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Q3-19920226-Larry_Rosenberg-UNK-anapanasati_full_awareness_of_breath_series_tape_3-33806 Leandra Tej
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Talk: 19920226-Larry_Rosenberg-UNK-anapanasati_full_awareness_of_breath_series_tape_3-33806 Leandra Tejedor.json Start_time: 01:15:40 Display_question: You talked about home, mind, body, breath together, but then I don't know if you want to say a little bit more, but home is empty ultimately, yes? Keyword_search: home., body, breath, empty, Buddhism, Cambridge, CIMC, self, anatta, delusion, World War Three, condition, sutra, long/short breath, wisdom, seeing clearly, insight Question_content: Questioner: You talked about home. Mind, body, breath together, but then I don't know if you want to say a little bit more, but home is empty ultimately, yes? Larry: Yes, but you're getting way… I guess I have to say something, because I did say it, but it would be well beyond what we're dealing with now. Emptiness in Buddhism doesn't mean necessarily, like space. That's one you… empty means empty of intrinsic existence. So that things come together temporarily because of certain causes and conditions. Now we impute a solidity, or a core to them, whether it's the breath, or a house, or like this center, is empty. But it's not empty because there's space here. It's empty because at some point it's not going to be Cambridge Insight Meditation Center. It doesn't have intrinsic reality. I know the history of the place, so it's easy for me to know this place is empty. A doctor built it. Then it became a birthing center. It was the first and only birthing center in Cambridge. Then the doctor's wife died. He married his nurse, then he died. And then one of his sons became alcoholic, and this place became a rundown rooming house, with water pouring in from the roof. That's when we got it. A highly neglected good old house. And now it's Buddhist Center, buddha's, Cambridge Insight Meditation Center. Or that other name…all of that. Break_line: So, it's not that it's not here. It's here, but it's here in a particular way. It's empty of, but the mind imputes solidity to it, and we do that with ourselves. The self, anatta means that there is no core self, that we can point to. That's exactly who I am. It's not that it's not there at all, but it's not there in quite the way we think it is. And that's delusion. And as you look carefully, you see that. And it's not even a negative thing. People think, oh, gosh, everything is empty. It means that we're alive. Things are fresh and alive. And if things weren't empty, we would all be. Whatever neurosis or psychosis you brought to this practice; they would all have a hard core. We'd be just for the rest of our lives. I'd be telling jokes for the rest of my life, no matter what World War Three is declared. You ever hear the one about the hey, will you stop it? And whatever yours, it would not be empty. It would have self. It would have ata, but it isn't. It's empty. And so, you know, conditions keep coming and going and changing, and what we're learning is how to live with that. So, it's good news finally, or it's the way things are good news or bad news? I didn't write the script. I mean, I just find it this way, the way you do. Break_line: Now, in this sutra, when we get to contemplation 13, which is about impermanence, using the breath to see impermanence, then this becomes a central point, and you can then go back to every step that you've covered along the way. Take long breath and short breath. Okay? That's first two contemplations, that's a way of introducing us to the practice. At a certain point, when the mind is ready for it, anything can be the basis for wisdom. So, you can go back to what we began with, which, let's say when you breathe in, you know it's long, if it's long and so forth. And you can make that a meditation theme, and you look at it, you can see that long doesn't last. Long is long, long, long. And then it becomes short, short, short, and it becomes long, long, long. And if the breath is fine, it remains fine, fine, fine. Coarse, coarse, coarse., I love breathing, I love breathing. I hate breathing, I hate breathing. So, you can develop wisdom on just any of these steps. But right now, what we're emphasizing is, stopping the mind, from wandering so much. Settling down, and being able to, see clearly. And then the subsequent steps, more and more, are what comes out of the deep seeing insight, seeing into. End_time: 01:19:35
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