SPEAKER_01 0:30

Welcome back to another bonus track.

SPEAKER_00 0:35

Repeat after me, my body is relaxed and comfortable. My heart is still and my feelings tranquil. My mind is bright and focused. My mind is bright and focused. I'm grateful to hear the Dharma. I am grateful to hear the Dharma. I'm eager to understand its profound meaning. I'm eager to understand its profound meaning. I'm happy to practice what I learned. I'm happy to practice what I learned.

SPEAKER_01 1:05

Why are you wearing those dresses?

unknown 1:08

Celebration.

SPEAKER_01 1:12

Any other reason? You knew the dresses were a setup. Why are you wearing the dresses? Offering. To dedicate the thing to offer the thing, right? That's what I'm after. We're so good. So good. Offering. We have how many offerings? Who can call them out? What do we have?

unknown 1:41

Incense.

Buddha Nature And True Reverence

SPEAKER_01 1:43

Fruit, incense, flour, water, rice, voice. Yes, that one's frequently missed. Your chanting is um song kong yang. Kung yang means offering. It is a very actually kongyang means like a fortune nutrient. It's a multivitamin for you for your fortune, or it's a fertilizer for your fortune. It makes fortune. That's why kon yang offering. Yes. Yes. When maybe you were here when we have no fruit on the altar, it's not jisim jung nye kung yang. It's him kim yung ny. Then let the rest part is the same. Samgye dosa sa san jabu. But the first part, no kongyang is mentioned. Why? Because we're not offering the things. So how to what does it mean? How to uh make correctly the kon yang, how to correctly make an offering. Your dresses are pleasing to the eye. It is offering like a flower almost. Beautiful. Of course, respect, dedication, uh, tradition, all of those things are there, but big thing is it is kon yang. Offering. Where so you're familiar with your with the idea, perhaps, of your own Buddha nature. Right? Only five people.

SPEAKER_02 4:02

Yes, sir.

SPEAKER_01 4:04

Yeah. I have, right? This is post-Enlightenment. The Buddha's declaration is wow, everybody has it. It's so beautiful. That's the recognition and the realization of it. Everybody has it. This thing. So we each one of us have a Buddha nature. That means you have a Buddha hood. You are a Buddha, potentially. Potentially because if I don't know, might as well not exist. I potentially have the USB to USB C cable in my cable drawers, potentially have it. If I can't look in there, it's still a potential only. But the Buddha says you have it. You have a Buddha nature. You have it. So my own Buddha nature. If the Buddha walked in here today, how would you treat them? They're walking right now in here. How would you how would you treat them? So would you treat them? Bear with me, but would you treat them uh so much better than even your parents?

SPEAKER_02 5:55

That's a good question.

SPEAKER_01 5:57

Probably I think there would be like tremendous irreverence. There you go. Tremendous reverence, right? So would you treat them better than you treat your children? Would you treat them better than you treat your spouses? And your siblings?

unknown 6:16

It depends.

SPEAKER_02 6:18

Oh I don't have siblings. Uh oh. I missed that. I missed it.

SPEAKER_04 6:26

See, it depends. Oh no, it's that's not what I meant.

SPEAKER_01 6:33

Why would we treat the Buddha better than you even treat your parents, your children, your your spouses, your your siblings? Why?

SPEAKER_04 6:44

It wouldn't be treating them better. Be treating them the same. But if you walked in here and I never met him before, I would fall to the floor and thank him and write, you know. But if I knew him every day, I was having lunch with the Buddha every day. I'd treat him the same as I did my child.

SPEAKER_01 7:01

Uh-huh. Maybe that's why it's not common.

SPEAKER_04 7:07

He says, I'll come when Sunji leaves.

SPEAKER_01 7:11

Maybe the Buddha, maybe the Buddha thinks I get the first accolades on the first trip, second one, get your own food. And then progressive deterioration to what? Take out the garbage?

unknown 7:25

No.

SPEAKER_01 7:32

Right. So it is why, why some people would every time. Why some people would every time treat the Buddha with more veneration, more respect, more even than even than the parents. I mean, think about parents without parents, we are not here. Children are the meaning me, perpetuating more of me into the world, into the future. Spouses and things are our Dobhan, our friend on the path. Some people said they would respect the Buddha or treat the Buddha with more still than even the parents, the spouses, the children, their siblings.

SPEAKER_06 8:44

Anybody?

SPEAKER_04 8:45

Because we don't keep in mind that everybody has Buddha nature and is a future Buddha.

SPEAKER_03 8:52

Were you asking why?

SPEAKER_01 8:53

Yeah, why would you? Why would you treat the Buddha with such high esteem?

SPEAKER_04 9:01

Respect what he has done.

SPEAKER_01 9:03

But we respect parents.

SPEAKER_04 9:05

So we don't have to. He's done all the work, he's organized the teachings, and he's giving us the teachings so we have found it.

SPEAKER_01 9:11

Your parents teach you so so much. Also, then you as a student of life have to look at say, not doing that.

SPEAKER_03 9:27

Because it's easier.

SPEAKER_01 9:28

Because it's easier.

SPEAKER_03 9:30

Like it's it's I think you need more practice in order to have that same respect for your family and all the above. But that's not really exactly what he has, but that's what Kim.

SPEAKER_04 9:47

He did it, we can do it.

SPEAKER_01 9:51

Your husband reminds you that all the time.

SPEAKER_04 9:53

He does. Listen, you don't want to tell me he's a bodhisattva. I've confirmed it the past year, see?

SPEAKER_01 9:58

I know. That's why you ain't bound to him. How many tongues do you have?

SPEAKER_02 10:03

Because it'll give you a big big ego.

SPEAKER_01 10:06

We tend to, right? Of course. Why with all those people, meaningful people in our lives, important people in our lives who help us and support us and challenge us, and hard things are challenging too, right? All those things. People are close to us, important to us. What's the difference?

unknown 10:36

Comfort level.

SPEAKER_01 10:38

Comfort level. Okay. Shall I tell you?

SPEAKER_02 10:44

Yes, go ahead.

SPEAKER_01 10:46

Wow. All right. Because the Buddha transcends transcend the possibility to develop an ego, should you bow to the Buddha. Your husband maybe it won't transcend. That's not why you don't bow. Yeah. The Buddha transcends all worldly things. Actually, in the sutras, the Buddha doesn't even ever say I. The translations we get are wanting.

SPEAKER_06 11:38

The Buddha never says I did.

When Self-Talk Becomes Bad Offering

SPEAKER_01 11:44

Says Yore. Yore means not I. I has preference and like and dislike. I is plugged in to the duality of existence. For the Buddha to say I, he then is sharing his opinion, his preference for this or that. But the Buddha says Yore in referring to himself. Yore transcends something. Yore doesn't have a like and dislike. Your Buddha nature doesn't have a like and dislike. Your Buddha nature knows the true thing. True. Not preferred. True. Sees true. Not pick and choosey. Sees true. Come on in. You made it? Good. Welcome. So if we were to treat the Buddha, when the Buddha walked in here and we said you would treat the Buddha differently, with more esteem, more veneration, more respect than you do even your own parents, than even your own children, than even your own spouses and your siblings. And as much as those people are there day to day, supporting, protecting, reinforcing, challenging, tending to you. And of course, we are to tend to them, ergo the mutual respect. And yet, still, you said, most of you said, you said you would tend and treat the Buddha with even more still veneration and respect because the Buddha transcends the worldly things. Okay. Now do you have a Buddha nature inside of you?

unknown 13:58

Yes.

SPEAKER_01 13:59

Okay. Just checking. So when how then can we treat can you treat yourself the way you treat yourself?

SPEAKER_04 14:28

Because we forget?

SPEAKER_01 14:32

You forget yourself?

SPEAKER_04 14:34

No, we forget that we have that Buddha nature.

SPEAKER_01 14:38

That means we forget ourselves. It is, right? Why other shiny a thing pull me away from my Buddha nature? I get caught up and entangled in the argument, the minutiae of day-to-day living. If we treated the Buddha when he walked in here, we established you would most likely treat him with utmost veneration, higher still than the veneration and respect and the honor you give to your parents and your children and your spouses and your siblings, maybe even your boss who makes your life possible, what have you, right? These people who are within the fabric of your life that clothes you literally and figuratively, right? We have all these people who deserve absolutely so much respect from us, so much gratitude from us, so much thankfulness from us. And the Buddha walks in and we treat him even more still better. And then we treat ourselves with such shabby treatments. How much do you disrespect the Buddha?

SPEAKER_06 16:18

How much do you disrespect the Buddha?

SPEAKER_01 16:25

How much do you disrespect the self Buddha? How much do you torment your own Buddha nature? You wouldn't do that to the Buddha. If the Buddha walked in here, you wouldn't torture the Buddha in such a way, you wouldn't torment him in such a way, you wouldn't disrespect him in such way. Then how come we visit upon our own Buddha nature these offerings, these torments of worries, the torments of anxiety, the torments of depression, the torments of jealousy, the torment of greed. The Buddha walks in here and says, Ah, I have something for you. Here, I want you to have this offering, please, of worry, of sadness, of anxiety. Here's some lovely stupidity, some utmost splendid arrogance, some selfishness. I want to give you this burning ball of anger.

SPEAKER_06 17:54

Some offering.

SPEAKER_01 18:00

Yes. Excuse coming.

SPEAKER_04 18:04

It's not excuse. My understanding is, I'm please correct it, is that our root nature is pure and beautiful, and what create what is the anxiety and worry and torment is coming to the image of ourselves that we created, right? Is it not? So isn't it? I'm just gonna shut up.

unknown 18:32

Never mind.

SPEAKER_04 18:34

The worry in the anxieties because ego is getting hurt. We're visiting that pain and corner of our ego because we're not, you know, for whatever reason. But I think our true Buddha nature is pure and free from all that, and that's what we have to leave. Like, I don't remember not making any sense. Never mind, I should just shut up.

SPEAKER_01 18:55

No, no, go on with the excuse. Continue the excuse, please.

SPEAKER_04 18:59

Oh, it's coming.

unknown 19:01

No.

SPEAKER_01 19:01

Go on with the excuse.

SPEAKER_04 19:03

It's not an excuse.

SPEAKER_01 19:04

Ignorance. You're claiming ignorance?

unknown 19:07

I'm not of course I'm ignorant.

SPEAKER_01 19:09

No, you're claiming ignorance as the excuse against this shabbiest of treatments of your own Buddha nature.

SPEAKER_04 19:16

I'm not sure it's the Buddha nature, but we're tormenting it as much as it's the false sense of self that we have, this pretend self that we've made.

SPEAKER_01 19:25

So that one's okay to torture?

SPEAKER_04 19:27

It's not okay to torture it.

Keep Thoughts Wholesome In Real Time

SPEAKER_01 19:31

So the question is, would you? Would you? If the Buddha walked in, would you? Would you say, well, you know, I'm ignorant and I'm selfish and I'm egotistical and I'm human, so sorry, but here's a ball of anger and rage and anxiety and frustration. You won't give it to him? Why won't you give it to him? Because he's over there, far away. The things that how do you make an offering to your own Buddha nature?

SPEAKER_04 20:07

Treat yourself like yourself, give yourself glossy.

SPEAKER_01 20:15

When a thought arises in your mind, it simultaneously arises and it's simultaneously offered. As it arises, it's offered. Because the splintering that we're claiming here doesn't exist. There's the me, and then there's the other me, the the Buddha me, and then there's the right we we this is a dualistic perspective that splits itself apart. When the thing arises in your mind, it is then therefore at the very same moment offered. So how do you offer to the Buddha a good thing? Come on. Yeah, you uh in if if the premise is that as the thought arises in your mind, it simultaneously is offered to yourself, right? And yourself accepts it. Keep your thoughts wholesome. How do you not offer anger to the Buddha self? Don't be angry. How do you offer non-worry to your Buddha self? Don't worry. How do you offer non stress to the Buddha self? Everybody knows how to do it. You're all good, excellent.

SPEAKER_06 21:50

It is, it is also the Buddha self.

Carry Temple Practice Into Daily Life

Seeing Buddhas In Everyone You Meet

SPEAKER_01 22:02

Never sleeps. Parents, children, spouses, your loved ones, sleep and they eat and they go places. That means there are moments in your life when you are without them. There is never a moment in your life when you are without your Buddha nature. That means everywhere you are, at any point, location, time, whatever, it is a lovely place to offer to your Buddha nature an offering of not worry. Because there's a danger in localities. Everybody comes to the temple and everybody's pious and respectful, and they step outside and they push an old lady out of the way because the last donut is on the shelf, and you're like, Git. I need that. Right? So the location is very much tied into you might not do a thing in front of your mother, but mom's gone. Sure. The thing is done. But you cannot not do in front of your own Buddha niche. If you're working and you're cutting grass and some roots get caught, and your blades get tangled up, and you have to flip over the lone mower and you have to sort that out. Every curse word that comes out of your mouth, your brain, doesn't go into the machine. It's exactly offered to the Buddha nature. You bleep, bleep, bleep, mother bleeping bleep, bleepness. I offer this to you, oh Buddha nature of mine. Because think about sometimes you want to search and you look left, you look right, make sure nobody hears you before you unleash the barrage of vulgarities. The sun sees you, or if it's at night and dark, where sometimes thieves and crooks do things at night because it's hard to be seen. It's not hard to be seen. The cyclops eye of a full moon is gawking at you. The universe, the big Buddha knows, your own Buddha knows you cannot hide from your own Buddha nature in a forest, you cannot hide it under water, you cannot hide it in a cave, you cannot hide it anywhere, because it is your own self. And so treat it as such. We went over there by water to the waterboard, the Buddha? No, you just very tenderly, oh, very tenderly with the statue in the other room. Where's the tenderness towards the husband and the wife and the spouse? Where's the tenderness towards the children and the parents when they annoy you and they get on your nerves? Where's the tenderness? It is how to offer. That's why we practice things. When you come to the temple, we practice things. How much bowing we do? Why? You need thigh muscles and hip flexors and taekwondo exercises, and one in a sir, and the two and a sir, and three and a sir. Jumping jacks next. No. You come and you bend your rigid egocentric spine. You bend yourself, you practice humility, you practice offering, you practice respect towards all the buddhas and all the bodhisattvas with with tenderness and care and compassion. We practice, that's why we come and we practice the thing. We have to uh bring it from the training ground into the living ground. Why we call one another with respect, and then you go outside and then somebody else gets a less nice. They don't have a Buddha nature. Clearly, they don't have a Buddha nature because they deserve the viraj that they receive. We come here and we practice something, we practice it until it seeps into the skin and the flesh into the bone marrow. And then when you sweat in the hardships of life, you sweat out incense smoke. You sweat out as you toil in your day-to-day life, you sweat out of your pores, the philosophy, you sweat out of your pores, the wafting, pleasant scent of compassion and care and respect for others. That's how we come and we practice it. Sunday service is one hour. Now we've been here for one hour and a half. Let's say you stay here for hantam, two hours. That's two hours. Twin more left just today. And six more days left still. For what? For the practice that was practiced here to be gifted to the world, to all of the walking around Buddhas and Bodhisattvas, all of those to various degrees open lotus flowers of our true nature. Everything we do is a practice for life, for every facet of your life that is to be gifted and visited upon everybody in your life. There are no exceptions. The people who annoy you are not an exception. The people who love you are not an exception. The people who you could care less are not an exception. Of course, you care less, and it turns out that was your kidney doctor. And you don't find that out until you pull up to his office. But you've cut him off and flipped him a bird on the way to the appointment. I'm in a rush. I'm important. You get there and you're cutting each other off, and you run out. He runs out, both people slam the door. This is true. We have the stories of people doing just exactly that, but in a more dire circumstances. A dying wife to whom the husband was on the way to visit in the hospital. Cut a guy off, almost ran him off the road because important. And he sees that guy that he just kind of pull into the same parking lot he's pulling. Get out of the car, run. He runs in. And then they say your your wife's surgeon is here now and he's going to operate, and he operates, and after the operation, who comes out to tell you that your wife is alright and the surgery has gone well? The guy you you cut off. This is a true story. There's a slew of such true stories.

SPEAKER_06 30:38

Why? Why worship God?

SPEAKER_01 30:47

Someone that can do what you cannot.

SPEAKER_06 30:53

Someone that can do what you cannot is you might as well be your God. That's right.

SPEAKER_01 31:04

All of those. All of those have a Buddha nature. They're far away people. Look at that. Grandma and the baby, they love each other, they're so close to each other. But when a baby's hungry, grandma can't eat and fill the baby's stomach, no matter how much she loves the baby.

SPEAKER_06 31:26

Close. But far.

SPEAKER_01 31:32

But the closest thing to you, and that is to say, your Buddha nature, never gets a hug. Just gets vulgarities and upsetness and anxieties and worries and jealousies and all kinds of offerings. Kong Yang of suffering, I bring to you, all the Buddha of self.