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Sometimes in the past, on days like this, when it's raining, sometimes harder than this, I have raised my voice during Dharma talks. But now, we have amplification so I can talk and I can go. Can you hear me Bernard? It's a little loud? Can you hear me now? Yes. Do you want the doors closed or not? Here we are. How about one? One door?


Right. I can hear you Bernard. One time after one of those talks, Dr. Dennis said to me, Are you angry at us? Because I was yelling. Yes. I'd like to return to this comment on the conversation between


Antoine and Zhaozhou. Comment was, being questioned by Zhaozhou, Antoine just crumbled and melted. Unable to give an explanation. So one picture that I get from this comment is that Antoine and Zhaozhou meet and Antoine crumbles and melts and it is crumbled and melted state, he can't give an explanation and Zhaozhou has a great awakening experience. That meeting the teacher


and in that meeting the teacher melts, the student wakes up. So, again, the image I have is Bodhisattva isn't somebody who Well, in one sense the Bodhisattva is a teacher, but in another sense the Bodhisattva isn't a teacher like the teacher who gives the teaching. But it's somebody who, when they meet people, they dive into the non-duality and not exactly disappear, but more like melt into the relationship. And in that plunging the teaching comes alive and the student awakens.


Some Bodhisattvas are eloquent, some are not. But they all dive into the relationship and that's where the work, that's where the function occurs. In this case, the person, not very expressive, but he said to not make an explanation and his expressiveness in relationship without explaining is a situation together with Zhaozhou where Zhaozhou wakes up. And so, yeah, and another monk came to visit Nanchuan,


who we call Dengxiang. He's the founder of our Chinese lineage. He also went to study with Nanchuan and had a good meeting. And then he went and studied with Guishan and he wound up studying a pretty long time with Yunyan. And after Yunyan passed away, one day, Nanchuan was performing a memorial service for Yunyan. And a monk said to him, a monk in his group said, when you were with Yunyan,


or when you were in Yunyan's place, did you receive teachings? And Dengxiang said, although I was there with him, I did not receive any teachings. And the monk said, if you didn't receive any teachings, how come you're doing a memorial service for him? And Dengxiang said, why should I turn my back on him? And the monk said, you first were recognized when you met Nanchuan, the great Nanchuan. And yet you're doing a memorial service for Yunyan, who didn't receive any teachings.


And Dengxiang said, it's not the virtue of my late teacher and his Buddha Dharma that I esteem most. It's the fact that he never directly indicated anything. He never exhaustively explained. And the monk said, well, since you're doing this memorial service for the late master, I wonder if you agree with him or not. And Dengxiang said, I half agree and half don't agree.


And the monk said, why don't you completely agree? And Dengxiang said, if I completely agree, I would not be grateful to the late master. When I tell stories, if you don't agree with the way I tell the story, you're welcome to make comments. And I think that one was not that bad. Anybody want to comment on the way I told the story? The words I used? I feel close to this tradition of not being a teacher,


a tradition of teachers who are not teachers, and teachers who don't give teachings. That's the most important point. But we kind of need to set up teachers in order to get over it. Otherwise people would probably think, well, if some teachers came in here, it would probably be good, and they would teach us and we would be happy. But to have teachers who we really respect, and then have them not teach, and find out that that's really the place where we learn the best. I feel best about that, which may disappoint some people who like to have teachers who teach.


In a sense, I'm willing to teach, but I think that's not what's most important. I think what's most important is that when I meet people, that I crumble enough into the relationship, and that everybody wakes up. Still, without me still melting and crumbling, I can still have a pop quiz, right? It's midterm time, and some people actually voluntarily ask for a midterm exam. Or at least a progress report. So, I have some questions for you.


Are you grading on her? No, I'm grading on a sinker. So, let's see. Did I say that the Zazen I teach is wholeheartedly practicing in the midst of the vision? Yes. Correct. Did I talk about or do I imply that his practice,


that the practice of sitting would also be to sit wholeheartedly practicing in the midst of the vision? Yes, indeed. Can you say of course? Who said of course? Nobody? Does anybody want to say of course? Does anybody want to say of course? You actually said it. What I said? Do I talk about sitting wholeheartedly in the midst of the vision? That was a nice one. Who laughed?


How about practicing wholeheartedly without adding anything? Did I talk about that? I didn't talk about that? No? How about practicing wholeheartedly in the midst of the vision without expecting anything? Can I talk like that sometimes? Did you hear that of course? Jeff? I don't think you talked about expectations. You don't think I talked about what? Expectations. You don't think I did? Practice wholeheartedly without expectations.


Did I say that? Yes. Now, did I talk about expressing the Buddha seal? Doug? Yes. Now, is expressing the Buddha seal what do you think? Is expressing the Buddha seal to be wholeheartedly without expectation? I think you might be saying too much. What? I said I think you might be saying too much. Is saying too much to say expressing the Buddha seal? So, do you think that expressing the Buddha seal is adding something? Is that what you're saying? I don't think so too. So, I'm sorry about that. Is to say


practice wholeheartedly without adding anything, is that saying too much? No. That's okay? It kind of is? It kind of is. So, if I say practice wholeheartedly without adding anything already, that's a little too much? It's adding something. It's adding something? Yes. But it's helpful for some of us. Anyway, so I'm just I would actually want to say practice wholeheartedly without adding anything because I would might move over into the area of directly indicating something, so I don't want to say that. Okay? I do not want to say practice wholeheartedly without adding anything. And also, now that it's been pointed out, I do not want to say


express the Buddha seal in the three actions. I don't want to say that either anymore. Okay? Got it? Remember what I don't want to say? Now, I'm not saying this, but if somebody did express the Buddha seal in the three actions, would it be adding even more to say express the Buddha seal in the three actions in the midst of self-fulfilling awareness? Would that also be adding something? Yes. Huh? So I thought I won't say that either anymore. But you'll be saying it in many circles if you ever have one. Okay. If I say, you know,


practice wholeheartedly in the midst of delusion without adding anything, although if I say that, that's a problem, I know. And that's why I'm not going to say it anymore. Except to remind you that I'm not going to say it. That's all I'll do from now on. Talking like that has the problem of it's like teaching something. I'm sorry. So that's why I don't want to do it. It's adding something and it's getting into this confusing situation of teaching. So I don't want to do it. Yeah. Is it adding something if you're shattered? Did you say that? Being shattered? Actually, you said, is it adding something if you say you're shattered? If you are shattered and you say that. Oh, if you're shattered and you say blah blah? Yeah. Is it adding anything? Well, when you're shattered, you know that there's been no possibility to add anything. It's when you're not shattered that you think


something happens and it gets added on to something else. But you really don't add anything. So then you could say I didn't teach. You could, yeah. But you wouldn't. Huh? Did the Buddha? Apparently, no. Did he say anything? Oh, he said something, yeah. He said something. Nanjuan said something. They both said quite a bit. But they actually did not teach the Dharma. The Buddha didn't teach the Dharma. But he was very talkative. And so was Nanjuan. They met people and talked in this melted place. And while they were talking, people heard the Dharma. But they weren't saying the Dharma. They were saying, you're getting very relaxed.


You're feeling so comfortable. You're comfortable and warm. You're melting with me. No, I'm just kidding. If you want to talk about it, come up here. So, you did really well on that. Mid-turn. And, I think that when you sit wholeheartedly without expectation, although I'm not telling you to do that, when you are that way, I think you are expressing the Buddhist seal in your three actions. When your body is sitting upright, and you're wholeheartedly there, without expecting anything, without adding anything, and realizing that nothing can be added, at that time you're expressing the Buddhist seal


in your sitting posture. I would say that. Wouldn't I? Isn't that what I'd say? Huh? Pardon? I would have said that? I'm saying that, but, you know, I don't want to. I'm just saying, if I had, you know, would I have, could I have, does that seem like something I would say? How are you doing, David? You look stressed. I did have a question. What? You just popped it out of my head, though. You had a question, you lost it, that's why you were stressed? You thought it was a good one? I think that, I thought, flattered that you thought some of what you were saying was directly indicating something. Could you speak up?


Well, you said certain things, like, Could you come up here? Could you please come up here, David? Hey, David, you came up. Here you are. There I am. So what were you saying, about flattered? It was in my mind, something about why, you don't want to say certain things because you think it's directly indicating something? It doesn't seem, I'm not so sure what it's directly indicating. It seems like helpful advice. Oh, I see. Like, why can't you express, why are you saying that you don't want to say these things that you're saying? Um, I actually, I take it back, I do want to say the things I'm saying. I just, I'm just saying I'm not going to say them. That's all. Because I most want to


not give any teachings and just have you find the teachings. That's what I most want. Because I don't give you the teachings. I'm just interacting with you in hopes that you will hear the teaching, the true teaching, while we're interacting. Can you buy any chance to do that? Uh, I don't know. I don't think so. No, absolutely. But, you know, at least I didn't give you the teachings. So there's a great chance that you'll hear the teachings. How about now? A little more. A little more, yeah. Ha, ha, [...] ha. So you want to say something, Judas?


Judas, come on out. Who else? Who else was going to? Who else? Come on. You can take the shortcut. You can take the shortcut too, Jesus. Did you say the whole universe in the ten directions is the speech of the meditator? Yeah, pretty much. I mean, that's not the speech of the conversation we're having. So... This conversation is the whole universe in ten directions. I would say that, yeah. I believe you. You're saying it. You're teaching it. You're giving us those words somewhere that came from in the night.


It came up out of the night through you into this room and to me. Through you too. Through me? Through you too. You put the words together. Or you received them and delivered them or something. Yeah, right. So did you. You received them. Yeah, you received them and delivered them. You didn't speak, I mean, until now. But now you did deliver them. You stood and delivered. OK. OK? You are the whole... Your whole body is the whole universe as your whole body. My whole body


is the universe as my whole body. Our conversation is the whole universe as in the form of this conversation. And this speech comes up out of our relationship. You said that the pure mind mind seal Buddha mind seal is something that we experience in rare moments when we get


glimpses of it. Is repentance something like that too? Is not repentance something that we see and feel deeply in rare moments? I I I think it depends on how deep you are saying but I think I see people repenting not so rarely. At least at Asahara I see people repenting quite a bit actually. People go to churches and confess and repent and the Yantis confess and repent and wash away their sins. So I'm wondering if this act of confessing and repenting will that also become a grasping? Could it become a grasping? Yes, however if you do it together with the Buddhas it may melt


away the grasping in that practice. Is the mind not very tricky? The mind is very tricky. That it can hold on. That it can hold on and continue to make stories creating reasons. Yes, creating reasons, making stories. Convincing reasons. Convincing reasons. To hold on to old habits which die hard. is that real repentance or is repentance something that comes up in rare moments when you really want to repent and confess? I actually don't know how rare it is that it's a real repentance that I'm just offering with some I don't know with some opinion which I'm


not really terribly strongly holding to. That when we do this confession of repentance we are transformed by our activity. And we can look in our own heart and see if we really are saying what we feel we did that we don't feel so good about and whether we actually don't feel good about it. And watch and see if that actually transforms us over the perhaps years. I think I think it does. But again, you're right I may be just dreaming that it does. I may be just dreaming that the people who I've seen confess and repent are evolving positively. But that's what I see. I see a positive evolution in those who who practice this even though sometimes they don't practice it so skillfully


it seems like the more they practice it with others and get feedback the more skillful they become at confession and repentance and that seems to cause a positive evolution in their conduct. That's what I've seen. And then I say try it yourself. And maybe you have maybe you have noticed I have a tricky mind. That's something else to confess. A tricky mind. And sometimes you feel good about your tricky mind and sometimes you feel this tricky mind is this way of being tricky I don't feel good about it. And that causes that causes a reprogramming of the whole organism. . [...]


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