And on the right around the case, make sure you forget to type in text words. Next day, we do that we're going to stand. We're going to look at our heads, and we're going to look at our heads, and we're going to look at our heads, and we're going to look at our heads. I'll be here next week. Excuse me.

[01:02]

Maybe. And, um, then, at the first, you see, we're going to have a class to go out there as a little bit of a group of people. Otherwise, the 27th is the 29th. It's not a group of people. [...] So when we're missing children, we're going to be missing them in class, and we're going to draw more than hundreds of people back. I'm going to ask you, how do you feel about the way that you're on fire?

[02:19]

You think it's not very, it's not just like that, it's not just like that. Enjoy more thinking discussions. Good. [...]

[03:23]

It depends on what the dialogue is. Well, it's impossible to cover the whole situation from the time that we had left. And so I think one of the important parts that people should cover is the part that looks to miss. In this version that we've been studying, it does look like a new version that's called Repentance. And this chapter, which is in the main version, is called Repentance. In the older, in the long version, it's part of that whole period. It's sort of like that. In the north chapters, all the north is considered to be a foundation which is an initiation ceremony.

[04:39]

And it could be a child initiation ceremony. It's pretty interesting. It's laid out in five parts of the sermon. And in the main version, it's rearranged to bring out a certain kind of teaching. So it was originally considered to be always considered. There have been a Chan initiation seminar, where it's rearranged in the name to bring out the same understanding of those additions. And the rest of this is really built up on this film.

[05:42]

So the autobiography and all the other parts I don't remember the other editions that were for that. Soon to be, they have been invented by, or put together by, you know, Chandler, you're a citizen. So the United States, every month, I'm going to ask you a question now that, looking at it from the point of view of initiation I don't know

[06:42]

Let me exercise. Let me exercise. And let me exercise. And there comes to this, which is the air, like a bug. But you can come, [...] you know. That's it. You know? And I didn't want to bring it to the many sections that are in many sections. There is a meaning. The fulfillment that's mine is made from the translation of the sections that are quite good in some ways. It's quite well, it's important. And one of the sections of the chapter is the section that's not only . And this is .

[07:51]

. Thank you. Thank you.

[08:54]

a little introduction by who is also one of the scholars in Japan. And he talks a little bit about this. I think it would be interesting. He says, in the investigation of the father of three nuns, that's presented in the 60s, for a new, long edition. One of the most helpful clues is the special initiation ceremony that came to this work. The initiation ceremony in the platform, which was first pointed out by Shin-Bai, which in the right hand was very effective. In some editions of the platform, which were revised afterwards, for example, the meeting, which is when we were studying back, the archetype of the initiation ceremony is missing. And it was cultural that we indicted very much.

[10:14]

It was also traced back to the archetype of the seminary. However, because the doom-long addition contains the complete archetype of the initiation seminary, we may conclude that it is the oldest addition without addition or revision. The oldest addition without addition would be wrong. And they used this issue in a historical landscape as a platform to continue to exist. He says, generally, the initiation ceremony was a important problem for all contemporary schools in Chinese Buddhism. And at the same time, it had a significant historical function, while the establishment of the first initiation of that form, we intended that he may have Buddhism, namely the . I think it comes to God, in that, [...]

[11:39]

You are a student. [...] Thank you. All of these things, and all of these things, and all of them, [...] and all of

[13:08]

Buddhist leaders, when they brought the various cities back from China to Canada, all claimed that their ability for the benefit of the country. And the country, and they're not for training and training for the benefit of the country. ... [...] But that was to be in a good relationship.

[14:10]

I'm going to say, I'm something I'm really special about. And to him, again, I can do it. [...] It broke me. And then I'm going to say, Joe, first. The first one, I'm going to put people out. And you know, there's a nice time to do it. ... [...]

[15:33]

... ... ... For instance, some parts of the initiation segment, according to the sections, such as part of the And we know that our good friends let us receive formless precepts, highly on ourselves, and follow my utterance at the same time that they would follow me in a future time.

[16:51]

And I will make good friends through the three tribes of Buddha, the three bodies of Buddha as themselves. on this group of tribes, which is the form of it, or like, I take wherever you are in the boundless ramacharya unit, and I take wherever you are in the direction of [...] ramacharya unit We will be paying homage to the truck fire, which would have a German car. And then, I feel it, that's in the power of the truck. And that's what's going on. And this is very interesting. I see you in a couple of things. It's really interesting.

[17:52]

We look to get it. Refugees, you know, in my time. OK, there's a bit of more in some places. But Shaitai is my life father. And to the end of the day, it's blue. Take a break, you know, but I still put it down and down back in your own mind, or my body is mine, which, that's my karma. And so, that's my life. It's a great form of body of Buddha. And some those are, if they don't have non-dual, they might have the system with the mind. I think it's a little bit. [...]

[18:54]

It's a little bit. So, um... But we can start your reading to find a section. So section 20. Sam, can you read section 20?

[19:54]

Good and learned friends, you must always truly experience yourselves and receive the discipline that frees you from the attachment of differentiated characters. Follow me at the same time and repeat my slogans. They will enable you, good and learned friends, to see that the free bodies of the Buddha are within you. We take refuge in the pure man-body of the Buddha with our own physical bodies. We take refuge in the myriad transformation body with our own physical bodies. We take refuge in the perfect reward body with our own physical bodies. The physical body is like an end and cannot be spoken of as a refuge. It has always been the case that the free bodies lie in one's own nature. Everyone has them, yet because they are included they do not see, and they seek the free bodies of the Agatha externally, without realizing that these bodies are inherent in one's own physical body.

[21:18]

Can you just let me explain what the three bodies are? Is anybody following? Any other questions? Can you continue? I think that explains the body's not going to answer. Yeah, it explains the body's not going to answer. Good and learned friends listen to your good friends. If you are good and learned friends Now see in your own physical bodies the self-nature that involves the three bodies of the Buddha.

[22:28]

These three bodies will arise from your nature. What is meant by the pure law body of the Buddha? Good and learned friends, our nature is originally pure. All dharmas lie in this self-nature. If we think of all kinds of evil deeds, we will practice it. If we think of all kinds of good deeds, we will do good. Thus we know that all garments lie in one self-nature. Self-nature is always pure, just as the sun and moon are always shining. It is only when they are obscured by clouds that there is brightness above, but darkness below, and the sun, the moon, and the stars cannot be seen. But when suddenly a gentle wind blows and scatters all clouds and fog, all phenomena are abundantly spread out before us, all adhering together. The purity of people's nature is comparable to the clear sky, their wisdom comparable to the sun, and gasity comparable to the moon.

[23:34]

Their sagacity and wisdom are always shining. It is only because externally people are attached to spheres of objects that are running as thoughts like floating clouds to cover the self nature so that it's not clear. Therefore, when you meet a good and hearty friend who reveals to them the true nature that scatters away delusions and pulsives, then they are thoroughly a room in both internally and externally. And all dharmas reveal the pure and easy character in your own nature. This is called a pure law body. By taking refuge in the pure law body, we remove evil deeds. This is called taking refuge. He doesn't like to use the technical sense of the same thing.

[24:40]

Sean says that he needed to be a marine friend. in both these kind of places. Therefore, if you need a good teacher, open up the true drama, and . So here, he is contradictory, which sounds contradictory, whereas before, he was saying this may not be necessary to have a future. And you can do it without a future. And here, he says, if you're fortunate enough, you need a good future. We don't know how much time it is from this.

[25:46]

It's the same thing as ours. like Dharmakaya. But all of these publicities that are in certain areas have to make a trick. Dharmakaya Dharmakaya expresses it. I thought he was getting rid of what he said. Cloud recovery. You don't necessarily affect, I don't know if you can know the Dharmakaya. It's the truth of things as it is. which isn't necessarily an understanding or not. Myth seems that you can understand it when the clouds go by, but when the clouds go by. The clouds away. I thought I understood the way this impuration talked about, but it's not necessarily something you can understand. It's just truth.

[26:47]

There's such a particular manifestation that you can understand our pieces, for you to understand, but the background. But, even though it's the background, the background, is the background back? Did you say that the back came, or? Well, I guess, I understood not to be in back. clearly is much in front of that, but whether you understood it or not, it was there. Like your monikaya, you believe it is there or it's not. It's an individual manifestation that's a pretty good person. And some both, the kaya was sort of like maybe something in between, something you could see or feel or But once the movie comes, the screen is there, but from the screen in the movie you can't see the movie without the screen.

[28:13]

screen in the movie are the same thing. So, if you try to isolate yourself in order to see it, you can't see it. You have to see it in the Neimanikai or in the Sun-Mogatai, because the Sun-Mogatai and Neimanikai have expressions. So, strictly speaking, Garmakai is like the white screen. It's intangible, unnameable, undescribable essence of mind. But you don't touch it. It's always touchable. Everything we touch is if you go up inside of it. And you talk about everything.

[29:21]

Sometimes you talk there. We call it hip when everything comes to the hip. It is what it is. Yeah, it is what it is. But this is hip. But this is the case. I mean, I don't know. So we can call anybody's name, but for all the other ones, But sometimes isn't it put on all of this that we see as Hamanakaya and that the Dharmakaya is the primordial matter, the Buddha and its primordial manifestation?

[30:22]

the Cosmic Buddha that precedes all the . [...] And the only person is the Dharma, which is the teaching. And the teaching has to be able to encompass the universal. In order for the teaching to be universal, it has to take on the universal aspect, which is kind of all. And so can I explain that the universal aspect of Christianity is the same thing.

[31:41]

He's going to say, Father, and the Holy Ghost. And the Holy Ghost is my son over his heart thinking about it. It doesn't match completely, but you have the same kind of feeling that you're trying to find out. It's a kind of aspect that, uh, in Britain, you know, it is wonderful. But there's a representation of quality, and that It's a non-duality of the non-dual aspect of the boxers where the jaw actually needed to be later.

[32:44]

non-dual aspect of the absolute imperative. And through the expression of that, I don't know how that's expressed. Some who are tired of some things called the reward body. So we reward the, um, the reward of civic enlightenment. But we, we, we, we I mean, I'm going to get a little more concerned about this. But we actually didn't know that it was really kind of realistic in a person. And the expression of that is in the citrus. The citrus is like, through which Buddha, where is the citrus? Vodha-sukra is written by the Sam-vodha kind of reader.

[33:58]

Not by Shakaluni, but it's written by a spirit, a non-realist spirit. We have bad issues, as I've written down. We have five lectures on this. If you do not think, then your nature is wicked.

[34:59]

If you do think, then you yourself will change. If you think of evil things, then you will change and enter heaven. If you think of good things, then you will change and enter heaven. If you think of harm, you will change and become a beast. If you think of compassion, you will change and become a very subtle. If you think of intuitive wisdom, you will change and enter the upper realm. If you think of ignorance, you will change and enter the lower part. The changes of your own nature are extreme, yet the ludicrous need to find himself conscious against. Successive thoughts give rise to evil, and evil ways are always practiced. Even if a single thought of good evolves, intuitive wisdom is born. This is called the Yamanakriya of your own nature.

[36:00]

What is the perfect Samuoka, Samuoka kind of lift? This is the Yamanakriya. The old real jam. It was a little different than when you always get the taionic to the numerates of the Amartya. It's quite interesting because I've kept thought of this. Countless, but innumerable. And the feeling is that there's been many, many, many shuffling me who might have done it.

[37:15]

It's not just one. So, that's why it expresses the feeling of the nimanakaya ridha of our own mind, of our own body, the lupa, nimanakaya ridha. But the body of the sun, is that right? The body of the sun is shatimun dhuda, nimanakaya ridha, nimanakaya ridha shatimun dhuda, nimanakaya ridha shatimun dhuda. So when you pay homage to the three rulers in the milk chain, you pay homage to the third.

[38:21]

So it's What do you think of what you are, or how you act? What do you think and how you act? The way your mind is, is you are at that particular moment. One moment of, you really thought, and you really took it. One moment in the night, but I didn't know the night was, if you go back and forth. If you think it's evil, then you'll change the world. If you think it's different, then you'll change the world.

[39:21]

It makes it sound very simple. Well, when success is done, it's like, pardon me, but in one condition, in one action, in the condition of medicine, that means . Maybe we can have it and we can extreme have it and we can. Because when we get caught, when we get caught in a certain motor, we can't even think about it. Unless, we change it. It's possible to change. We can run. But unless we each turn around, we can't bear in certain directions.

[40:23]

We may not have any attention to, and in a way, it's what we find ourselves. And let's be careful. We find ourselves. We can't really learn that. But we're true. changes of your own nature that are extreme, that the deluded person is not in self-consciousness. Successive thoughts get rise to evil, and evil ways are always . And he said, he said, just like he said, all successive thoughts. But I think this passage is kind of open to the implications. It's the same thing as a good part.

[41:39]

There's a single part of a good part of, you know, . Maybe we can go to Sunday at home. I don't know if that's really a question of translation. I don't know if that's really a question of translation. I don't know. Maybe this is a suture and a transfer. I wasn't involved. That was at the very next session.

[42:51]

I wasn't involved enough listening. Well, anyway, part of this translation is a different translation process to supplement. So . No, that's your problem . But they don't all necessarily I couldn't find the one who was reading on the last part of me.

[44:09]

What is meant by the perfect reward body? One life can alone the darkness of a thousand years, and one bit of wisdom can destroy the ignorance of ten thousand years. Never mind looking back to the past, always consider the future, and always make future thoughts good. This is called the reward body. The reward of one evil thought will remove the good of a thousand years, and the reward of one good thought will destroy the evil of a thousand years. At all times, make the next thought a good one. This is called the reward body.

[45:09]

Thinking on the basis of the raw body is the same as the transformation body, and making every thought good is the same as the reward body. Achieving enlightenment oneself and practicing the law of oneself is called taking refuge. Skin and flesh constitute the physical body. It is an in and cannot be spoken of as a refuge. If a person understands the three bodies, He will recognize my basic idea. Okay. Now, you know, observe from this here in this book. It says, observe from the standpoint of the dramatized. This is none other than the standard of the dramatized. And the successive parts are there. I think this is the symbol of the fact. So, it's a little bit subtle. You know, it's kind of all the same in the way. It's a little bit all the same. Imagine that distinction. to keep your mind in the right hand, and then you'll be in a chord with what's happening.

[46:27]

But the thing that's nice about it, actually, is that it's very plain language. And it doesn't have a mystical thing. And it's not complicated very well. It's about reactions. And these are Buddhists. Buddhists are something to do, to do her to do. Well, let's just use that with me.

[47:28]

I think it's a good question. He didn't mention it pretty much. By the what? By the what? By the what? He didn't mention it pretty much. But he did say it one time. He said, well, I'd like to do a commentary on by the first time. And he said, There are certain things that you take from time to time, like when anger flashes out, you know, then the story is pretty long. When your anger flash out, it can completely destroy you with your whole human. So next, I'm going to bring both ready.

[49:09]

I'm going to keep presenting. Now that you have already taken refuge in threefold money in Korea, I shall stand to you with four great powers. good friends, beside the news of what I say. I vow to save all sentient beings everywhere. I vow to cut off all the passions everywhere. I vow to study all the Buddhist teachings everywhere.

[50:09]

I vow to achieve the unsurpassed through the way, beside the difference. Good friends, when I say I vow to save all sentient beings everywhere, it is not that I will save you, but that sentient beings, each with their own natures, must save themselves. What is meant by saving yourselves from your own natures? Despite heterodox views, passions, ignorance, and delusions in your own physical bodies can have in yourselves the attributes of your head of enlightenment, so that with correct views you can be saved. If you are awakened to correct views, the wisdom of oppression of the will

[51:14]

wipe away ignorance and delusion. And you all will save yourselves. If false views come, with correct views you will be saved. If delusions come, delusion comes, when awakened you will be saved. If ignorance comes, with wisdom you will be saved. If evil comes, with good you will be saved. If compassion comes, and both of you will be saved. Being saved in this way is known as true salvation. I vow to cut off all the passions everywhere as do your own minds to cast aside the unreal and the false. I vow to study all the Buddhist teachings everywhere as to study the unsurpassed true life. I vow to achieve the unsurpassed Buddha's way So, here again, he's talking about

[52:43]

Now what does it mean? deliver oneself by one's own essence of mind. It means the deliverance of the ignorance, of the illicit, and the dexation. Dexatious beings are in our mind by means of right and use. But we gave the right and use of harshness and barriers by those ignorant and delusive beings, and we broke it down. And before that, he said, look in the audience. All of us have now the credit of God to deliver an infinite number of attention beings. But what does that mean? Because it does not mean that I, Who know and go into the living. And who are the sentient beings without mind?

[53:48]

They are the delusive mind, the deceitful mind, the evil mind, and the such-like mind. All these are sentient beings. Each of them has to deliver itself by means of their own essence of mind. They're in the case of a sustainable pandemic. Deliverings to anyone. I don't know. And so what is all sentient beings inside the mind? The sentient beings. of our own mind. So it just means saving yourself?

[54:49]

Well, it seems that you've just been saving yourself. But it also, what if you decide saving yourself? Well, if everything is also created in it. what it means is that you're saying it yourself even when you are still. Well, I've had some questions I've been working on. Maybe I'll take a year or not. There were two of them just in my life. That was pretty good, though. I can't remember how that was just myself. You know, it's just So the coordination, all the nations are hoping to find you through the new earth and the new earth and the new earth and the new earth.

[55:59]

One person said, this one, refuge in a peaceful body of Buddha, I shall expound to you the four great vows. Now that I have finished teaching my four vows, this is the next section, I shall give you the foremost repentance and destroy the crimes of the three realms. The master said, good friends, give me past thoughts, present thoughts, and future thoughts If in successive thoughts, you are not stained by delusions, and you are once cast aside with your own nature's previous bad actions, this is seeking forgiveness. If in past thoughts, future thoughts, and present thoughts, if in successive thoughts, you are not stained by ignorance, and cast aside with your previous arrogant mind, this is called seeking forgiveness with your own nature.

[57:11]

If in past thoughts, present thoughts, and future thoughts, if in successive thoughts, you are not stained by jealousy and kept aside in your own nature's previous feelings of jealousy, this is simply forgiveness when you reflect this in time. So this is like, in a short version of . They say, all my ancient karma. In the beginning of the past, there's a future and now a vow. This is a kind of a vow. But it's more of a detail of a vow. We have to discuss, or the precepts, that we do once a month. For example, it's probably short. We have to discuss these short versions. There's not a lot of elaboration. It's just an analogy.

[58:14]

Good friends, what is repentance called chan hui or the chan hui, repentance? Seeking forgiveness, chan, is to do nothing throughout your life. Seeking forgiveness. Repentance is to know the mistakes and evil actions that were perpetrated up to now and never to let them be apart from the mind. It is useless to make confession and words before the Buddhas. In my teaching, we're able to engage in no action. It's called repentance. The main version gets a little different one.

[59:23]

Learn in audience. This is what we call hopeless chan-qui, repentance. Now, what does the meaning of chan? Chan refers to the repentance of the anarchist sin. The repent of all our past sins and evil peace, commit them to religion, ignorance, arrogance, dishonesty, jealousy, or envy, etc., so that we put it in to all of them. It's called chan. Qui refers to that part of your things, concerning our future kinder, having realized the nature of our transgression to make a vow that hereafter we will put it in to all kinds of evil and commit it to religion, ignorance, arrogance, dishonesty, jealousy, or envy, and that we shall never do it again. This is who. On account of ignorance and delusion, common people do not realize that in repentance they are not only to feel sorry for their bad sins, but also to refrain from feelings in the future, since they take no heed for their future conduct in their nuance before the past are expedited.

[60:28]

How can the power is dependent? This is a common point, you know, not to dwell on repentance. Let's turn and go in the other direction. Let's re-paint it, to re-turn, to turn around. So it's not necessary to work yourself, to make it a turn. We have five minutes, so I'm going to see if I read the next one. 23. Having finished the present, I shall hear you the foremost precepts of the three refugees. The Matthew said, good friends, take refuge in the lightening, the Buddha, the most honored among too many beings.

[61:33]

Take refuge in the truth, the doctrine, the most noble doctrine, which sets people free from the darkness. Take refuge in purity, the sangha, the most honored and most sentient beings. From now on, you will call enlightenment your master, and you will not rely on other teachings which are believing in the radicals. Always prove it clearly yourself with the free treasures of your own nature. But you have to prove it. Good friends, I urge you to take refuge in the free balance of your own nature. The Buddha is enlightenment, the Dharma is true, and the Sangha is pure. If in your own mind you take refuge in enlightenment, the Buddha, heterodoxies and delusions are not to do. You have no desire, and the contempt of yourself is large, and stand apart from passions and physical wants. Therefore, Buddha is called most irony among two lady beings. If in your own mind you rely on truth, Dharma, that because there is no falseness in successive thoughts, there will be no attachment.

[62:36]

Since I'm the first year I've had you.

[62:40]

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