I was only 50 months of age to where I could, and if not, it was just very poor translation. It's from a book which was translated from the modern Japanese translation of European, so it's translated, and it's pretty watered down, not very accurate. And, uh... you know, it doesn't make, a lot of it will make a big deal of sense to them, because part of that is to speak it back to a German right, and part of it is translations, you know, at their high level. But nevertheless, I think if, you know, if you read it without too much sense that, gee, what it is, what it's at, and then if you make a sense in English, you just kind of read it as a, you get the overall sense of the, uh, of the feeling, but I think it's useful. And if you, I think if you will probably, if you're on the outside and write about it, you'll probably at least come away from it with a feeling that we're all just turning on that ordinary or conventional idea of what's in front of these people.

[01:21]

Because it's not straightforward. or it's simple. It's basically a commentary on a story that I talked about last week. It's about the Rock of Tannin. I don't know how old a three-year-old child is. He doesn't mention the story until the end of the book. The third one is a little different. holistic precept that I gave you, the third one is to benefit me, to benefit all of you.

[02:25]

We're going to talk about a chapter to purify the mind. So, good luck with that. As I said last week, it doesn't even work here. I'll just keep my joke. That it's like trying to translate something's work into something else. Probably not. You know, I mean, I have a great translation of this. It's building, create terminology and words that don't actually exist in Chinese or Japanese. I don't know why. Unfortunately, for this particular chapter, it used to be the only translation into English, especially in Egypt.

[03:33]

Little by little, I could still go again, though, which is 95 in every chapter. I mean, I didn't think it was a lot of English, but I was just... It's fun to be one of them. Well, I intended today to go on with three treasuries onto the case. Here's the first one. I doubt that you will be afraid of all actions that may come. Don't do that. I doubt that we'll be like you. I doubt that you will be afraid of us all. Don't do that. figures you had worked around with to get rid of, but one simple alignment in that kind of relationship was simply to find out the ability to not do that. Because Kurt and Dad are a little bit simple-minded in trying to take you to a little kid's playground.

[04:38]

He wasn't needed by Dad, actually, for his job. So if you have worse air, you would put it in the bag. You need to like that. And the good means, typically speaking, the good means that it would be used without. The magnetic pull of these turns is really the edge enlightenment of the mind of the Buddha. And anything which is in that direction, in the direction of liberation, one of the three particular ways, is good, and anything which is not in that direction is bad. So, the good and bad are not moralistic terms, they are directional. They have to do with the kind of observable effect on the incarnate body. That kind of action tends to accumulate the karmic accretion.

[05:50]

That will tend to move in the direction of more clarity or removing that thought, which is good. So, the translation of the youth that they come into is to be more... that just can't quite get off the surface. Because for us, good and bad, I think the directional focus in Christianity is God and the thing. And it has to do with a couple of backgrounds of original school and grade, using the date and the moon and all of that, which You know, you might say, what is an operative war? I can't quite... It's a period of... What does it mean? It's a period of... And it kind of... An alteration of that.

[06:52]

What kind of that war? It was a kind... Well, it was pretty true. Yeah. Yeah. Yeah. It's the light. It's a totally different view of the universe. It's a dimension of the world past the clouds. And you can see it in the sky, the moon. It's totally different. It's totally unaffected by the clouds. And it's just a metaphor. It's a clear light in a lifetime. It's not... Another kind of mind-like design is blessed with various kinds of states of mind that lead to good experience. For those of you who can experience good thoughts and states of mind in the life of many kinds of minds, it's an epicurean step.

[07:57]

Rather, it's a fundamental mind that underlies all obstacles that mind includes, for example, And it's a little bit unusual in terms of grade. Let me show off the rocket so I have to deal with the fact that the body and the back part is also a region . So anyway, I wanted to talk today about more In Chinese, the character we bring pretty much means very little, but in the original language of Buddhism, the word means I need to know what I'm talking about.

[09:00]

All the food, all the food that I'm talking about. All [...] the food that I'm talking about. anonymous, at least over the long run. Very much like your physical health, it's observable and anonymous. And you can observe it sometimes. You have to take good care of yourself. They're the people that look good, that feel good. They're a problem. Of course, in the short run, you don't necessarily see it. If somebody, at the day, gets 20 cups of coffee and you tell them, They may shrug it and say, well, now they're doing it for a few years now.

[10:01]

You don't necessarily prove it in one day. But if you look at that person in 20 years of doing that, you can get zero or 50 votes if somebody gets too loud about it. It was good when it was, it was fine. It's black, but you wouldn't necessarily see any effect if it wasn't. It's what people like. And the heart rate is supposed to be like that. You accumulate a little by little over a long period of time, and the address becomes quite different, quite substantial. It's not as good as theorists even thought of it, a kind of subtle yogic body, not a physical body, in fact, it's more like a yogic body that accumulates this Something like flora can accumulate because it's hard to be sure. I think it's a kind of popular thing now about student people with flora.

[11:07]

Whether or not you get colored will be clear at first, and I think most of it has experience though. I had a kind of fear of this, what we used to call vicarious vibration. And, you know, some people have good vibration, some people have bad vibration. It's very much like what we were speaking about. So, a lot of it is, you know, like, karma. You kind of feel it, and then some people can decrease. Some people will tell you that. Other people just feel very good and think things very hard. And through a relationship, you can a lot more than we think on those kinds of feelings. We don't necessarily need to stress those things. They're in the consciousness of awareness. But I think we know more than just think about it.

[12:07]

It's harder to feel your thoughts than you were talking about before. Thoughts aren't a source of consciousness. But part of it is really your thoughts and what might hope. And most cultures, I think, a little more, maybe America just had a hard time because it was so diverse, so many different cultures and groups that we had to develop kind of a load on the dominant. In the ethical ecology of culture, I think that You know, there's a word mentioned that basically we pretty much know what people are saying. I've been told, I don't know if it's true, but I suppose, that in your country, if you consider customers looking at other person's people, how they react to what they're saying,

[13:11]

Because if your people mess with your show, you know, I don't like what's happening. You don't like what's going on. And if you do like it, then the people who are now, you know, get sold. That's not quite our problem. That's not quite our problem. It can't be that. It can't be that. But all I do know is that when you're in front of your computer, it's constantly, it's quite close, much closer than we feel comfortable. I'm not looking at it like that. You know, you're talking, but basically you're kind of looking at what's going on. What's the actual meaning of the thought? So that kind of federalist thought is more of a level of thought. It's an active thought. Intentional thought. It's a karmic thought. And karmic thought actually affects your whole body. You know, we had this idea to start something down.

[14:12]

It's like the Little Lulu comic. It's something I've remembered over the years. But there's, you know, I don't know if any of you remember Little Lulu. It was a popular comic when I was a kid. It was my sister's. It's got the description on it. And there's this little rich kid that was one of the characters. And she doesn't even take a mask. And... uh, there was this classic fashion that just worked at $6,000. And Little Wizard might say, trip over the break of a little Tuesday. And so he said, you owe me $6,000. And she said to me, she said, well, everybody knows zero or something, but I only owe you $6,000. And he said, okay, you have to pay me that $6,000. And she said, Anyway, I think that, you know, the occidental mind tends to think of thought as kind of like, you know, something journalistic, but thought is something that can't get away with thought.

[15:16]

What you're thinking is your own mind, it don't mean anything. But for Buddha, not only is this not considered true, it's not even considered an accurate observation of how it is. uh... you know somebody all well at the meetings of general that you could tell what's going on the thoughts you can have and particularly a dog with a certain muscle that's out uh... can actually make you you know if you hear or even do it a dog has not spoken uh... and you know it in African tribes uh... Uh, if you hear it, you get hit by something. If you try, you actually start to get hit. And I learned that there's dozens of guys, and people, you can count on a dollar, were supported. One of the pre-careers was an ultra-volatile, and he got on the back of a car. He was chasing a cycle board, a cargo board. And one of them would walk up to me with a tail.

[16:18]

He said, tail, tail, look at that. Okay. They were tricking me. I said, I got to go home. I said, what? He said, I did it. If they've got a worse taxon, I have to go back to my other challenge there. And if they weren't able to tolerate it, what are they supposed to do? You know? And, you know, we think of this as... It's really not their equation. This is not. This is just, from a lawyer's standpoint, quite natural. I didn't even thought of enough power and muscle to have a huge effect on you and others. And that there are other three kinds of karmic activities of thought, of speech, of body, of thought. The only one is, in a sense, properly speak karmically. Thought underlies all three of them.

[17:19]

Speech and mind are one another. But thought. And again, when we say thought, we don't just say, oh, me, me. This is a common problem, you know, on the verbal or in the culture. We talk about thought, and sometimes it's by the people. But actually, that kind of looks like a derivative thought. I think it's kind of a level of thought, a level of thing that you're feeling now. Uh, well, powerful kinds of thoughts are always pre-verbal. What you verbalize that they were there out of it is always a level of truth.

[18:21]

So it's very hard to actually be in the other six levels. It was exactly until this moment when you thought, where it's kind of, it's more, it's just more, your faith, your love. What's the concept of it? Well, it goes on and [...] on. Um, I think it does start with that, because if I wrote it, it would be very surprising.

[19:22]

That is why, you know, anything before you, like, I mean, the feeling that there is... I'll take that one. Usually, but I think if you sit, you get the thought that goes out, though. I mean, even sometimes it's very circuited. They're mainly at pre-verbal level, which is the first. There's some traditional yoga, but... the collaboration with the Asian stages. The first of the Asian stages of authority is when the thinking is taught at the level of particular formulation skills. Then when you go to the speaker, you talk to the verbal thinking altogether, and you have logic emotion. So the realm of And I want to mention today the way in which meditation practice works.

[20:29]

It is additional for me to think of the problem simply. It is that you think of the problem simply. are the people that motivate the people. And out of this thought, people are just more explicit because they get the clarity of being a little bit too general to do too much help. And community people just lay it out. There's not much more to say. What would you say to treat people like this? Uh, well, at the time, uh, I was hanging out with a lady, uh, you know, and she said, you know, that's what they did to the priestess.

[21:32]

And what I did was, uh, oh, I did. Did you have that yet? Anyway, so I went to the private church. I saw what the middle bearer did. I gathered three things from all action and creation. So, that's what I did. Uh, well, I think I'll do it next week. I'll submit it in some week. Thank you. Thank you. Thank you. Thank you all. As I mentioned before, the definition of the concept of quantum pulsing is an unvaulted action or action that creates self-cleaning.

[22:36]

It characterizes the two creative possibilities. which we're using now is green, but I thought there was a desire to use it. I'm going to try it. These are the three major modes, recognizable modes, to attack the data. This is all, you know, awareness, AD to lead, or identification, or fix, or help towards the person to help with the prior detection of the identity.

[23:39]

Thank you. That's the plan, because I want to watch what she's doing right now. But when it's already there, before you actually hit play, when it comes to the underline, we're going to see it. Now, with the contention of the mirror, it's not so bad if we just put it up and put it down. But if it's underlined, it's a pretty good place to reload it all the time. and their opposites are ultimate. Ultimately, uh, we think in a lot of deep, non-desired, or needy questions. The intention is not to be a typical, you know, sort of back-to-back. Uh, pretty well. I think it's a word called goodwill.

[24:46]

Goodwill, I think in our language now, can, you know, like for me, it's being generous and goodwill. And goodwill, you know, goodwill towards men. It's just a, you know, just a generous old feeling. I would say every person wants to Virginian is a rock of gold. This is part of the body [...] of gold. Well, yeah, to be honest, it's a better minute to be honest.

[25:49]

I mean, how do you afford to be black? Black is, you know, easy on you, but that's the typical thing. But, you know, in general, I have to play with my eye. You can develop it, that's great. When you want to play something, hide those screens, they're black. They're straight, they're straight, they're straight. Oh, no. I don't know what happened in the end of the chapter, but you know, be enlightened. It doesn't mean that a lack of desire that grounded in your faith would not change the way our faith in the world is reckoned with, or something like that. And then you go to a party and put the difference between going to a party and the whole point of going to the party is to get in the mood for somebody to further your own ambition versus going to a party to enjoy the people.

[26:57]

So the difference between going to a party and going to a party in the form of a marriage, you have no interest in meeting the people except in the party. get you both to do it. First of all, you want to understand it. You should not say, no, that's still wrong, but I just example that to come to the immediate example of it. So, again, desire to be proactive would be easy to deal with if you want to be more physiological or whatever it is. which is the one you... The tracking setup in your mind, the prior perceptions of itself and the object outside itself, which is the relationship with itself, desire refers to those activities in which you want to draw an object closer to you.

[28:01]

So that's what I'm going to call me. That's a lot of wires... Greed is not a very, uh, you know, greed is a, it's quite, I think, presently, it's quite hard to fight that. It's hard to use the word greed. It's really, it's really, it's kind of, quite, it's kind of cheap. It's like you're pulling it. Don't be greedy. But there's a little bit of a job to the part. I don't actually work seriously, but College of Green, just down the road. That's a pathos. Well, I thought I would really like to bring this. So I was a great help. I was the part of this job for a while. It's very difficult, right? I don't know about that. I'm green, just green. Well, yeah, it's kind of easy. I mean, for a conversation, people are waiting to be able to talk generally.

[29:04]

They easily came from, but they couldn't read it. They might be doing reading. And I wanted to have a term that's a little less charged. I mean, people use it. So they talk, but they're not using it. It was a very hard work. Actually, the bullet kind of means a little wider. Because the detector is also very tiny. That's a big thing. That's a lot. if you use it in a very small way, that you, if you operate for the object of the world, would result to a selfish, you know, you know, so it means any relationship with objects is liable. If you take a But what I'm trying to say is, you know, the big, easy-to-read, or easy-to-read, or easy-to-read, you know, has to part with the, it's the small ones that really count in your life.

[30:22]

The little ones you don't, you have what you can rationalize, usually try, up to your sound version of, well, it's just for you. You have to keep it. I'll be locked up if I don't, you know, believe. We, uh, you know, this is a good example. Well, what about what I expected? I kind of got lost on the words. I had to follow the train. I apparently went to a word league, a number of places. I think the term that... I have a thirdly, I have a pair of shoes.

[31:38]

I'm going to be on that really hectic and don't, It doesn't have to be a world that I always thought was a good campus to live in. That's what I'm trying to get at. It isn't a matter of you're greedy if you think more than you think. That's really not the point. The point is, I don't know much more creativity involved in me except that you walk into the world and you're storing the objects in the world. in the relationship to your desire to. An object does not have equal value for you at all. Now, that doesn't include any part of the thing. It's just about what you need. That's the basic dynamic that is needed to sort the world out, which happens very early. You talk to children. You want to push your children's figure out.

[32:39]

It is. If you start sorting the world out, to itself what works rather than, you know, having a team monogamous with regard to everything. Which children have only, if they're not figured down, fully worked out historically. So some of the things that cause them to think children's matters, not because they're not an actual way to believe it, just that they have to learn about the world and not figure out how to believe it. A lot of kids, for example, today in the season-minded state, you know, until they find out, and then it's not as even-minded. So for a few hours, anyway, they collect information. So, very quickly, they figure out, oh, it's so good. One thing is to try wine and check the cause.

[33:40]

Well, all sorts of things like that. So, in a way, it's a way a person would practice as himself. Children are very quickly involved in the work. So it has to do with the way you can feed the world based on a various business. That's a good idea. [...] how you perceive yourself, why you want to protect yourself, and then reacting and doing and moving to gracious events. There's a daft concept that you start to pull with.

[34:42]

It can be adult, but it can also be military. Anyway, it all goes to protecting what self-immigrant people are. So that's more of an adult idea, self-sufficiency. You can read it three times a day, so it's super easy. You can use one thing, and you can make it know, you know, where to call people, and you can do that. If you have to work to a team, it's called, really, it's called Moolah. You know, Moolah means you really need to be, you know, [...] And of course, that's me becoming an author of all of it. I was doing a commentary on the video by, you know, an old lady.

[35:48]

She said, right, that it's a good thing to do a commentary on things. I live now in what's called a delt community. You're probably not used to the word delt. I've been there, you know, for a few days. It's easy for me, for sexual time. You don't need to be in a delt at all. That is the product of the children. You need to be in a delt. I don't know. [...]

[36:48]

I don't know. I'm sorry. [...] So these are the typical retardant versions of the typical concept, but more like, you know, when you sort, it's like sorting the world to a black and white quality, but if you retardantize it to the situation you want to draw, you know, accumulate a version of that version.

[37:54]

But this process, the two things don't look the same. And that's all the knowing what is there. And these really are, you know, untypical. And then here in the red Egyptian dimension, which have to do not so much with objects, but with how to focus on objects. And kathiji means to unfocus, to not focus, to follow the conscious, but to not. Both versions that I am about to talk about are sometimes quite important for many people.

[38:56]

uh... [...] When you wave in the palace and you drop, you know, it's not good. You know, wait to come. You have to be able to see it for a moment. Now, a second example is real, you know, fur. Now, somebody can say, somebody can get that fur for another lady. You must try to be, you know, I expect to miss. You've got to be a good fat person. I don't want to sit on an orchard and have a good time. Wow. He often would reference the sense that the realm of the divine version is a very powerful concept as well, which you can develop in the public.

[40:04]

And it also passes through the Goshtra, which was a famous Catholic, which says that the concentrated power of the will or the version is that which makes the murderers not known. Okay. So, you know, the criminal mind often, in the very general field, very, very complicated. You can't always be able to fix the natural power of complication based on, you know, the greedy, the very hard-working people. So, what if, you know, you have a problem with the state mind when things develop? Many of us here feel that there is a very high degree of focus, which can resemble the concentrated power, the focus of our solar equation. However, there is another interesting point in the thought of the technical effect of Buddhism, which is obvious when you think about it.

[41:13]

This focus is very, very narrow, and it's not enough to get me to know what I'm going to grow. that you take away the narrow condition of the person, wherein the token of an addition practice, you can ban it. You can ban it in his whole life. And it has an inertia quality which can grow. The inertia still needs to grow. So, uh, it's a pretty interesting point, but it's, it's, uh, it's often people, uh, can be quite successful in their own theater at various continents, and, and, uh, and what the deal was was to do, right, is, uh, uh, Usually, if you're with them all day long, you find out that it's very much in a little, you know, way.

[42:16]

And that's often not what games are. It's more concentration. I'm trying to think of why. It's just, it's too early. I'm trying to think of why. It's just, it's the healthiest quality that I'm doing. It's just true. So, computing was just a very unpopular game. It might be the backwash of all the ways of evolution. To underline, even though it's narrow theory, there's a certain kind of concentration to underline quality. It's clouded. It's like you're not actually being as a star at all. You're being to a veil, or, you know, take a look for a black, very kind, distorted, distortion, what seems in there, out there, funny out here.

[43:18]

You're not being as access at all. You may be very, definitely focused on what is human. It's picking your daughters, it's picking your kids, but you're not being it at all. a particular in relation with what is called the still will or desire or lustful people or not good people as they are as yet to be felt is treated as a projection always divided on by clarity. So what we see is not what's there. When you look at it in real life, there's a liberty, and it's really normal to face this lie. All of the head in our nature can have to deal with it to get it right. So, in order to put together the type of your cases, you have to be very final-minded in what you look for. Because I think in what we're really today, we need to rationalize our intent to lie, and we'll get enough of it.

[44:24]

You can't just dislike, but then you have to be able to step up and fight. The right way to get something you're not told to play out is if you show them your pussy. The picture is right. The fact that we need to do that is sort of a proof that we need to do it. Yeah. They need to do a lot. They know journey after a while when they see stuff, right? Because you need people with big minds. Okay. But we know that's a lot, and a lot of them just stay. Phil, why don't you just say, you know, Bob, the book is fun. Why don't you just say what's he mean? Why don't you just say, you want to express the pleasure of the game? You can say that. They have some complicated, some more horrible games. What they're talking about is more than anything. So, you know, they all do the worst, the nastiest. So in this case, I gave you the language you need to tackle theory. I wanted to play a very efficient study of the language I got into.

[45:33]

I took a device and then did an LR study. the way in which the distortion and the destruction of the German language would be necessary as an order for the Nazi Luger to be verbal with the real genie at the time of the whole Nazi movement, because he had the good instinct that language and vintage dictation was the key to their right to power and safety. I think it would be good to put out a flagging writing over the report so you can infinitely say something that's a defense incentive if you really wanted to write it the way it is. I think it's our whole wrangler, just our whole society is sort of busy trying to get you on the crossroads.

[46:34]

Most of the time you have to arise and try to deal with those other people. Or to get a larger screen draw, you know, federally designated through the general audit. What's the time you can use a surprise when you try to deal with some punishment? Or to get a larger screen draw. so they were treated as neutral and they could be sterilized as correctly as possible. Part of the organization is a national church. So I show that to the council members, I show them a new Disney world. It's called Epcot. That crossed it. It was a very extensive show. Big production numbers and re-encouraged scores. We were able to give so many, so many thousands of people. And I guess I watched it, and all of us were seeing it as a show, a terrible show, but there was no recognition of the unpleasantness of the world.

[47:59]

I mean, it was an underlying concept, but therefore it has its own version of life. It's something quite, you know, the end of the 50s was like ours. art era of trying out the possibility that once it was, you know, maybe just fixed it, right? What the world is always, you know, and the bride, you know, I don't know where we are with that now, but, uh, anyway, I was struck by the fact that the whole show is hungry for it. And, uh, I mean, it showed, for instance, to me, I had a little village of the world, a little section for Japan, a little section for China, a little section for Germany, Italy, and so on. And Danny Tate went to visit me, the premier of Japanese actors, German actors. I felt a little sorry for him. And he did, yeah, he did wonderful things, you know.

[49:13]

I felt just a little bad about it. And I didn't think that any of it would cure me during that time. And he put up a little gospel show. There were people in church. It was pretty bad. But anyway, he did it. You might say that this kind of perception that you give, the euphemistic perception that you create a projection of something negatively or productively, the background is still surreal. So, of course, underlying all articles in the exhibit is a lack of clarity of perception as to what it actually is. You don't feel it. And look at why you might say, that doesn't work. That doesn't work. It's not quite trying to browbeat people into being good, but it's a rather beautiful practice. And the more you browbeat people into being good, the more they should not be good.

[50:22]

When you do have great clarity, frequently what you see is destructive. And I guess it hurts, because many people think that they really are. There's a lot of, you know, you have to be talking about business. I think, although that's true, I mean, one of the first things you have to be willing to say in practice is, distinctly at that level. You have to be willing to face the actual something that could fall around you. And so, you know, it requires a certain amount of data courage to be willing to do that. But that's not the final stage. That's the initial stage required. But you might say at that stage you see how

[51:25]

It's difficult for everyone to watch this, but you may see everyone as Buddha or as Kirti or as... You see it through the person's heart. And in that sense, that raw destructive quality is variable because you're seeing Why so? And you see that really because everybody you've found, I think, is really struggling to be complete or to be one with their convenience. Through our failure to do that, quickly we've happened. It's been a problem. So once you can focus all the way through and see the part of each thing, the part of each person, then everything you see is kind of encouraged, right? You've seen people back up to rather than like, all right, And that shift is rather a big one.

[52:28]

Let me just go on, if I may, to address the other side of being mindful of good will and support. The recognition, not only in Buddhism, but in pre-Buddhist yoga, is that these tenets of action, if they're clear, are sort of deep. they could need some medicine to begin to affect the healers for it. The traditional yogic practices, which put it in Incorporated, have to do with what kind of mode, perceptual mode, predominates in you. And for those people in whom desire predominates, Meditation practice is the other side of that that you desire.

[53:38]

So for instance, it used to be, in ancient times, a very common practice of this tendency to pitch in with my center as a graveyard. were, in fact, in India, anyway, they were deconcluded bodies just set out in the open with animals. There are civil rights going to need to be aborted in the extreme, but from the standpoint of cutting through a certain superficial level of the diet, particularly for other tumors, is nothing more straightforward than just to go and look at what the human body is like in some slightly different service, which is, you know, what part of what mind, part of what. Well, a Buddhist, even minding that, even your closed body being not act by caring animals, they could know more nor less

[54:44]

desirable than one that's alive. It can be a body, it can be a gift, you know. Practically, you know, one has to overcome an extraordinary outcome, you know, for such a study. But that's what this is all about. And, you know, on the whole, I think Buddhist is more of a lift at practice, and it's literal to go by. They can do it so much with China and not at all with Japan. But the basic spirit of attractive, I think, is worth looking at, because it typically points out that we're unable to desire things because we only look at them in a certain yellow, black, and a couple of colors. A couple of colors don't really present on the whole of our culture, not specifically. the bond of the old realm between the old and the today.

[55:47]

And it is tremendously important that that desire realm be advertised by people. But in fact, you know, people who are old and sick, they kind of didn't come here. And they're no more nor less desirable kids who couldn't date. So, developing this even-minded It's a matter of, you might retrain your untrained, your ordained friends. And it, [...] it. So I think in all spiritual traditions, we have to recognize the value of some kind of monastic life, of what kind of spiritual life.

[56:51]

And again, our materialistic culture, I think, into monastic life on the whole is something from a very bizarre view of some people who can't cope. But, and that's true, I wouldn't be modest to say it doesn't really attract so many people. But I think from the standpoint of those who understand that it has to apply in its actual purpose, and those people who consider domestic life as a tremendous opportunity and hope for people to be attracted to, a much wider sphere of satisfaction than the spirit desire. So one thing that I think I did need to point out, because of this bias that we have in our era, is that a life of denial or asceticism is only so from the standpoint of the desire to live.

[57:55]

From the standpoint of somebody who does it, it's a way to actually satisfy . What's intrinsic to the world of desire is unsatisfactory, dissatisfactory. You actually can't satisfy yourself in the open desire. And so you remain in a trap because it doesn't actually satisfy enough. There's always new desires to meet in regard to the last desire. Really, what spiritual life is, that is, Buddhist spiritual life, I can speak for others, is really involved in, in a way, pleasure. Real pleasure. Not just, you might say, sensory stimulation, but actual pleasure and, in a sense, satisfaction. And that's why, on a whole, people have to do it. I don't think it was just the ordinary person's image of religious life or monastic life as some kind of a denial for ascetic types of people.

[59:07]

What you have is the testimony again and again by those who come into this practice that actually, strangely enough, satisfies. It doesn't seem so logically, but somehow it seems to turn out that way. And it had something to do with this quality of even-mindedness, that the more even-minded your relationship to your world feels, the more satisfying it feels. Everything satisfies the more or less equal, you know, as David Rush commented about the Dalai Lama. He appeared to be somebody who was equally happy staring at a wall or talking to 10,000 people. You know, just enjoy whatever it was. I don't think that's just because he was Dalai Lama. It's just because he somewhat cracked it. that the mind is conscious and intentional, and not determined by or predetermined by your fixed relationships to a world of objects that you're always sorting into that with shoes.

[60:29]

And a natural outcome of this Again, not logically so, but in practice it should be so. One develops this kind of emotional warmth or generosity for other things. You develop not good will, but good will. And it's genuine. It's not, you know, it's not like a Disney good will. But if you do good will, they include it. Include it on questions. In my observation of the species that I picked up, well, again, the very real sense that if something quite horrible or unpleasant would suddenly appear, that person would not be very much surprised or destabilized by it.

[61:32]

they wouldn't necessarily like it. But, in other words, it's quite included in what you ordinarily expect to happen. And, uh, Zickerson is quite interesting in that way, because his own life is still more, uh, both personally and, you know, he's, you know, he's quite a genuinely more honest person. But there was something about that work which There's something unconditional about it. It wouldn't go away if she did something terrible that we betrayed or people were off. That was included. That possibility is always very much there. So there's something, this is what we need more by detachment, not a kind of unwillingness to throw yourself into something. Fallow or or hint of what, but attached to the sense that one is not glued to a particular expectation without that one has a sense that you understand all the different ways things can go and how things usually go.

[62:58]

We don't have a lot of unrealistic expectations about people in the dark world or about society. And so in a way, that's a very... You can actually not only satisfy yourself, but actually have some capacity be of some use to people because your good will is is for the first time that a customer will find itself well so you used to go where you kept it really deep off of that the detachment there were 30 questions a day on the fifth day the car kept the noise there's the sort of lead light line yeah if you catch anything that you didn't have just a fully engraved line Emotionally speaking, that's, that kind of, I mean, if it isn't so, if you meet somebody who, like this, this guy, in this story, that got a lot of the descriptors, and decided that, you know, the character's classic fashion should get rid of his still will, he would go off and live alone, and just work on his meditation practice, and say, yeah, finally he felt that, well, come and act, you know,

[64:07]

But as he was walking by, a leper first reached up to his studded arm and tried to reach out to touch his robe. Maybe it blessed him. Maybe it was just because some of the anglers said, can't wait to catch the student. And it was like, huh? That kind of detect doesn't work at all. I mean, if you test it, it totally falls apart. There's even a more horrific story about Sunanda and the ninja dog. And even though it's a story, I mean, it makes the point that a ninja dog, and I suppose that's why it's called Dead Axe, because you would say that a dog that is going to be great, not a dog, I'm sorry, a dog, Asana. Asana is one of the great figures in the East Buddhist district.

[65:11]

He was a founder of a mind-only school in India. And the story that is told about Asana is that in his training days, he became very interested in the figure of Maitreya Buddha. And desperately wanted to have a vision or meet Maitreya, become one with Maitreya. And the story is that for 12 years, he worked on himself, worked on his prideful feeling until World War II. And Maitreya never appeared again. And finally, in desperation, he was reduced to poverty and starvation. I forget the detail of the story, but somehow he encounters this dog that's covered with maggots. And it's so painful. He tries to kick the maggots off the dog, but the dog was so painful to the dog, so we realized that the only way to help the dog is to somehow lick the maggot off the dog.

[66:21]

So he finally overcomes his last residue of disgust about the smell of cordon d'oeuvres. And just as he makes it out of his tongue, the dog is transformed into a train. A train all around. Final death. Now, I have my serious doubts as to what is going to happen. But psychologically, it's quite true. You know, it's very difficult to actually overcome once you hold out. other ways. Practically speaking, it's very hard to make much real headway, but you might say at that point, what's his end result? I thought his story was a non-case saga. He had some genuine sense, but he wasn't any longer doing good things because he thought that's what he was supposed to do. He was thoroughly bought in. So it actually became who he was.

[67:23]

So the last of the three precepts, which is the definitive being, is an actual outcome of the first two, that when you have thoroughly overcome karmic activity in its relative sense, which includes wholesome activity also. In other words, wholesome activity, if it's just a kind of alternation with unwholesome activity, it's not really pure activity or activity that will benefit beings. So although wholesome activity is better than unwholesome activity because, as I said, it's more in the direction of the liberationist, it itself is not of likeable life.

[68:30]

Rather, you might say it resembles the likeable life. As long as there is some underlying fundamental contusion on prior perception of an inherent meaning, wholesome activity will not prevail at last. but rather will occur when conditions are right for it and when it's conditioned to not do something else. So the quality of karmic life is that it is influenced by conditions. That's not to say that we shouldn't work from the very beginning to maximize the wholesome conditions for our life and for everybody's life. But It's a lot like why Lewis said a traditional not to further to try to somehow improve society. That's more at the level of kind of changing the conditions. And if you look at history, there are American societies where the conditions have been very good, and societies where conditions have stopped.

[69:34]

And it kind of goes up and down. And that's One should operate in that level as much as possible and try to maximize the wholesome condition of one's life in society. But really, it doesn't exactly touch the real level at which one intends to exist. I really won't disagree or comment about this more, but there is a sense that both the wholesome side and the not wholesome side a karmic life are already complete and are not entirely satisfactory. I guess you might say that the wholesome activity in its karmic sense is unsatisfying because you get disturbed. You do it for a while and it's hard to help people and do things that It also doesn't work if it's washed away or somebody's used to it.

[70:42]

So you might say that awakened activity is also an activity which is not capable of . This is part of what I meant by seeming to expect anything . As he used to say, one of his funny phrases was, you should know what it's like to have your head cut off with a sword. He said, because many human beings have had their head cut off with a sword. It's supposedly cognitive steering. That should be something that's never occurred to you, that you never thought of, that you really couldn't fix. That's something that should be a part of your life, that that's the way it goes. You could be a very good person if you did so. Thomas Morse. There's a famous poem, a death poem, by a Gentile priest who did have his head cut off with a sword. This sort of thing does happen.

[71:49]

A leader, a military leader of a faction during one of the civil wars, he came to this temple, the Nazca Sanctuary in the temple. He said, okay. And then the other guys came and said, you know, give him love. And the priest said, no. He said, in my example, I can give you love. And so they said, well, you know, give him love, we'll show all of you. And so the priest said, well, you can do that, but I'm not going to give you love. And so they did, and there's this poem. I don't remember exactly, but it's something like that. It's great to the sword. It's like they're blowing, and this is the story. Anyway, you know, real goodwill is that if you don't get discouraged, you know, that's the way it goes. I mean, he obviously brought it on himself. He could have not taken the dog in or beaten him up to ask, you know, to go out with the gun.

[72:54]

And lots of people can do that, but the key point is that he wasn't discouraged by it. encouraged by the injustice or the insanity of civil wars and people fighting. And he was totally innocent. And he was discouraged. And he was calm in a sense that if there was something, his own mind was quite calm about it. It's a big sacrifice, but it's very heroic. what happened. So that's the quality that is involved in this. And I think the Dogen Festival, you should, you know, I'll see what happens to you later, but I think that even if the Dogen Festival is more like that, what he's trying to say, largely, is he's not talking about morality. He's not saying, you know, show off democracy, not morality.

[74:00]

It's some underlying... transformation of the unconsciousness, which is enough of the different realms from good and bad, as the moon is the sun. Does it both get a different realm in one action, in which this prior conception of the Caribbean has given up? So, that is not the view of history. We hear it, but we don't see it.

[74:44]

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