it. at the end of the last two of those 15, I'd like to do a sense to see the circle. I think the first class we had, the first talk that I gave this practice, said something like, the passion

[01:13]

It comes from wisdom and that since thousands of years, people have gone to the mountains to find wisdom. Finding wisdom and passion definitely arose. Many of these wise and compassionate beings then left the mountains and came back to three cities. This is the story of Sharpton. Left the city, went to the mountains, found wisdom, came back and bestowed his great compassion. I have been multi-concentrating on the work in the mountains of realizing using and concentrating on teaching

[02:44]

training in sectionists, the practice of sectionists. Still, someone might ask, what the relationship between this training in sectionists and compassion? So for example, if you're sitting upright in the mountains and you're training yourself so that in the herd and so on, you're just a herd, what if you do a cry, a scream? what happens in that trip?

[03:50]

What's the compassionate response? If you have not yet realized and the kind of practice of so that for you, in the herd, there's just a herd. If you have not yet realized that, and you hear a crowd, you might go and respond, and you might go and try to help. It's hard to say exactly what you do, but you might try to be helpful, try to assist and respond to that cry.

[04:52]

However, if you go before realizing the substance, you're still acting dualistic. You're still on the side of it. not just the herd and therefore was here and over there and in between. You're still identifying with what's happening or disidentifying. You're still acting a little disturbed dualistic consciousness. And hopefully you can respond ultimately, but you might not. You might make a big mistake because you're in a deluded state of what you really think is separate from the objects of awareness. You might not respond appropriately Now, the other side is people think, well, if you're just sitting there letting the herd be the herd, then when they cry, you just let the cry be a cry.

[06:07]

And that is correct. That's actually to do. Because that's actually what's coming to be. If a cry is a cry. That's always the case with those cries. But for you, that's the way it is. When the cry is nothing more than a cry, then you will not identify with it. Then there will be no fear or war on the tree, and you will be liberated on the spot. Now, we have a cry, and we have an enlightened being. This enlightened being now, you know, needs to appropriate them. I don't know what that will be, but this being was not free from political thinking.

[07:12]

This being doesn't think that the sound, the third is over there, over here in between. This being realized the oneness of all life. And from that realization of the one practice of all life, a response will come. An action will naturally arrive. The person may not move, or the person will say, is someone crying? The person may walk over to find the cry and say, are you okay? And find out, no problem. Or may find a big problem. But the point is that the person is no longer responding from me and you. And because they're responding from the harmonious, one practice tamadhi of all Buddhas, the action will be, I suppose the action will be appropriate to the liberation of all beings.

[08:23]

So compassion will emerge from this, from the practice of selection. Once it's realized, compassionate action will emerge. And this compassionate action will not be any longer compassion that you feel for another. It will be compassion which is born of freedom from self-awareness. In a sense, there's two kinds of compassion. One kind of compassion is compassion that displays the groundwork for the practice of suchness. It's the kind of compassion that develops merit upon which the practice of suchness can be.

[09:29]

Because of practicing great compassion, one is able to sit upright and practice with a mind like a wall. It is because of developing the merit that you can actually gently, wholeheartedly just sit. Then based on both the amount of merit developed by compassionate activities and the practice of substance, then a new kind of compassion comes. And this kind of compassion is not meritorious compassion. It is liberating compassion. There's no merit in it. It sets beings free from the world of merit and demerit. This is the kind of compassion that comes from wisdom, non-dual wisdom.

[10:35]

If there's merit practice, then there's no merit practice, then there's liberation. Is that there? Let me see. Hmm? Can it talk to you tomorrow? Find it for freedom. Yes. Did you say about it, please?

[12:35]

I'm realizing the one practice of Mahdi is liberating. You don't understand that part? Oh, you can... Pardon? If you are trying to realize this awareness of the oneness of our life, if you have not yet realized the awareness and the understanding of the oneness of our life, okay, you're not there yet, you still think of life as being broken up into these parts like you and me, okay? If that's your view, then action of your body and mind will be seen as your action, not our action. Okay?

[13:35]

Does that make sense? So if it's your action rather than all of our action emerging through you, then it will be meritorious. Or not meritorious. It will be meritorious if it's beneficial to you and everybody. Okay? But it will not be meritorious, but it will be meritorious if it's wholesome. And the merit will come back to you, who is an author of the option. And based on that merit, as the merit accumulates the picture today, one can then start entering into the training of the practice which will help you strengthen your awareness. that you're not any longer operating individually. That's the training and such. The way things actually are comes to that we are not operating independently.

[14:38]

So we need quite a bit of merit before we can dare to practice that way. Because if you actually start to practice that way, you start to shift over into a practice that you can't do anymore. which is the practice you do with everybody. You might say, what happened with my little practice that I could do? I lost that somewhere. I want it back. You have to actually let go of the worldly practice that you can do in order to enter a practice that is not worldly, that's not based on self, that we do together. So renunciations require it to make that transition. And you have to have a lot of merit before you can have the confidence that you'll survive the transition from selfishness to selfishness. Okay? Does that make sense? Once you make the transition and you've entered into this awareness of the oneness of all of your life, acting from that awareness, you can't help to be compassionate because everybody is your eyeballing.

[15:45]

Everybody is your body. Everybody is special to you because everybody is your life. But now I've asked that you can see exactly how to help because your eyes are cleared from the duality. And all the defensiveness that arises out of the magnitude of ourselves as independent operator. So you're in harmony, you realize harmony, and you accurately see how to help. So you spontaneously, naturally do the appropriate thing to help you. Prior to that, hopefully you can be helpful. And that's because you keep your helpful good. And you keep your merit. But after you act out of total harmony, there's no merit in it. It doesn't accumulate any merit, any kind of merit, because there's no kind of done now. Now it's just the activity of all beings. And it's liberated. Now, beings who have not yet accumulated lots of merit, it would be harder for them to accept the liberating gift that they're given because they don't want your gift of the teaching of non-dual practice.

[16:57]

So they take it out, maybe, and give it out of the way they can understand it. It's a mandatory job. It grabs me what can show up to being ready to do a practice of deliberation. or non-dual teaching in people prior to their confidence in non-dual practice. Is that any more? Thanks for the question. Any other questions about this fellowship here? Well?

[18:17]

For example, you follow the schedule. You follow the schedule in a way that doesn't strain too much and that you feel good about. You feel like, hey, I'm following the schedule. coming to the Zendo on time. And you're actually able to sit in such a way that you feel healthy and calm. And you practice and you get more healthy and more calm. When meals happen, you kind of like pay attention to what you're doing and you don't look around how badly the other people are doing or the Yoki. And you notice that what you're doing with your hands and the balls.

[19:19]

And you actually like be careful of what you're eating. You don't eat too much or too little. And because of that, that kind of awesome relationship to your eating, You start feeling good, too. And also, you might have to clear up from this careful eating, careful sitting, and so on. And so actually, this develops a merit. And it develops a merit because you're still operating on the level of, I'm following the schedule. It's my orioke. It's my orioke practice. It's my food. You know, my seat. my body, my mind. And I'm doing a good job of taking care of my stuff. And nobody else seems to be bothered about the way I'm doing. As a matter of fact, they're smiling at me. They like the way I'm following the schedule. They like my posture. They like that I thought that I'd bother after they'd be giving me food, you know. I'm getting along pretty well with people.

[20:21]

This is called merit. Things are going well. And not only that, But my body's kind of feeling relaxed and joyful and softening up, feeling kind of energetic. And it's a five-day self-stream, but I'd be one to be seven. I'm feeling good. This is called merit. Well, I'm wholesomely conducting my body and mind during the practice during the self-stream. I need to become more and more comfortable because of the merit. And you hear about non-dual teaching. Although it's still maybe slightly irritating to hear about it, you're basically pretty comfortable. And one of the greatest merits of wholesome activity is that you actually start to feel comfortable enough that you can stand to hear dharma. In other words, you can stand to hear something which isn't exactly like what you've sort of been trying to keep things being.

[21:29]

You know, your world about me, mine, and stuff like that. You hear teachings about, how about a practice that you can't do? If you're so comfortable from doing it, from skillfully doing the practice you can't do, you say, I can do that without spitting. It's not so bad. You know, a practice I can't do. Hmm. on a novel. A little scary, but you know, I'm basically okay. You hear that over and over, and pretty soon you say, actually, it makes good sense that this karma will never, ever, you know, end. That it's a self-enclosed system of I do this, I do that, I get good. That will probably never break by its own logic. And understanding the logic that it won't be driven by its logic is part of the logic that can lead you to say, maybe I should cry. It's a non-dual cry. Now, what is a non-dual cry? And then again, if you get their merit, you can hear the instruction.

[22:31]

You start to understand the instruction about how to run into yourself from the dualistic and make the transition to the non-dualistic practice. So then you start doing a jockey reading. At first, jockey reading would seem to be saying, do good, don't do bad. Clarify your mind. He did say that. And he practiced that. Then he's saying something new. He's saying, in the herd, let the dick be the herd. Oh. And the merit of your practice, of your dualistic practice, of your self-centered practice, the merit of that, the greatest merit of that, and you can feel that teaching and finally say, You know, I have confidence in that teaching. I have confidence in the teaching that taught me to be wholesome karma, but I have confidence in teaching it also says wholesome karma has its limits. It makes sense. I have confidence that this practice of suchness is the practice of the Buddha.

[23:39]

The Buddha did not say that wholesome karma will liberate you. But he did say, develop lots of wholesome kindness so that you can do a practice which liberates you. He described the Eightfold Path in two ways. One way that's meritorious, one way it's liberating. First, do the meritorious way, and based on the meritorious Eightfold Path, do the liberating Eightfold Path. The meritorious eightfold path generates merit, generates good fortune, and the results of the good fortune come back to the fact. Liberating is not meritorious. It's liberating. Meritorious is tainted. It's tainted. It's tainted by dualistic thinking. It's tainted by the belief in self. But it is still meritorious.

[24:40]

The Noble Eightfold Path is untainted. It's pure. It has not, it's not defiled by this and now. So, as long as you still believe in self, then the Buddha would say, do Holsten Kama. If you do Holsten Kama, gradually, The merit of that is that you can stand to do a practice, I should say, you can stand to receive the teaching and enter a practice that you can't do. You can't do in the herd, they just heard. But you can be with that And when you have actually come to the place where you can actually have it be that for you, it is just a herd in that herd, then you are realizing it, not by your action, but you are realizing by your nature that non-dual problems.

[26:01]

Do you want to have more questions about that? Is that enough? Yes. You want to know how it works that the results of climate activity come back to the one who thought she did it? Pardon? No, there's not someone outside who decides that.

[27:06]

There's someone inside who decides that. The one who thinks she can do things, the one who thinks she can do things by herself, while thinking that way, has decided that she will receive the results. Nobody has to teach you that when you decide that this is your part, that it belongs to you. Nobody had to teach you that when you do something, and it's good, and you're passing out awards for that good option, that to raise your hand and say, I did that. Nobody has to teach you that when you do something that's not so good and they're looking for who to punish, nobody has to teach you that you should hide. You know. Because you think you did it. So when you're trying to find out who did it, you know who to lie about.

[28:09]

Nobody has to teach you that. Now somebody can show you, you know, skillful ways of doing it and try to prove your act. But basically you've got the idea When you do something, you think you did it, and you never forget you did it. Never. Because you went to all the work of thinking it in the first place. That's why karma never gains until the result comes back. Everything you think you did, you're waiting for the result to come back to you. And if you... But it's because of the way your mind works that you decide that it works that way. If your mind didn't think it worked that way, you would have a different karmic universe. But that's the way, if your mind thinks, things work. You think, if you hold on to your possessions, you get to keep them. That's the idea. But I... I intend to do...

[29:19]

a fairly extensive discussion of Kahn related, until we get to the data anchor, who was big on Kahn. So when he talked about the teaching of suchness, he shifted the teaching somewhat from this, you know, developed an objectless awareness of where you let the object just be itself. He shifted into more, like talking about the same process, the same process of suchness in terms of karma and non-karma. So at that time, there'd be this kind of enlargement Oh God, it's cutting it from me. So I'm overlooking a four-leaf flower that I overlooked before.

[30:41]

I'm overlooking the landscape of ancestors. And my plan is to walk through that landscape with you and try to point out the choosing of suchness. in all these different ancestors. And I'm not going to do that today. I'll do it later. But I would like to say that For some years, you know, when I read that first case of the book of Trinity where it says, the unique breeze of reality, can you see it? I thought, see a breeze, huh? Well, okay. Poems, so you can see breezes in poems. And then it says, creation, or the mother principle, continuously working the looming shuttle, incorporating the patterns of spring into the ancient book table.

[31:52]

I said, okay, that's cool. But, you know, I really think that somebody copied the text book. Or that although Tien Tung might have actually said breeze, he meant a red. I think it's a more faithful and useful poem that either it should be or I rewrite it, people like it. The unique, the one unique thread of reality. The one thread of it can you see. Creation, constantly working for the loom and shuttle, incorporating the pattern of spring into the original. incorporating this new part of the thread into the ancient book series of one birth.

[32:59]

So my vision is of one thread running through all these different creatures, all these different creatures, and that's what I like to keep bringing out this spread of suchness, this practice of suchness, running through, making this great broad data compassion. Suchness running all the way through every row, every row in that wet, crossing every row that they leave. What's the theory about it?

[35:35]

What's the theory about it? Let's read about it. Let's see if we read about it. Uh-huh. You have to get a lot of marriage together. Well, it's true you have to get a lot of marriage together. That is true. Now, but it's possible that you have already enough marriage together. You don't have to get any more marriage. I just mentioned the marriage part because it might be that you don't want to be the practice of such as yet.

[36:57]

And if you don't want to, you don't have to. But if you don't want to, probably the only way you don't want to is because you don't have nothing made of it. You don't feel comfortable enough to do this practice. So I'm not telling you to get a whole bunch of merit. Actually, I'm just giving right off. I give teaching and practice right off. I didn't say, see, other schools, they say, let's just accumulate merit for three years, and we'll talk about teaching and such later. The Zen school actually offers this teaching pretty much right off to some people. hoping that they'll be able to, like, just receive it. But if you can't receive it, then you might have to, like, follow schedule a little longer and, you know, be careful about how you eat and sleep a little longer until you feel relaxed and soft and confident enough in what life's offering you that you can, like, open to things without holding on to anything.

[38:08]

So in fact, it does require, it didn't calculate a great amount of positive merit. I actually think so. They get to be born a human being. They've already done all that. Now, to then create a dominant, it requires incredibly more. So already a great deal has been accumulated. I mentioned this thing about merit, just so you understand how this how this one teaching works with another. And also understand that if you're not yet in the mood for a non-dual practice, if you just keep practicing dualistically in a wholesome way, you will eventually be ready. So that side is right, but it may not be that you have to do any more work from this moment on. You might be ready now. So that part is right. It does require a tremendous amount of work. But what's the scary part?

[39:11]

It is the scary part. I wonder what you think it is. What's the scary part for you? Probably not sure what the scary part is. But some other people talk about the scary part. It means, eventually, it means doing a practice that you're not in control of. A lot of people think, I don't stress practicing without being in control. So again, part of the merit One of the virtues of meritorious activity is that you have confidence that you don't have to any longer think of life as something to be controlled. It is pushed from control to love. A lot of people get scared making a transition. They say, well, what if I love everybody and they beat me up? What if I love everybody and they don't beat me?

[40:13]

Maybe I'll just control them. You know, I'll control them in defeating me. And then when I really have a lot of fat, then maybe I'll, like, for a few weeks, I'll just love them. And if they don't feed me, I'll be all right. So a lot of people get scared of making a transition from a practice that you can be where you're in your driver's seat to a practice that is a practice of all being. That transition is scary for a lot of people. They're afraid that they'll fall into a grave. There's other things to be afraid of, too. Like, will your face fall off? Will you lose control of your strength and muscles? It isn't that you actually do lose control. It's just that some of the tightness start loosening up, and you think, if I would actually relax, everything just might go.

[41:16]

And sometimes you relax, find out, hey, I relax. That is not enough, you know, it's okay. I didn't actually have to hold that tight. And everything's sort of working pretty well. But when it first starts losing, you might think, well, gee, is this okay? So during that phase, wear diapers. It would be all right. Even if occasionally it was a mess, it would be all right. We're holding tighter than we have to, really. A body knows how tight to hold. Sometimes they feel it's all going to fall off if we don't, you know, if we don't hold it together. So there's a scary thing in that transition. But again, that's part of what wholesome karma, part of the results of wholesome karma is that you eventually will dare to let go of that separate self for a little while and see how things can happen without you being in control.

[42:19]

You can, like, just for a little while, die. And say, hey, No problem. Actually, it's lovely. Didn't get hurt. You know, I still walk down the stairs without any me doing it. Now, I think I'll walk upstairs now and see how that works. I'm not doing it anymore, you know. It's wonderful. It just happened. This is called, what do you call it? Taking a step off the top of the 100-foot pole, right? Well, I don't want the kitchen to lose yet, but...

[43:08]

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