us get over not being Buddha, feeling separate, okay? The way we're working together, that is enlightenment. And realizing enlightenment comes through practice. I'll show you that the distinction between the practice and the enlightenment is just a distinction.

[96:27]

and then you're not caught by it anymore, then you enter. Anything else? I'm caught by the self, no self, no distinction between selves. No self being... Excuse me. It's not that there's no distinction. It's that you're not caught. Go ahead. My teacher said, non-discrimination does not mean not to discriminate. It means studying it. The distinction between you and me, if we took the distinction away, that wouldn't be non-discrimination. Non-discrimination, no matter what distinction you come here, we study that, okay, there's a discrimination.

[97:35]

No matter what it is, we study it. So then, if the one discriminates himself, Let's say I, so I just come and I myself as a self, and I accumulate karma and it could be a bed. Yes. If life arises out of the interaction of these senses with other living beings. Isn't that like the rise out of passion? That is life. That interaction. Does this self that is consciousness, when it has no body, continue as a self that will arise again as life that has consciousness? Oh, I see. The rebirth question.

[98:39]

Kind of, yeah. Or the being in a different than one state as consciousness or not? There's a final story, okay? When you're in this body, it's alive and it's sensitive. It's not yet life. Just a sensitive tissue, potentially sensitive to not get alive. Sense organs, I would say, are not sense organs unless they function. So when the eye sensitivity is stimulated in a certain way, it comes to interact with them, because it's not just the eye that stimulates the eye, but also the eye changes the sensitivity when it interacts. That interaction also has previous cognition. It isn't just that it has to be a previous cognition. There are three conditions for the birth of a wife or a third cognition.

[99:42]

Sensitive body, sensitive material, and a previous cognition. Now, when they come together, we have a cognition, a life. This passes away. Now, if there's a body again, interacting with the world, we have a previous cognition. Now we have a new cognition. And that cognition becomes the cognition for the next cognition. So there's no floating, existing, not previous cognition. It's a previous cognition. It is a condition of the present cognition. Well, that is what we say is karma. Part of that previous cognition gets carried on over into the next cognition. We said so far it isn't karma. But the karma part is that previous cognition, we had an intention with Cognition is one thing, but cognition has an activity too.

[100:45]

The activity is the intention of the previous cognition. When the previous cognition goes away, the intention goes away. The previous cognition becomes a condition and arrives in the next cognition. And the activity of the next cognition depends on the past karma. That's how karma becomes a condition because of karma. past cognition becomes tradition, present cognition. Back to theory. Can I throw something else up? I'm caught in another story, which is a colleague committed suicide last Friday. And his wife is part of our group. So my intention is to do as good as I can to enable her to be, to feel relaxed or whatever, happy again to come to the group.

[102:01]

And so there's the fear of making mistakes. doing the wrong thing, or saying the wrong thing, or interacting the wrong way. And so I heard a lot, and one of the things was it said, the worst thing you can do is nothing. Then you also need to do it out of... The worst thing you can do is not can. Yeah. Nobody says the worst thing you can do is to think that you're not doing anything. That's the worst thing. You cannot not do anything. So by having the intention to do well, that is already doing something. You cannot not do anything. The thing that you cannot do something is to have an intention. Okay? The thing that you cannot do something is to deny... process of causation.

[103:04]

That is the worst intention. So when somebody says the worst thing you can do is not do anything at all, I wouldn't agree with that, because that seems to say you can do nothing at all. I would say the worst intention is that it's not important to look at your intention, because you can't actually not have an intention. be the worst. Or to say that intentions don't have consequences, that would be the worst. Because we do have intentions and because they do have consequences, we must pay attention. If we don't pay attention to them, they will become more and more, you know, we'll get more and more, you know, he's studying your intention that you're doing right now, but don't do it. You're doing well in your intention. And you I have the option of not doing it. You have the situation that you are going to be doing something every moment.

[104:10]

Now, please be responsible. Good. Yes. What about self-deception in terms of I'm looking at my attention and I might be quick to engage in self-deception? When you first start looking, it seems quite likely to be self-deception. The more you look, the more you'll realize probably how much self-deception is going on. But that won't make you think, oh, because I realized my self-deception. And that might make you think, well, now that I know my self-deception, there's no more self-deception going on. You realize, well, that might be too. So your question about self-deception is similar to Eric's question about he's thinking this will be good. That is what he thinks.

[105:12]

At least that's what he sees he thinks, is that this would be a good thing to do. But there is a basic which does go on, which is basically that we project substance onto all these things. So basically, it is likely that we'll be doing self-deception. But we can become aware of our self-deception. It doesn't mean that then we're not deceiving ourselves. It's more like we can be aware, oh, I'm studying, and I'm deceiving, and I'm deluding. And the more you study, the more you're deluded. The more you get free, get ready to... let go of your deluded view. In other words, not that you look at your delusion and then you start looking at less delusion, and finally you look at no delusion. It's that you actually see more and more about delusion, more and more about discrimination, and you give the same attention to all these discriminations and all these delusions.

[106:13]

You don't say, okay, I'll pay attention to the delusions a little longer, but after a while, I'm just going to look I'm going to pay attention to these discriminations, but those aren't so important. Now, it would be that you've been studying all the delusions, all the detentions, no matter what happened, to keep the practice going. Is it possible that you'd be deluded? Yes. The more you realize how deluded you are, the more you stop holding on to your delusions. It isn't that you've switched them. Okay, I'm deluded, and now I'm not deluded. Or I thought I was enlightened, but now I see I'm deluded, and then later I'll see I'm enlightened again. No. You become more and more aware of delusion. You know about delusion the closer you get to leaping beyond it. Not holding to it, not being caught by it. Discriminations are, in a sense, delusions. They're misleading. Discrimination between men and women.

[107:14]

between this tribe and that tribe, and this religion and that religion, they're basically deceptive. The more you study them, it isn't that they'll switch over to something non-deceptive. It's that you'll stop grasping deception. Because enlightenment is just the way we're already doing this thing, and we have deceptions of something else. All you've got to do is stop grasping deception and open and enter into it. Do you recommend delaying the action? until you've really looked at your intention. Delaying the action. You mean delay speaking and posture. Because intention is already an action. You cannot delay intention. You can't delay wanting, thinking of helping somebody. I understand that, but one could decide not to take that action until one's clear about one's intention. See how deep this is? Can you see this? Take what action?

[108:15]

We're talking about thinking of helping someone. I know, I'm thinking of helping you. I just thought... It's over. I've done that action. I'm not waiting to do that action. But the specific thing you're going to do, that's another action. Yes, but the other action might be another intention. Right? Could be. Yeah. So, let's say I have the intention of... of... helping you, okay? And then, now that's gone. Now, should I wait before I find more out, before I have another intention to help you? No. No. How do you read? Should I wait before I have another intention to harm you? I'd like to. If those are to harm, then that's... No, no, one was to help. Oh, okay. First I had the intention to help you. Do I have to wait to have another intention to help you?

[109:17]

No. No, I don't. If I have intention to harm you, do I have to wait to have another intention to harm you? I'd like to wait. I'd like to not have another intention. But I might go right ahead and have another intention to harm you. Or I might not. What I'm saying is, first of all, the only thing I'm saying is, I have intention to help me get where I am. things will go towards more and more intentions to help. And your vision will improve. If you have an intention to harm people, and you're aware that that intention to harm will more and more turn towards being dropped, and will be towards being good. Your vision will improve. Your wisdom will improve, in most cases. And eventually, without eliminating intentions to harm, You will not be caught by the distinction between attention to whomever you are and attention to your good.

[110:19]

And this consciousness will enter into the realm for its own. And there you will be able to see and won't be deceived anyway. Anything else tonight? They've gone a little over at 9 o'clock. So I guess we should be able to see the swans.

[110:49]

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