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Well, it's an interesting thing about this.

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If we have the wisdom to realize if it's suffering, it's... I think people, I mean, start questioning reality.

3
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Try to change reality.

4
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Then you're going to see suffering.

5
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That's what I would say.

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People, they want to

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change the reality they live in, or the experience, then you become aware that you cannot change reality in this way.

8
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I don't know, anyone agree on this?

9
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It's all about perception, change your perception.

10
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That's right, yeah, that's another step.

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But not reality.

12
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yes yes yes yes yes yes yes yes yes yes yes yes yes yes yes yes yes yes yes yes yes yes yes yes yes yes yes yes yes yes yes yes yes yes yes yes yes yes yes yes yes yes yes yes yes yes yes yes yes yes yes yes yes yes yes yes yes yes yes yes

13
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But you just relate differently to it.

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But, you know, it's just, I think, a question of reality.

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First you question reality, then, you know, that's what I think.

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Because it hasn't been said yet how exactly it happens.

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Yeah.

18
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Here we go.

19
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About the mind-made body.

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You have a question?

21
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Is that an I have a question moment?

22
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No, I was going to chime in.

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Go ahead.

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We're not recording, but go ahead.

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I don't know if this is a Buddhist thing or not, but I think it

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kind of learning to just, I think earlier, just a bit earlier, we were talking about acceptance.

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And it's, you know, this is difficult, but I've learned to just kind of accept the world and accept my surroundings, and that includes even the

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even the frightening things in life, even the ugly things that people say, and the violence in the world.

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It's not easy, but it's a part of the world, and it's just a part of the experience.

30
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And it goes with all of the rest of it, you know?

31
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So the beauty and the discord are just... that's just...

32
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you know, the way that it is.

33
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And just, you know, not making excuses for any violent type of behavior or anything like that, but just accepting it, you know, in the general way.

34
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Yeah, you see, I accepted they exist.

35
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You know, you can accept they exist, but do you actually...

36
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you don't have well you can accept and then what and then what because like what we were talking about earlier you're saying is sometimes you do want to change your life is this the deal you know what you're getting at is that well maybe sometimes you should try to escape certain situations right yeah is that what you're asking no I mean I'm all for that well kind of in general

37
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Just kind of in general, okay, the life's bad, the life's hard, and okay, you accept it.

38
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And then what?

39
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It's much better to... Yeah, it's not... See, Buddhism isn't about just accepting things.

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It's about giving up things and letting go of things.

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So if you see that something is useless, is meaningless, then you should completely give it up.

42
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So it's not – the important word is not quite acceptance because that doesn't really work.

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If something – acceptance is in terms of not hating it, right?

44
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Yeah, exactly.

45
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There's a part of me that actually psychotically hates the world.

46
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Well, then you have to learn to give that up.

47
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And so in some sense there's an acceptance, but it's not really acceptance, it's seeing the futility of hatred.

48
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The truth of what comes on the Buddhist path is the giving up of the hatred.

49
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No, the seeing that the hatred is useless, is meaningless, is unbeneficial, and therefore actually giving it up.

50
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So you do actually leave behind

51
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things like hatred and attachment.

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And moreover, you give up situations.

53
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So this discussion about becoming a monk, I think that's very much a part of the Buddhist path to leave a situation when you see it as being useless.

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When you see that the home life is useless, I think that's a very good reason.

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If you're just so angry at having to deal with people, for example, and so you become a monk,

56
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not a very good reason to become a monk.

57
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But if you see the futility of what, you know, one might objectively argue is, might argue is objectively futile, then that's, because that's very much in meditation practice, which, what, what causes a person to realize nibbana.

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The mind doesn't jump into nibbana, it lets go of everything else.

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It, it, it rejects samsara.

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So there is actually a rejection as a part of the attainment of enlightenment.

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It's not exactly acceptance, it's understanding.

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I mean, it sounds nice, and I always tell people to kind of just accept, but you have to be clear that there's another step, and it's the understanding.

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Because when you really understand something, you don't accept it, you give it up.

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You just discard it.

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Somewhere in the layers of my mind,

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there are some negative things like hatred and actually want to fight with the reality rather than accept it.

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Can you get through meditation through that?

68
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Or how you want to repair your mind?

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How to get rid of it?

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I mean, not get rid of it, how to transform it?

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Get rid of it.

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Get rid of it.

73
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For sure, get rid of it.

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You get rid of it through understanding.

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Get rid of all the bad stuff.

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Through the wisdom, right?

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Yes.

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The problem is not trying to get rid of it.

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The problem is how you try to get rid of it.

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Try to get rid of it by refusing it or by denying it, by rejecting it, by...

81
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Opposing it.

82
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No, that's not how you do it.

83
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Being angry, okay?

84
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Being angry.

85
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Well, you get rid of anger by understanding that anger is useless.

86
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That's what you do.

87
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In Buddhism, we don't try to change anything.

88
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We're not, you know, the core of Buddhism is not to change anything.

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The core is to understand.

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Understand everything.

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In the sense of understanding all of ultimate realities.

92
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And there is a question.

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Why should I, why do I have to understand this stupid world first to become liberated?

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Who put me in this situation?

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I didn't agree on it.

96
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I didn't say I want to be here.

97
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Oh, but you did.

98
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You certainly did.

99
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No, I didn't.

100
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As far as I know, I didn't say it.

101
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Yes, but you don't know so much.

102
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Do you remember a hundred years ago?

103
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That's not a very long time, so you don't have very much to go on.

104
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Do you not like being a human?

105
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Do you not like being a human?

106
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Do you not find food delicious or flowers beautiful?

107
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No, I feel like, I'm 100% sure that I feel like I have some, I gave myself some purpose in life and I follow my purpose in life.

108
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That's all I know.

109
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If a person does bad deeds, for example, they put themselves in jail.

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So then when they get to jail, they say, I didn't want to come here.

111
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I didn't have anything to do with this.

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I didn't say, please put me in jail.

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What am I doing here?

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Is that reasonable?

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No.

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I've done nothing wrong, okay?

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If you had done anything wrong, you wouldn't have been reborn.

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I know that you did something wrong because you were reborn.

119
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Sorry.

120
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This reminds me of an Alan Watts lecture.

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Where he talks about being born.

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And he touches on that thing that's in our core sometimes when we become really angry.

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I've even said it at times.

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I didn't ask to be born.

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And in Alan Watts'

126
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briefly touches on this, and he goes, well, of course I did.

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I was the twinkle in my father's eye.

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I was a desire, and I deliberately got involved.

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I always kind of liked that.

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MALE SPEAKER 1- That's interesting.

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I was the twinkle in my father's eye.

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MALE SPEAKER 2- Yeah.

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That's exactly what I mean.

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You know, just, I don't, well, I said everything about it, really.

135
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Well, think about where you're going.

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Don't think so much about where you are because that's really too subjective for us to be objective about.

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But think about where you're headed now.

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If you continue the way you are now without, and I'm not trying to pick on you, but if any of us continues the way we are now without developing ourselves further, where do you think you're going to end up?

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And then when you look at it like that, then you should be able to look backwards and say, oh, well, that's probably what happened in this life.

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That's how I got into this life.

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Look at what's going to happen.

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That's much easier to see.

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Of course, you have the rebirth and so on and karma and so on.

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But as Buddhists, we have a kind of a working faith that, oh, yeah, the Buddha probably knew what he was talking about.

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Now, of course, when you practice meditation, it all comes clear and you understand it for yourself.

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shouldn't be that hard to understand that you know if you do lots and lots of evil things well you're going to have to be reborn again certainly somebody should become a Buddha in our lifetime just to show us what exactly like yeah let's find someone to do that let's yeah I vote Owen oh thank you become a Buddha now and show us okay yes

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If only it were so easy, no?

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We need a Buddha, definitely.

149
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You had a Buddha.

150
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This is what they say.

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Countless Buddhas have arisen in the past, and we failed.

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We failed to take their teachings seriously.

153
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You can't blame the Buddha for not arising.

154
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The Buddha just arose merely 2,500 years ago, and you blew it.

155
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That's why you're here now.

156
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That's sobering.

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What the heck was I doing?

158
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I must have been drunk in a bar somewhere or living under a rock.

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I was probably an earthworm at the time of the Buddha.

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Otherwise, how could you miss that opportunity?

161
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Maybe we don't believe it's possible.

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You were actually there with the Buddha and then you're like,

163
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didn't do anything and just sat around picking your nose.

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That would be more embarrassing.

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Like, at least if you're a worm, you have an excuse.

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Well, I was a worm.

167
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What do you expect?

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There were a lot of monks in the time of the Buddha, I think.

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Not all of them became enlightened.

170
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You got a lot of bad monks in the Vinaya talks about.

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Sorry, I just steamrolled over you.

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What was that about?

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What was that question all about?

174
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I forget.

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I'm recording it.

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I can't remember what.

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The last thing I remember is somebody, you mentioned a question about mind-made body.

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Oh yeah, mind-made body.

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I don't know, not really worth the video I suppose.

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I always say that and then it turns out to be an interesting conversation.

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somebody asked a funny question.

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Are we still recording?

183
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No.

184
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But just let me touch on the mind-main-body.

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I mean, the best thing would be to look in the commentaries and to find someone who really knows what they're talking about.

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But it's basically what you find in an out-of-body experience.

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Yeah, it's something akin to having a new body.

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because remember the body is just a conglomerate of experiences so it's understood to be possible for the mind to

189
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limit itself or limit its bodily expression to this state or to sequester itself at least in an ethereal body it's very difficult and most people aren't able but it's fairly common you have all this anecdotal talk about out of body experiences where you feel like you're in a body but you're floating around but I don't have much to talk about

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Astral projection.

191
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Where is Kapila from Japan?

192
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Dude, I don't have a clue what you're talking about.

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He was in a couple of the groups before.

194
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Really?

195
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Ah, Kapila.

196
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Ah, sorry.

197
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I was thinking about my meditators here from Japan.

198
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I don't have anyone from Japan.

199
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Kapila from Sri Lanka who lives in Japan.

200
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I don't know.

201
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He's...

202
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Probably very busy.

203
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Japanese people seem to always be.

204
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No, that's horrible.

205
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I don't know.

206
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I think he must have lost contact because he knew that we'd stopped and just didn't get back into it.

207
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Do we have questions coming up?

208
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How are we doing?

209
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Maybe we should quit while we're ahead.

210
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10 PM.

211
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Nice to see llamas still with us in the comments.

212
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How are new people coming to the world?

213
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We've been over this before.

214
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I don't know that I've ever did a real video on it.

215
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It's not that difficult to understand.

216
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I mean, lots and lots of insects kind of thing.

217
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When we escape something, it's because we are afraid of it.

218
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Should we talk about this one?

219
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When we escape something, it's because we are scared of suffering.

220
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Is it really that bad then to run away from your problems?

221
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I don't think so, unless you did something very bad.

222
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that's the point that you cannot escape it like that it's gonna everywhere suffering surrounding you we cannot if you could escape it would be no problem it wouldn't be here yeah i think his premise is is not is invalid that we escape something because we are scared of suffering right unless there's something in there yeah you think you can escape it i don't think we escape things because of fear um

223
00:18:15,893 --> 00:18:20,199
We've already said that you escape things based on knowledge, understanding.

224
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So the question you have to ask in response is, when you run away from your problems, do you come to understand them better?

225
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That's, I think, the most pertinent question here.

226
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Because if running away helps you understand reality better, then run away.

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Leave.

228
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That's why I say running away from society.

229
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Wonderful thing.

230
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Why?

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Because you have much more time and freedom to contemplate what's really important, to understand what really exists, instead of getting caught up in all sorts of concepts and conventions and so on.

232
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But if you think running away is just for the purpose of not having to deal with that which you're running away from, and that's the only reason for running away, then you're always going to be running away from everything.

233
00:19:09,978 --> 00:19:11,079
Is it really that bad?

234
00:19:11,139 --> 00:19:15,524
Well, it just makes you someone who runs, someone who runs away from things.

235
00:19:16,625 --> 00:19:16,966
I don't know.

236
00:19:16,986 --> 00:19:20,249
Do you like being someone who just habitually runs away from things?

237
00:19:20,289 --> 00:19:20,730
Then no.

238
00:19:21,110 --> 00:19:23,753
Yeah, I'll tell you something about that question.

239
00:19:23,973 --> 00:19:30,300
I'm referring to this person, talking about the standard question, what is running away?

240
00:19:30,921 --> 00:19:35,766
For example, I used to...

241
00:19:36,100 --> 00:19:47,132
I used to live with housemates, eating meat products and animal products, and I was terrified that I'm going to be cross-contaminated with this.

242
00:19:47,192 --> 00:19:55,081
And I was like renting my own place, I was changing houses and so on and so on.

243
00:19:55,321 --> 00:19:56,142
It cost so much.

244
00:19:56,682 --> 00:19:58,144
I couldn't run anyways.

245
00:19:58,504 --> 00:20:03,610
I couldn't, you know, every, like,

246
00:20:04,180 --> 00:20:33,951
Saturday in my area there is a farmers market and there's a lot of like meat and stuff around me and it's disgusting I can't run away from it I wish to live in a different world but I can't so you know you can try to escape your suffering like this you know try to escape this so geographically it's impossible even if like

247
00:20:34,623 --> 00:20:39,871
I live with vegetarians now, so I have, like, okay, that's the life I can live.

248
00:20:40,893 --> 00:20:44,859
But I don't – thousands of other things I don't like.

249
00:20:45,500 --> 00:20:47,843
Well, I'm not able to run away with it.

250
00:20:47,864 --> 00:20:48,645
I don't like people.

251
00:20:49,166 --> 00:20:54,033
I don't – most of the people I don't like.

252
00:20:55,736 --> 00:20:56,597
I don't like –

253
00:20:59,969 --> 00:21:04,973
I think the key here, this question, is that you don't escape suffering out of fear.

254
00:21:05,054 --> 00:21:09,498
Look at the Four Noble Truths, the very, very, very, very core of Buddhism.

255
00:21:09,618 --> 00:21:12,160
You actually have a lot of anger.

256
00:21:12,200 --> 00:21:14,842
Anger just kills fear.

257
00:21:15,263 --> 00:21:16,224
You're not afraid.

258
00:21:18,966 --> 00:21:20,127
Fear is a type of anger.

259
00:21:21,648 --> 00:21:27,934
But the point is that the First Noble Truth is understanding suffering.

260
00:21:28,522 --> 00:21:32,167
We have to get that through our skull, our heads.

261
00:21:35,030 --> 00:21:35,631
Think about that.

262
00:21:35,671 --> 00:21:44,362
If the first noble truth is to understand suffering, then it's antithetical to Buddhism to run away from suffering.

263
00:21:46,886 --> 00:21:49,789
It's not just off track.

264
00:21:49,890 --> 00:21:54,175
It's the exact opposite of learning about it and coming to understand it.

265
00:21:55,032 --> 00:21:57,736
Can you understand something by running away from it?

266
00:21:57,756 --> 00:21:59,177
Can you ever hope to understand it?

267
00:21:59,197 --> 00:22:03,263
Because the Buddha said, not just understand, but understand completely.

268
00:22:04,204 --> 00:22:07,108
means like , but is like a circle.

269
00:22:07,148 --> 00:22:11,914
It means all around, or it just means completely.

270
00:22:14,918 --> 00:22:16,120
means should be understood.

271
00:22:17,722 --> 00:22:21,867
is to be understood completely.

272
00:22:23,112 --> 00:22:28,767
So that implies something very, very different from running away from suffering.

273
00:22:28,948 --> 00:22:29,509
Think about that.

274
00:22:29,971 --> 00:22:35,586
Because we always hear Buddhism teaches the escape from suffering or freedom from suffering.

275
00:22:36,967 --> 00:22:39,810
But that's not the path that leads to the freedom from suffering.

276
00:22:39,830 --> 00:22:52,486
The path that leads to freedom from suffering is to investigate and to be very much involved in the observation and investigation of suffering in order to understand it fully.

277
00:22:53,187 --> 00:22:57,352
How can you understand something fully without observing it quite closely?

278
00:22:58,072 --> 00:23:02,538
So it sounds like it's going to be a lot of suffering.

279
00:23:02,558 --> 00:23:03,599
Yeah.

280
00:23:03,619 --> 00:23:06,062
Even like this, if you more realize that you cannot

281
00:23:06,312 --> 00:23:33,282
take softly to the more you keep up yeah very much or in fact realizing that you can't escape is a very important part so basically it has to be but that you can't avoid yeah you can't avoid helps you get up and then you really do escape escape by not engaging

282
00:23:33,768 --> 00:23:34,809
with it.

283
00:23:34,829 --> 00:23:38,334
It's there, but you don't engage in it.

284
00:23:38,534 --> 00:23:48,046
In the end, this just leads to complete disengagement of nibbana, where the mind pulls back, comes inside, and so there's no arising.

285
00:23:49,588 --> 00:23:51,090
Yeah, that's pretty cool.

286
00:23:51,150 --> 00:23:51,951
That's pretty cool.

287
00:23:56,296 --> 00:23:59,520
When you give up something, you actually feel happy.

288
00:23:59,580 --> 00:24:02,644
Because in the beginning, you don't feel happy.

289
00:24:02,810 --> 00:24:04,752
After a while, you feel happy.

290
00:24:06,513 --> 00:24:08,075
I mean, so that's cool.

291
00:24:08,095 --> 00:24:12,418
You don't feel happy when you're not really giving it up, when you're still wanted.

292
00:24:12,439 --> 00:24:21,266
Once you see that wanting is suffering, and once you understand clearly the state of wanting, then you just get bored of it.

293
00:24:22,027 --> 00:24:23,889
Really, Buddhism is not about escaping.

294
00:24:23,909 --> 00:24:31,095
It's about getting bored, getting disenchanted or uninterested, losing your desire for it.

295
00:24:33,775 --> 00:24:34,516
Yeah, that's cool.

296
00:24:34,616 --> 00:24:38,321
I can't, well, I don't know.

297
00:24:38,341 --> 00:24:41,705
I had like a hard time today with my anxiety.

298
00:24:43,327 --> 00:24:45,209
It happens to me once a month, I guess.

299
00:24:45,449 --> 00:24:49,154
Something like I'm totally in pieces.

300
00:24:49,174 --> 00:24:50,936
I just totally give up.

301
00:24:50,956 --> 00:24:52,738
Cool, but it's very good, yeah.

302
00:24:53,259 --> 00:24:54,120
Then you just give up.

303
00:24:54,220 --> 00:24:55,402
See, it's just anxiety.

304
00:24:56,143 --> 00:24:56,623
Be with it.

305
00:24:57,564 --> 00:25:02,871
It's not pleasant, but really a problem.

306
00:25:03,307 --> 00:25:04,428
just is what it is.

307
00:25:05,950 --> 00:25:06,331
Yeah.

308
00:25:08,753 --> 00:25:10,275
Good luck.

309
00:25:10,876 --> 00:25:12,057
Yeah, good luck, yeah.

310
00:25:13,799 --> 00:25:24,732
It's something that you have to accept in order, you know, I have to accept that that's going to happen to me.

311
00:25:24,913 --> 00:25:26,394
And I'm not going to be happy.

312
00:25:26,535 --> 00:25:30,259
I might not be satisfied.

313
00:25:30,475 --> 00:25:33,600
I will be from time to time very unsatisfied.

314
00:25:34,281 --> 00:25:34,722
Sorry?

315
00:25:35,183 --> 00:25:36,565
Stop looking for satisfaction.

316
00:25:36,625 --> 00:25:38,929
Stop looking for a solution.

317
00:25:39,430 --> 00:25:43,116
Stop looking for an answer, a fix.

318
00:25:43,136 --> 00:25:46,982
That's really the hardest thing, but it's the only answer.

319
00:25:47,022 --> 00:25:51,069
Stop looking for a solution.

320
00:25:51,590 --> 00:25:52,672
Stop looking for an answer.

321
00:25:54,475 --> 00:25:56,618
Just say, yes, it is suffering.

322
00:25:58,825 --> 00:25:59,686
And to accept that.

323
00:26:00,428 --> 00:26:01,509
That's interesting.

324
00:26:01,529 --> 00:26:02,251
That's what you accept.

325
00:26:02,271 --> 00:26:03,893
You accept the fact that it is suffering.

326
00:26:04,474 --> 00:26:09,743
It doesn't mean you accept the thing that is causing you suffering and say, well, then I'll just suffer forever.

327
00:26:09,763 --> 00:26:11,045
That's fine.

328
00:26:11,065 --> 00:26:18,297
No, but you accept the fact that it's suffering and that it's, in that sense, not going to make you happy and not worth clinging to, not worth even worrying about.

329
00:26:19,839 --> 00:26:22,964
And then you let the object, you just discard it.

330
00:26:23,044 --> 00:26:24,246
You say, it is.

331
00:26:24,347 --> 00:26:25,288
It is suffering.