And now all ancestors and all Buddhas who uphold Buddha Dharma have made it the true path of awakening to sit upright, practicing in the midst of self-fulfilling samadhi. To sit upright in the midst of self-fulfilling samadhi is said to be the true path of awakening which all Buddhas have upheld as the Buddha Dharma. So, self-fulfilling awareness.

[01:12]

I notice that it says to sit upright in the midst of self-fulfilling samadhi rather than you do self-fulfilling samadhi. You sit, I sit, upright in this posture. And

[02:46]

And, at that exact simultaneous moment, I am not me. The very way that I sit here

[04:07]

is not the way I sit here. And saying that comes from just sitting here. Without just sitting here, I cannot say, this is not sitting here. As I sit or stand in this world, I see everything, all of you, all of you, all of you, all of you. And when I understand that I am not me, I am confirmed by the way you are.

[05:19]

I am confirmed by myo. I am confirmed by dharteya. However, myo is not myo. I cannot be confirmed by myo. However, I am confirmed by not myo. Just as I came in here, I saw one of the monks kind of sliding across the zendoh floor. He was enjoying the fact that wearing socks reduces the level of friction, and he was

[06:36]

enjoying skating across the floor. This skating across the floor, originally, at the first moment I saw it, I thought, this is not me. This is him, who is playing in the zendoh with his socks. But that's not him, it's actually me, because I want to slide across the zendoh floor in my socks too, but I don't have any socks. So he's doing it for me. In this big world, we make a sound.

[08:02]

We draw one line, but that sound is not that sound, and that one line is not one line. That is self-fulfillment samadhi. When you sit, you are simultaneously, in your limited body, on that cushion, you are not you. You are the entire universe. You are the entire universe because you are you and you are not you, and you are the totality of not you. And all the not yous, each tiny manifestation of not you, if you look at it carefully, you

[09:05]

will see it's you. You can never say, it's not you, without using you. And you do say, it's not me, [...] you say that about everything you see, and that's why everything you see is you. And if you are you, through and through, it will be easier for you to say, that's not me. And if you can say, that's not me, and say it with complete conviction, you will realize it is you. But if you can't be you, you don't understand that everybody else is not you, and therefore

[10:11]

you will not be confirmed by everything. I'm saying this to encourage you to devote yourself, to sit, to stand, to be yourself in the midst of the awareness that fulfills you. I want to help you understand that you do not have to do anything, but be present with who you are, moment by moment. Give up everything but your body sitting there.

[11:18]

Give up everything but this breathing body. Devote yourself, devote means, devote means completely, devote is from vovare, vovere which means to vow, completely vow to be this posture. In this school you do not have to suppress coughs. You do not have to suppress anything, and even suppression you should do completely.

[12:22]

Completely squeeze all the way to the bottom of that suppression. And when you do, you will understand, at the limit of that suppression, you will understand that suppression is not suppression. This is absolute freedom. This is absolute freedom through absolute surrender to this moment, to this body, mind, and breathing. If I hold back the tiniest bit of heart from this moment, that is my bondage. Now, the session is starting, so please settle, settle into yourself.

[13:54]

For the sake of the welfare of this world, please enter the mud and water of yourself. No matter what demons or devils tell you, that this is a waste of time, that this is practice, whatever it is, just sit, just stand, just walk, just eat, just sleep, just wake up, just brush your teeth, just open the door. This, I call, Loving Everything.

[15:14]

Yes, that's what I think is love. I have no idea what that is, and that's what I think love is. To be present with myself until I am confirmed by not-myself, until I am confirmed by the other, to be present with the other until I realize the other is myself. I'm suggesting that, although I don't know what this is, that that's what I think love

[18:55]

is, to just be present with myself. And I think that if I can just be present with this self, that I would be able to be eventually present with another one, with a one that's not this self, that I would be able to be present with the thing, the person, the being which is the complete negation of me, and that I would be able to be completely present with the one who negates me.

[20:04]

And I again suggest that when I can be completely present with the one that completely negates me, that's what's called forgetting the self, that's what's called being confirmed by everything, that's called dropping body and mind, that's called the tiger entering the mountains, the tiger who embraces not-her, not-him completely. But again, ladies and gentlemen, I think it's going to be very difficult to embrace not-self

[21:26]

if you can't embrace self. You can embrace self if you are completely devoted to that. Not even completely devoted, just devoted, because that means to completely vow to do something which is not impossible, but only simply the way you are. You cannot do this because you're already this way. You are already yourself. All you need to do is not move. Never, ever move. And you can't do that either.

[22:40]

And if you should happen to be able to realize this thing you cannot do, called not moving, called just being yourself right now, at that time all Buddhas are assailed, are attacked, are harassed by innumerable demons which say, you can't do this, move. This is a waste of time. This is not real Buddhism. And you can go on like this, or not you go on like this, but the demons and the devils go on like this, telling you wonderful little alternatives to stillness. And they won't stop. And the more still you are, the more they come and say that. However, every time you feel that you can do that, that you are allowed for this to

[23:51]

happen, I should say, at that time they are dispersed for a moment and then they come back. But once you see them disperse, you know that they could run away again, simply by you sitting still and asking the universe whether it's really okay to be yourself. The universe does want you to be the way you are right now. I'm just saying the same thing over and over, as you may have noticed. I'm just trying to give you equipment for your hike through the mountains.

[25:06]

You're going to do this anyway, but I just am trying to help you do what you're going to do. I don't want to be sectarian, but even some other Buddhist schools may sound different from this. They're not really different from this, they just may sound different from this. And if they sound different from this, they are this. They're only demons, these other practices, these other ways of self-understanding, they're

[26:25]

only demons if you think that not being this is unconfirming. Because if you do this practice, all the other stories about what practice is, all the contradictory stories about what practice is, all the people who say, this is not practice, will confirm you. This is called radical universal psychosis. The universe is a mirror image of you when you sit still, upright. It's a mirror image of you when you sit still, upright.

[27:48]

Yeah! Color in the cheeks. Sit, stand, walk like a spinning top. Like a spinning top, everything, all day long like a spinning top. This spinning top is not a spinning top. And when it's spinning energy wears out and it starts to wobble and almost fall over, it's not a wobbling spinning top. And finally, it falls kapunk over on its side. It's not that way.

[29:20]

Sit like a vigorously jumping fish. There's a Zen word for this, which is the sound of the fish jumping out of the water and splashing back down. It's kapatsupatsu, kapatsupatsu. But even a dull sleepy fish in the shallow water is kapatsupatsu. You move that dull fish one centimeter and the whole universe shakes. That's self-fulfillment samadhi. Still, if you are sleepy, someone may adjust your posture.

[30:38]

But that's not because something's wrong with you. And it's not because something's right with you. It's because you are you. And that's why we love you. And it's because you are not you. That's why you're beautiful. The Diamond Citrus says, What do you think, Subuddhi?

[31:50]

Is there any Dharma by which the Buddha has fully known the utmost right and perfect enlightenment? Subuddhi said, No indeed, O Lord. There is not anything by which the Buddha has fully known the utmost right and perfect enlightenment. The Buddha said, So it is, Subuddhi, so it is. Not even the least thing is there found or got at. Therefore it is called the utmost right and perfect enlightenment. When I meet you on the path, there's nothing there to get at. That's love. And that is the utmost right and perfect enlightenment.

[32:56]

You are totally undefiled in being completely yourself. Your obnoxious self. And in that obnoxious self who I meet on the road, there's not a thing I can get at. That's utmost right and perfect enlightenment. However, if as I meet you, even in your most lovely self, if I can get a hold of the slightest thing, this is not the utmost right and perfect enlightenment. This is whatever you want to call it. Furthermore, Subuddhi, self-identical is that thing, and nothing therein is at variance. Self-identical are you, and nothing therein is at variance. Are you sitting with this self-identical you with which nothing is at variance?

[34:15]

Therefore, it is called the utmost right and perfect enlightenment. It is self-identical through the absence of a self, a soul, a being, a person. The utmost right and perfect enlightenment is fully known as the totality of wholesome things. Wholesome things, wholesome things, Subuddhi, yet as no wholesome things have they been taught by the Tathagata. Therefore, they are called wholesome things. This happens to be right in this section of the Diamond Sutra I found this cartoon. I think I put it there. It's a blondie cartoon. It's a blondie cartoon, but it's actually got Dagwood in it too.

[35:18]

She's pretty cute. Anyway, do you know who wrote this? Dean Young and Stan Drake. So the first scene is kind of dark, like early morning, it's dark, and blondie's in bed, and Dagwood comes in, in his kind of fishing clothes, and he says, Bye-bye, honey, I'm leaving for my fishing trip now. And she says, Bye, dear, have fun. And then Dagwood goes next door to his friend's house, and he says, Ready to hit the lake? And his friend said, I'm raring to go. And they get in the car, and his friend says, The newspapers forecast rain today. And Dagwood said, Yeah, I noticed.

[36:22]

And they're out in the boat, fishing, and it's raining. And Dagwood says, A few raindrops can't spoil our fun, can they? And the other guy says, No way. And then it starts raining really heavily, and their posture start to slouch a little bit. And Dagwood says, How about a cup of hot coffee? And his friend said, I forgot it. And then Dagwood says, The lunchbox was open, and our sandwiches are soaked. And his friend says, Never mind. The sandwiches start bailing out the boat. And so then they start bailing out the boat.

[37:24]

And then Dagwood says, Look, we both have bites. And they pull out the fish, and they have these teeny little minnows, about one inch long. And Dagwood said, Now that's what makes it all worthwhile. And his friend said, You said it. There is no, nothing, absolutely nothing, absolutely nothing, by which it's all worthwhile. They said, you know, it was that little fish that made it worthwhile. Well, they're just completely deluded. However, before they said that, they knew something that was nothing made it worthwhile.

[38:26]

It was worthwhile, but nothing made it so. Nothing makes this life worthwhile. There is nothing that makes this life into freedom. Absolutely nothing makes it into freedom. That's what perfect freedom is. Is it a good time to stop? Gautam, shall I stop? No? Shall we chant something? Okay, how about, May this intention deeply penetrate every being and place, with the true merit of Buddha's way. Beings are neverless.

[40:00]

I vow to save them. Divisions are inexhaustible. I vow to end them. None of our creates are boundless. I vow to enter them. Buddha's way is unsurpassable. I vow to end them.

[40:28]

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