Lankavatara 2.IX:Verses part 1

*transcript generated by AI

Good to see you.

Audio coming through okay?

Good.

For those of you unfamiliar, the reading today was not from the Mahatma Tara, as you may have figured out.

It’s from the 30 Verses on Consciousness Only, translation from this book, Inside Vasubandhu to Uttara by Ben Connolly.

It’s definitely worth a read.

Jay Garfield, I believe, Jay?

Somebody Garfield, has a translation of 30 Verses for free on the interwebs.

And it’s quite good as well, if you want to get another look at it without having to buy this book.

Although I would recommend this book.

So yeah, so there’s that.

As far as our Lankaputra study goes, we are progressing through Chapter 2, Section 9.

Near the end of the prose section, it’s about to turn into verse.

And there will be a bit of a recapitulation, but also not quite exactly, which is interesting, as it forces us to reconcile the information that we have gone through.

I believe last time, we talked about Bhumis, and we talked about the kind of like a five-stage practice method of maturing the boundless good root.

And lower, middle, and upper practices, and that’s where we were at.

So there’s one more verse, or one more section of prose, and the verse starts.

But before we get into any of that, does anyone come today with more thoughts on how to do that?

Or anything they’d like to check in with from their practice for the week?

Et cetera, et cetera.

All right.

That’s a good sense.

That’s a good sense?

That’s great.

It’s always nice when that happens.

Get a string of them in a row.

It feels like we might have some sort of concept of what the heck we’re doing.

All right.

So for context, let’s go back to little paragraphs, read it into the final paragraph.

I think that’ll help us kind of reorient ourselves to the material.

So we’ll start with this one.

Mahamati.

Such is the ultimate boundary of the subtle alaya-vijnana, except Tathagatas and abiding bodhisattvas.

The power of the samadhi prajna that all Srivaka, Pratyekabuddhas, and heterodox practitioners attain through their practice, all of them cannot measure or determine the prajna characteristics of the remaining bhumis.

The most exalted, boundless, and good root matures when, separated from one’s own mind’s manifestations of erroneous guamshyam, peacefully sitting in a mountain forest, able to see one’s own mind’s guamshyam flowed in lower, middle, and upper practices, anointed in a limitless field, and anointed in the limitless fields of all Buddhas, obtaining self-realization, spiritual powers, and samadhi.

And it continues.

This is the new study.

All spiritual friends, children of Buddhas, and their chitta, manas, vijnana, perceptions of their chitta’s manifested realms and guamshyam, birth and death existing as an ocean, karma, craving, ignorance, and likewise other conditions are thoroughly transcended.

It is thus, Mahamati, all yogins should draw near to the most supreme spiritual friend.

So in a lot of ways, that verse is pretty straightforward.

I think, well, there’s a couple things that jumped out to me that should probably chew on a little bit.

Anything jump out to anybody else?

It’s a little bit unfair, because I spent hours staring at this stuff, and then I read it and ask you to pick something out in four seconds.

Anything grab anybody?

Yeah, I suppose just that term, spiritual friend.

I’ve heard that before, but yeah, that jumps out.

Yeah, yeah.

That’s what I really wanted to talk about.

I’m echoing through your mic again, Greg, unfortunately.

So what’s interesting here is, so there’s Kalanya Mitra, which is spiritual friends.

And in a certain way, we can understand it in the historical context, in the exoteric context of being around a good teacher.

Like getting that satsang experience, the transmission, so to speak, seeing how other people see being in the presence of someone that we want to kind of become more like.

And that’s a really valuable thing.

However, it kind of feels like the Lankavatara appropriates that term and turns it into a more esoteric concept.

And I say that because of this.

So far, and everything that we’ve read up to this point, it’s all been saying that liberation only comes through the investigation of one’s own consciousness and no longer grasping at any particular realm as having any objective reality.

Right?

That’s what it’s been talking about over and over and over again.

Now, part of it might mean that if you surround yourself with a spiritual friend who gets it, and they’re constantly like living at you from that perspective, then you just kind of soak it up and that’s really useful.

But could it be that it appropriates that term for almost like a poetic reason.

Because if we look at it in the Chinese, it’s the most superlative knowledge of consciousness.

That’s a literal translation.

If we don’t assume that the Chinese are immediately translating the Sanskrit for the sole purpose of communicating the Sanskrit idea of Kalanyamitra, then just the four characters that are associated with that Sanskrit term are most superlative knowledge of consciousness.

So then I would say all yogins should draw near to the most superlative knowledge of consciousness.

And wouldn’t that be what you would draw near to if you were a yogi who had thoroughly transcended ignorance, craving, karma, birth and death existing as an ocean, perceptions of the chittas, manifested realms, and vaksya, chittas, manas, and vijnana.

If you transcended all of that stuff so that you were not attached to or sucked in by or enmeshed with any of those phenomenological experiences, once you say that you have a very superlative knowledge of consciousness, and as such, once you say that you are liberated in the Yogatarin sense of no longer experiencing any ignorance, seeing the gem and coloration and being able to flip it out and play with it and have the expedient gathalpa and be dancing in the dharmakaya stage of just embodying liberation, superlative knowledge of consciousness.

I don’t know if that’s what they meant, but when I read it, that’s what I got out of it.

That’s very juicy.

I also like that too, because it aligns across traditions with the inner and the secret meanings of taking refuge, where when we take refuge in the Buddha, we’re not taking refuge in an historical person, and we’re not taking refuge in an external deity of any sort.

We’re taking refuge in our own awakened mind.

The Buddha is our own awakened mind, and the inner and secret teachings of taking refuge in other forms of non-dual yoga.

So that, to me, seems also quite parallel to how they kind of use this term in a more esoteric fashion.

Any questions, comments, reflections on that idea?

Just a comment, because it’s something that’s come up this past week.

As soon as I almost start, and it’s not something you can start, but I guess that practice of without words or concepts, just kind of recognizing yourself as Buddha, it’s powerful.

As soon as it starts, it’s like, wow, look at the ego go.

But then it’s like, no, it’s the root of all the teachings, so you have to believe in it.

But yeah, it’s like, we’re all so, or at least my impression is like, we’re all so browbeaten with our ego, you know, that sometimes I feel like it almost prevents us from rising to the seat, you know?

But yeah, anyway, I just bring it up because, like I said, it’s something that’s come up this past week.

And yeah, it can really provide a real deep experience, you know, but you kind of have to go through some mental obstacles along the way, you know, like these reactions that happen as soon as you start doing it.

But yeah, like, I mean, we’re all trying to sit here and like wake up, you know, so at some point you got to start like embodying it, you know, as opposed to just like reaching for something, you know?

Anyway.

As long as you’re sitting here trying to wake up, you won’t.

I’m sorry, say that again?

As long as you’re sitting here trying to wake up, you can’t.

Right, exactly.

Yeah, because you already are, and you put yourself to sleep when you think that it’s something you have to do.

Yeah.

Right.

Right.

Yeah, and just the confusion, the idea that being awake is some super special phenomenon, that being Buddha has some sort of superlative superpower characteristics.

Like, it just means you’re sentient.

That’s all it is!

That’s why you’re already awake.

Because you’re sentient.

You are gifted with the capacity for self-awareness.

Therefore, you are a Buddha.

As soon as you know you’re self-aware, and as soon as you use that self-awareness to not be confused about your experience, you’ve awoken from the dream.

I can hear you.

I can hear you.

For those of us who have seen the major telemetry device.

Oh, see, I did.

I was.

That one, that one notch.

Sorry, I didn’t hear about it.

I can never gauge on, like, how well someone can partially deafen both ears.

So, like, me not being able to hear is a pretty normal thing.

Depends on how well everyone else can’t hear.

Oh, and they get along great, but I want to hear other voices.

White noise, tinnitus.

It’s a, it’s an interesting juxtaposition there.

In going like, yeah, wait, sentient, where, where, oh, that’s it.

And then there’s always, as you read through the text, read through everything else, it seems like it’s very big, not complicated, but like very detailed process.

Boil it down, it’s actually really not that, it’s not that complicated, really.

And it’s, it’s always an interesting, interesting juxtaposition.

The more that I read what a sutra happens to be, what the text is, what it’s said in general, whatever, you know, whatever it happens to be, there’s always this fun interplay between all of these states.

Sit there, just realize that that’s what’s happening at a given moment.

Yeah, and part of it is the confusion that arises from the term being multivalent.

So there’s original awakening and original enlightenment and acquired enlightenment and acquired enlightenment is not different than original enlightenment.

However, original enlightenment is the fundamental sentience that everything is imbued with acquired enlightenment is the process of spiritual maturation, where you actually embody the perspective, knowing that there’s an original.

So, Buddha is just an awakened one.

Just awake, like, like, stuck in the matrix grind it out and unselfconscious life.

But that awakening, like Zen training doesn’t begin until after you’ve had that moment.

So then there’s a fully realized, which is the one that has integrated all of the qualities and shed all the sun cars and the negative habits and is of service to others and you know has has all these like wonderful religious characteristics that we associate with.

And when we talk about Buddha, we’re talking about fully realized Buddha.

And when we’re talking about just awakeness Buddha, we’re talking about the original capacity for awake self awareness.

And so those multi that happens a lot in this tradition is these terms are multivalent and having carrying extremely similar meanings used in slightly different contexts, creates massive amounts of compute.

Right.

Interesting.

The sutra on complete enlightenment, I believe is one that really goes deep into original and acquired enlightenment, I might have that wrong, but that’s the one that comes to mind.

Really.

I got like four copies.

Yeah.

You would think that that would be more widespread.

But that’s the real shit for the nerds.

So, Bruce.

I want to say something or are you taking a note.

I’m gonna, I’d like to start the verse today, because I think it’s really fun.

I haven’t been able to translate all of it, because if translating the prose of this is difficult, translating the more terse and grammar bending style of it is, is.

No.

Okay, so here we go.

He says, at that time, the Bhagavan wanted to again restate this meeting, and said in verse, like great ocean waves that arise from fierce winds, letting waves pound the black of this without a moment’s cessation.

The ocean of Alaya Vijnana constantly abides moved by the winds of realms.

All of consciousnesses many waves leaping founding and revolving birth.

So that’s a chunk let’s just stop there and see if anyone has anything.

Yeah.

I like how they threw in the without any cessation in there.

Yeah.

There’s always that that almost seems a little backhanded or something, you know, lots of digs.

Earlier in this right it was criticizing the how the non stuff realized.

And like yogins entering the honest somebody so perfuming revolves and they are not aware of that knowledge they then give rise to the thought that consciousness ceases and then I entered my body.

And here he comes back in and he’s like, waves don’t stop people.

You can’t be conscious without content to be conscious of consciousness and the objects consciousness co arise, stop being stupid.

So, like it’s it’s easily understandable.

As far as the metaphor.

I’m glad I came across a big, big fan of the ocean of a wave metaphor.

I think that’s what Jimbo gave him the name.

Yeah, I mean, it’s ocean of waves, sea of waves.

Anyway.

Okay, so it continues on.

Red, red, red, every kind of color alabaster milk and crystallized honey delicate tastes multitudes of blossoms and fruit sun, moon, and radiant light are all not different.

Ocean waters rise and waves.

So to seven consciousness and Chitta co arise and emerge like oceans watery transformation waves of every kind revolve.

So to seven consciousness and Chitta co arise and emerge.

Call this the domain of a liar.

Now, all kinds of consciousness revolve.

I’m missing a chunk in there.

What seven Chittas.

Seven consciousnesses and Chitta.

Oh seven consciousnesses and missing.

Was like seven Chitta thing that we covered and I don’t remember.

No.

Okay.

No, we’re on the same page.

They use the term revolve in the last one and in this one quite a bit.

Is there a specific thing they’re trying to indicate with that.

Yeah, that’s a great question.

So, the, the character for that I’m translating as revolve has the feeling of like a real turning.

And, and that constant kind of like see becomes perfume perfume becomes see kind of like this interplay right of just this turning like turning with a CH you are and like like just consciousness is turning as that has a momentum and an inertia, and things feed off of each other and they interact with each other.

So it’s like this.

It’s just kind of like that.

So not revolving, but revolve.

Yeah.

So, okay, we’re not not revolving the circular meaning, but think like water.

Yeah, like the water.

forward, not.

Yeah, and if we want to have like an ascent and descent from like the ground of being to the surface of the ocean back to the, you know, like that kind of gotcha big revolving gotcha.

And it does kind of bring to mind to like cyclical existence, and the whole, you know, birth, or was it birth arising duration degradation cessation like all of these different cycles are all kind of wrapped up in that feeling, or the idea that anything else.

So here we go.

We’re almost to the end of what I have translated so maybe we’ll see what happens.

Right.

So here’s that says, say, it is by that vision, that the significance of limitless is contemplated.

I’m going to read it through and if we want determined definitions of technical terms we’ll do it again.

Say, it is by that vision, that the significance of limitless is contemplated.

There are eight non decaying nimitta absence of nimitta is just absence of nimitta.

Just like ocean waves, they are thus without distinction.

All consciousness and Chitta are like this different and unable to be grasped.

Chitta is described, Chitta is described as accumulating karma.

Manas is described as broadening the accumulation.

All consciousnesses, vijnana, and vishaya manifest equally.

And what’s our call, the five sense realms.

So that one had a lot of terms I chose not to translate.

Because they’re very precise so I was just going to run down real quick so vijnana is separating knowledge.

It is the gnosis of distinct objects of consciousness.

The capacity to know and perceive.

This nimitta are objects of conceptual perception.

It’s another way to think about perceptual objects.

Vishaya is that which is known.

So it’s the perceptive, it’s a perceptible object of the vijnana function.

So it’s the functional appearance of an external phenomenon.

So there’s vijnana, which is this kind of like gnosis of objects of consciousness.

That’s the capacity.

And there’s nimitta, which are the different characteristics of perceived forms through our conceptualization and abstraction of direct experience.

Like nama rupa?

Nama rupa is slightly different.

If I’m, if I am recalling correctly.

So nama rupa is name and form.

And that would fit more in the vishaya, which is saying, oh, it’s an object that can be cognized and it’s, and it’s like the external presentation.

For example, this would have a rupa.

Okay, this has a rupa.

I can interact with it.

Right.

The interaction is taking place entirely in my own mind.

And the direct experience of it is happening entirely in my own mind.

None of you are having a direct experience of touching this thing.

Right.

So that’s this thing’s, this Incan’s rupa.

The nama, the name, Incan, is projected onto it from my consciousness and gives it a distinct function that I use it for based on the name and I take it as real.

And I can say, this is an Incan.

And my kid can come in and say, well, that’s a bell.

And I’m like, no, you’re stupid.

Right.

If I’m overly attached to name.

Okay, so now, vishaya is the experience in my own mind of this object’s rupa.

So, like when this is sitting out here, it hasn’t disappeared.

Its molecules have not dispersed.

There’s still a collection of energy that is in a form that I could interact with.

But the experience of that object is happening entirely in my own mind.

And as a mental object, it’s a vishaya, which is different than its rupa quality.

You see what I’m saying?

So, yeah.

So it’s a little more internal by nature.

That’s the short way of trying to say what I’m getting at.

So vishnana is like the capacity to perceive this thing.

Vishaya is the thing that we experience ourselves perceiving.

And the nimitta is the characteristic of the thing?

All of the conceptual baggage that goes along with the thing.

Okay.

So the nimitta is the cognized perceptual appearance.

If I’ve got my definitions right, which I think I explained earlier.

Let’s see.

Yeah, perceptual appearance.

And I think this perceptual appearance is kind of like So the nimitta would be like the particular shade of brownish red that the handle is, is all a little bit different to us because we all perceive it slightly differently.

Right.

So that’s kind of where we’re talking about nimitta as perceptual appearance.

Okay.

Great question.

This is so reminiscent of semiotics.

This is like phenomenological semiotics.

Can you tell me what semiotics means again?

Semiotics is the larger discipline about language and symbols and meaning.

Semantics is sort of a subset of semiotics.

But they have a whole tiers of distinctions of the symbol and the referent and the referand.

It’s like the thing that the word is referring to and then the word itself as a thing that refers to something else.

And there’s so much nuance to it when you dissect the way that it works.

And this is like completely parallel to that, but in the phenomenological realm.

Yeah, it sure sounds like it.

No, the fascinating part.

I did not know.

Yes, not even a little bit.

You say that is not a topic I’m familiar with.

That’s why it’s fascinating.

Now I have more things to do.

So we’re still tracking.

I’ll read the closing, or not the closing, but the rest of what’s been well worked on so far.

So it says, At that time, Mahamati asked in verse, As you read every kind of color form, sentient beings give rise to consciousness, like waves of every kind of dharma.

Please say why this is so.

Then the Bhagavan replied in verse, As you read in all mixed colors, none are found in any way.

Accumulation of karma describes chitta, awakening all ordinary beings.

This karma is non-existent.

What one’s own chitta gathers is released, gathered, ungathered, the same as waves.

Enjoyment and establishment of the body is sentient beings manifesting consciousness.

And this manifests all karma, like waves of water.

I’ll take your word for that.

So is he saying the karma is not cumulative.

He’s saying that karma is gathered and ungathered naturally.

Like all.

It’s all coming and going, coming and going.

It’s like the, it bears its fruit.

And then it’s done.

The wave crashes.

Right.

And then it’s crashed.

And if you don’t own that crashing.

We talked about if you don’t grasp at that and take possession of that to turn it into a meeting with self referential memory, then it’s done.

Let’s take it real.

Let’s make it real.

So, yeah.

Alright, so this can be quite abstract but let’s think of it this way.

Right, if I came up to you, and I slapped you.

And the first time you were like, I need to do anything.

Okay.

Now if you genuinely forgot about it.

And I came up the next day I slapped you.

Genuinely completely genuinely completely forgot.

Okay.

And I came to the next day I slapped you.

Same one.

Okay.

You just go.

Okay.

Right.

However, if you didn’t genuinely forget about it.

And I stopped you face the next semester.

And the next.

And the next time, and you have a possession, you are gathering right gathering gathering gathering.

Eventually, it will bear fruit.

What is the fruit of your anger and resentment and be slapping you in the face probably a hit throw.

Probably something that doesn’t feel good to me.

Probably some kind of.

So then, like, say again.

I was stuck.

Retribution.

Why duck when you can get hit and then just lay me alive.

So, zoom that zoom that up farther.

From more of like a. I don’t know.

I can’t think of the word but I’m sure it ends up a logical standpoint.

You talk about every action has a karmic impact.

If you’re not gathering karma of one kind or another so then you have, you know, whole, even, you know, to talk about like, hey, you know, your karmic rebirth or your rebirth is based on your karma from previous life.

So if you’re not gathering and retaining any of that.

How does that karmic impact, or how does that karma that impact the future.

Well, that’s what hurts.

Yeah, that’s what the liberation from rebirth.

Because if you don’t have any karma and driving you to take up a next transmigration.

Then, you just one.

And then you’d be in Nirvana and that’s outside of the realm of manifestation, kind of like the process.

Right.

So okay, so what I’m saying that it karma itself is not something.

Right, we can decide whether or not to remember 32 ways ago.

Right.

This.

Right.

We can just have this wave crash and do whatever is appropriate in the context of that particular wave.

And then the next wave crashes and we do whatever is appropriate in the context of that way and then there’s never any possession or ownership.

There’s simply.

These are the circumstances of right now.

If something comes out of my thoughts, words, or actions, I will be producing another way, and I will be subject to that way of scratching.

What would I like to do.

We stand up for a quick second.

This idea of not creating karma is peculiar to me.

So I feel like it’s happening regardless.

I guess if you have like non action that still has its own repercussion, you know.

It’s just it’s I guess it further propels you into the fully enlightened state, you know, or stops you from being diluted.

The next time you get slapped.

So, yeah, I mean, where we did I catch that there is this this idea of like stopping karma or something or am I did mishear that.

So you didn’t mishear it.

So I think it is generally broadly accepted as a statement that a fully awakened being no longer produces karma.

And I believe that that is a corruption of the teaching.

Nothing that I found says that is true, but it says that a, an awakened being no longer accumulates karma.

And that is different.

Right.

And so as we purify our karma by having waves crash and responding appropriately with compassionate fruit that doesn’t further disrupt the environment and cause negative circumstances and blah blah blah blah blah blah, then that naturally leads us to, you know, who knows.

Whatever.

But it’s a nice way to live.

Yeah.

So I’m all for no longer accumulating karma, and just responding appropriately to what’s arising within the context of what is surviving.

And I think that’s really what the teachings.

I have my own verse for this.

Go with the flow and the karma will melt like desert snow.

It sounds like he’s saying go with go with the flow.

Just go with it.

You get.

And you say, Ouch, that hurt.

And that’s it.

Except for if the flow is out that hurt, I’m going to burn down your house and murder your children.

Don’t go with that.

Very nuanced responses.

Very nuanced response.

Got it.

Done.

So, to go further down.

That seems contradictory to because the boat stuff is both a fully awakened being who is consciously or is a, is a. There’s got to be a, like a new author that I’m missing, because that’s what they have the light.

Right, so you have an enlightened being who’s who’s purposely consciously choosing to not become fully awakened Buddha, for the sake of liberation folks.

Yes.

So the boat is off the boat is off of recognizes that there is no liberation individually.

Because we are all interpenetrate.

And so in order to really experience a genuine liberation, which is going to happen in this realm, it’s kind of a utopian ideal.

I have to continue impacting karma positively I have to continue engaging currently with the world, so that the interpenetration and the place where your sine wave and my cosine wave intersects eventually smooths out, and now all of humanity is vibing on this ideal of like we’re all one.

And now we’re liberated as a, as a, as a people’s because form is emptiness and emptiness is form and now form has returned itself to its state so the boat is that the ideal kind of it’s more in that category.

Whereas, Buddha is kind of just so far.

So there’s two ways to do it, you can say that a boat is that someone who can be a Buddha, but chooses not to go do what that takes which is to like disappear from life, and just sit in silence and stillness longer and just right, which is similar to an arhat, the differences of Buddha, almost by definition radiates outward, a portion of the Dharma that positively impacts the world around them, where an arhat, by, by the criticism of the Mahayana, their realization does not extend outward from them.

So an arhat and a Buddha are different in that way.

So we can say that, but it’s also someone who has the potential to be a Buddha, and chooses to continue to engage probably in the world through the recognition of interpenetration, and therefore, it’s going to continue cutting off people’s ignorance.

I don’t like liberate from suffering, by the way, I don’t think the Mahayana gives a shit about suffering, and it just cares about ignorance.

Right, because suffering is just part of the structure of ignorance, so you really want to end suffering you end ignorance once you end ignorance you end suffering, if you end clinging, then all you can do is you can moment, like, if you end clinging without ending ignorance then clinging just happens again.

So then you can only not cling in certain meditative states are under certain causes and conditions.

And as we know that’s not liberation.

And so, anyway, so we’re cutting off ignorance as both sides.

You can also say that a bodhisattva has to, like, get so embodied with the Dharma, to have the impact of a Buddha of just being and having that just being this transmit out around them to change the world around them.

Not if you live in the sociological cosmological magical realm of ancient Buddhism.

Because the Buddha is not doing anything.

He’s not actively having any self referential thoughts.

The Buddha speaks without speaking, because they aren’t talking in the sense of trying to communicate from ego to ego.

You know, their actions are completely selfless, in a certain sense.

So if you put that under any sort of logical scrutiny, then the difference between that and bodhisattvas is awfully thin.

And I think that, you know, from like a more like historical kind of you look at Siddhartha Gautama, the historical Buddha, living being.

Yeah, he was pathologized into something.

Right.

But who came to this, I mean, we all know the backstory there.

But all of those teachings in effort to liberate everyone else is going to have a karmic impact.

And that physical corporeal form is going to pass away at some point or whatever.

How is he not also a bodhisattva?

Right.

Yeah.

Good question.

We’ll ask your Theravadan friends.

I mean, along the same lines, I’m kind of there, too.

It’s like, you know, like, look at the impact that people like Milarepa had on the Tibetans, you know, like, I think, I think sometimes, like, it gets confusing talking about these different, like, I mean, like, in this time, they’re really trying to point to like, hey, we’re not all trying to just be arhat, you know, like, there’s the Mahayana’s beyond, you know.

But, but at the same time, like someone like a Milarepa or a wandering hermit or someone who’s not, you know, going around necessarily preaching the Dharma is still having, like, a profound impact.

And giving, like, millions of people in all these generations, like, hope and something to, like, aspire for.

So it’s like, I don’t know, I think sometimes, like, these, these, these attempts in these old texts to, like, deal with the problem of the time gives us confusion now, you know, it’s like, someone who, like, if we were aware of someone who was like, you know, embodying that level of wisdom, I suppose, but they were doing it in isolation.

Is that are we saying you’re bad bodhisattva, you know, just because you’re not like, being as active, you know, like, it’s just, it’s, it starts to become like, more of a conceptual thing, you know.

I don’t know, it gets, it gets messy for me.

These, these distinctions sometimes.

Yeah, I think we got to wrap because we’re over time, but I do want to, I do want to say just the other day I was having a conversation, and it was became very poignant, and it seems poignant here too.

Nothing that I’ve ever read said that bodhisattvas are all like apostles.

And I think our Western and nothing that I’ve read in the Buddhist literature carries any of that connotation around the term bodhisattva.

It’s just a form of non dual in life, awakened practice.

And that’s it.

You know, yeah.

So anyway, thank you all for this incredibly lovely discussion.

I very much enjoy how we can blow through 40 minutes like it’s nothing together.

So we’ll try and have the rest of section nine translated for next time and we’ll wrap up section nine and decide whether or not we want to keep going with the longer if it’s time to do something else.

Let’s go ahead and do our closing check in.

Robin, would you like to go first.

Robin checking in on a wonderfully stormy evening I wish you all could be here and be sharing the, the experience of sitting in the rain.

That’s peaceful and random thunder in the background, it was everything that we’re discussing tonight, very poignantly relevant and absolutely absurd.

Checking in practice is so important effort like I was a bit more active today in preparing for a presentation I’m going to give in like 20 minutes or so.

And, and just to watch the mind race for a bit, and the watch like, you know what happens after a little bit of practice like it’s, it’s so essential.

And yeah, this idea of being, I forget where I just read it maybe it was in Shanti Davis writings but like the being the, like, the protector of the mind, in a way, it’s like, it’s so crucial.

And yet today was such a good like, just to live it firsthand.

So yeah, thanks, thanks guys for for being here and helping call me back.

Good luck on your presentation.

Thanks.

Greg checking in from the Mojave Desert, where it’s in the hundreds.

Somewhere between heaven and hell.

My practice right now and has been just feeling everything as deeply as I can, and completely as I can without turning away.

Yeah.

But a quote comes to mind the bodhisattva purifies the land they walk on.

I don’t know where that comes from but I like it.

That’s it.

I mean, thank you.

Ryan chicken.

I haven’t had much these past couple weeks, so it’s fun to get the wheels turning for a little bit.

Yeah, stuff to take into the week and ponder in my own practice and moment.

I look forward to seeing where next week.

Yeah, I’m in.

Let me check it in.

Always a joy and delight to practice with everyone.

Hope you have a beautiful week.

See you next time.

Bye.