I was going to say that sorry that some people missed this or are not here tonight because it's going to be good. But then I thought that it would be suggested to me by someone that I start the class by reviewing the last class. So maybe next class I'll review this class so they won't miss it all. So the last two classes, there was two, right, so far? So in a sense, first class, as I just said to you, the true path is to sit upright in the midst of a certain kind of awareness. And sitting upright is a kind of awareness, too. It's a kind of awareness that's recommended as the way to enter this self-fulfilling awareness. Sitting upright is a It's sitting, but it's sitting upright.

[01:03]

And that's the way to enter the self-fulfilling awareness, which in this class could be called the awareness of the genjo koan, or awareness of genjo koan. And so we spent time talking about the title, and the title, the genjo koan, the koan means, you know, is the reality of our life and is our current happening of our life. Now, the reality of our life is also that the current happening is not the reality of it. So, Genjo Kahn is saying that present happening life is none other than the reality of our life.

[02:13]

Now, the reality of our life is not just that our life happens. It's also that our life is a particular thing and a universal thing. It's also that the truth of our life is that we are all interdependent. And that truth that we're all interdependent is none other than our current fleeting experience. The entire world, the entire phenomenal world, is none other than the living Buddha way. That's slightly different from saying, for example, that a cruel act is the Buddha way.

[03:22]

A cruel act is none other than what? than the truth of our life. The truth of our life is that a cruel act is an act that arises from ignorance of our interdependence. But an act that arises from ignorance of interdependence is none other than the truth of our interdependence. and an act that arises from awareness of interdependence will always be a kind act. But that kind act in the present moment is none other than the reality of our interdependence. Our universal, we have a universal and an individual existence.

[04:30]

Our existence is universal because it depends on the universe, and the universe makes individuals. That's part of the truth of our life. And that universal and individual quality of our life is never apart from what's happening right now. But what's happening right now can be that we are ignoring the truth of our life. And the way things work is that if we ignore the truth of our life, then the manifestation current manifestation will be more or less painful. However, that painful manifestation is actually none other than the truth which, if recognized, liberates the universe from suffering. Meditation on how whatever is happening is none other than the truth of what's happening

[05:33]

and the truth of the entire life, world, living. That meditation is a genjo koan. The koan is the truth of our life. The koan is the treasury of true dharma eyes. This genjo koan occurs in a text called Treasury of True Dharma Eyes. The Treasury of True Dharma Eyes is what has been conveyed from Buddha to Buddha. The koan has been conveyed from Buddha to Buddha, has been shared between Buddhas, and is now being shared between Buddhas. The koan is being shared. But the koan is also being shared by all beings. It's just that some people are not aware that they're sharing the koan some beings are not aware that they're sharing the treasury of true dharma with everybody else right now if they're not aware they suffer if you think you're not sharing the treasury of true dharma eyes now that's not correct but still if you think this incorrect thing you will be relatively more or less

[06:59]

Still, if you are feeling that way, if you actually do not understand in your body and mind that you are now conveying and having the treasury of two dharma eyes, if you do not understand that you are batting the koan back and forth between yourself and all beings, then you're uncomfortable. But still that discomfort is none other than the koan, which is being ignored. Or we're believing something other than that story I just told. And that's enough of a review.

[08:04]

If you have any questions, you can ask later about that review. Now I'd like to move on to the text, which says, one translation is, this translation you have is, as all dharmas are buddha dharma, there is delusion and realization, practice, birth and death, and there are buddhas and sentient beings. And again, sentient beings means living beings, who are not awake to the koan even though these living beings who are not awake to mother than the koan they are actually the koan but they are misled and they think there's something separate from the koan they think the koan is something at least a little bit different from what they are they think the truth of their life is one thing is another That's a sentient being. I don't know, there may be some sentient beings in the room here, but anyway, whether there are in the room or not, I've heard there are some someplace.

[09:11]

Some beings who do not understand, who are being misled by the impression that the truth, the living truth, the liberating truth, that the truth of liberation, that freedom and peace and happiness are separate from your present life. misery if you happen to be miserable. You can be in great pain and that pain is inseparable from the truth. You can also be in bliss and your bliss is inseparable from the truth of your life. Of course, right? And yet we sort of have an impression that maybe there's a little separation. That's a sentient being. And so the Buddha has taught there are such beings beings who understand that the koan is inseparable from the genjo. The next sentence is, as myriad things are without self, there is no delusion, no realization, no Buddhas, no sentient beings, no birth and death.

[10:28]

That's the second sentence. Pretty simple, huh? Next sentence is, the Buddha way is basically clear of the many and the one. Thus, there are birth and death, delusion and realization, sentient beings and Buddhas. It may be that what we talk In terms of the title, it can now be used to unlock these sentences. Does your hand raise, Michael? Yes? Yeah, myriad is 10,000. And in Buddhism, 10,000 is pretty much more than 10,000. 10,000 is code for infinite. But they like to be concrete and just use 10,000 for infinite.

[11:33]

In Japanese, one of their favorite currency denominations is called a mon, which is 10,000 n, myriad n. kind of like tuning into... Okay, so I just say right off, you know, here's one way to understand these three sentences. The first sentence is basically saying, here's what Buddha taught. Buddha taught the Buddha Dharma. And the whole universe he taught as Buddha Dharma. He taught about the whole universe without, you know, the whole thing. And what did he teach? He said, there's an enlightenment, and there's practice, and there's birth and death, and there's Buddhas and sentient beings.

[12:49]

He taught that kind of stuff. This is the first sentence is the Buddha taught. An ocean of teachings. Some people say that this first sentence actually contains the next, the next few, but it's hard to see that it does. One way that you can understand it under sentences is that he taught practice. There's practice. So he taught that there's a delusion and enlightenment, and there's birth and death, and there's those who are deluded and are enlightened, and there's a practice. You can study delusion and become a Buddha. That concludes the next two sentences, because the next two sentences I suggest to you are basically about how to practice the first sentence.

[13:59]

What's the first sentence? When everything is or as everything is Buddhadharma, as everything is Buddhadharma, then there's Bernard and Michael and Lee and Vera and Elena and Deirdre and John and trees and mud and Donald and buildings and Reb and mountains and Maryland and oceans and suffering and birth and death. That's what the Buddha taught. And that's what there is. Everything that there is, is what the Buddha teaches. And he taught practice. And what's the practice?

[15:03]

The practice is indicated by the next sentence and the next sentence. The next sentence is, as all these things by the self, there are no, there is no delusion of no enlightenment, no Buddha, no sentient being, no birth and death. So, the second sentence is teaching you how to relate to the first sentence. I taught you this huge teaching about everything, which is one teaching about everything. And then now, how do you practice with everything? Remember that everything is one teaching. In a sense, the second sentence is saying, be upright.

[16:14]

That's how to practice with the first sentence. Practice with the fact that some people are deluded and suffer and other people are enlightened and are free. How do you practice with that? be upright. How do you practice being upright? You receive, you listen to the teaching that there is no practice. I didn't say no practice, that's important. You listen to the teaching that there's no Buddhas, no sentient beings, no ignorance, no delusion, no enlightenment, no Buddhas, no sentient beings, no birth, no death. You listen to that teaching about sentient beings, Buddhas, enlightenment and delusion. This is being upright. In other words, you give up involvement in conceptual thought. That's being upright. That's how you enter the awareness of Yencho Kwon.

[17:19]

You hear the Buddhist teaching, right? Buddha said, here's the teaching, you hear that? And then the Buddha says, or the Buddha's assistant says, no teaching. But that's the sort of general thing. The specific thing the Buddha teaches, there's enlightenment, because I'm teaching you now, the Buddha's saying, I'm teaching you now, okay? Ready, get set, there's birth. I just taught you something. I taught you there's birth. But this time I'm telling you now it's a teaching. There's death. You already heard about that, but now it's Buddhadharma. Now, since it's Buddhadharma, it's a teaching. And now you have this teaching, there's death. It's not just death anymore, it's a teaching. You're not just being told that there's delusion, and suffering arises from delusion, you've not just been told that this is a teaching, this is a Buddha teaching, this is a teaching of the Buddha.

[18:34]

And this teaching, of course, in an upright fashion, namely, you should understand that your ideas of what this teaching is, in general and specifically, is that the meaning of birth is that there is no birth. Any idea you have of birth, there isn't any. Or another way to put it is if you want to understand the Buddha's teaching about birth, give up your ideas about birth. Don't get involved in your conceptual thought about death. Don't get involved in your conceptual thoughts about Buddhas or sentient beings or ignorance. The second sentence does not say practice. The third sentence does not say practice. The first sentence says there's practice. The second sentence does not say there is no practice. That's because when there's no self, that's when there really is practice.

[19:42]

There is practice. Buddha taught there's practice. There is practice. But when there's really practice, you don't mention it. The second sentence doesn't mention practice. The second sentence is about practice. The first sentence is the teaching. The second sentence is telling you how to practice. Therefore, it doesn't mention practice. And it especially doesn't mention that there's no practice because, in fact, in the second sentence, that is where practice lives. It lives in no abiding self. It lives in no abiding self Enlightenment or delusion? If enlightenment and delusion have abiding self, then they're going to be separate. If delusion and enlightenment have abiding self, then they're going to be separate.

[20:48]

If Buddhas and sentient beings have abiding self, they're going to be separate. But this teaching is that they're not separate. This teaching is no matter what's happening, you're not separate from the living Buddha way. And the reason why you're not separate is because Buddha way doesn't have a self. And no matter what's happening to you, that thing that's happening doesn't have a self. There's no way to separate what's happening from the truth of your life because neither one of them have self. And also, open to that, you get to enter that. But if I hold on to my conceptual thought, if I hold on to my involvement in conceptual thought, like, as all dharmas are buddha-dharmas, then there is death and so on. If I hold on to that, if I get involved in that conceptual thought, then I'm not being upright. Then I'm not sitting upright or standing upright.

[21:50]

And then, even though I'm hearing the teaching, I'm not in the proper mode to receive it, to practice with it. The first sentence is the teaching. Half the first sentence is the teaching. A sixth of the first sentence, as is the Buddha, as is the teaching, as, when, all that's Buddha's teaching. no matter what. It's a Buddhist teaching. But in order to receive it, we have to not get in... we have to give up involvement in conceptual thoughts like... Do you have concepts of those things? Did you have concepts of those? Did you see the concepts of them? You didn't? How would you know if you didn't have a concept of them? Is what I just said different from, oh, say, can you see?

[22:59]

Is it different from that? So the second sentence is how you enter the first sentence. Third sentence says, what does it say? It says, the Buddha way is basically leaping clear of the many and the one. So in the first sentence, did you see many and one? Well, there was the one teaching, the big one, and then there was all the little many's there.

[24:03]

There was the Buddhas and the sentient beings and the birth and the death and the practice and the ignorance. To leap beyond all that, that's the Buddha way, that's the practice. The practice is leaping. Part of the practice actually is no involvement in birth, death, quote, birth, quote, death, quote, enlightenment, quote, delusion, quote, sentient beings, quote, being upright part of the practice. Then from that being upright, there is leaping. When you give up involvement in conceptual thoughts about life in general, but in particular about the teaching, then the practice becomes leaping [...] one in many or like abundance and lack is another translation plenitude and dearth enlightenment

[25:22]

and dearth of delusion or dearth of enlightenment and plenty of delusion or dearth of pleasure and plenty of suffering or plenty of suffering and dearth of pleasure practice is not plenty of suffering plenty of suffering and plenty of pleasure those don't go together very well but anyway it's not practice is not the buddhas and the sentient beings practice is leaping beyond Buddhas and sentient beings. And then when you leap beyond the sentient beings, what do you get? It says in the text. That's an easy one. When you leap beyond the sentient beings, what does the text say you get? Now, now you get Buddhas and sentient beings.

[26:29]

It said, it's leaping clear of the one and the many, thus there are birth and death, Buddhas and sentient beings. When you leap beyond, you're in the stuff. When you leap beyond birth and death, leaping beyond birth and death, thus there's birth and death. Leaping beyond delusion and enlightenment, there's delusion and enlightenment. Then you're back to the first sentence. But now it's the first sentence arising from the practice. It's arising from leaping, which is based on not clinging to your ideas about the teaching or the world. Or the teaching about the world is none other than the teaching, the nature of the world. The title kind of like, it seems to me, gets you ready for this, and then these three sentences tell you basically there's a teaching and this is the practice.

[27:40]

And yeah, so now you're ready to maybe ask some questions or just go ahead and... Listen to the teaching and then listen to the teaching to not listen to your ideas of the teaching you just heard. Again, I said to you before, Linji said, you know, I really shouldn't say anything, but if I don't, you might not give a foothold, so come here. Come close and I'll give you something to work with. And then he said, And he's trying to help this monk give up his conceptual approach to the teacher and the teaching. But it looks like the monk couldn't give up his conceptual approach, so he couldn't leap. So Linji picked him up and threw him across the room. By the way, at the end of class, I just remembered another story about Linji.

[28:47]

When he was about to die, he was talking to his senior disciple, and the senior disciple said something like, you know, a hundred years from now, which means after you die, a polite way of saying after you die, a common question to ask old teachers, a hundred years from now, if someone asked me, you know, about you're teaching, how should I do it? And Linji said, just don't destroy my Shobo Genzo. Just don't destroy my treasury of true dharma eyes. And then his disciple yelled at him, shouted at him. Who would have thought that my treasury of true dharma eyes would be destroyed by a blind ass? That was his transmission, that was his transmission of the Tsubo Genzo to this guy.

[29:57]

And after the Tsubo Genzo, the treasury of two dharma eyes, of yelling at people, was actually destroyed. After that, nobody could do it anymore. That's why, you may notice, I don't ever yell. It was destroyed back in the Tang Dynasty. So they're trying... The teaching is there. You've got the teaching. What's the teaching? It's none other than what's happening. You've got the teaching now. Please approach that teaching without any clinging to your concepts. And then there will be leaping, and then when there's leaping, basically we'll be as the teaching, the teaching as the world. The teaching, the world will be Genjo Koan. We will realize Genjo Koan. I mean, koan will be genjo for us first we have to take in what you've already taken in now take in no birth no death no buddhas no sentient beings which doesn't mean there's no buddhas and sentient beings it just means there's no buddhas or sentient beings according to any of our ideas of them there's no such things as those

[31:20]

which we are thinking about. Are any of you thinking about Buddhas? You don't want to say you're scared? Chicken, to say you are thinking of Buddhas? Or thinking of something else and you're embarrassed to say? What are you thinking about, by the way? I'm not going to yell, don't worry. What are you thinking about? Are you thinking about anything? Not much. Are you not thinking about Buddhas? Are you thinking about Buddhas? Buddha, Buddha, Buddha. Are you thinking about Buddha? Nobody's thinking about Buddha? I'm the only one? Two of three. This is the Buddha section over here. So you're thinking about Buddha. That's okay. It's okay that he's not. Thinking about Buddhas, but now that you're thinking about Buddhas, do you have somebody's concept of Buddha while you're thinking about Buddha? When you say the word Buddha, you have some concept? When you think of Buddha, do you have a concept there? Yeah, I'm trying to puzzle it out.

[32:22]

I don't know. I mean, I'm trying to. Do you have a concept? You have a kind of... That's the kind of concept you have? Is it kind of like... Yeah, I'm trying to like... Form it? Yeah. Okay, good. So anyway, that one, or do you have a more coherent one? Do you have a kind of... Amorphous... Okay, I'm just going to think of a nice clear Buddha. Okay, there's a beautiful, I got a clear one. Anyway, we have these different ideas of Buddha. Some of you think Buddha's a good thing? Anybody think Buddha's a good thing? Yeah. You're not sure? Yeah, okay, so that's an idea. It's not that Buddha's not good, it's just that Buddha's not good. your idea or your idea of good or my idea of good, and Buddha's also not bad, but also Buddha's not my idea of bad, and also not my idea of bad. That's not Buddha.

[33:22]

Also, Michael is not bad, but he's not my idea. Michael's not bad. That is the second sentence. No eyes, no ears, no nose, but that doesn't It just means there's no eyes, anything remotely related. Well, it's remotely related. Eyes are remotely related to your idea of eyes because your eyes are actually the basis of your ideas of eyes. But there's nothing in the eyes which are the basis of your idea of eyes. Nothing in the eyes anything like your idea of eyes. But there's a relationship between eyes and ears and nose to your ideas of eyes and ears and nose. The relationship is that because there's eyes and ears and nose, we can have ideas of them. But our ideas are totally in the eyes and ears and so on.

[34:24]

The eyes and ears are empty of any ideas we have of eyes and ears. And Buddha is totally empty of any idea you have of Buddha, any idea you have of what Buddha looks like, Thanks for telling me that you have to leave, Marjorie. Good luck on your total. That's the second sentence, and that's how to practice with Buddha's teachings, with Buddha's teaching, and everything, because everything is Buddha's teaching, because Buddha teaches everything. But how do you practice with that teaching? And of course you can't receive the teaching except by some conceptual rendition of it so you can grasp it. But that, whatever the teaching is, it's empty of your way that you grasp it. That's being upright with the teaching. And then when you're that way with it, then you naturally, your body and mind leap all these categories. Your body and mind leap beyond your ideas, but also they leap beyond any duality between

[35:29]

the big dualities. Your body-mind leap beyond the duality of Buddha and sentient being. And Buddhas sort of over on the... Buddhas are over on the side of Buddha and the Buddha-non-Buddha relationship. Buddhas are over on the Buddha side. Right? But they don't cling to the Buddha side because they know they're totally intimate with the other side. So because of that, they keep leaping beyond leap over to be a sentient being, they just keep leaping out of being a Buddha. They keep becoming free of a Buddha, but then that makes more Buddhas. Being free of Buddhas makes Buddhas, and being free of sentient beings makes Buddha. And being stuck in Buddha makes a sentient being, and being stuck in a sentient being makes a sentient being. The sentient being stops sticking to ideas that sentient beings have, which they do, and Buddhas have ideas too, but if sentient beings stop getting stuck in their ideas, then the sentient being leaps beyond the duality of sentient beings and Buddha, and then a longer sentient being, their Buddha, which is inseparable because there's a leap beyond the separation from the sentient being that they were before and the Buddha which they are now.

[36:53]

And so they're back with sentient beings and Buddhas and birth which they now leap beyond because they continue to practice with what's happening, which is the Buddha's teaching. What's happening is the Buddha's teaching. What's happening is the Buddhadharma. But we have to keep emptying ourselves of our ideas of these things and realize all things are empty of our ideas of them. Then we leap. And that's the Buddha way, leaping, leaping clear, or bursting forth. Tom Cleary says, it originally springs forth from abundance and lack. The Buddha way actually springs forth from duality, because it's the medicine for duality. It springs forth from duality and it leaps beyond.

[37:58]

So it leaps beyond. forth are related. It springs forth so thoroughly that it actually comes from what it springs forth from. It springs forth without dissociating. And then it really springs free. So free that it doesn't have to get away from. So then at the end, because of that, it's backward. It springs forth and then it's back. It springs forth from abundance and lack and therefore we have abundance and lack. Isn't that cool? That's an interpretation of the first three sentences. There's many other possibilities because what I just said is empty of any ideas I have of what I just said, like that it was cool. It's empty of that idea. It's also empty of the idea that I didn't say, but you can think that.

[39:02]

Are you thinking that? No. OK. So you want to ask them, express something? Elena? I think that it's difficult to give up one's ideas about the way things are when you're a child. Yeah. You know that things are going to work in... No, you think things are going to work in a certain way. When you think they do. When you think they do. When you think they do. Then it's difficult to give up what you think they're doing. It's difficult to give up what you think is happening. It's difficult to give up not what's happening, but what you think is happening.

[40:05]

We're actually giving up what's happening all the time, because things are changing very nicely. But we're not with the program. We have our ideas of what's happening, and although you can't hold on to what's happening because it's changing, you can hold on to what's happening. Because those, you know, everything's empty of those, and you can hold on to those. They'll hold still. But it's hard to give up those, because those are our little hooks. It is hard. And the fact that it's hard is another thing to give up your idea about. give up my idea that it's hard to give up my ideas. I just said, I just agreed with you, but I also, I really do agree with you it's hard. Why not? It looks like it is. It actually is hard, but I have to give up my idea of how hard it is.

[41:07]

Then I can leap. From where? From how hard it is. You can also leap from how easy it is. If you happen to be thinking it's easy, you can leap from there. It's abundantly easy. It's abundantly clear. Now there's where you leap from, if that's what you got up. Or it's abundantly unclear and difficult. It's a positive. And you can leap from there. From positive and abundance. The Buddha way is leaping forth. That's what the Buddha way is. Do you want to find the Buddha way? Look at what's leaping forth from duality. Look at what's stuck in duality. That's called, you know, suffering. The Buddha way, however, is continuously leaping forth right under our nose. So watch out for your nose. It's leaping forth.

[42:09]

So we need to, like, give up our idea of what's going on so we can, that we need to be upright and give up our idea in a way where there's a leaping forth from duality, from hard and easy, from sickness and health. from healthy people and sick people, from Buddhas and sentient beings. Buddha teaches there is help, there is sickness, there is birth, there is death. There is hard, there is easy. Buddha teaches that. When Buddha says it, it's Buddha's teaching. Want to understand that? Then listen to that. When there's no self, practice situation. No self of what? Of the Buddha's teaching. Because that's what you just wanted, that's what you're studying. which just happens to be everything. So you apply that to everything.

[43:14]

What do you apply? Oh, in the context of no-self, that means a fixed self, in other words, my idea of them or your idea of them, that they're fixed in that self, that they have that individual, conceptual, isolated being. It would be nice, yeah. You know, when I first came to Zen Center, I went to visit the president. This is the short version of my first visit. If you want the longer version, please request me to show you the short version of my first visit to the San Francisco Zen Center at 1881 Bush Street. So I went there, and I was told to go see the president. I went to see him. I went to his house.

[44:15]

He said, please sit down. And I went through the chair. But I went through the chair to the ground, to the floor of his apartment. I did not go through the floor of the apartment, though. And he said to me, you must be dense. Huh? Dense. Later he said, you must dance. At that point he said, you must be dense. So it did, sometimes in the Zen stories they do go through the chairs. And actually one time I said to somebody, somebody was asking me about burnout. How does burnout happen? And I said, if you sit in a chair If you sit in chairs and assume that they will hold you, that's the source of .

[45:19]

Tracy's face twitches. To approach things with assumptions and then act from the assumption, that burns us out. But to a point, okay, I've got an assumption that this chair will hold me. But I give up that assumption now. And now I approach the chair having given up the assumption that it will hold me. Now what do you do? You still might sit in it, but you sit in it differently. And if you sit in chairs that way, you'll leap. You'll leap. Sit down with that expectation. Yeah, yeah. Same. You reach for the doorknob and you expect it to open, but you don't notice and you act on the expectation rather than, I expect this doorknob to work.

[46:24]

Now let's see. I won't get involved in that expectation and now I'll see what actually works or doesn't work. Now you think it probably will and maybe it will, maybe it won't, But you really gave up your and you're now going forward in this leaped out position. And if you approach chairs and people this way, students and teachers, if you approach them this way, then this protects you from burnout. Every time, and you may not know they're expecting it to hold you that you get burnout, but if that was your job, That was your job, just to sit in chairs, and then get up and sit in a chair, and then get up and sit in a chair. And every time you did that, it held you. And every time you assumed it would, you would soon burn out in your job. You would soon get out of that job and go someplace because you could see your life is running out through your expectations.

[47:30]

Your life is draining. You're draining your blood through acting on expectation. rather than saying no to the idea that the chair will hold you or the idea that the chair won't hold you. Either one. The point is you've got to be upright and not get involved in your ideas of who people are or who you are or who they aren't or who you aren't. We have these ideas. Fine. Those are Buddha dharmas coming to you. Nothing wrong with your ideas about people being this way or that way. That's the Buddhadharma. When you think of something, that's the Buddhadharma. It's a Buddhadharma coming to you, but how do you unlock it? How does it get unlocked? How do you practice that? Well, whatever it is, you practice it by... All these things that are coming have no abiding self. So there is no doorknob and there is no chair or, you know, unbroken chair or broken chair.

[48:34]

There is no such thing as that. There is a chair, but it's not my idea. Then we're leaping. Then the Buddha way is happening. This is the, this kind of awareness is the awareness, the self-fulfilling awareness. This is the awareness of the Genjo Koan. And we enter it, the second sentence you enter it, the third sentence, you realize it. And realizing it puts you right nowhere other than where you are. You started where you were and you wound up where you are. In the process, you realize the teaching of the situation. The teaching was already there and now you realize it by this practice. So that's why at the end of the thing it says, well, the nature of wind is permanent and reaches everywhere, right? So why do you have to practice? It says you understand the nature of it being permanent, but you don't understand it reaching everywhere.

[49:34]

So the Dharma is coming at you all the time. It never isn't. In that sense, it's the wind. The Dharma is the wind. It's permanent. No matter what's happening, it's being given to you. The Buddhists think you're asking for the teaching and they're giving it to you all the time. It's always coming to you. But if you don't practice, you won't experience it reaching you. Practice, first of all, be upright. Give up your idea about what the wind is. That's the practice. Then leap beyond your idea. There are centers to the moment. Is there a center? But you must give up your idea of what the center is. That's the center. And also, I have to give my idea, the new idea of what the center is.

[50:39]

And that's the center again. And that's where you leap, huh? Can I pass? Can I pass? Can I pass? You just got to give it up anyway. Think up some new stuff yourself and give up your stuff. And that's where you leap from. As soon as you give it up, you leap. Or there's leaping, and then the Buddha way is alive. You've entered and it's leaping. It's leaping. And where does it leap you to? Back to a moment, which can have anything in it. Now people may say, well, you know, won't the moments change a little bit? They might. You know, if you practice this way, you might have more moments happening where you do not hate people. It may happen that, you know, you have less hate moments than when you practice. But if there is a hate moment, if that happens, what's the practice?

[51:49]

The Buddha taught that there was hate. This is a Buddha Dharma. Now, how do I wake up to the Dharma of this moment of hate? If it's possible, is it possible to say no abiding self to this hate? This hate is empty of my idea of hate, especially this person who I hate, you know, this person or this person that I hate. There's nothing about what I hate in the person. Then I leap free of this moment of hate, which is, of course, that's the Buddha way. At the moment of love, true love, I remember that there's no true love in this true love. And I leap, or there's leaping beyond true love, and of course there's leaping beyond untrue love, or no love at all, at the same time.

[52:52]

And that's true love. That's the Buddha's love. The Buddha is the leaping beyond her ideas of true love and true hate. But the Buddha almost never has the thought of, I hate someone, but the Buddha prunes into hate as being where hate's on the channel. And then that hate which is appearing which is manifesting, is the Buddha dharma. Now how do we understand the dharma of this? No abiding self will be the place I'll practice with this. That. Back into maybe more hate. I feel like I have life. But I have no control over it.

[53:56]

That's right. You have no control and I have no control. making you remember either. Buddha can't like take Steve and go, now he's turned in the meditation, he's going to stay there. Even though Buddha wants you to do that, but Buddha also does the leaps beyond thinking that, you know, how wonderful it would be if you remembered and how not so wonderful if you forget. Buddha leaps beyond that and that leaping beyond is Buddha's response to you moment by moment. And you can hear the teaching. You can want, it's okay to want to remember this all the time. It's fine. It's fine. But then you have to like leap beyond that. And leaping beyond that doesn't control the situation.

[55:02]

That leaping beyond is the Buddha way. And the Buddha way is not trying to control and get everybody on track because it doesn't really think that people are not on track. Because the not on track is the least bit separate from on track. And that non-separation is the real truth, not the on-track and off-track. Sophie? What about intuition? Intuition? Definitely. It's one of the most important things to leap beyond. And what happens when you leap beyond intuition? What does the text say happens when you leap beyond? Huh? There's leaping beyond and therefore there's intuition.

[56:04]

Leap beyond intuition and therefore there's intuition. That's the principle here. The Buddha teaches there's birth, death, intuition and lack of intuition. Alright? And practice. But in the context of no self, there's no intuition and no lack of intuition and no birth and no death and so on. So when intuition arises, you need to also realize that intuition does not have . It isn't like the bad things don't have self or people don't have self, but intuition does. Intuition also is a dependent core arising Intuition happens because of a person and a universe that the person has an intuition about. Therefore, intuition does not have a fixed self. It has a self, not a fixed one, not a solid one.

[57:11]

Just a kind of, well, this is intuition and this is not kind of a self. And whatever idea you have of intuition is not intuition. intuition is wonderful and so is Lee but no idea we have the believe is in Lee and no idea we have a intuition is into him in intuition therefore we say no intuition then because if you take that and you live with that on intuition then then the intuition is the occasion for the Buddha way and because of that there's intuition But now the intuition is again realized as inseparable from the Buddha way. And there's no attachment to intuition. Prior to that, some people are attached to intuition. Some people actually don't like their intuition. Some people have intuitions that they don't like. They like to get rid of them.

[58:11]

Other people think they have high quality intuitions and they're really attached to them. They're proud to be intuitive. So that's something to... If there's pride at intuition, what do you do with that? You realize there's no pride of intuition. Any idea you have about pride of intuition is pride of intuition. Then you leap beyond your pride of intuition. Then you have pride of intuition, which is now the Buddha way, which means there's no attachment to pride of intuition. You say, well, that's pretty lousy pride. And I would say, OK, yeah, fine. Local. But living Buddha way on the occasion of whatever, proud, ashamed, pitra. Thanks.

[59:21]

I forgot to mention the danger. Right. Good point. Right. right right so one of the dangers here ironically or you know surprisingly is that when we come when we hear the teaching usually we hear the teaching and we imagine the teaching has a self it's a buddha's teaching after It must be substantial. It's the Buddha's teaching. The Buddha, you know, things are impermanent, right? You've heard about that. But the Buddha's not impermanent. Well, yes, the Buddha is impermanent too. Even though there's teachings that the Buddha nature's permanent. I would suggest at this point that you just realize the Buddha, that enlightenment is impermanent.

[60:27]

and empty of, and empty, that Buddha is empty. And when you hear that kind of stuff, you may think, well, then I guess I don't have to practice. So that's the danger. You don't have to practice when you hear that things are empty of your idea of them. You might slip into thinking, well, nothing matters, or everything's the same. But everything the same is another idea which things are empty of. things are empty of, everything's the same, and doesn't matter, and I don't need to practice is empty of my idea of I don't need to practice. I can think, oh, I don't need to practice. That's fine. That's Buddha Dharma too. Now you've got, I don't need to practice now because of this emptiness. That's a big danger of emptiness. I don't need to practice because everything's empty. true, but to think that because causation is empty, nothing matters is to fill that pot, which is a causation, with substance.

[61:33]

So that's a big danger is to think, I don't have to practice anymore, I don't have to practice whatever anymore because everything is empty. And one of the main rules of the second step is the second step of Again, I've mentioned to you that the second step, it doesn't say no practice. Because when all dharma lacks self, it's true that there's no practice. There is practice. That's where there is practice. That's why he doesn't say there's no practice. Now in the realm of emptiness is where practice really thrives. That's where compassion really blossoms. But if you don't understand emptiness correctly, One of the signs is that you think compassion doesn't matter, precepts don't matter. And the general rule is if you've had those kinds of thoughts, I don't have to practice anymore, precepts don't matter, doesn't good and bad are the same because they're both empty. you can say there if you say good and bad they're both empty it's true and therefore i will be more thorough in my practice of kindness and compassion and precepts than ever before then you understand emptiness properly but if you think when you hear this teaching that you can lighten up on your precept practice and do whatever you want then you should stop the second sentence practice you should give up that practice and go back

[63:04]

go back to, what do you call it, the first sentence. There's Buddhas and sentient beings, birth and death, ignorance and light, go back to that and, you know, grab it hard. Until you like say, I better practice the precept, I better practice this practice and I better do it because this is, I don't want to be one of those sentient beings which are separate from the Buddhas. Then, okay, this is not the practice, but at least you're trying to practice better to try to practice and not practice like that story of the guy who came to the the psychiatrist and he had a tick you know and when he hypnotized me he took my tick away and the psychiatrist hypnotized him to take away and then and then he started manifesting some other really kind of like unfortunate behavior pattern.

[64:09]

And so he said, well, would you hypnotize me to take that one away? And the psychiatrist hypnotized him and took that one away. And then he came out of the hypnosis and said, how do you feel about that one too? The psychiatrist said, great. And then the guy started walking towards the psychiatrist and put his hands in the mudra of strangling the psychiatrist. So I was reaching for the psychiatrist's neck, and the psychiatrist immediately hypnotized him and gave him a tick back. So Buddhism is kind of like that. If you try to get rid of something, you get something worse. So better go back to your original problem. practice emptying it, continue your practice, it's okay, but if you stop, if your practice stops really shaking, you should give up. What makes real practice and what makes real practice is practicing in the context of meditating on all dharma's lacking abiding self.

[65:19]

Just thoroughly into the leaping beyond duality phase. But you've got to watch to make sure you're not getting slack in your diligence in any of the practices you were doing, which made it possible for you to do this. Well, it's time to stop again. So thank you very much. And if anybody wants a, you know, what do you call it? There's some copies here of the text for you to take home, which are on the thinner paper for you to take. Also, one other small thing, which is really a big thing, which is an important thing. I really would suggest that we memorize the text. I will not ask you to stand up and do it in class unless you tell me you've already memorized it and would like to recite it. I recommend you memorize this text.

[66:22]

It's the traditional thing to do.

[66:26]

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