I'm not sure if it's in the first discourse that the Buddha gave about, you know, at some point I think he said that he found a middle way. And when he looked the middle way, you know, it says, it's the Eightfold Noble Path. And there are times when we discover four noble truths. The truth of suffering, the truth of barging in suffering, the truth of feeling from suffering, and the truth of the pitfall path through suffering and pain.

[01:05]

Well, anyway, what's it called? First, um, follow-up. I'm going to follow, first follow-up is blue. Noble. Right view. How are you? Right view. Right intention. Real speech. Right action. Right view. In the right effort, in the right rhythms, in the right concentration.

[02:16]

As you may have noticed from And a lot of people suggest, of course, you start practicing with both hands. You will not work by doing, but work by action, by not both speaking or lying with it. Didn't you go to university? You go to university? There's a number of reasons. There's two reasons that come to mind and make me, in the background of life, think of what happened in the 2.5. I mean, this is about life in Minnesota.

[03:39]

You know, food for the women. Right? Isn't it all right for the women? Right? What kind of work do you do? What kind of work do you do? What kind of work do you do? He wants to clear up your karma, so sometimes people start practicing, in the beginning of practice, they start with practicing precepts, ethical, ethical discipline. Because how can you practice without practicing ethics? So sometimes the Dharma practices begin with ethics, concentration, and wisdom, in that order.

[04:45]

The typical reason why I like to present the plans, the global efforts, and just in principle, she knows. Our learning efforts, we are in private fashion, we are in school. We value that. Transformative. We value those sort of things. Well, right view is the open part of you, you do. Right view is the real world. It's the real new world. Come on, not that. That. Well, don't think that too well.

[05:58]

I think that's all it was. I don't think you should go. All that's got to do is for you to follow what you believe. I don't know what else I was preaching about. You know what I was saying? Don't believe I'm saying that because I'm sad. That's not what I'm saying. I don't know what I mean. But another way we sometimes talk is that all you're going to know about dharma is what I tell you. I haven't discovered, but I really look up at the dharma of the Buddhas, and the only way you're going to get access to it is by hearing about it through the medium of you. That's giving me hope. It's so accurate in that it

[07:01]

The Eightfold Path, it was presented by the Buddha, as far as I know, every time it presents it, it presents it starting with number one. It doesn't start with number two. It doesn't start with the Eightfold Path, it starts with number three. It doesn't say in a straightforward, which are, do I caption, do I speak, blah, blah, blah, blah, blah, blah, blah, blah, [...] blah. He doesn't sit down and say, well, how do you get that view? He's talking about that view in ways that he doesn't tell you how to get. However, in my story, when people are talking to Buddha, Buddha's talking to people, right?

[08:09]

Buddha's talking to one person. The person's talking to Buddha, but this is listening to Buddha. And while the person's listening to Buddha, person here for diamond. And when you look at diamond, like you are asked, what do you think of that? Well, the person is also a Buddha, and he said, well, this person now sees the diamond. This person now hears the diamond. There's certainly now a point of evil about it. This person has the diamond eye. How did they get it? They were very glad they were listening to the Buddha. But several people could be listening to the Buddha actually. It isn't just listening to the Buddha. It's just that when you're listening to the Buddha or looking at the Buddha, you immediately are looking at the Buddha and looking at the Buddha.

[09:13]

It sometimes happens that you hold a diamond. And when you hold a diamond, Right View Arises. Right View Arises because you hear the Dharma. The holy disciples brought home the Right View Arose, and it reminds them they're called heroes. Sādhaka, or Shravata. They hear. It isn't that they hear the Buddha's voice exactly, but the Buddha is talking to everybody. Everyone is hearing the Buddha. Several people could be there. Everyone is hearing the Buddha's talk. But one of the people hears the Dharma while they're listening to the Buddha. While they're looking at the Buddha, they hear the Dharma while they're looking at the Buddha. Meeting the Buddha, interacting with the Buddha, the whole of my right view arising. I proposed to him this to me.

[10:17]

It's something you probably already thought of, but I'm sort of proposing to you that when you thought that, you thought something very important. You're a new guy. Right view is something that happens for people in meeting with Buddha. We vow that our doings, the nowing, were countless ways to clear the field of need. That's not very much of a slip, that you've given up your vow to clear the field of need. You don't say, I'll clear the field of need, because I vow to clear it. Clear the field of need with some fruit and beer. It doesn't happen to all the students. It doesn't happen to all the people who want to be disciples of God. They will come down and fall through. It's a different way.

[11:24]

You really will be aware of Him in the universe. You will be able to find Him. And you'll need Him because you've heard Him and you've met Him. you'll have more doubt. And also you'll be able to almost go over with those. Before having heard that you've learned it, it's a little hard to go over with that. Not to say you couldn't work at it and have some success, but think the other way around. Once you have Like you, the next step is right intention. Right intention is basically renunciation. So it's about, you intend to renounce all of your fear. You intend to renounce all of your violence. You intend to renounce all of these selfish behavior.

[12:29]

You intend to renounce that. And that power is from like you. But the right view follows from viewing a Buddha. And again, it's not exactly what the Buddha is saying to you. Looking at media, you feel divine. And then, if you talk too much about it, it causes quite evil. This is another kind of difficult point, is that in the main story of the Buddha interacting with people, men and women, if these people are lay people, when they're talking with the Buddha and right view arises in them, and because right view arises in them, they become, at that moment,

[13:32]

move it through the expression that we're coming home, that we can't have a hero, that we can't go back for the cycle and food. And then the next step is that for the reason of consciousness and intuition. Then you can give up everything and just move out the entire little bit of the museum. Move into some movement of the good or the bad. they're already monks. Some people, some of the people Buddha's talking to are monks. Not all the monks that Buddha's talking to have right view. So he's talking to some monks, and while he's talking to them, one or more of the monks hears the Dharma. At that point, the monk has right view. At that point, the monk can now really practice relaxation, will still formally which they formally committed to.

[14:37]

They committed to realization that they were struggling with it before that. Once they were gone, they were not struggling with realization anymore. In some ways, the reason for the precepts of the Buddhist Sangha were for the people who Buddha allowed to become monks, and for the people who are still allowed to become monks, They don't have that view. So they become nuns, but they don't have that view, so they'll have a hard time practicing the Annunciation. They'll have a hard time practicing the Annunciation meetings. They'll have to have precepts. That's what they're going to do. But in fact, if all the monks had heard the Dharma, they wouldn't need the precepts. They wouldn't. Some of the lay people, at the time of the Buddha, had right view, and some of the monks didn't.

[15:44]

The lay, the lay monk is the social, the sociable. The hearers and the non-hearers is the spiritual. I'm looking for fear among lay people, and fear among monks, and of course I can do, people who have not heard of them, among those hands-on. I will not be loaded with them after they're here, can they become mine? If we are still going through the conceptual, through the social configuration, it will not fly out of the association. Now, so I'm proposing to you that the reason why people start with number three is to practice partly with the people that are doing the practice, right?

[16:50]

That's what we need. But I'm proposing to you that people cleaning up their act so they can practice is not according to the, if not the Eightfold Path, as taught by the Buddha. It's quite a practice, as taught by Buddha, more than the Buddhist practice, ethics. But in the Eightfold Path, three through five are not three through five that are practiced by somebody who doesn't regard you with positivity. In the Eightfold Path, the three through five, even three through five, of somebody who has very few practices. Somebody who doesn't have very few, who has hard practices, meaning they're trying to practice things like, oh, that's hard, hard, because I want to get back at them, and I want to be right, and I want them. It's hard.

[17:50]

But people suggest people start doing both types of things because they understand that if you haven't started one, how are you going to start it? You can obviously start a concrete practice of practicing precepts and write speeches on it. But how are you going to start practicing? Five? Are you going to go to scriptures? I'm leaving. I'm going to go to scripture. [...] Everybody got right through that parking to the unknown. Actually, it wasn't so holy a few holidays. So, let's put that out there. It looks like the beginning of the Eightfold Path is the beginning of the beginning of wisdom.

[19:06]

doesn't begin with three steps. However, you may have been practicing three steps for a long time before you got yourself, before one came to be in a condition. And I would say, you know, the ripeness, so that if you did meet the Buddha, the Buddha would say, ooh, a ripe one. And the Buddha would look at you, and the Buddha would interact with you to make you even more ripe, and then you would feel the buttons. But if you had been practicing kusso before, at some point in the past, you probably wouldn't be ripe enough Even if you're not the Buddha. If the Buddha comes and you think the Buddha wants to help you, but you're not.

[20:10]

Yeti. Sometimes the Buddha, what the Buddha said when he appeared, he showed us a way to go flat. People won't understand us. They're locked. They're blind. They won't be able to understand us. If there were some people who didn't want to dust it down, maybe I could do it for the most time. But I think, of course, you know, there are some people who actually couldn't have done this. People say, okay, let's see what we see. And what in the world do you've got? Well, you know, there aren't. We haven't checked that yet. We're not even looking for that.

[21:11]

If we look, if I didn't care, if we look for a thousand people, okay, I'll put you those people. Sometimes when your partners leave, you're looking for new people, new buddies. They'll teach their people to be a father. I teach their people to act on that. And then we'll do the same work in my circumstance. I mean, I don't just say, let me say, I don't want to do that. You decide to do that. Well, that's cheating. That's what the family would struggle. This is not for everybody. I'm in the world, you know. Good, I'm here. I mean, I'm not talking about the balloon, you know, but this other being had the tone. You know, that's some good book we've got on the stone. It's a tone about what we do. In his first talk, I was one in the football.

[22:13]

We were in Jordan. We worked with the guy. I couldn't look far. He was doing a few letters. You know, the whole discourse was enough to initiate me into going on tour. But, you know, for those who recognize Diamond Pass as number three, there's some death effort to understand. When you can't start with number three, you can fucking start with number three, because You know, teachers have started with number one, but they have the Buddha. If you don't have the Buddha around, how can you start with number one? If you don't have Buddha, if you have those conversations with them, how can you become an issue of number one? So we're going to start with number three, which people can start with. We're going to work from number two and go up to two, and that's where we're going to have a lot of energy built up, and that's why we're going to figure out number one. But it's not going to happen, it's not going to look traditional.

[23:19]

But, you know, if you know Zen, although we want to say, you know, you have to remember 2.567, we want to join too, we don't say we can't do that, but we do say that the Dhamma transmitteth from Buddha to Buddha, ancestor to ancestor. We don't say the Dhamma transmitteth of Buddha coming by herself to the Dharma and having a transmittal by herself. She's not from the transmission of the Dharma by herself. She's having Buddha, Buddha for Buddha. We don't say the ancestors went over and got the Dharma. We say the ancestors met another ancestor, you know, moving this Dharma or transmittal, folk oil, you see. One word, ren, is kind of like ren. You say something is totally, totally, totally, it's about the relationship of people. Talking to several people, five, ten, hundred, whatever, one person.

[24:24]

Sometimes several, but sometimes just one person. And so, so part of the reason why I started with number three is because the Buddha had gone, so how can you, so you can't start with number one because all those stories of the Buddha were there. We don't have Buddha anymore. We still need Buddha. Where's Buddha? We've got to have Buddha. It's by needing Buddha that we're initiating to know the whole path. There's other practices in the Buddha world. For example, lay people can make donations. That's part of the practice. Lay people can build monasteries. That's part of the practice. Monks can follow priests. That's part of the practice. None of this is the eightfold path unless you start all that. If you make a monastery, okay, and you have right view, then what's that monastery building called? Huh?

[25:25]

Right building, right. It's called right action. Building monasteries with right view is right action. But if you build a monastery and you don't have right view, it's not... right view. It's not right action. It's good. It's wholesome action, probably, unless you get mad at co-workers. So unless you're a donor and you give them money for the monster, and they don't build the way you want to, and you can't work for people, flip the contractor. But if you have that view, you're nice to the contractor. You can't want to fucking do what you haven't So all those activities are still part of the huge ocean of the Buddha way, but the eightfold path is the middle way part of the thing. Those who are practicing the middle way are practicing the eightfold path.

[26:31]

So practicing the middle way requires right view. The middle way is a wisdom part. So I'm presenting that to you. When I think about it, I think, well, where's the Buddha? And what are Buddhist teachers doing? Because they're not saying that they're Buddha. But if I'm playing the role of teacher now, I am at least letting, I am bringing up the need to meet Buddha. Or, it's also possible to meet an actual disciple of Buddha who has had a transmission of this Right View. We need to meet a Right View person who is willing to meet us with this Right View, for us to find the Right View.

[27:33]

We can't just go read Buddhist scriptures by ourselves. We need a meeting. It's a meeting. The immediate of a meeting a right field of rising. So I'm fortunate to consider that the right, the critical path, which is the middle way, starts at right here. And then think about how you're going to, how you're going to have a meeting with Siddha, if you need, in order to be initiated into it. Or, if you've already been initiated into it, what Buddha was there at the time of the initiation. And you could tell the Buddha who was there about the initiation and that they would give you a certificate. So congratulations. Any response to this?

[28:37]

Yes, anything? Um, because of, uh, comic relations, because of, of ripeness. One story I heard about recently, uh, is called, it's a story about this leper named, his name was Super Buddha. Super Buddha was his name. A leper named Super Buddha. And he was, he was, he was, uh, moving around on the planet, this one. in India, I guess. And we saw a large congregation of people up at a distance. And we thought that this was some kind of an armed distribution event. So we thought, hey, we'll get some arms. So we moved closer to it. And we saw it wasn't an armed distribution event.

[29:40]

It was Shakyamuni giving a teaching to fly to the people. We moved in close. And the Buddha looked over the group to see who was ready. And guess who was ready for that group? The leper, the beggar. And I wasn't alone. In fact, I don't know if the Buddha would have even thought of any leper in this group. Sorry. He might not have even forgiven me. However, the Buddha saw this person before he died. And we have another success story of the Buddha meeting this person, and the person meeting the Buddha, and the person temporarily says, I'm not being so concerned about what food he's going to get out of this. And in that meeting, he came to Dharma Eye.

[30:42]

And after that, he was no longer primarily concerned with getting lunch. Then he could practice renunciation. It doesn't mean he doesn't want to. It just means he doesn't want to just know how to breathe. But he was ready. How to get ready? Practice precepts. Study the teachings. Be devoted to all beings. Try to learn how to do things without invading ideas. practice concentration, all these things, you know, for innumerable lifetimes. And then you get to be a leper. But a ripe leper. Or you get to be like a not, not a leper, just like a non-leper, who's also ready. The point is, he got, he was ripe.

[31:43]

He was ripe, he was ready. There wasn't so much dust in his eyes, so the Buddha could could interact with him in such a way that he could see. So part of what I'm suggesting we consider is that, do I want to get ready to hear the Dharma in a meeting with a Buddha, a meeting with one of right view, which is a disciple of the Buddha? And do I understand that I need this kind of meeting? Although I think I can actually go open the scriptures and by myself read them and hear the true Dharma. Now there are stories of people, you know, looking at books, scriptures, and looking at plum blossoms, and hearing psalms, and hearing the true Dharma. There are stories of that.

[32:44]

But I propose to you that at that time, some of the people were Hearing the Dharma, the Buddha was there meeting. They weren't alone. They were with the Buddha at that time. That's what they understood that. Some of them mentioned it. I wasn't alone. The Buddhas were there. In the media of meeting with Buddhas, I understood the Dharma as I was reading the book. In the media of being with the teacher, I heard the Dharma when I saw the feet blossom open. I wasn't alone. It was through the movement that I was initiated. And I practiced for many years to be ready for this. You know what I mean? And I liked it. That's part of what I write here entails, the idea of rebirth, part of it is no. Because it takes a long time to make somebody's life you feel much earlier without you.

[33:49]

And again, right view is not the whole practice, it's the beginning of the practice. Then you practice all this, then you go and you practice enunciation, then you practice right being. And then, at the end of that, the right concentration you get into, then you become fully liberated. Just right view by itself is not enough to have feeling practice. So, you know, right view, right intention, and then see issues, and so on, up to right concentration, and then there is, what comes after that? After right concentration? Huh? What? What? Right view is part of right, [...] you know, right understanding. If not the eighth, it's the ninth, and then right release, the tenth. So you spin out of this into a new kind of understanding, a new kind of consciousness, a new way of knowing.

[34:56]

But the whole process that puts you into right understanding and right deliberation, this whole process starts with initiation, with the initiation. And of course practicing, of course practicing tranquility depends on precepts. You don't practice precepts, you cannot attain what you mean by conservatives. So you practice precepts, and you practice tranquility, and then you start feeling warmed up, and then Now, by yourself, I mean, then go look at the scripture because you're consecrated and you're going to look like you. Then, you're meeting with the Buddha and Bodhisattvas and Arhats. They're good enough, too. Then you can get initiated. A Bodhisattva can be initiated in truth a full path by an Arhat. Okay, don't worry about it. I'm strictly speaking about the disciple of an Arhat because you're a Bodhisattva, you're the disciple of a Buddha. But our hearts can kick you into, the movement of our hearts can kick you into a difficult path.

[36:08]

Well, you can go to the scriptures to read and open the scriptures and say, okay, Buddha, now I'm meeting. I happen to be reading scriptures now. And that can be part of my warm-up. I'm getting warmed up with like to put on, you know, take a bath, you know, put on some perfume, put some oils on your face, and then put your robes on, open the scripture and say, okay, this is now I'm ready. I'm now ready to meet Buddha and be initiated. So I'm just going to keep reading here until somebody comes here to meet me and, uh, We open the scriptures and we don't say, an unsurpassed, penetrating, and perfect Dharma is rarely met with in a hundred thousand million years. An unsurpassed, perfect, and penetrating, true Dharma is rarely met with in a hundred million cultures. I'm going to get it now by myself.

[37:13]

We say, having it to see and listen to, to remember and accept, I vow to taste the truth of this cognitive world. OK, photographer, come and meet me so I can taste the truth. So that spirit of I'm not reading the scripture by myself, that's kind of a... And when you're practicing precepts, when you're contemplating, you don't mind thinking openly now, right? When you're contemplating, you say, yeah, OK, I don't mind Buddha coming and practicing with me while I read the scripture. Matter of fact, I absolutely like the Buddha speaking about it. Because I heard, actually, that I need the Buddha to practice with me, that I'm not practicing by myself. I'm not, by myself, going to go get the Buddha's Dharma. I'm going to get the Buddha's Dharma with the Buddha. And maybe roughly what the Buddha's going to give it to me is that by meeting the Buddha, she's going to become a receiver. And so, you don't go to the Buddha by yourself.

[38:16]

if you want to be in a mode of doing things. If you just want to read the scriptures and so you'd be, you know, well-educated, so you can talk to Buddhists and stuff, and, you know, or tell people about what Buddhism is about at the university or whatever, some workshop, then it's good to know that stuff. And if you know that, still, it's somewhat helpful to people if you learn about Buddhism and tell people. When they're told, happy 55th, someone helped us. That could be making them, by the way, We can't get into this eightfold path without meeting the Buddha. I haven't met one yet, so I haven't actually entered this path, but I did memorize it. I'm telling you about it, and it's like totally cool. It's a middle way. It's bliss. It's freedom. It's happiness. It's really a good deal. But you and I have this problem of how to be initiated into it because we need a Buddha. Do you see one in my hand, Kesh? Does that make sense? Yeah. It's a capacity, but it's also an activity.

[39:30]

So we have the capacity to receive and participate in the activity of good in nature, which is the way we're actually working together with everybody, including the way we're working together with those who understand how we're working together. So the buddhism bodhisattvas, and to some extent, you know, saints or heroes, not the heroes that we are, who started as heroes and who began with pain, started understanding liberation. So these beings understand how it works in the past. They understand the nature. We all have the capacity for this activity, and we all have the capacity to understand this activity. But even before we understand it, it's still part of our activity. It's still our actual activity. It's just that we haven't been initiated into a cognition of this activity.

[40:33]

We're going to put some common grace Karma and the consequences of karma are what make it difficult for us to realize grace. Grace is like knocking on the door all day long, but we're too busy with karma and its results to let it in. Because the results of karma are, you know, feeling badly about people, not liking people, not wanting to practice, not wanting to listen, being on vendettas, but also seeing things realistically. So grace is not, is not a dualistic thing in this tradition. Work, period. Work, period. Yes, the karma is the problem, is the reason.

[41:58]

Karma figures cycle is the reason why we don't realize grace. And grace is, you know, in fact, it's foolish grace to us if our grace can do it. But that's our relationship. It's a graceful, gracious, loving relationship. And that's the grace process. But because of karma, we tend to want to like, make it into something, make bad and other things into supernatural energies so that blocks our access to something that's not really supernatural. Wonderful, but it's an activity that's too great to solidify. It's too vital. But we don't like that. We want to like, make, we want to, kind of what it is, you know, because of our common kinesis, you know. Get into something you think that's in tune with. Because wouldn't that be a good thing to do? What is it? Ah, I'm tired. The life of, we have to do it.

[43:02]

Because we're coming. We have to start, we have to become. That's part of what ripens us. Studying karma is part of our philosophy. It is part of our choice of what is not right. So studying this is part of the warm-up, to get right. So I don't know what soup, or bread, or dill, to get ready for this meeting, because I have become a leper. A leper, because of disease. It's not just skin disease, isn't it? It's a skin disease where the skin becomes too close, so I can get to this point where your skin starts to fall off, and you fall off, and you get bleeding later on, sometimes. And also, what is it? The third ancestor in our Zen tradition is reportedly the Leper. But they say he was a leper. But you're right. So the second answer was, he was the one that he was able to meet you.

[44:31]

And there were a lot of other people practicing therianism. Maybe he initiated other people to therianism. Did he initiate other people to therianism? Did he have another enlightenment? So one of them, the leper, was the one who became the third one. He was right. His kindness was right, too. And he looked at his kindness at the level of the loud effulgence of the time behind. You have any more questions? a Buddha or an Arya, somebody who is living on those things.

[45:34]

And now to practice, then, practicing the Buddha. Yes? Yes, right. It's not that you're never told that. It's in one tradition you're told that. You're told it. And that's the lesson that the teaching is transmitting in Buddha to Buddha, ancestor to ancestor.

[46:36]

We say it all the time. But to say that people aren't told that, And they're not told that because I think some people say, well, if you tell them that, then they'll say, well, how are they going to practice it? They need to do that because they're booted around. And some people feel like that, that it's really hard to practice, you know, because it's been so long since they've been booted around, but it's hard to initiate people into that. It has to be. You have to feel that. You see why. You see why. But people expect to think, well, we can get into the equal path to number three. We know we can practice the concrete ethical practices. And we can. But they're kind of hard if you don't have that view. Because if you have a wrong view, then it's hard to practice that practice. At some point, you know that those people who did get initiated into that view

[47:38]

had probably been practicing those for a long time, under a not very good way of practicing them. But still, I think those are good karma. They're kind of a problem, but a good karma is full of still problems, because I've finished a lot of things. But I think people are sort of not saying, not bringing this up much, because they're afraid people get discouraged about putting it in what they think is religious or, you know, exclusive. But what you're saying is that exclusiveness might have been compassion. And he said, you know, when he talked about the different things that we will talk, On the second day, I read that scripture where he talks about the different situations where he will talk and where he won't talk. But after he finishes talking, he says, why do I teach this way?

[48:43]

Out of compassion. Without compassion, it sometimes doesn't pass to people who are not worthy. I read that too. In other words, I'm not teaching this to people who are not worthy. I do not do it. But I do not do it out of compassion. I don't do it out of stinginess or because I hate them because they can't see. I'm waiting for the right time to fix things before, but since I'm not waiting, I don't fix them yet. But all these different ways that I do and do not speak to people are out of compassion. Yes, definitely. Do you understand? Do you understand? It's still there, but you don't want to say it? It was grace that taught me how to feel. I graced my fears and beliefs.

[49:48]

Yeah. For it's grace that taught me I am a soul. It's a gift to be where you are at the moment. Because out of that awakening, I actually learned from God. Do something right, and you'll be relieved of it. Take care of this frightened person in a kind way, and then find out what's a little bit of a riddle in the course. After taking care of fear in high school for a lot of times, find out what it's not fear. Yeah, it's not an evil. If there's something about fear, it's good. My theory about that is to use my theory as my limerick because, well, one way is to say that theory is more of a phenomenon that arises from a kind of a concoction of other dharma elements, particularly with the imagination of future together with some something.

[51:02]

Not necessarily a bad thing, but some bad thing like the act of sickness. When you're sick, you're not necessarily afraid. and you're dead, you're not necessarily awake. If you imagine death or sickness or prison, you know, they'll repeat over and over. If you imagine those things and put them in the future, then that mental combination creates this sensation of fear, this negative experience of fear. I think it's not a basic element of the psychological equipment, but something that arises from But there is, you know, you can make various, what do you call it, recipes, various mental factor recipes to feel. And, but it's, I think it's just, it's not, it's not basic. Or another way you can put it is that it's so basic that it's not a mental factor. It's a characteristic of all animals that aren't in, that aren't in the past, the past environments.

[52:08]

all dhammas have outflows, and therefore there's a right to suffering. So, assuming all seventy-two dhammas, there's seventy-five dhammas in the Sravasti Vada system, three of them are two kinds of nirvana and space, all the other dhammas have outflows and are seen for suffering. However, if you compose these seventy-two dhammas in a certain way, it's called the path. And the path of these normally painted or out-blown diamonds, then there's no outflow, and then there's no suffering. So for those two reasons, one is, I think, anxiety and disdain and suffering. This Eve also is difficult to hear on the diamond of February. It's something that arises from certain cognitive patterns on the definition Dukkha, to have five skandhas, to have five skandhas, you put clean in there, and you have dukkha.

[53:14]

So dukkha is a result of this cognitive field being shaped in fear to be painful, but it's more like, it's more like a result of an unwholesome patterning of the field. So it's characteristic of the living darkness. and or the composition of it in terms of mental factors. And this is not what we're concerned with. We can look at that more at some point. Look at the psychology of how you compose states that are fear or states that give rise to fear. What is the actual mental composition that was made? And then we use those elements in the Dharma work to concoct it.

[54:18]

So, they're together, right? They're kind of grouped. So, in some sense, humanization has always been practice, and will be practice. So it could be something. And also, it looks like blue also doesn't seem to arise gradually. It seems to pop up all of a sudden, like blue. If you find a little fucking blue guy, it's blue. You can study. And sometimes you keep talking, but you find out later that they woke up earlier than you thought. They didn't stop talking at all. It actually happened right there when you said that. So I can say right deal and wrong situation. Right deal and wrong situation. They're kind of out of sync in the wrong situation because of the financial consequences of right deal. So not really right deal. And then the transformation of consciousness, however, not dualistic consciousness, to right understanding, that takes the effort of practice to develop that, because I would suggest that the initial, for most of these people, the initial, in terms of our discussion of Buddhist psychology, of Buddhist epistemology, the initial right view, I would suggest, is a conceptual right view.

[56:36]

it is a valid conceptual cognition of selflessness. And then the rest of the training is to develop a valid direct perception of what you understood conceptually at the beginning of the initiation. I propose that to you from a consideration that many of you are going to be studying this, the difference between a valid conceptual cognition and a valid direct perception. I'm putting that out there for now. I'm not even sure it's true, though. If at the initiation into the worldview there was a valid, direct perception, I think then we would actually have the same kind of consciousness as the Buddha, but I think actually The initiative is when we train in cognizance and cognition at the end of right samadhi and then right understanding and right liberation. I think at that point we shift and birth the consciousness, the nambra.

[57:41]

Perceptual cognition is still a little bit of this way. So I'll just put that in parenthesis and we'll be discussing that at the end of the seminar. Yes, Alan. Alan is next to you. Sorry, Alan. Alan. Well, an embodied Buddha, in some sense, it's hard to say you have an embodied Buddha around anymore. However, there's two possibilities come to mind. One is that you're meeting a person who is a disciple of Buddha, who has right views.

[58:45]

That is also, if you look at the early scriptures, People meet Buddha's disciples and they're also initiated into Right View, for example, by Sariputra or Mahamadalyana, who were initiated into Right View, or Mahakasyapa. People who Buddha initiated into Right View, they could initiate other people into Right View. It isn't right after their initiation they could, but after being initiated and attaining right understanding and right liberation, and they were given what we call an instruction manual by Buddha, then they could go and initiate other people. But they weren't Buddha, they were arhats. So arhats can initiate people too. The other possibility is that according to Mahayana Buddhism, and I think you can find this also in the Buddha scriptures, but in Mahayana Buddhism, there are Buddhas The Buddha, in the early period of time, the Buddha did say that he rediscovered this thing of the Buddha's.

[59:48]

The Dharma he discovered, there's nobody in the whole world system that discovered it. He was the first to rediscover it. But his understanding was the understanding of the Buddhas. He said Buddhas. He had, his technical path, Buddha's heart on, he said, I studied with Buddhas in the past. He told us about that. So his other Buddhas, but he also, I think, told us that the other Buddhas now But these other Buddhas don't live in California. And no, they're not in India with you. But the next Buddha is going to be Maitreya. And the rest of the guys over in India are Maitreya. They haven't actually got the next Buddha yet. However, there are other Buddhas throughout the universe that we can get in touch with by special arrangements. which is in the Mahayana scriptures. It's called, for example, it's called the heroic stride samadhi. This samadhi is a samadhi by which you will be able to meet Buddhas face to face, actually meet them.

[60:50]

So, yes, but it's not, these Buddhas have not manifested in the world yet, or anybody but the meditators. They were actually being suggested into a state of contemplation where we actually could meet Buddhas. And then meeting the Buddhas, in that situation, we would be able to hear the true Dharma. So in Indian Mahayana and Chinese Buddhism, we do find quite a bit of discussion of meditation states where people start to meet Buddhas. And the reason for meeting the Buddhas is so that you can hear the Dharma into the path. So somehow, I don't know, I think the moral more well-known in Mahayana circles that you have to meet the Buddha in order to be initiated in this Eightfold Path than in the non-Mahayana areas. Because I think some non-Mahayana areas, people seem to say, you can start in number three.

[61:56]

The only way you're going to get in this Eightfold Path is by meeting a Buddha or an enlightened representative. The Mayans seem to be quite well known in China. But, hey, we've got to hear from them. How do you hear from them? You've got to meet a Buddha. How do you meet a Buddha? Through the samadhis. And so there are two types, I think. One is the samadhi where you have to do the samadhi. You meet the Buddha right without leaving this world. The other kind of samadhi is the samadhi where you go to Pure Land. So Pure Land Buddha, by this practice, you have to go to the Pure Land. And in the Pure Land, you meet the Buddha. And now you get to go to Subhāna. And between you get a prediction. It's called one-stop shopping. So we need to both... In order to become a Buddha, you need two things. You need to be initiated in the Eightfold Path and attain right understanding.

[62:59]

and right liberation, but you're also in the prediction. Now, to do a prediction by a Buddha, that's in order to be a Buddha. Shakyamuni Gato. You've got a prediction, and to conquer a Buddha, to do a Buddha. And he tells his son, well, you also will need that. But he didn't say that to the early people because they were not on the Bodhisattva course, most of them. At least I should say we're one of those. We don't have scriptural description where Buddha is saying, telling people how to become Buddhas. He's telling them how to become Ahas. Because Ahas is enough to initiate other people into this world path. But when he starts talking about how to become Buddha, he then mentions, look at my story. Did you notice that I have some prediction? Well, we need one too. However, after there's no Buddha in the world, we have to go to a pure land, Or you have to enter into a samadhi where you can see the Buddhas who are coexisting with you.

[64:02]

So, you know, I think that's totally amazing that we're talking about such a deep question. I can't understand the situation. It's about your own readiness and your own perception. However, it's also about how your readiness and your perception, especially when you are ready, is that you're ready to realize that your mental situation is with grace. And that you gracefully have this capacity to have a relationship with all beings, with wisdom and compassion. That's also... You don't make yourself up. It is your mental situation, but your mental situation is nothing that you make. And your mental situation is such that when it's right, it's important to how all beings make your mental situation.

[65:06]

They have this capacity, they have this great activity with you, of making you. And you have this great activity with others, of making them. And when you've entered the samadhi of them, you see that samadhi. When you do, then you're righteous. Then you can hear the Shraddha. Yes. You're wondering. You're not seeing, you're just wondering. So now you've got to be trying to meet a Buddha.

[66:18]

You're not trying to meet a Buddha. What if people are not trying to meet a Buddha? What do you think I am? How am I? I'm not trying to meet a Buddha. How do you think I'm not doing? That's what you're trying to meet a Buddha. If you're not trying to meet somebody, what other kind of relationship makes you want to be trying to meet somebody? Yeah, you have done so. Yeah, you're softly opening to it. You're inviting. You're inviting the person that you want to meet. not trying to meet them directly, but you're inviting them. You're inviting them, you're not making that into trying to meet them. You want to meet them, but like we were aware, the thing you want to meet is not exactly some place that you can try to get to.

[67:25]

So you've got to kind of, you know it can come in the back door, or under your armpits. So kind of look at your armpits, or even your body, or even your neck. You might come into your armpits. So you're just trying to open yourself up and say, any place you want to come in, fine. You know? I'm here. I'm here. So they're inviting you to come in whatever way they would need us. As of which time? Exactly. So you can live with less than time and more than nothing. So like, I like, I'm expressing what I am because I want this. so that the sugama can be heard. Yes, so I can hear it, but also so that it's heard, so that there will be enunciation of the only focus. And then came the sugama. And then the whole earth and all living beings together. This is what I want, and I've got to try to do this, because we can feel we need to try for the greater of all living beings together.

[68:35]

So that something like that, I want. OK. Thank you. We're going to trust the system. Let's see if we can just hand something that goes forward from the skin outward.

[69:40]

The basic definition of trauma is a way of thinking. So it's basically thinking. And then it's thinking that's transferred into skin surfaces. The body's system, our general body's system, particularly the tongue surface and the lips, So, speech and physical posture are ramifications of Pā. Pā is the basic definition of it. Yeah? You can have, you know, you can do it like this. Inward, outward, both directions. In some direction, it can also be directed in a way that's like, you know, . But it's basically, it's the practice, the pattern of the, of our, [...]

[70:50]

Well, yeah. We're trying to say, well, the Sanskrit word is note. And I think we can say note being a symbol. I was trying to say in English as note. action, but also ethno-ethnological, but also volition. No, excuse me. The definition of it is translated as, but the mental formation which describes the shape of the cognition, that's translated into this willfulness, intention, volition, will. That's the definition of it. But the the apparent illusion of action arises in the intention. So in thinking about the definition of an action which arises in the intention, that's what we come up with.

[72:04]

As a result, part of the idea is that the action which arrives is in the shape of a consciousness. as consciousness. So we actually have to feel that consciousness needs some work in order for it to become full of the problems of chronic consequences. So that's part of warming up to actually a new idea, is to warm up our mind. It's a priorizing process. Some people are right, but they don't seem to be studying in their 12 months. They seem to be a leper. However, I propose to you that that leper may have been working on his or her mind for many lifetimes in a very foolish classroom. The process of evolution is vast.

[73:10]

just open to the part, just open to the meaning of Buddha, but also open to how to ripen our openness. Well, in a way, I would say when you practice giving, which is the first bodhisattva practice, and you initiate it into the emptiness of the three wheels, the giver, receiver, and gift, then you have right view in the practice of giving.

[74:20]

Literally speaking, we call them eight paramitas, or eight transcendent practices. Eight practices which have gone beyond, paramita means gone beyond. So the faith going beyond, or having gone beyond practices. But we allow bodhisattvas who are practicing giving, we allow it to be called paramita practices, even though they do not yet understand. the practice of giving can transcend this world. It's still called a primeval. So when the primeval's are practiced without right view, they're still called primeval, but they aren't really primeval. They're just allowed to cause them that, because giving is a primeval. But it's not really a primeval until you have lived in it. So when the bodhisattva practices giving, they get more and more ripe, and more and more ripe. And then when they get really ripe, they're practicing giving with no sense of separation of giver, receiver, and giver.

[75:31]

Then there's right view. That's right view. So then they really practice. Then it's really good that joy is off the path. So when the prime meters are actually prime meters, starting with the third one, we have right here. In that way, the third practice can be the same as right into, say, the third action. So when you're practicing the prime nuptials in an action prime nuptial, you already have right here in right attention. You already have that glue on enunciation, and you're practicing giving, but you're practicing enunciation while you're practicing giving. So you're not only giving these things away, and if you're giving these things away, you're announcing these things, but you're also announcing how to get something out of the process.

[76:35]

So it's already right view, so then it's the same. Then, you know, right action, right livelihood, and right speech, then, are both practices when you have right view. So then practicing precepts, which includes those kinds of actions and speech practices, they will be practiced with right view, with the three prime meters. So the prime meters have pretty much the same way it goes on. But there's more emphasis on giving at the beginning. Now you see right conduct. Right conduct, yeah, but what kind of right conduct? That is right conduct in the form of giving. It's about suffering. But I'm not trying to say that furlough is efficient with even monks. They were going and begging. Not to say that they didn't put it positively.

[77:41]

I would say that when they had right view, they understood. When monks didn't have right view, they didn't understand what they were doing when they were begging. When they had right view, they realized, I'm begging, but I'm giving you a gift by begging. And you're giving to me by giving me food. But actually, the giving and the receiver and the gift There's no, there's no way to fight for it, and it's not just a question. So they would realize if they were giving to the people in their bags, they realized the people were receiving from them in the bed, and they realized they were receiving from the people in the bed, and the people were giving in the bed, and they realized that the gift was receiving, and the gift was giving, so the gift wasn't really about Jesus. They realized the gift, the giver was a gift, the receiver was a gift, and the gift was a giver and a receiver. They realized all that. The dining was more the relationship, and they had their views.

[78:42]

And some of the early monks, when they were bathing, they understood this. of the Buddha. He understood the emptiness of giver-receiver and jīha-kvārīda-steadiness. If you don't understand, you think you're getting the stuff right. How much did they give me? Stuff like that. They didn't give me much. They weren't a good giver. I'm going to tell. I'm going to tell the neighbors I know. There are rules. for monks not to act like that because that's what the practice looks like and you don't have the idea. So again, some of the monks didn't have the idea, so then it was just rules about how to practice giving in the form of begging. They didn't get it. But the Buddha didn't need those rules because the Buddha was never thinking good. I'm giving them a favor by begging here. Or they're doing me a favor. Who's favored by me begging here? Who knew? Everybody was carrying, everybody was receiving all the money.

[79:43]

And the silver, and some of us didn't get it. You know what I'm asking you? You're going to have to do the wrong thing. You're going to find something, but you're going to have to do the right thing. I'm glad that we're shown how we've gotten, you know, a little on it still. And our leader's going to go away to a party for John King, right? So give John all our best. And thank the arranging a meeting with him again. John King, one of our priests and long-term students, yes. as a kind of cancer, which is a very powerful kind of cancer, which he was told two months ago would take him in two months.

[80:48]

So I saw him, and I heard the phone, and I walked into the house, and I heard this loud voice, you know, something like Don's voice. very, a lot of energy, and you're really up. So, you know, you're really up. But this kind of thing can take you away real fast, even if you're in excellent health. And it's not excellent health, but it's in spirit. And if you walk around with the spirit, it's so good for you. It's so good for this life. It is good. Open your eyes. So, you've given me love. You know the same thing. Give it to me. I'm thankful. I want you to know the same thing. And I pray then, how do you stop this thing?

[81:53]

You've just started it.

[81:54]

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