but I wanted to, uh, make my party. I thought it was too. It's not. [...] And it's still, it's still for lunch. And I wasn't pushing here, but I'm not looking at the class. It's not. I'm sure it's a wicked idea. So I think it will be up on the idea of... And our first part of it, I thought, well, we'll put back to it, and... So, it's on the same thing, you know, you have to really grab it for a while, but tell you, there's something without.

[01:40]

So, I actually, I just don't know. You're always going to be, you just don't think we are. You know, sometimes we think we are. You know, it must be somebody... through the hour, the five-way. It was perfect for themselves, right? Especially if I could sit next to you. It would already be back when you were in the dressing room, you know. But, I'm glad it was an intern that we struggled, right? See, by the end of the practice period, a lot of general degrees were pretty reasonable, right? But sometimes it's like a minute or [...] minute.

[02:55]

Basically, I'm just gonna tell you that that's what I thought I should do as just talking to my father. And, um, my father is only telling me, only that my father is telling me that my father is telling me that I was telling you that I didn't stop laughing, uh, it couldn't stop me talking to, uh, We've got a lot of things I'm going to put together, probably. I've probably thought, possibly thought, but I don't, I don't want to just correct me. I'm just coming in a situation. I think that's very much. I'm not supposed to be my sister.

[04:10]

This is my father. I'm a [...] father. So I could see the study that we see how to communicate how to see the future. And even how to see the future. So I kind of get out of the future. We were doing that in the sound of the future that we found out. And we don't do enough to study. But it's music, I thought it was sick of it.

[05:14]

But I, um, it's always been some reason for this. I don't know, it's been a piece that I was fucking distracted. I want to know there's like a phone number. Probably this body thing is that I, I feel it's questionable. But my body can, It was very expensive. So I tried to come to the house and tried to do something. I thought I could also do something. And then I already don't know what to do. It was like this one was actually very expensive. you know, it's the first thing that Rosalind is the other [...] thing

[06:29]

I don't think I'm going to be the same thing I'm going to be I'm going to be the you know I don't mind asking to forgive me and still I'm not disturbing you I think it's fun and sense.

[07:48]

Right. I mean, 15 minutes, you see me. I mean, 15 minutes, you see me. I mean, 15 minutes, you see me there. You see me there. You see me there. You see me there. I mean, 15 minutes, you see me there. You see me there. You see me there. You see me there. I'm sorry. [...] I really think so. I knew it, but otherwise it could be giving heart and an opening.

[08:59]

And then. So, I will suggest that to you, please. And then I will talk to another girl, right? What is the pump? Just to keep me up first. and drawing your sense.

[10:02]

Meet whatever comes with not fixed perspective. Experience each moment within the mind. To live on the mind, it's like no boat. So it's got to be war on it. For the mind of the war. I was not thinking.

[11:15]

Whatever comes, is the smoother bond. I'm not going to go on. And it really is simple instruction, very simple instruction. And we have very complex mind would offer challenges to this instruction the mind you know maybe already your mind has just produced some challenges to this instruction one of the main challenges is I don't practice like that or but what about this and this and this and this so there's there's unlimited possibilities for the mind to present things if you think we do need to

[12:25]

meet with some fixed perspective. We can't be open-minded about this. We can't forgive that. Breathe. This could not be Buddha Dharma. Not this. Wait a second. Not this. This is not Buddha Dharma. These kinds of things sometimes occur to people. In other words, they don't really go for that instruction. Taking Buddha Dhamma just comes, you know, every hour and a half, or, you know, only from the left. But this is, and maybe it does, I don't know. But this instruction is, let's pretend that we live in a fairy land full of Buddhas, and... Your teaching is coming from 360 degrees in three dimensions all the time.

[13:30]

Everything is an opportunity to understand. Let's sort of enter into that samadhi. I want to live that way. It doesn't mean everything's nice. It doesn't mean everything's comfortable. It doesn't mean everything's what we expect. It doesn't mean any of that. It just means whatever it is, meet it with this totally relaxed body and mind when you're letting go of everything when you don't grasp anything when you don't see anything now we have these very selfish habits they also are when they appear the Buddha Dharma and We have all kinds of ways of justifying what we're doing and telling stories about ourselves to keep ourselves pretty much in our reps.

[14:33]

And so those things are offered. These are all Buddhadharmi. All kinds of practices we try to do, we convert them into fixed perspectives. We tend to convert them into fixed perspectives. But they're more Buddha Dharma than not doing them is. And they're so excellent and wonderful that doing them is better than not doing them and all that kind of stuff. So we get tense again about being relaxed. So we really have to be careful not to grasp the best. The bodhisattva way is to not dwell in the bodhisattva way. Not dwell in anything, including not dwelling in anything. So most of the things I've said you've already heard, I suppose.

[15:48]

Some of these things you've even read, like called it the timing system. Some of you recognize that. Section 10C. Bodhisattva should give rise to the mind, should be alive in the mind that doesn't dwell on anything. There's no, you know, abiding location. It's not the same as you create a mind that doesn't depend on anything. There's no mind that doesn't depend on things. All minds depend on things. But actually, no minds really can dwell on anything. So actually, the instruction is making mind the way it actually is. Because it's a non-dwelling thing. But the way it is, the way it appears, is that it appears as though it can dwell. That's not the way it ultimately feels.

[16:51]

So it's a meditation that you try to do about. And I also thought I might mention too, which is a similar way to the Suzuki version. Concentration is not to try hard. To watch something. Concentration means freedom. on saying that you should concentrate on your breath.

[18:08]

But really, you should forget all about yourself and just sit. When you forget about yourself, you'll concentrate on your breath. If you concentrate on your breath, you'll forget about it. But that's just the same thing I just can't say. You meet the breath with no fixed perspective. You meet yourself with no fixed perspective. You meet your breath with no fixed perspective. You'll be concentrated on your breath without trying to concentrate on your breath. If you don't have a fixed perspective but trying to concentrate on your breath. But there's your breath. You need it. With complete relaxation, you're concentrated on it. If you meet your breath, and try to get a hold of it, you're not concentrated on it. You're tense on it, and you can be tense on it for a little while, and then you drop and want to be something more lively.

[19:18]

When you give up that practice, actually, that's good. You give up that stinky, grasping meditation practice. But then, right after you give it up, it depends to the grass giving it up. and then you're in trouble there. So, in the actual practice of not grasping anything and not seeking anything, most of what you run into, possibly, unless you're on a phone, you know that some people, you know your death. Anyway, for a lot of us, if we try to practice not grasping anything and not seeping anything, what we might notice is that there seems to be a whole lot of grasping going on. And a whole lot of seeping going on. And a whole lot of shaking going on. So... So what?

[20:27]

So what? If you forget about yourself, you won't be worried about the fact that you think about grasping going on. You know it's about seeking going on. But you come to Kata Hara to find out how much seeking is going on in your neighborhood. How much grasping is going on. And it might be so lurking horrifying. But that's part of realizing the practice of non-grasping. is to face how much grasping you need. If you just sit there, or stand there, or walk there, or lie down there, and face all the grasping that's going on, facing the grasping, as grasping, is facing the grasping with big relaxation. It's, you know, when you're not grasping, you're just, I mean, when you're free of the grasping, which is the practice. Well, it's the realization practice.

[21:33]

The first part of the practice is to actually It's not even a worthwhile practice. It's a practice too, just to admit that you're all hung up. Surely, but punishing yourself for that, or praising yourself for that, that's a practice too. But see, it's tough because there's some pain there in the glass. But what's coming, what's coming to be met, What's arriving is the pain of grasping and the pain of seeking. So here. Here's some painful grasping. Here it is. Here it comes. This is Buddha Dharma. Open up. Come on. Open up. This is your lunch. Come on. This is what's happening. You're grasping. You're seeking. Come on. Face it. Relax. Take it in. Okay. Okay. Here it comes. Okay. Thank you. I got... So what?

[22:35]

Okay. I'm freeing. And here comes another one. Wait, that's enough. The nut's pretty good. Get out of here. So that's basically it. And... Yeah, really, I'm not kidding. I mean, I'm kidding, but... I'm not kidding. So there's more to talk about, and I, so people say, what are you going to teach? Big podcast, basically, I got messages, what are you going to teach? So I sent down some reading lists, and you can pull yourself on those reading lists. And I got more. And all those, everything on those reading lists is directly related to everything I'm going to be teaching. All those things on reading lists are directly related to my body, in your body. those reading lists that are based on human bodies.

[23:40]

And they're about human bodies in nature. So if you want to read the stuff on that list, the most of the stuff you won't be able to get them in. But you can see, you know, because this library, this library had no one stuff. You got the reading list, didn't you? You're not reading the library. You got the reading list. Yeah. And you can even make copies of the reading list for people. In the two videos I sent, one was on Buddhist philosophy and psychology, right? Huh? You only got one. Let me get another one. There's one on Buddhist psychology and philosophy, and the other one's on... ...Shamakha and Vipassana. Got that one? Yeah, let me get another one. So these are things that... I'm studying and putting all those books on this list myself. And when I do classes with you, then you sort of people want to find out, where can I read about books?

[24:46]

Some book about this? Oh, yeah, sure, those are the other books. You probably will never find anything that I talk about in your books. But I've read some of those books, and they affected me, being the person I am now. But even if they're not with Deepakpan class, it still makes some of the interesting, but I do not recommend you read any books on the reading list. But if you want a reading list to study, you're going to have two big reading lists. And I have some other ones, too. Part of the reason why I study Samatandipatchim is I want to understand and then share with you the study of Chantan Vipassana so you can understand what is the relationship between the Indian way of presenting the Buddha Dharma and the Chinese way of presenting Buddha Dharma and what is the difference between other schools of Buddhism for the present version of Buddhist practice and Zen.

[26:02]

I generally, you know, I have this, I think, prejudice of wanting to make the situation work out well for everyone. So that, you know, Zen turns out to be a good thing in the end, and traditional Buddhism also sort of survives. I don't want Zen to turn out to be a lot better than traditional Buddhism, correcting a lot of, you know, wacko stuff And I don't want Xander to turn off to be, you know, back to your health. But it may turn off, but that's where it will come along to you. But so far, I've been encouraged by studying the different traditions and trying to relate them. So these basic instructions by DHTK actually, I feel, are... in accord with the tradition of tranquility and insight, charmata and philosophy.

[27:12]

And in accord with the tradition of beauty, psychology, and philosophy. But also innovative, skillful responses to people's situation, so they're a different way of putting it, a different way of talking about it. Practice, practice, or what is reality. So I'll probably discuss that to some extent because I feel like since you live in a world where whatever tradition you have been studying, or what traditions you have been studying, you will probably also hear about and meet people who practice in other traditions. I think it's helpful to you to not be able to harmonize and meet these other traditions with no fixed perspective.

[28:20]

So that you can meet them and join them. And so bringing these other These many different ways of practice talk will be opportunities for you to meet them and relax with them, meet them and understand them. So, these are certain kinds of challenges to your practice. These teachings about practice are challenges to your practice. And these other challenges to your practice, for example, if they do like the Pasa Hara, So you challenge vital life here in a daily way, monastic form in a daily way, but also the traditional strategies of meditation will also be offered to you. And then, of course, if you lead Tatsahara, you offer other challenges.

[29:28]

So all these things hopefully will be met in common on this way. That's why I bring things up. Not because you actually need any more instructions that aren't even given. And even what I did today could have been simplified after you saw that first thing about meeting whatever arises with a given heart and open mind. And that could have been simplified to meet whatever comes with an open heart. And that could have been simplified to meet whatever comes. You're not going to be simplified to do whatever. You're not going to be simplified to whatever. And that could have been simplified to not saying anything.

[30:34]

You really basically understood. So everything else that comes out there is challenges to you, is to see if you've got it. So I'll offer you challenges. And you offer each other challenges and see if you can not grasp anything that's offered, even some stuff that might be quite useful, or even some stuff that seems like it might be, although very, very important, you don't quite understand it, and then you start seeping to get it. So, and I don't mean it just to be, I don't mean to provoke you to real grasping and real seeping, but I'm more like just probing to see if there perhaps is any grasping that's seeping, and then it And if it is, perhaps if you see it, and then if we can get our grasping and see it out in the open, we can become free of it. But most of our grasping and see it is currently unconscious. And to bring it out is quite a big profit.

[31:43]

So, so you If you're on the path now, in and out there, grasping and seeking, you'll be able to see a mob, probably. You wish to see, you're willing to see, you probably see some. And that's what I've put for you. You'll be able to see and become free, grasping and seeking, because non-grasping and non-seeping is brutal. Let me put it. Is your name Shaw Hall or Shaw Call?

[32:51]

Shaw Hall. What does the factory mean? What does the factory mean? Seeing and feeling. Singing. Singing Phoenix. Would you please sing? Well, go ahead. Can you hear her singing? Please sing louder. They can't hear you anymore. You've heard that Buddha was sitting under a tree and some vultures came? Oh, soldiers. See there?

[34:13]

This is an example. See, but. Meet whatever happens, but. Right? So now here's an example of, could we apply this practice here? It's difficult, right? There's so many soldiers. Did I leave you? No response? I think that looks like it is. You want to say something more? High five again? Maybe what? Maybe he wants to come? Did you see the point of the question? Hmm? So she said, The soldiers come and you try to accept what comes.

[35:17]

And then more soldiers come. You try to accept what comes. And then more soldiers come. What? Never ending. Exactly. Never ending. Never ending. And what that means is never ending growth in skill. Never ending the working skill. If you can handle this soldier and say, okay, hello, soldier, I love you, then two come. Okay, soldier, I love you both, then six come. Okay, I love six, then 20 come. Okay, I love 20, then 90 come. Wait a minute. No. There's too many. So now you're challenged. Now you come to your growth barrier. Now it starts to hurt. Now you've got to, like, give up the person you used to be, who could only handle 20 soldiers.

[36:22]

So this is, in fact, I'm not ready for 100 soldiers. So there you have to grow through it. This is too much. And so there you, now you're facing your clean, your perspective, you're holding your perspective now. This is too much. This is not booted down. I can't accept this. And most of us have some limit like that, and that's the place we're growing. There's a place where you say, no, that's too much. And now I'm getting scared. I'm going to fall apart if I accept good. Honey comes back home. So there it is. Now look at that. It's like that story, you know, Rumpelstiltskin. You know that story? Rumpelstiltskin? No. No? What? What is it in German? Oh, I think you can say it again. So you know that story? The story is about this miller, this man who makes rice grain.

[37:34]

He meets the king, and the king is looking for a wonderful possible wife. He says, Miller says, I have a wonderful daughter. And the king says, what's so good about your daughter? He says, oh, she can spin straw into gold. You understand? So the king says, oh, thank you, bring your daughter. And we'll see if she can spin straw into gold. That would be a very good wipe for me. So Miller goes, whoops. But the king says, you know, you bring your daughter, and if you don't bring her, I'm going to kill you. So if you have to bring his daughter, otherwise you'll get killed. And then the daughter's told, okay, take her to a big room with a straw, and the king says, spin this room, spin all this straw into gold, please, Miller's daughter.

[38:40]

So she sits down, but she doesn't know how actually to spin strong the gold. Do you understand? No. This is a German story. You can tell by the way she said... Yeah. They have these things out in the forest. Rumpus still stands out in the forest in Germany. So she's sitting there, she's crying, she's going, oh my God, I love you. And this little... Rompelsgustin appears and says, stop crying, stop crying. What's the matter? So Rompelsgustin says, okay, I'll spend a straw in gold. Just stop crying. So he does. And King comes back and finds the rooms full of gold the next morning. He says, very good. Now, he takes her to another room, which is much bigger, full of much more straw. He says, now I'll spend this straw in the gold. And if you spin all this into gold, you will be my queen.

[39:44]

So again, she still didn't learn how. She watched, but she didn't get the idea. She didn't try to get the idea, the alchemy. So he peers again. He says, OK, OK, I'll do it. But after I do it, and the king makes you his queen, and you have a baby, Then I get the baby. And she says, okay. And he spends all the straw and gold. And the story goes on. But basically, if you spend one room of straw and the gold, then your reward is to get a bigger room of straw. And if you do that, then your reward is, okay, to take your baby away. And so on. More and more challenges. If you're successful. If you're not successful, then you're not successful. That's enough for now. Can't handle it?

[40:46]

Okay, fine. This is not Buddha Dharma? Okay, fine. I'm not going to force it. You don't have to accept this as Buddha Dharma. You can wait for later for something else to be Buddha Dharma. This doesn't have to be it. Okay, fine. This is a little offering. You think ten soldiers is not Buddha Dharma, but two is? Fine. Take it easy and try to relax now. Maybe you'll open up to possibility. But this is also what's happening. And give up your grasping and seeking. And if you do, then we'll give you another one. A little harder. Sometimes the harder one is that it's easier. So like you're ready for a harder one and the easier one. I don't want it. I wanted a harder one. Sorry. So it is difficult. You're lucky.

[41:48]

Those who don't have difficulty won't grow. People who are challenged, they can grow. So I hope you're challenged. It's possible you all are challenged. Yes? it could be faith and experience of skill. So like, yeah, it can be both. I mean, you can like, faith in some sense means just like you're in touch with what's most important to you. You're in touch with the most important thing in life. And then you think, you consider that certain practices are worth a try.

[42:50]

You don't, think beforehand this will work you know like absolutely I know this will work more like I'll give this a try I'll practice needing this thing that comes and try to relax with it and dance with it I'll try that and if it doesn't seem to accord with what's most important to me I'll check to see if if I actually did the practice properly, and if everybody says that I did the practice properly and it doesn't accord with what I want to do, then maybe I should give up that practice and try another one. But let's say it does accord with your ultimate concern, then you have some experience, some what you call validation or with verification of the practice, which was originally done as an experiment in relationship to what you feel is most important.

[44:01]

So then you have more confidence to try it again. So it is possible to do a practice and not have much sense of verification or realization of the practice. And it's also possible to do the practice with some verification or with lots of verification. But that's also a growth in faith. In other words, because what your main concern in life is, is becoming realized. So your faith is becoming more and more realized with your experiences. So faith and realization grow together. In other words... You have more and more confidence in the practices which are in accord with what's most important in your life. Anything I'd like to bring up this morning?

[45:12]

Oh, finish the story? Uh, yeah. Uh, the... So, um... So... The king follows through on his promise that if she... That if the scar just turned into gold, we'll marry her. They get married. And then, uh... She becomes pregnant. And has a baby. And I think it's a baby girl. And, uh... when the baby's about a year old, Ron Perciuskin shows up and says, Hello, I came to get the baby. And she says, Oh, uh... And she goes through this crying thing again. And he... He's kind of a pervert, I guess. But... He's also a magician, but he has kind of like some... He's touched by her anguish over giving up her child.

[46:26]

So he says, oh, okay, okay, okay. You can keep the baby if you can guess my name. So she tries to guess his name. And... She tries various languages. She tries Irish. She says, is it Kevin? Is it Patrick? And she says, is it Fred? You know, she tries, is it Pierre? She tries many, many names. And he says, well, you didn't get it. Too bad. She says, no, please give me another chance. She says, okay, okay, I'll come back tomorrow. But she comes back, and she tries again. Then she sends out messengers all over the kingdom, kingdom, into the forest, to try to get more ideas for names. So they go out into the woods, you know, and ask people in the little villages, do you have some good names here?

[47:33]

Do you have some really weird, unusual names of magicians out here? Do you have special magician names? So people give them names. One of the messengers, when they're going through the forest, they see, they come upon this little clearing and this little guy is jumping around by a fire. Yeah. Yeah. Yeah. Please dance around and show us. Yeah. Nobody knows that I'm called Gumbasztisken. So then the guy goes running back and says, well, I saw this, I got you all these names, plus I saw this really amazing thing out there about this guy saying that. So then she says, is your name Klaus Friedrich von Steifenpapel?

[48:46]

And he says, no. And then she does some other really, you know, esoteric names. And then finally he says, is your name by any chance Orumboshtliskin? And then he starts, he says, start jumping up and down. What demon told you? What demon told you? Jumping up and down, jumping up and down. And he jumps so hard, he goes through the floor of the palace. He disappears in order. Which is, of course, where he came from in the first place. Earth. Like us. And that's also where you learn how, that's where the ability to make strong gold comes from. So, that was her journey. And then, she got challenged by raising a child. At everything your child offers you, you know. Hey, mommy, here's some Buddhadharma for you.

[49:48]

Oh no, this is not Buddhadharma. No! No! Biting my breast? No! It doesn't mean it's pleasant. It doesn't mean you shouldn't say no, but it is Buddhadharma when they bite your breast. It's hard to have faith in that, but here you are nurturing, nurturing, giving yourself, and then they bite you. Well, that's not nice. No, it's not nice, but it's Buddhadharma. How are you going to see her respond to that? Anything else this morning? Yes.

[50:57]

Right. So, if you're looking for verification, it is true already, and they can answer in the process of that. But if you notice that you're looking for verification, No, I'm not going to talk to you. It's not going to talk to me. [...] It's not going to talk and drop it. Right? Backing after verification. So that backing after verification will be verified, ad, and cathodical.

[52:10]

And you will be verified. If you notice, you're aware that this is last one after verification, and you've got a verification that that's painful. So that you can get a person about it. But if you On mycrastin, if you enter into the box of mycrastin, then you just practice both in the box of your computer. You must not work keeping your confidence that you're in the box. If you practice mycrastin in your logic, if you find them not free, relax, and go first, you're in therapy to do the box, although you may not so much be sure But it's going to handle all problems. So when one problem becomes, it's going to be possible to turn it over to him. He's going to get kind of possible, right?

[53:13]

In which he would also be exposed to the past. And then if he's just not promoting, but if he starts by time, while it's living, it goes back up to him. That's the answer to me, just further to him. You still don't feel like you are not under the practice, but you feel like all of us haven't. You're perfect, completely like soulful. I just feel a moment of encouragement for you. I would like to say that, is it Alicia?

[54:49]

Alyssa. Alyssa is, I don't know how many of you saw or think, but it was, it was like, you know, blind people. If you didn't trump it, you just went over like this. Perfectly stern. A couple of them are taller. And then we look like a sniper. Because of her pulling just, Perfectly planted on the garbage pond, and before, for a lot of people to decorate it. But, the men are a man, and the men are a man, and the women [...] are a man, I've never seen him on someone's pulse, so, you know, there's no compliment. You almost saw him.

[55:56]

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