In our practice, there are two sides that we pay attention to. One is our own self-cultivation. And the other side is how we treat each other, how we interact and relate to each other and our surroundings. come to practice usually our intention is self-cultivation for some self-help or some way to deal with our problems either some transpersonal problems

[01:01]

problem of birth and death openly. The problem that we face is the problem of birth and death. And all of our small problems come down to this one problem. But when we engage in practice, gain some maturity, then our practice is no longer just for ourselves or just for our own benefit, but for the benefit of everyone and everything. And when we have reached this point, Our practice is no longer just for our own benefit, but for the benefit of every being that we think, then we reach some maturity.

[02:11]

It's called maturity in practice. So sometimes, at first, we practice for ourselves. And then when we gain some maturity, we practice for ourselves and for others. then when we gain great maturity, we just practice. And both ourselves and others are included. So today, I want to talk about the side of practice, which is after maturity. But we don't have to be, we don't have to wait for maturity to practice them. There are what I call the four ways that Bodhisattva tends to be.

[03:15]

Or the four ways that the Bodhisattva reads and encourages And the first one is called giving, or generosity. The second one is called a kind speech. Kind speech. The third one is beneficial action. And the fourth one is called identity action. The first three are not so unusual. The fourth is a little bit unusual. I didn't actually realize that everyone and everything is myself.

[04:21]

The first one is given as two sides. On the one side, on the one hand, giving is to give something to someone. To not be whole. To give a material gift or a spiritual gift, so-called spiritual gift, which is like teaching, for presenting the dharma. My talk is a kind of spiritual gift One time someone asked me, how can I reconcile with somebody?

[05:26]

I had a problem with this person, and I don't know how to reconcile with this person. little gift. Some kind of gift. This is not my own idea. This is a usual way of action in a Buddhist community. If you have some problems with someone and you don't know how to deal with it or how to get through an impact, because either you are your own stubbornness or someone else's stubbornness or inability to give, that's the other side of giving. It's to give away.

[06:31]

Then you can give a gift. It doesn't have to be very much. It can't be. paper, or something as you said, a blaze grass, or a small flower, but something to express yourself when you can't express yourself. So this is, this side is given, but one side, the other side is given is to be able to get in. acquiesce to let go of our questions to our themes or our ideas or our emotions. We love to hold on to our anger.

[07:35]

Anger is a wonderful defense against letting in either enemies side of generosity or giving is to be able to give up. So actually the light earth of the Bodhisattva is giving up. Maybe the most difficult thing, but also the most rewarding part of our life. be able to give up, always giving up, and think, well, what do I have now? What's left after giving up everything? What's left?

[08:38]

Our usual life is life of acquisition. How much can I get? Now, this is the opposite of the life of Bodhisattva. So it's life of the Bodhisattva. How much can we give up? So giving up goes with the generosity of giving. Because if we're always giving up, we don't have any problems with just giving. Because we realize that nothing belongs to us anyway. And what can be given up is not something that we have to give up. as we continue to give everything up, what do we have left? Where is the essence of our life? So, these are two sides of this.

[09:43]

One is sharing, and the other is giving up. we hang on to, the more we can give up anger, delusion, greed, and the very blessings that cause someone in trouble, the more happiness we can introduce into the world. We say this belongs to me and I belong to me.

[10:43]

And so it is. And we are the caretakers of whatever it is that so-called belongs to us. So we should take care of those things. Take responsibility for the things that help us and belong to us. belonging to us is just a way of thinking. I remember at Takahara. During the summertime, we don't let people flee out of its plants. A lot of hikers come to Takahara, and they want us to flee out of its plants. So one time out of the fireworks, But on the other hand, we're taking care of this place.

[11:50]

We say this is our place. Now what does that mean, this is our place? How we take care of everything generosity and giving up and still maintaining a sense of what correct living is an important part of the practice.

[13:01]

The next bodhisattva way is time speech. How we Talk to them to us. How we make someone feel loved, accepted, comfortable, and open. It's so easy to close people down, put them to set it off, and offend, and turn away, and create bad feelings, and separation. So speech can either bring it together and unite it so I can turn it away from each other in consciousness and its words.

[14:01]

The power of the word is enormous because words express ideas and intentions and feelings. with speech. And actions is that your body, mind, and speech are three divisions of our interaction with the world. We interact with the body, through our thinking, and through the way very important about what we say and to maintain a level of speech which contributes to peacefulness and harmony in the world.

[15:16]

Because it's our responsibility to maintain that kind of attitude people attitude in the world. So to fall into sad speech patterns is not so good. But we always talk about people behind the back, criticize people. But some of this is necessary. when someone finds out that we said something about them to someone else. I think that if we say something, criticize someone in some way, we should also think about it as a side. a wonderful quality about this person and also respect to them.

[16:42]

When dealing with a lot of people and evaluating them in a certain way, with invention, we have to evaluate students in some way. But when you're working with a lot of people, we have to Someone has to evaluate for various reasons. And that's one of the most difficult things to live. That I have to evaluate without evaluating. Without putting a value in the truth. presidential candidate who I'm talking about, he said this.

[17:44]

I'm trying to wonder how able to possibly bring peace into the world. someone who wants to speak to you as well. A person who is pretty much who can speak to you as well. But nevertheless, for very sometimes, you can't worry about that sense. You just have to maintain your integrity. I have to speak. Even to hold an enemy. Whether it's a friend, whether someone might be with everyone.

[18:47]

So fine speech has a quality of not being convicted, but not reacting to circumstances. If someone calls a name, then the reaction is to call enemies. retaliate. So speech, in a sense, is speech that is not retaliation. So that you're speaking from where you stand rather than standing in the same place as the person who's talking to. So reactive speech is to become a partner with the person who is taking guilt.

[19:50]

And responsive speech is to be able to respond from your place, from where you are, so that it's not a reaction. Otherwise, there's no way to turn the situation around. So we have to be able to accept our very bloated, very untimed things in order to maintain our integrity. But this is also part of the notion of patience to be able to accept any kind of sin. But we're not seeing any kind of results. So it's kind of hard practice. This area may be one of the most difficult. Because if you think about it, if you analyze or take a look at the way your mind is working or the way you respond to speech, you can see that it takes a lot of restraint and careful practice in order to be mindful of

[21:14]

Third one is beneficial actions. It means that in all of our actions, or all of our activities, hopefully our actions benefit others. And it's not just for ourselves. This is the area of selflessness. also has two sides. One side of our being is self-centeredness or selfishness, and the other side is generosity or generosity. not just for our own sin.

[22:26]

This is the maturity of Puritaka, is to be able to work for everyone. Because when we work for everyone, for the benefit of everyone, it really benefits ourselves. If we only work for our own benefit, we're always dissatisfied. We go from one dissatisfaction to another. When we anticipate to benefit ourselves, And those people who are very greedy or gain a lot through the suffering of others are really not so happy. And they seem happy in the surface, but actually they're not so happy. Because everyone, all people are interconnected. And when we start suffering in one area, the benefit of another area that maybe gives us benefits because the whole body is suffering in some way.

[23:37]

So when you come to practice, as I said before, we come for our own reasons, our own personal reasons. And actually we find some freedom our intentions so that whatever we see or whatever we are to benefit whoever is around us and to take care of whatever you want. And the fourth way of guiding attention is called identity action. And identity action means to realize that each one of us has the same Buddhism.

[24:47]

And that we're all different expressions. The person who's faith is a different expression of the one and the same Buddhism. identify that love with everyone. And our actions, if we realize this, then our actions come from that identity. And we don't get lost in the world of objects. We don't get lost in the world of emotions and feelings and delusions. you realize that all beings are meaning one being. And it's like a piece of cloth. One large piece of cloth, and we fold the cloth this way, and all the other corners are affected.

[25:54]

So what shape is this cloth being? You know, sort of a hand-driver. on the other side of the world it affects somebody on this side of the world even though you don't know how and if the rivers in Japan are polluted it affects people in Africa even though you don't know exactly how Or if they're cut down in South America, it can affect the people in the United States, even though we didn't know exactly how.

[26:57]

So, our change of the action means that we take care of everything as ourselves. That our true self extends everywhere. body and mind as ourselves but I think so as I look at narrow limits I take my hand and say the sun is my other heart yeah the heart is inside our body but actually the sun is our other heart because it's the heart of our larger bodies. And all of the satellites belong to it.

[28:03]

So it's necessary for Bodhisattva to open our minds to this kind of understanding. But not just by thinking it, by actually realizing it. It's not just a thought or a nice idea. It's the way it can go. And to practice, you realize. You know, to realize it is, to practice. So then you think, well, how can I take care of a good new day and take care of my whole body. So Bodhisattva practice is just to take care of taking from you. If you take care of just what you need from you, if you take care of your piece of the cloth, then somehow it affects the whole cloth.

[29:17]

If you try to take hold of the tail of the comet, people will sit in you. take care of his footsteps. And yet, on that breath, is one with the Holy Spirit. This is understanding what God is. with full awareness and full being fully present.

[30:31]

That's our offering to the universe with uprightness and security. are very plain in the energy. It's not something that you have to learn by reading the book. Although you can learn about it in various ways. But I think it's the process. And it's clearly the basis of enlightenment.

[31:33]

Enlightened action. And each one of these four contains the other four. So they're actually 16. When they're generically forgiven, the other And when it's time to speak to those three husbands, through beneficial actions, And I'm going to stop talking now.

[33:01]

And in a few minutes, those who want to come back for a question is,

[33:05]

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