The 14th koan, you know, the collection, you know, and the transmission of light, is about Magadir and Captain Malak. The teacher Karimala was invited by a Nagarjuna, that he came to Nagarjuna's jewel. Thereupon Nagarjuna asked or said that this jewel is the ultimate treasure of the world. I wonder, is it form?

[01:08]

Does it have a form? Or is it formance? And Captain Malak said, you still only understand that it's form or without form. He doesn't even know that the Jewel was not a Jewel. Thereupon, a guardian that woke up deeply. I'd like to discuss with you about what is your jewel, how to live with it.

[02:35]

And we've been studying the teachings of Nagarjuna. And I don't start every class by reiterating the whole program. And perhaps I should, but then if I did, we'd never... The class would be just reiterating the whole program. We wouldn't get to study. We wouldn't have time to study. Not by doing this teaching. But I will tell you again the perspective which I'd like you to bring to the study of the teaching. A number of people over the years have, particularly me, have brought up the question of what about all this intellectual activity that occurs when you approach teaching about the middle way?

[03:58]

as given by Nagarjuna and other teachers of the middle way. And there is an intellectual, an intense intellectual energy around people. There is also an intense emotional energy around people. So the first step in approaching his teaching of the middle way and his teaching of emptiness, the approach to it should be through compassion first. It is a teaching about wisdom and compassion But the compassionate side of it is implied in the expected already had been established before you approached the text.

[05:15]

So I ask you before you even look at my Gaijini's teachings that you practice compassion with yourself. That you're already deeply compassionate when you start to study this material. Based on compassion, the teaching of wisdom will be fruitful. Wisdom without compassion, well, is maybe at the least just a headache. So the first phase is to settle into the self by means of compassionate practices, to settle into self-existence through compassion, which means through giving, through ethical study, through patience,

[07:03]

through enthusiasm and through concentration. The next step then is to inquire into the self-existence. Once we're settled with ourself, we ask, well, what is it? To ask what is it before we settle into it is kind of dislocated and purely intellectual. But once you're really engaged with it, then to ask what it is, is natural. And you are really wondering because you're up to your eyeballs in it. So you really want to know, well, what is this? No one has to tell you, well, now practice

[08:13]

inquire into the nature of this self-existence. You want to know. You need to know. If you haven't yet checked in to yourself, then you may feel like wisdom practice, insight practice is a kind of requirement of the program, of the monastery, which you go along with to some extent. So again, deeply check into the self and then we use teachings like Nardarjuna's fundamental verses, fundamental way, to examine what is self-existence. Once we're here with ourself, then

[09:15]

Let's bring now our full energy, let's let the full energy of our being arrive and interact with where we are, what we are. I said this before, and now I say it again because in this world, engaging in studying yourself, people forget to take care of themselves and forget to practice compassion before and during the intellectual encounter. Keep taking care of yourself. Keep giving. Keep being patient with what comes up. Keep being enthusiastic. Continue to concentrate while inquiring, while looking into existence.

[10:28]

And again, I bring up the deities of this process, the process of settling simple compassion is kanam or kanzeyan. You listen to the cries of the world. You feel the pain in the world. You feel and listen to what's happening to you. You align with that process. Namo kanzeyan. I align with the process. of my experience. I'm with my experience. This is compassion. It's settling into my place, taking my seat. Then, we bring the next bodhisattva, the next name of the bodhisattva, Kang Jin Dai.

[11:39]

Now I contemplate the jizai, now I contemplate self-existence. So with kanan and the kanzeon, we settle into our place, and with kanzei, we see that we, our kanas are empty. Our experience is empty, our being is empty. This is the Mahayana, insight into the emptiness of being. But first we have to be who we are, otherwise it's an intellectual drain to service, or it's a drain to our intellect. But once you're totally present with your being, with your five skandhas, then this kind of inquiry is a big relief.

[12:41]

So Mahayana is the insight into the emptiness of form, feeling and so on. But first we have to be the form and the feeling before the insight has any beneficial function. So before you study these texts, before you come to class, inhabit your being. Practice giving ethics, patience, and enthusiasm with your experience before you hear any words from the text. So what is the relationship between the Zen and the study.

[14:05]

The Zen, or being upright with the forms of practice, with the forms of your experience, with the feeling of the practice, the feeling of your experience, your feeling and experience, being upright with the five scandals. Be upright with being. First of all, is to be compassionate with being. Be compassionate is not to ask for trouble and not to push it away. Have to look for it. Have to look for how to get in a place where there isn't any. Just be upright and forms will uncover all forms, all feelings.

[15:19]

all perceptions, all mental formations, all consciousness, all these things will open up, will uncover your dispositions, your obsessions, your rigidities, your fixations, your sentiments, your habitual tendencies. All these things will be surfaced, will be freed up The nagas will bring you these jewels. Which, when we're not compassionate, we can't see, we can't hear, we can't feel, we can't touch them. Sitting upright, the nagas bring us all these jewels, treasures.

[16:20]

We then are often surprised at the gift. We are unfamiliar with the treasures and in our surprise we may shake quicker and roll a little bit and misconstrue the gifts as Poisonous. Terrible. Demons. Or would it? Something anyway that we don't understand as a kid that comes to us because we have been upright and compassionate. And not just, you know, we're not just exposed to our rigidities, our cynicism, our dispositions and our obsessions, but then even reactions to them also surface.

[17:42]

There could be quite a bustling treasure post. Mediac, mediac, mediacana, mediacana, mediacana, mediacana. Bustling, prosperous treasure store that tidbit of goods being delivered and works running all over the place, energetically dispersing and moving things in and out. Processing. which has been closed down for some time due to lack of compassion. Now that you're compassionate to be upright with your being, all these gifts come to show you yourself and your tendencies and habits. If you then, after getting used to the surprise, resume, or perhaps never even did lose your practice of compassion, and you continue to be upright, then your eye opens.

[19:05]

Your wisdom eye opens, and you start to see the dependent core rising of the arrival of these gifts, of these jewels, of these obsessions. Just like Nagarjuna, with his teacher, when the jewel came, he said, well, is this own, own, own? And the teacher said, you still have that tendency. You're still obsessed with things in that logical form of form or formless. But because he was present with the situation, he could surface his obsession. He could put it out in front of him and his teacher could see it and come and say, here's the obsession, do you see it?

[20:13]

And you do not yet see that the Jewel is not the Jewel. The Jewel is not a Jewel. And he woke up. He saw the dependable horizon of his obsessions, of dealing with Jewels, of dealing with being. In this way, from beginning this time, he saw and he awoke. Seeing the dependent core arising of anything, you then see Buddha. But anything means anything that is happening that you are right now. Not theoretical. Not abstract.

[21:16]

But your being. Your five stones. To be present. So that they can surface. And then once surfaced, to not shrink back. And stay present. And then watch your obsessions come up. Watch how you, well, actually I said not shrink back, but watch how you do shrink back. Even while shrinking back, be upright with the shrinking back. That's an obsession. Be upright with the leaning forward and grabbing. Be upright with all the ways you defend yourself from its radiance by categorizing. Watch that, and see how that depended colorizes, and see what it causes, and watch all this from your upright position. This material looks like shit. But it is jewels. It is jewels. It is a jewel to see how we mistreat ourselves.

[22:18]

To see how we mistreat phenomena. That's a jewel. It's telling us what we've been doing to ourselves far. from beginning this time. We are now being shown the cause of the problem. This is a great gift which is given to us because we have worked fairly enough to open up. It's not easy to get to the place of receiving the jewel. And once you receive the jewel, it's not easy to stay calm in the face of the gift. But that's what is needed in order to enter the vision of the dependable arising of our obsession, of our dispositions, of our entrenchments, of our sentiments. And again, stay upright in the midst of all that happens once the gift is delivered.

[23:23]

And then, see as the pentacle, I read, and to see Buddha. In every difficult to accept thing, inside there is Buddha teaching, turning the wheel of Dharma, saying, can you hear? Can you hear? I'm talking to you through this. So first, Namo Kanzeon.

[24:26]

Namo Kanan. First, I practice uprightness by aligning myself with listening to what's happening, with smelling and touching and tasting what's happening, with thinking what's been thought. Once I'm settled, Namo Kanji Zaibosatsu, I align myself with the contemplation of self-existence. And kanji-zaibosattu is really the same as Manjushri. It's wisdom or it's compassion turning into wisdom. Once kanze-on, kana-on, kanji-zai and Manjushri are present, then samantabhadda The steadfast continuation of the practice of walking straight forward.

[25:33]

Kanzeon rides a peacock. Manjushu rides a lion. Samantabhadra rides an elephant. Peacock with eyes on feathers. New years on feathers. Listen, listen, listen, listen, listen. Then, on the flying lion, enter the essence of no essence. And then get on the elephant and continue this forever. Compassion, whisper, compassion, whisper. Enter being all the way to the bottom. Sit down. Step in. Enter again. Watch. Step. Read the plan. Watch. Step.

[26:39]

Round and round. Step fast. Take the peacock, the lion, and the elephant out for lunch. Make sure they get plenty to eat so that they can keep working. Bring them to every knee. These three, the Buddha and the Buddha doesn't do anything. The Buddha doesn't enter. The Buddha doesn't study. The Buddha doesn't walk. The Buddha is just upright. And with this uprightness, the settling, the compassionate settling happens. The daring insight happens. And the continuous practice happens. So at the center of all this is just, don't move.

[27:40]

Be upright. You will settle into and be exposed to the material. The jewels will come. And again, be upright. You will see the dependent glorification. And they're going to be upright. You'll act correctly, which is to continue the process. When we study some of these teachings, we go into the fine details of our obsessions. See all kinds of examples of how our mind cleans and has habitual ways of dealing with the jewels. As we watch how our mind works, please continue to come back to your body, come back to your feelings. Stay with your experience. Don't get too much up in your head when you study this material, when you see this material. Feel your whole body so that your study will be balanced.

[28:46]

Perhaps I would do well to remind you of this in the middle of our activity in our bustling classes to stop occasionally and have everybody just sit. Perhaps that would be good. But finally, you know, there's nobody ringing mindfulness bells out there. not the place so it isn't necessarily good to ring the bell and stop but maybe I'll do it now and then just so you remember in the realm where there's no bells to do it yourself feel your head over getting or your feet getting cold when you're studying this material when you're entering the realm of insight into the emptiness of meaning.

[30:05]

So, you heard a little bit about some of my thoughts concerning Case 14 of the Transmission of Dwight. Thank you for listening, and good luck with the jewels. Please, take good care of them. The world, depending on you too, would be your job. And it's a difficult job, so... I'd sympathize with how hard it is. Again, nobody said it would be easy. But today, it sounds simple, doesn't it? But...

[31:28]

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