Oh, in overall, in overall. Maybe tell. Yeah. equally, equally, all the Bodhisattva, in China as well, in Japan, or India as well as China, equally maintaining Bodhisattva characteristic of this school, which is simply total devotion to a mobile city. Does that sound familiar? Two kinds of questions. Yeah. Is there any problem, any questions about that? total devotion to a mobile city.

[01:02]

That's characteristic of this school, okay? All right? Now, that's a Zen school, all right? Now there's other schools of Buddhism, right? You heard of those? What are the characteristics of those schools? What? No, wrong. Well, not really. Characteristic of other schools is repentance and taking refuge in the triple treasure and giving rise to the fall of enlightenment. All the schools share that. Have you heard that report? Is there any dispute about that? All the Buddhists share that.

[02:04]

The taking refuge of the Buddha, all schools, the characteristic of all schools. Does everybody understand that? That's kind of basic. And prior to taking refuge in the Buddha and in the teaching and in the community, prior to that, all schools share that you practice sanctification or repentance before. Did you know that? Can I know? That's a characteristic of all schools of the Buddha. In the Zen school, then the production of the aspiration for the enlightenment of at least yourself is characteristic of all schools, too. And in Mahayana, we also give rise to the aspiration for attainment of enlightenment for the sake of everyone. And we hope that for everybody.

[03:09]

Did you know about that, too? No. So, prior to this total devotion to a mobile sitting is this aspiration. Okay. Did you know that? Maybe not. I didn't know that when I first started to devote myself, sing on my head leader saying, I didn't know that that was what you're supposed to do before him. So, I found that out later. And the actual successful birth of this thought of enlightenment, the actual aspiration and really sincere desire for the very best for everybody, no exceptions, you actually want the very best for the worst people on the planet, not to mention the best people. No matter how bad they are, you actually want them to be enlightened perfectly.

[04:11]

And if you think about it, of course, that makes sense, because as soon as they're enlightened, they'll drop all the bad habits and be really nice. So it's to your benefit, for your enemies to be enlightened. So you should really sincerely hope for anybody you have problems with. It makes sense if you really hope that they will get enlightened. And also, before you, that you might end up with that. But also, that's best, because if they get enlightened after you, they're still going to cause you trouble. You see, so it's better for them to get it enlightened before you. This is not something I made up. This is actually called the thought of enlightenment. That you actually want the very best for everybody, and you want them to get it for you, so you're safe. And once they get it, they'll want you to get it, so you'll be all right. Okay, this is supposed to happen, this happens before you could have to practice this total abortion to a mobile city.

[05:21]

The birth of this wonderful mind of Buddha, this great aspiration for this wonderful thing, this is not something that you can produce yourself. is also not something which somebody else can produce for you. Like, you know, Buddha doesn't do it for you, and you don't do it yourself. It is born in communion with Buddha. Once you enter into communion with Buddha, in other words, once you actually take refuge in the Buddha, And again, not as an object. You don't reach out and I take refuge as an object. You return to Buddha from the refuge process. In that community, this thought is born. And prior to this community, you must repent. Because if you don't repent, if you don't, and repent means thoroughly acknowledge all your karma, all your passion completely so that you actually feel completely forgiven, completely purified.

[06:42]

And then you're not purified by somebody else. This purification is sponsored by Buddha nature. So these practices, these practices of repentance, of purification, where you just lay out what you've done with no reservation and you are completely met with complete forgiveness and complete freedom from all your past trauma. And then you take refuge in the triple treasure and then to give rise to this thought of enlightenment. This is shared by all Buddhists, all Buddhists. And our zazen practice is basically, in order to protect, it's kind of like the house in which this thought lives. Or it's the environment where it's the nurturing of this wonderful thought. And the Zen school is the character of the Zen school is to use the immobile city as a hallmark

[07:46]

for protecting and developing this wonderful mind-giving light in them. I'm saying this because a lot of people come to Zen and they're first, like in our Zazen instruction, people come and they learn how to do this thing all by sitting or they look to get the instructions in it. But we don't tell them at introductory instructions, you must repent. Because then almost everyone would leave. All right, don't get to laugh. What? Please. No, I wanted to practice this mobile sitting, like the Buddhist practice. But later, after many years of unsuccessful practice, I found out that you have to do these other practices. Does that make sense? So I don't feel bad because the sitting actually showed me, finally taught me that I had to do those other practices in order for my sitting to be more functional. So, in some sense, Soto Zen is for people who, you know, don't want to start at the beginning, they want to start at the end, they work backwards.

[08:53]

That's what we do, we start at the highest practice, and then after one, two or 20 years, we realize we have to start over. That's okay, that's beginner's note, right? Soto Zen says, If you're doing a practice, no matter how lofty, if you're doing a practice and you can't go back to the beginning, that practice is no good. So our practice, our immobile city, is really a wonderful practice. It is actually the practice that Buddha does. But you should do it in such a way that you have no problems and bring it back to the beginning, to this basic repentance, taking refuge, these very beginning practices that all Buddhists do, and then gradually work your way back up to the practice that you started with. And we keep going round and round like that forever. No problem. OK? And this may be a surprise to you.

[09:58]

It was a surprise to me, actually. I remember about, I don't know how many years ago, maybe five or something like that, I was talking to Katagiri Roshi, and he said, even he said, even after Peter Pressing, really a long time, I'm starting to see how important repentance is for Yogi Zen. And I thought, wow, what? Repentance? But now I see it's really a wonderful practice. It actually is a spiritual exercise that actually completely purifies you so that you can take the wreckages to produce the mind of Buddha and then practice those in a true way. Okay? So, would you please all right now repent and now I can get you. Ready? Go. Ready?

[10:59]

Let me show you. Let me show you. ... [...] . [...]

[12:15]

... [...] The traditional way when you do that through contents like that is to do it three times. This very three times is the characteristics shared by all the school of Buddhism as far as I could tell. And after this, Dogen Zenji said, you have now been freed of all your karma.

[13:25]

You actually cleared up now. In fact, if I speak to you as a human being, and myself that way too, if you have any reservations about this, if you think that you doubt that at all, then I would say you didn't really wholeheartedly do it. So you really have, I mean, if you really wholeheartedly do this, then actually you get met. That's what he said. So now that you, if you have done that, now you can, now you can take . Okay? Yeah, do you want to hear that? You? Sure. Yeah? ... [...]

[14:41]

I don't know. [...] A-a-a-a-a-a-a-a-a-a-a-a-a-a-a-a-a-a-a-a-a-a-a-a-a-a-a-a-a-a-a-a-a-a-a-a-a. I don't know why I didn't know what to do. [...]

[15:43]

I don't know why I didn't know what to do. All right. I don't know what to say. It's easy to describe. But basically, just see if you can find within yourself the aspiration for all beings to be happy and free and actually be completely awakened. And if there's anybody that you can, feel that poor, including yourself, please try to overcome that. I won't ask you if you're successful, but that's the next step. And then comes Zabtsang practice, or then comes what we call just sitting,

[16:52]

But what this means is, in more simple terms, it doesn't have anything to do with sitting cross-legged or in particular posture. It means just completely be yourself. It means to practice yoga under the sponsorship or under the auspices of a purified body and mind, under the auspices of the triple treasure, to support the triple treasure, which means a support of perfect enlightenment, the teaching, all good, you know, Buddhists and practitioners are all helping you practice yoga. And again, what I mean by yoga is to put your whole life energy into the duty of living what you do in yourself.

[17:56]

Completely, completely. That's yoga. At any area, no matter what posture you're in. That's what we call just sitting. Dougie Zenji says to what he said to the Japanese, right? He said, That's enough. He said that the word in there that he used, the word neural, could be translated as learn, study, model, imitate.

[19:07]

So you may have heard it translated as the Buddha way to Narao, to study the Buddha way is to study yourself. Another way to say it is to imitate the Buddha way is to imitate yourself. Or another way to say it is to model yourself on awakening, on the way of awakening, is to model yourself on yourself. And to model yourself on yourself is to forget yourself. And to forget yourself is to be awakened by everything. And to be awakened by everything is to drop your body, mind, and yourself and others.

[20:12]

The Chinese character that they've been used here to model or learn or study, it has in the top part of the character, it has wings, two of the wings. So that character, it preferred partly to, like, learning how to fly. Like, if birds do this, what a baby bird is. It has to do, it could be applied to learning how to fly, to learning how to walk, to learning how to talk, to learning how to practice Buddhism. In other words, it has a kind of connotation. It's not just like, it also can be studied. And as you know, a lot of the things we do, you know, our mother didn't explain to us, and we didn't read a book on how to walk. And we didn't read a book on how to talk. We did it mostly by a lot of communication. And it wasn't just by communication outward, either. It was by imitation inward.

[21:22]

Have you heard about that? That sometimes babies, when the children talk, they try to say things, and you can try to tell them, let's not really say it. But they're really copying something else besides what you're teaching. But it is, anyway, to imitation outwardly and inwardly that we've done the Buddha way. But first of all, it's by imitating yourself, by modeling yourself on yourself. Right? Or wrong. Most people think, oh, you learn the Buddha way, you should copy Buddha, right? If you want to copy the Buddha way, you should model yourself on Buddha. That isn't what Godin is saying. That's not yoga. That's a fulsome activity, I'm sure. But we're talking to you, actually, perhaps in Buddhism, you model yourself on yourself. And when you completely do that, you forget yourself.

[22:26]

So actually, your self is not so helpful in certain ways. It actually is kind of a hindrance. Because we tend to cling to it. But in order to overcome the self-clinging, the recommendation is model yourself on that self. Copy that self completely. And when you copy yourself completely, you will be free of yourself. And then you will be enlightened by it. So the yoga recommended, Buddhist yoga, is basically model yourself on yourself. Model your thigh on your thigh, your teeth on your teeth, your thoughts on your thoughts, your feelings on your feelings. Dogon Zenji also says, when you practice this modeling yourself on yourself, you don't engage in thinking and choosing, or good and bad, or pros and cons.

[23:30]

So it's not exactly like you're choosing to model yourself on yourself. But someone said, well, what about if I think, well, I'm kind of a bum. And so I can't really practice. Well, I'm kind of lazy, so I can't practice. Or I'm kind of deformed, so I can't practice. And then what person thinks that and models themselves on that person then gives up practice. That's not what I mean. I mean, if you think you're kind of If you think you're not worthy of practice, if you're kind of despondent like that, modeling yourself does not mean that you decide that since you're despondent, you'll stop practicing. Modeling yourself means you say, I'm despondent. I'm really despondent. Yeah, me, I'm despondent. In other words, you totally put your light energy, all of it, into being despondent. That doesn't mean that after that, then you're going to say, well, then therefore I'll do such and such.

[24:36]

No. As soon as you completely own up to and confess and put your energy into being despondent, you will be released from being despondent. That's what I think he's saying. It's not like you're supposed to choose who's you know, what state, but whatever state you're in, you totally desert that state. Because in fact, that's all you, you know, like, it's unreasonable to want to be in some other state than one being, right? Everybody knows that. That wouldn't be the reason it would. If that's not reasonable, why don't we totally engage in a mobile city? Why don't you totally engage in what you are? They say, well, what I am is kind of not very good. Well, that's still, the Buddha word is to engage in whatever you are, including your judgments about yourself.

[25:36]

Because in fact, that's what you're doing. That's what we mean by yoga. And when you, at the culmination of thoroughly being what's happening and not trying to be someplace else, you will forget about where you are. You'll forget about that respondents. You'll also forget about if you think, well, I'm really in great shape. I'm doing terrifically. I'm just, you know, whatever, wherever you are. If you totally exert that, you'll forget that. I don't know if you believe that, but I believe you believe that. And although you have no choice about where you are, it's kind of like we have a choice about whether to resist where we are now. Is that the reason? See if we give you special attention.

[26:41]

For example, you're in that chair right now. Right now, you have no choice about being in that chair. You can get up and walk out of here, but while you're sitting in the chair, you have no choice, right? At the moment you're sitting in that chair, you're coupling that chair, okay? Does that make sense? But you can resist being in that chair even while you stay in it. For example, you can stay in the chair the whole lecture and you can resist the whole time. Right? Well, it's kind of like, we can actually do that. Isn't that the wonderful thing you can do? We're wonderful that way. We can resist being where we are. We can resist, you know, we can resist having a name we have. And we can also resist other people being where they are, too. Right? It's the same thing. We... They can't be any place where they are, and we can also resist them being the way they are.

[27:42]

So once you learn how to do it with yourself, you can do it on everything. And then you can feel miserable. Plus getting tired, resisting. Was it like that? Did anybody disagree with me? Yes? Well, I don't speak, but I'm wondering what is so important about being reasonable. It's not so important to be reasonable. I'm just saying it's unreasonable. It's not so important to be reasonable, but it's important to violate reason. That's it. In other words, Buddhism is not reasonable, but it doesn't violate reason. What is a very respectful reason? The Buddha bowed to reason. He never violated conventional, you know, conventional morality or conventional, what do you call it, conventional truth, conventional reason.

[28:54]

He didn't violate it. He didn't cling to it either. So Buddhism doesn't cling to it. One of the false views or one of the problems is to cling to the conventional view, is to cling to it. Okay? That's not good either. But to violate reason and do something unreasonable, like wishing that you were somebody else from who you are, that's unreasonable. This is not so good. Part of you can do that. You can wish that you're not who you are. But it isn't reasonable to actually think you're not who you are, or that you could be something other than what you are, moment by moment. And my faith is, and this part isn't so reasonable, this part isn't so easy to prove, my faith is that if I and you can totally settle into what we are at the moment, that out of that settledness, comes the ability to make beneficial change, or, yeah, a beneficial change, or the change called the change from suffering to freedom from suffering occurs.

[30:05]

That's what they, it's also, I guess, they assess that. They have the wisdom to know what things you can't change. and to know what things you can't change. Well, what you can change is you can change from misery to freedom. That is possible. But it comes from knowing you have to do the previous one. It's not this process of being able to be yourself, however, is really tricky because we have to create a mind. Because we can think of all kinds of ways to exist. And now we're actually going to stop. So now that you're all aligned with the Buddhist school and with the then school, you've got it all now.

[31:09]

So now I'd like to read your story, which I didn't want to put it before. But this is a story in further instruction in Further instruction in the yoga of being yourself. Okay? But further instruction in studying resistance. And yeah, studying resistance and becoming free of resistance. I could go on to get many other studies, but I think I was going to read the story. This is case 98 of the Book of Equalinity. It's called Dungshan's Always Close. You know, Dungshan, he's also known as Pozon. Pozon Ryokai Daisho. Your early morning's friend.

[32:10]

Friend to those who have no friend. The person who wants even the worst people to be enlightened, this is Kozan Ryoka, also known as Dungshan, Liyam Jih. He was a Chinese Buddhist of the Zen school. A monk asked him, among the three bodies of Buddha, which one does not fall into any category? Dungshan said, I'm always close to this. This is a story. Pardon? What was the story? A month asked Dungshan,

[33:23]

Among the three bodies of Buddha, which one does not fall into any category? Dungshan said, I'm almost close to this. Now I get to... I won't explain this to you yet, did I? No. Is this the first time you've heard this story, very much? Yeah. Did you hear it back there too?

[34:34]

And he said, I'm always close to this. And you see with the Minnesota accent, it's hard to tell the difference between almost and always, because we say almost. Sometimes we say almost. Almost sounds like always. Anyway, if he says almost, that's more humble than always. When you find out, when you know more about the story, it would sound more humble if he said almost rather than always. What? Probably worse than himself. How can you make the first thing? Yeah. What can you say?

[35:44]

How can I say it? What are you driving? Like what? Right, well, that's sort of it. This is a further instruction in the question of, since I'm almost here, how can I keep from resisting being here? Now, this is the kind of technical, sort of high pollutant way to resist. In other words, to fall under one of the categories of free bodies of Buddha. But that just shows that we can even do it that way. Now we can just stay back at the critical discussion, but this way we get to learn about the three bodies of Buddha. And we're going to have trouble learning about them in 10 minutes. I don't want to talk too long because I don't want to talk too long.

[36:53]

Where was I? Oh, I know. My hero, my boxing hero was Rocky Morsi. He wasn't a real big, he wasn't a real big heavyweight. He was kind of small, I could be one by two. And his measurement was like, just the same one. And a short seat. Yeah, yeah. Anyway, he said, somebody said to him one time, You know, he retired 49 flights undefeated. He retired an airplane guy. But when he retired, somebody said, when Muhammad Ali was champion, he said, well, what do you think, Rocky?

[38:01]

Could you beat Ali? He said, well, if I said I could, I'd be boasting. He said, I could. I'd be lying. So that's kind of a douche. If he says almost, he lied. And if he says always, he can't break the problem. Either way, he's a couple. So the three bodies of Buddha are Dharmakaya, Svarvachanga, Buddha, Thayusho. The teaching body or the law?

[39:07]

The law body, right? The body of the law. Where is the body of law? It's all pervading, can you see it? You see it? Really, can you not see it? No. It is everywhere, right? So it's not something that we actually can see or get a hold of, but it's just the body of the way things are written. Now, if we can somehow, if that sort of dawns on, if it dawns on living beings, If law body dawns on a living being, then the living being experiences what's called the bliss body, the reward body. In some sense, the non-nualistic awareness of the law body is the reward body.

[40:07]

Practice sincerely. Somehow the light goes on. You don't know where the light is. It's going to get brighter, and yet somehow brighter. And you kind of get real happy. And everybody looks quite beautiful. So this is the Bodhisattva's social club. The Bodhisattva's cocktail party. Somehow everything's really one, but he doesn't know why. And it's everything. And then there's the mnemonica, which is for us, us folks. It's called the transformation body. In other words, the law body gets transformed always into something, into living beings. It's always transformed into certain locations, very particular locations. One of the characteristics of the law body, or the pervading body, is that we pervade right into the lipos... It really gets right down into the little kinks of the universe.

[41:10]

So the law body is a very deep, profound aspect of the Buddha. The bliss body is a sort of glorious, magnificent aspect of the Buddha. And the transformation body is the very particularly unique aspect of it. So the Buddha is all-pervading and very, very deep, deep beyond anything that anybody can get a hold of or know about or anything. It's very blissful, and it also is very, very particular. It's so wonderful that it can get particular. And there's no particularity it doesn't reach to. And so every particularity is a possible nirmamakaya Buddha. So one way that the Chan is sometimes given is the Dharmakaya Vairachana Buddha. the Sanlokkaya Buddha, and the billions of the Nirmangkaya Buddhas.

[42:19]

Because they're on all possibilities. Now these three bodies of Buddha, You never have one without the other. You can't have the Dharmakaya. Sometimes there's some order to them. In a sense, they're all simultaneous. You can't have the Dharmakaya without the Samodakaya. The Dharmakaya without the Samodakaya is kind of a lousy Dharmakaya. It's pervading everywhere and nobody's appreciating it. We don't want the Dharmakaya. And the dharmakaya, the sambalakaya, without mnemonakaya, is a sambalakaya that's sort of in general. Kind of like, generally speaking, there's this wonderful bliss. We can't say anything about being in the place. In other words, it's got nothing to do with anybody. No, that's not the sambalakaya we want. So it goes, dharmakaya. Then there's this relationship with it, which is happiness.

[43:21]

It's also called... Bob Thurman said you could translate it as the orgasmic body of Buddha. It's like blowing the top off of everything. But it's not the same because the all-pervading truth doesn't blow the top of everything. But it's not just that it does. I mean, it's not just that it could. It's that it is blowing the top of everything. That's the reward. That's the bliss body. That's the orgasmic. And this organic body that's blowing the top off that happens in these little places, on these little practices that we do. Those are the three bodies, okay? They're also related to past, present, and future. These three bodies. So you get to guess which one you think is related to past. Done okay?

[44:22]

Right. Now it's going to be easier for Noah. Which one do you think it relates to future? Huh? Bliss. Bliss. The bliss body is related to the future, right? And then the nirmonic body is present. Okay. And these three bodies of Buddha are also related. Later they said, avoid all evil, do all good, and work for the benefit of all beings. Okay, those are the three precepts, right? So which precept, which body do you think is related to avoid all evil? Which means, do right conduct. You're right. She already knew, though. I told her this poet. She didn't. She didn't. She just talked, that's all. Some people know it.

[45:24]

They have to wait more. To me, that was quite surprising. Is it? OK, but that's the teaching. So then which one do you think is the do-all-good? The bliss body is associated with the precept of generating all wholesomeness. And then to work for the benefit of beings is the transformation body. Okay? So if you put together the bodies, the times, and the precepts, you see the Dhammakaya, has to do with following precepts, in a sense... I'll say it in Sanskrit, okay? The first one, it helps. The first pure precept is called Trati Moksha Sambhara Shila. Trati Moksha is the rules, you know?

[46:25]

Do you know the rules? These are examples of rules. Five precepts, okay? The five precepts for lay people, don't kill, don't steal, don't lie, don't abuse sexuality, and don't take it off. And so do the five precepts. Then there's also eight precepts, which lay people can take for a certain period of time, like they take it sometimes on fasting days or for a month or something. And you add to those five, you add on, you know, music and dancing. And don't sleep on a high bed. And don't eat up your lunch. And don't sleep on a high bed. Yeah, so we're doing it, [...] we

[47:42]

Even for lay people, take those five precepts, it's kind of a nasty form of lay people, if they can do it in a house. And samvara means discipline, and shila means precepts. The first precept of avoiding evil is to practice these limitations, and this is associated with the past and with the law of life. Now, if I think about this, the sense that I think about this is that the past, you see, the past is, in some sense, the past is bigger than the future. Now, of course, the future is endlessly big, right? But the past is really big. It is beginnings. The past that we got working for us is extremely big. It's so big that that's why we don't, you know, that's why the Dhanakaya have to do with the past.

[48:52]

It's not just what's happening, it's also including all that ever did happen anyplace at all time. You know, it's extremely big and beyond our comprehension. And it's bearing down on what's happening with tremendous force. So that really you don't have any choice about what's happening. You really are nailed to the spot. And that's also why we don't really understand the precepts. It's kind of like, don't kill. We sort of think, well, I can see why I shouldn't kill. I should not be able to kill. You can feel like, well, you know, would you like to be killed? You know, you can reason like this. And you think, well, yeah, I don't want to be killed. So I can see why I don't want to kill other things. But really, we don't understand why as much as we could, if we could understand the past. We don't understand the past. It's too big. That's why we're not told. Think about being, think about doing, we're told.

[49:53]

This is a case where they say, don't do this stuff, because you don't understand why not to. Or another way to put it is, these are the things, you would follow these precepts if you did understand. If you were completely awakened, you would act like this. So act like this. So it's the past, it's this huge truth that's beyond our comprehension, and it's taking on these limiting exercises. The bliss body is associated with the future. And that means, one way I understand this is, once you receive the bliss of the orgasmic body of Buddha as a result of your sincere practice, You get to see how wonderful it is, how wonderful people are, for example. You get to see the spiritual quality of people. Of course you still see people like they always did, but you actually can see, you can actually see how great they are, you can see how wonderful they are.

[51:04]

You can actually see auras around the Buddha. You can actually see the wheels on the hand and the wheels on the feet. You can see the webbing between the fingers. What's this webbing for, you know? It's for scooping up separate beings and helping them through the teaching. You can actually see that stuff. Of course, you say it's symbolic, but the point is, yes, symbolically you can see how wonderful. Human beings are actually extremely auspiciously situated in it. You can actually see how close they are. And therefore, you can be very patient with them. Because although they slip and slide, they also have the result of extremely long and effective and benefit and wholesome evolution. You can see that. In other words, you can really appreciate people.

[52:09]

However, if you say to people, you know, you're really great, and I'd like to give you a hug or something, you can do that, and that's where you feel sometimes, but you can't really express how, you can't express in the present how wonderful you see people are. You know what I mean? Sometimes you see people and you kind of want to say, you know, art, they think you're wonderful, but, and you can say it, but it doesn't really come up quite to how wonderful you think they are. And somehow, the only way you can express how wonderful you see they are is in the future, over a long period of time. In other words, from the other side, you might say, don't tell me how wonderful I am. Just, you know, show me. Show me with over many years of, you know, support and kindness. And vice versa, that's it. Like when Suzuki Roshi ordained me, I wanted to give him some kind of presence of something. To show how grateful I was to him for ordaining me.

[53:12]

But he said, no, no, just practice whatever. That's your pain in me. Just really practice sincerely for many years. That's why. That ain't full quality of that. But, you know, partly... and you want to give something right now, right? That's okay, but that's not enough. When you really feel how great people are, and they see their virtues, you can only need the future. That's one understanding. Because that precept is called kushila dharma samgraha shila. In other words, the shila, the ethical practice, which is to gather together all I think it's even sarva, no, maybe not. Anyway, to gather together all the wholesome things, to accumulate them. So this practice is not the limitation anymore. It's actually to generate all kinds of positive things, like practice generosity and patience and samadhi and enthusiasm.

[54:22]

These aren't limiting practices. These aren't like, don't do this, don't do that practice. These are generating positive energy. In that sense, too, it's a future dependence. Because you're going to just keep generating more and more wholesomeness. And then the next precept is what's called Sapa Kriya Sri. Sattva is beings. Kriya means to clean, or to develop, or to exercise, or to work. Like, have you heard of Kriya Yoga? What does that mean? Like, to work yoga sometimes, right? Yoga is sort of like yoga of washing the dishes. Yoga of doing carpentry. For the, you know, to build a temple or something. Okay? That's Kriya Yoga. So Sattva Kriya is to garden all living beings, cultivate all living beings, how all living beings grow and develop. But that's done in the present.

[55:26]

It's done by the way you are right now, by your posture, and the way you chew your breakfast, and the way you hold your hands. In the present, that's where you develop other beings. From the point of view of your love with beings and your bliss about beings, that's future-oriented. But from the point of view of actually working for other people's development, it happens where you are now. Does that make sense? So this is the three bodies of Buddha. These are the three which you can line up with the three precepts and which you can line up with the three time, okay? That takes us back to the magic. So now I guess I'll end by referring back to the story. Among the three bodies of Buddha, among these three bodies, or you could also say, among the three pure precepts, which one does not fall into any category?

[56:31]

And also you could say, among the three times, which one does not fall into any category? And Dongshan said, I'm always close to this. So Zazen, that which protects the thought of enlightenment, or Buddhist practice, or modeling yourself on yourself is to not fall into any of these three categories, is to not fall into any of these three pure precepts. In other words, don't fall into the first pure precept. Don't fall into the second pure precept. Don't fall into the third pure precept. Don't fall into any one of those three. But be close to that way of living. which doesn't fall into any of the three. In other words, that lives in the midst of all three simultaneously. Don't fall into following rules.

[57:39]

Don't fall into working for beings. Don't fall into generating positive things. Live in the midst of those three. You can visit each one of those. It's okay to visit, like the monopoly. You can visit jail, but don't go to jail. So the actual practice of being yourself completely is to not fall into any of those, but also not avoid it. Because that's what we really did. It's a mixture of three precepts. So Dungshan is always close to this. And we're always almost close to this. So the next time I talk, I think I'll go another level deeper into this, always close. And I'm talking about... I'm talking about...

[58:42]

I'm talking about...

[59:08]

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