I just don't understand it. When I first read this poem by Dogen Zenhuk, it was quite something to understand. But today I I had some things which I thought it would be nice to give you to chew on in the morning. And I thought, maybe you'll only need more. And most of you here are sick.

[01:08]

Just call in the address to the substitute. So I've been I'm kind of like that. It's something I proposed to you.

[02:09]

You said, I'm going to give you a rich meal. And then I gave it to you, and I said, won't you have some more? Yeah, up to now. I forgot that it was a rich meal. And really, before I gave it to you, then in the process of giving it to you, I just started giving it and giving it. But I didn't keep saying to you, I know this is rich food. I know it's hard to digest. This poem which I've read to you and which you have recited with me, I've been interested in it for some time because the copper is wanted because it doesn't make much sense.

[03:44]

It's always about how it is about sizing. And also, when I first read it, the first two lines are not too bad. But right away, I got lost when I read this. And if you analyze the structure of this column, we can see not necessarily that it's created in order to break loose of any kind of conceptual grasp. But anyway, it tends to break loose of our concepts. I would suggest that you address it in a non-conceptual realm.

[04:48]

And remember that this poem occurs in the classical. The main call on this classical is, what's it like when you're doing something? What's it like when you're sitting still? And Master Yarsan says, think of the unthinkable. That most likely turns out to be thinking of unthinkable. You're thinking. But you're not relying. on conceptualization. You're not relying on some kind of substitute for just your immediate experience.

[06:01]

If we're not relying on anything to substitute for our immediate experience, then this poem doesn't make sense. But if you read this poem, when I read this poem, all I'm left with is my immediate experience. So I want to say to you that when I read this poem, what I have when I hear this poem and read this poem is my immediate experience. I have no understanding of this poem. I have no understanding of think of the unthinking. Well, actually, maybe think of the unthinking is easier to understand. Just like a host who says, this is rich food, be careful, and keeps stopping you and yourself, I gave this to you again and again.

[07:28]

When I was a freshman in college, I took calculus. And I got that. Therefore, I got a degree in mathematics. I took it again and got an A, and kept taking mathematics . This is the kind of person I am. I'm stuck. So you might think if you saw me walking around the campus with my MacBooks, you might think, Oh, he has . Anyway, I believe this poem in the same spirit that I .

[08:35]

I've only got one . That's how I told my nature. So I didn't get help on this poem, but anyway, of the various poems I've read, it's one that especially got me, especially when they said, hey, what's that? I'm attracted to people who walk up to me and say, I don't like you. Because I always say, why did they go all the way to say that to me? Like the story I told you about that girl who was teasing me when I was playing a game.

[09:44]

Now, some people probably heard this story. You want me to tell it again? Don't be afraid to say no. Anyway, I was playing with some boys, and the girl was watching us, and she started coming at me. And I kept playing, and she started coming at me again. And then I chased her into a cornfield. I knocked her down and sat on her chest. I was just about to punch her, but I kissed her instead. Anyway, I may get the impression when I read this poem that I understand it, but I don't understand it.

[10:59]

See, this poem is a commentary poem taken from another poem, which says, knowing without relating to things illuminates without reflecting upon objects. Illuminating without reflecting upon objects. Illumination is mysterious in itself. Objectless illumination. Some people's advantage is their disadvantage, and some people's disadvantage is their advantage.

[12:20]

Like some people might read this poem to you, and if they had trouble reading it, they had a lot of trouble reading it. Maybe they didn't speak English very well. Maybe they were from Korea. And they read this poem and kept stumbling on it and smashing themselves in the forehead and saying, excuse me. And then you might think, oh, that guy doesn't understand the poem very well. He can't even read it. So the difficulty of reading will make you understand it, will make you realize that maybe he doesn't understand it any better than you. So I'm presenting this material to you, but I don't want it to be an occasion for us to be separate.

[13:25]

I like the story about Socrates. I think the guy's name was, I forgot his name, but I thought it was him. And he went up to Sarkozy and he said, you're like a stingray. You go around hacking and zapping people and eating them. You know? Picking away everything. And you're not even not knowing what's going on. And so I think you said, well, that analogy would be apropos if you realized that I also become young. But I also don't know what's going on. So it's not that I know what's going on about this poem, and I'm telling you about it, and then you don't know.

[14:44]

And more, I'm using this poem to invite you into a realm of darkness, a realm of stupidity, a realm of idiocy, a realm of madness and recklessness, a realm where you can be as stupid as a monkey. And it's high and as deep as the ocean. But the ocean is stupid. And even when I tell you the ocean's stupid, you don't know how stupid I am for saying that. You say, yeah, that sounds pretty smart. You sound like you know a bit nothing about it. How does he know that the ocean's stupid? He's smarter than me. Well, how do we know the ocean's stupid? I just say so.

[15:48]

Just an invitation to invite you into the ocean of zazen, the super ocean of zazen. Invite you into a practice that is immediately a practice of Buddha. Invite you into the Zen world, where everybody in the world is a Buddha. All those people. with their shabby experiences. They're all that there is. There's nothing more than that. We have a strong tendency in the West, very strong, to think that there's some deep reality hide behind the appearance of things. And I've told you many times about my name.

[16:57]

My name, Tenshin, means superficial reality, superficial appearance. The next part is photodynamic function. Superficial appearance is where it's at. It's where it happens. That's awesome. And not being smart enough to figure out anything deeper than what's going on in this world of bad truths. Not being smart enough to figure out anything deeper than that lets you practice awesome. I'm no smarter than that.

[18:02]

That's my name. My name is Childlike simplicity. Naive pain. But if I invite you into the world of childlike simplicity with my whole heart and with enthusiasm, and confidence, you think I know something. It's not that I know something. I just know the surface of things like YouTube. I have trouble with things like YouTube. But being willing to stay there gives me a lot of energy. It means I'm not being drained by wishing for something deeper than this.

[19:02]

I'm tempted, like everybody else, but I remember my name. I say, Joseph. And I say how I feel without checking out whether that's smart, first of all, or right. Because it can't be right. It's just delusional. It's half right, so it's got a little bit of meaning in it, probably. But it's not the real rock bed reality. So that's part of my problem, I'm confessing to you, is that I resent these as though I know something I don't. But just because I don't know anything doesn't mean I'm going to walk around half dead.

[20:09]

It's possible to be fully alive without knowing anything. It's possible to be completely vital without relying on any conceptualization. Just living to eat bread and pain, suffering, frustration, happiness, light, beauty, and so on. It's impossible to do like a child. And people make them up to you and call you stupid, but you're just as alive after they say that as before. Maybe somewhat sad that they're calling it stupid, especially if they're drawing it stupid. Right? Right? Still alive. Maybe it's even fun. So I'm not inviting you to step up

[21:21]

Did you know that P.S. Eliot was, first of all, a philosopher? Did you know that? He was born in St. Louis, New York. And he went to school at Harvard because they had good connections. At Harvard, he studied Sanskrit and poetry. The reason why he studied because he was a philosophy student, and he was dissatisfied with Western philosophy.

[22:29]

What he was dissatisfied with Western philosophy about was the strong separation between parent reality and ultimate reality. But by almost no letter to philosophers, that there would be some close relationship between apparent reality and ultimate reality. But at least, particularly in Buddhism, he found this. Finally, he gave up on philosophy and became a poet. He even became converted to Catholicism. But after his conversion to Catholicism, he was still talking like a Buddhist. He found he could find nothing worse than philosophy that made room for the honest man on the ground.

[23:32]

As I mentioned on Saturday, that's what attracted me to Buddhism, was just the honest man on the ground, the honest man in the house. A person very much like you and me, except not relying on conceptualization. so close to what we all can do, and yet such a big difference. Anyway, he wrote this thing called The Four Quartets, which seems to be not very long. Anyway, I don't know if I already wrote it, but this is pretty good. It's very apropos of this thing that we're reading here, very apropos of Zazen. And I quote him all the time when I say, you may say I'm repeating something I've said before.

[24:43]

I shall say it again. Shall I say it again? In order to arrive there, to arrive where you are, to get from where you are not, you must go by a way wherein there is no advocacy. In order to arrive at what you do not know, you must go by a way, which is the way of ignorance. In order to possess what you do not possess, you must go by the way of dispossession. In order to arrive at what you are not, you must go through the way in which you are not.

[25:55]

And what you do not know is the only thing you know. And what you own is what you do not own. And where you are is where you are not. That's why I like this poem by Dornan. I think it satisfies all those things. And while I was studying mathematics and having a hard time at it, one might not teach you as holy writings. Linus was a mathematician. I don't think he had a hard time. But anyway, he says, if you don't understand the theorem, memorize it. So because we don't understand this poem, that's why I give it to you again and again.

[27:09]

You'll never understand this. But I hope you get into it. And this poem is sometimes called the acupuncture needle . You understand how to do it? You just stick it in, hopefully in the right place. This session, I haven't been talking to people much outside of Zen, though. So I've been in Zen more than real. You look like you're not suffering. Are you suffering? Yeah. What? I think a lot. Yeah, I'm suffering. Really? Just today. The day it started? And when you left me. What did they say? I don't know. We were waiting for them, though. Well, anyway, you look like you're kind of a cruising long man.

[28:14]

You're nice looking, you know? I believe that usually people have a hard time with it, but I'm kind of surprised. What? So the last time, . Anyway, even if you aren't having a hard time, certainly if you are having a hard time, . You're doing, you're sitting there and being pretty stupid. Not smart people, but I'm sitting there. Everybody so far is stupid, that's why you look so good. I'm stupid too. Just sitting there, that's what I'm mostly doing.

[29:16]

Sometimes it's a little bit fun. Mostly, I just sit there. I want to do business. I was embarrassed tonight to bring a fan in. But I almost brought it, but I couldn't bring it with all the other drugs and stuff. I just felt... I didn't want to bring up the stuff. But anyway, a fan. So I put a cord in it, and it's hot, right? So it's very convenient to have a fan. I also didn't want to have a fan unless I could pass that fan to everybody. But the reason why one great fan decided to be popular was because this poem is about, you know, the fact that the wind, the wind is, the nature of wind is constant and it reaches everywhere.

[30:47]

And yet, It reaches everywhere because of plants, partly. You're all Buddhas, and yet, since you're Buddhas, you practice. It's not that you practice and become Buddhas. It's that you are Buddhism and Buddhist practice. Last night there was a beautiful moon. Did you see it? And there are a lot of nice poppy pods up in the sky.

[31:58]

Tonight there are some new clouds, but the moon won't be beautiful again. It will be visiting us right now. And one night it will visit again and be a full moon. Please enjoy the meeting. I don't want to get you stuck. and have me giving you stuff if you get stuff from me. What I want, which is already in my heart, and what I want you to sense that I feel that way, is that you already got the stuff.

[33:10]

You are carrying it already. That you're making this practice go. You're doing it. You're upholding Buddha's way. And one way for me to hint to you that I think you're upholding Buddhist way can make me very stupid. But I don't want to do something special.

[34:12]

I don't want to do some special stupid thing to show you I want to be my regular stupid self and show you that. Do you understand? It shouldn't be like I'm doing a favor and doing some special stupid thing to show you that the stupid things you're doing are also all because. Couldn't I just do my regular thing? I'm silly. Isn't that stupid enough? You know? Maybe that was something you were studying. That's what I'm doing. This is the way I'm stupid. This is the way I'm practicing police work.

[35:20]

Saying good words, moving this body around the way I'm moving it around. And I had dinner, you know. Ruby was sitting here and Keith was sitting there. They were serving. Man. I thought the peas were really good. So I was going to yell, look at these, huh? So I didn't do it. And I thought, that's pretty smart.

[36:33]

Pretty smart. Not everybody can take a chance. They'll think, oh, he's smart. So I thought, let's be stupid and put it on these. Now, some people went into this team table, worked hard. A lot of people in the team table got lots of the keys, too. They were good, too, weren't they? And you didn't like them. They wanted us closely, but they couldn't figure it out. But anyway, in the group, there was kind of a, excuse me, were you having some problems over there? Are you enjoying Russia? Sorry. I think she thinks it's stupid.

[37:37]

I think the word is... The word stupid is stupid? I mean, if I use it in Russia, would it be called stupid? Well, anyway, we look restless. We look like we're not getting any money back. Well, I'm waiting. Anyway, there was this dairy up top over there. The tea was served in the seconds. But she didn't go to that section of the grill. So there again, I thought, What did that bitch tell her to give you? To point at this? Again, this is not . You pointed to the section of the .

[38:44]

You also did not want to take that. So you canceled . You gave yourself without correcting the section. So I did. So I don't feel like I should be able to break the rules, because I shouldn't be able to break the rules of the usual etiquette by using this piece. So I'm just trying to show people how to do it. So I can . I didn't do that, you know, I just sort of sat there and I didn't want to talk to anybody. I was told they wouldn't want to talk to me and I didn't get rid of it. I could wait till they were all over it.

[39:50]

So I just, that's what I did. That's the way I usually proceed though. But the problem is, unless I occasionally show Once I tell you that I want to talk to you, you don't necessarily know that I want to talk to you. But I'm not going to keep telling you every day, necessarily, that I have these desires.

[40:59]

But for a reason that not that I get up in the morning and go to design, but it doesn't. I hope it did. I want to read this poem tonight. But I feel that I've made such a mess that I hardly dare read it.

[42:19]

Please do. This potential working of Buddha after Buddha Manifesting without thought, the manifestation is naturally intimate. Coming without interplay, that becoming, the realized self.

[43:21]

That manifestation naturally intimate, there is never been any taint. While I've been at the station for a few weeks, there has never been anything different. That becoming realizing itself, there has never been an absolute relative. That becoming realizing itself, there has never been an absolute relative. The intimacy there has never been tainted. The intimacy there has never been tainted. The realization is carried out without warning. The realization is carried out without warning. Water is clear to the bottom.

[44:26]

Water is clear to the bottom. Fish travel like fish. Fish travel like fish. The sky is vast beyond the heavens. The sky is vast beyond the heavens. Birds fly like birds. Birds fly like birds. You'd like to try and take a nap session? I like it. I appreciate it. I don't know.

[45:34]

Good. Yeah, maybe. The acupuncture does it. The acupuncture does it. The acupuncture does it. Too much. What's this come up next to? Is this coaching coaching? No, this is my daddy kind of doing. Which one? Why is he eating? Well, I was earlier in the lecture, I was trying to ask you if you would say this poem in your own words. In my own words? Yeah. And then when you brought up that you had this little translation, the translation that I asked you again, did you say this poem in your own words?

[46:37]

Yes. Well, I just sort of want to blurt something short out. Thank you. Whatever you want. I'd love to sit. The essential function of each single Buddha. The essential function of each single Buddha. Functioning essence of each single ancestor. Functioning essence of each single ancestor. It manifests as not thinking. It manifests as not thinking. It pleads as not murdering. It pleads as not murdering. Manifesting as not thinking. Manifesting as not thinking. Its manifestation has to see with itself. This manifestation has intimacy with itself.

[47:40]

Completion has not emerging. Completion is verified by itself. This manifestation that has intimacy with itself is never defiled. This is the one expectation that has never been defiled. This completion that is verified by itself is never absolute or relative. This is the mission that has never been defiled by itself. This is the part that has never been defiled. In this deed that is never defiled, Verification that is never absolutely relative. This verification is genuinely actualized without any attempt. It's a necessary vacation to take a while in the after-life.

[49:04]

It's too bad I don't want to do it. The water is cool to the bottom. The water is clean to the bottom. Fish suit my fish. It is suit my fish. The sky is vast. The sky is vast. Earth, light, and earth. Earth, light, and earth. And look at the people. Instead of saying, coming without future play, it's saying, becoming without them. Becoming or completion without merging. Elimination without an object. Merging with principles is still not unlikely. Thanks for coming.

[51:04]

How else am I supposed to myself be better? But I still am. I feel indigestion. What? I feel indigestion. You feel indigestion? Mm-hmm.

[51:19]

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