I begin with aligning us with all the Buddhas and disciples of Buddha. They all show a common characteristic, and that is that they love, they sit in the midst of all loving buildings, They show the vow to look for the benefit of all beings, to work for the liberation of all beings, to dedicate all the merits and virtues of their practice, to help people be free from suffering. And they do this and they do this and finally they obtain what's called meekness of mind or suppleness of mind in order to further benefit all beings.

[01:22]

And the suppleness of mind or the meekness of mind is the And additional vow is to drop body, mind. So again, all the Buddha's ancestors show the vow to... to benefit all beings to the ultimate benefit of complete enlightenment. And by living in that vow in the midst of all beings, or living in the midst of all beings with that vow, they'll develop a little development of vow to drop body and mind.

[02:28]

To drop body and mind. And also I note homage to Charles, the sensory awareness teachers. I won't necessarily say body-mind, certainly if I say body-land-mind, but if I say body-mind even, Charles has had some problem with that word. And I tell him that the Buddha used body mirrorless one road, but still he has trouble with that road, because to him, for most people, it means two things, and he doesn't want people to think they're two things, which they aren't. So he says, how about calling it organism? So you could say the Buddha's Living in the midst of our loving beings with the vow of good compassion, they develop a subtle mind which also makes the vow to drop the organism, to cast off our organism.

[03:51]

Not to negate or reject our organism, our body-mind, but to drop it, to become free of it, to further facilitate our work of helping people. Now, the Buddha used the term in Sanskrit, mamarutha, one word which means, name and follow my body in the wind. But dropping organisms sounds funny. So the first stage is to give rise to this mind of enrollment. This mind of enrollment is the altruistic intention to benefit our beings without exception.

[05:03]

And then the next vow is the vow to drop body-mind And those two together are the way. First we rise to the vow of universal compassion, and then drop body and mind in order to protect this mind of compassion. In order to nurture and develop the mind of compassion, we have to drop body and mind. If we hold on to body and mind, if we hold on to our own body, that attachment on the minds and will finally destroy or not destroy ultimately but at least temporarily it will destroy the very sensitive fragile mind of compassion

[06:06]

In order to make the mind of compassion continue to live and function, we must draw body meaning. Is that surprising to some of you? I was surprised when I first went into that idea. So one side of the practice is, or the first step is growth, boundless magnificence to all beings. The other side is being always strict with ourselves and really not attachment. The blessing motivation is to embrace all beings. But in that embracing, and also embracing ourselves, we may get confused and entangered And we'd have to draw that in mind in order to impose beings without getting entangled, without getting hindered by that emboisement.

[07:21]

And entangled doesn't mean so much getting entangled. We don't trouble voluntarily entangling their problems so much. But particularly, most of us will try to We feel we are going to encounter what our own man do is, of what in writing it is, of what helping it is, about what practice should be, about what their own way should be, about how they should be improving, about how they should be learning, about how they should be happy when we do these wonderful things for them. So first of all, we have to prove the food. And what load do we have to read? We have to read out our precious ideas.

[08:36]

We have to rule out our self-righteousness and our pride in our good works. We have to rule out the attitude that someone insulting us is something to get discouraged about. and to give up to help that person. I'd like to bring up some Zen stories which are about not so much how to live rise to the thought of good compassion but in a context or upon the ground of compassion which has been planted.

[09:41]

These stories tell us how to bring this plant, this lotus, to maturity. We love Zen stories to balance our stories We love these stories to release us from the stories which might otherwise confuse and deter our efforts to turn every situation to a beneficial ruin. These stories of marriage from a body-mind dropped off.

[10:42]

And though I deliver this back to the dropped off body-mind, they also emerge from an intense level of concentration. I say intense, but I also am so natural level of concentration. But much from the concentration which each of us right now is involved in. I propose to, I transmit to you the Buddhist teaching that each of you right now and all living beings are naturally concentrated completely.

[11:53]

But because of people's attitudes about what concentration should be, they conclude that they're distracted. and people believe their wisdom and conclusions. Therefore, the belief in the destructive mind makes it difficult for you to appreciate how deeply concentrated you are. And if you believe that you're not concentrated, then when we meet a story about a concentrated one or the interaction between two concentrated people, you may feel like, I don't understand the story. I... When you feel very concentrated when you're writing and reading these stories, you usually feel that they're about your own life. So, this new story offered to your sense who you really are.

[13:06]

If you don't do the author to you, it's the opinion of yourself that you're talking about. Who we really are, ah, listens to these stories and can read them fully. Another thing about studying his own stories is that it's good to mineralize them, to learn them by heart. Again, so that you feel like they're natural to you, not that there's some outside teaching, teaching coming to you from outside. And those two stories I've been left to know are stories which I've told of here and in other places I've been left already many times.

[14:14]

I've told them over and over. Those short stories, but even so I tell them over and over so that you can memorize them, so that you can run them by heart. In one sense I apologized to the intelligent and epimulated Roman. I'm delivering those stories to the American one who doesn't mind hearing them over and over. Another thing about story-new stories is that it's often good to study them in combination with other ones, to use one story to comment on another, to bring together various stories to help you understand one. So I'd like to work with two stories at once.

[15:18]

Also, I'll remove story-new stories. Most stories and some stories are often commentaries. And verses which celebrate and eulogize the story. It's good to start with the commentaries too. And reverse eulogies also. But again, when you study those commentaries and study those verses, it's very important not to feel like you're doing it from somebody else to study millions. And with that spirit, we should write our own commentary. Make our own commentary in Robinhood. in thought and with words. So what is it?

[16:33]

It was a tradition to, when we have a line from a story, to make a comment, an abrupt comment on the story, on that line. And then it is also a tradition to quote the story, quote what things any teacher said about the story, and then say, but I will say, such and such. So where is the story, and then at one point some other teacher said, well, I would say, so you say, the story, and you say, so, so, so, and I would say. Sometimes if you ruin the story and then you ruin the comments, the eruptions from other people about these stories, you have trouble understanding them.

[17:47]

But after you make your own comments, you can often understand where they're getting the comment from. So here's the two stories. And those two stories are risen together, and they also will appear together in the Book of Serenity. They're curse number four and curse number five in the Book of Serenity. So in that curse number four, starts out, hits, the name of the curse is the rule of either one close to the ground, close to the earth. I could stop right there. The Buddha close to the earth.

[18:56]

So, please memorize that. The lone man by heart walked close to the earth. A rotating close to the earth. That's case number four. The story goes like this. One boy, the real woman was walking along with his group. He pointed to the ground and said, this is a good place to build a sanctuary. Indra, the emperor of the gods, picked up the blood of grass and stuck it in the earth and said, the sanctuary is built. The real Armador and... ...snew it.

[20:03]

Just to go earlier, telling the story again, and telling the title of the story, for the first time I realized that the title is saying it all. I've never noticed that before. Good claims to the growth. That's it. The next story is case number five. It's called Soybean's price of rice. Once a monk asked the teacher, Soybean, what's the ultimate meaning of the Buddha? The Buddha's teaching in Soybean's lab. What's the pulse of rice in the rain?

[21:35]

That's the second story. So do you have those two stories on the list? Not yet? Okay, what I want to do is start the first story. Please sell it. Do you know that? Oh, you know the first one? Oh. So, how good do you know the first one until this child is sorry, even though you don't know it? Let's hear it. Oh, yes, sir. Do you know that I'm going to stand up in the seat? That's number one, man. The first story in the Book of Surround is called, The Robo-Iner-1 Ascends the Seat. That's number one. I'm talking about number four. Number four is the Robo-Iner-1 points to the violin.

[22:44]

Okay? I want number four. So, repeat it with, let's see, first of all, the name of kids, for the people who don't know the number four, that's the name of the kids. So, Okay, so most everybody knows the name, huh? Okay, now do a different story. One boy, the robot, one was reacting. I told you. ... [...] I've been making this all rather more difficult by switching between earth and earth, okay?

[23:53]

So let's, [...] let's say earth, all right? And let's, sometimes let's say congregations and then let's say group, okay? Today let's say group, okay? Everybody are together. Let's do it together now. A rhomboid in world-colored wine was written in what is good. The town of the earth, inside, was a good place for a sanctuary. In fact, Roelke and the ass took a loaded glass inside the ground inside. This sanctuary was good. The world-colored wine smiled. ... [...]

[25:09]

I don't know, it's really... What? I'm just... [...] But this story was very important. This man didn't understand that that's the kind of question he should have been asking. This story was about that very difference between saying, what's the ultimate meaning of Buddha-dhamma, and saying, what's the price of race? Right? The more constant, the ultimate meaning of the Buddha-dhamma, The master wants to know what's the price of rice in the ring.

[26:12]

Okay, so, ready? I'm going to ask right. I'm going to ask right is the ultimate meaning of the little diamond. Okay, ready? I'm going to ask you what is the ultimate meaning of the little diamond. Good. Got my name? Sorry, anybody need a little more presentation? Hmm? So now you know the stories I heard. Because that makes room with stoves, and these stoves are, again, stoves which release us from our stoves, which we use to attach to our life. That's what these stoves are for. So we have these stoves, and these stoves you can start using to release yourself from your own body wound, from your own organic-ness.

[27:20]

You can carry them with you. Those are meditation instructions. Those are instructions on how to live a British life. I'll give a commentary. You won't turn the door, right? You won't give a commentary. I'll just give you a minute. which I've already been bringing for weeks and weeks. And I've read a business and will notice that my commentary today is different than my commentary other days and also exactly the same as my commentary other days. I put these two stories together because I feel like they're bringing up two different aspects of what it means to drop body-mind. two different aspects. The first one, I would say, emphasizes what's happening.

[28:34]

Second one emphasizes how to care for what's happening. First one emphasizes what appears The second one emphasizes how you're... The first one emphasizes what it appears, the second one emphasizes how it appears. The first one emphasizes what now is really, the second one emphasizes how to live in now. The first emphasizes the house. The second emphasizes housekeeping or housekeeping.

[29:44]

The first emphasizes the object. The second emphasizes the subject. And those two stars work together. There were the house and the house cooling. There were subject and object. There were the peers and how the peers work together. The fence is saying that you should use what's the middle of your hand. That's what you should use. No matter what is happening, that's what should be used. Not something that's going to happen later, not something better, what's happening now. The good point is that what's brought up is his feet.

[30:54]

like, what's right at Buddha's hand. That's a bit it takes care of. And then, Indra re-interroads this by taking something green. Buddha says, right here, right now, whatever this here is, whatever it is, confusion, bewilderment, discouragement, any kind of upset, pain. Risk is a good place to build a place of peace and sovereignty and compassion. And no other place from risk ever. That's what Brita says. And Inville then makes his commentary on that. Okay? The word of one line from Villa, Myof Inville shows his understanding by making a commentary. What's Inville's commentary? Something green. Well, we're fine.

[31:58]

We have to use the blood at hand. Well, so I'll take something white at hand. And also I'll take something green. To emphasize that what was the blood at hand? It was green. It was fresh. It was new. And the ruler smiled. Uh-uh, my disciple understands. Good. And some people thought, well, why would the living have to do that? Why would the living have to take the piece of grass? Just to communicate with his friend, that's all. He didn't have to. It wasn't necessarily really. Buddha said it all. Even before Buddha said it to me, even the case said it all. It's a three-month-old birthday party on your birthday. It's already a birthday. And we're at a birthday party next to Buford's.

[32:59]

One day, a Zen Roman was walking along, and he tripped an old man. His name was Roman Tong. He tripped and fell in the ground. His daughter was walking with him. She ran over and jumped on his back. She said, what have I been doing with people who came around similar? And she said, I just wanted to help Dottie. She only hit the jump in his back, but if she didn't, Dottie would have been done right by himself. So in one sense, you know, we don't have to do this stuff. In another sense, if we don't, Buddhism is blood. So he puts the grass in the ground. Now, some people say, well, it's kind of mean to take a piece of grass and stick it in the ground, right?

[34:07]

There's two of us studying, you can have this, I mean, there's millions of us studying, but here's two. One of us thought, he didn't put the grass out of the ground. The grass was in the ground, he just took the grass, well, it was, he stuck it in the ground where it was. This is where the grass is. Just took it where the grass is stuck in the ground. Took the grass. Another one is that this is the emperor of the gods. I think the gods can pick up a forest and put it down in the ground and have it blown hurt. So, you know, this isn't iron in the grass. And another aspect of the story which is important to remember is that this freshness, this newness, in order to actually use what's at hand, we have to abandon all of our ideas of using something else.

[35:17]

Because we always have ideas, no I can't use this. You have to drop all those. So doing, moving that hand is the first step in dropping body and mind. And this greenness always comes right after dying. If you're unwilling to die, you don't get greenness. And a hundred-year-old or a hundred-year-old Teravatton Milk came to visit here one time. And he's a sugar also. And the main meditation really teaches people is just to think of green. Just visualize green. And oftentimes I'll have dreams of green and grass growing.

[36:19]

And at first I'll go dreaming about green grass. So dreaming of green, feeling of green, feeling of green. But again, I propose that if you're hearing about something, you're interfering with your ability to see green. For example, one element I might have is, while we're thinking of green, we're healing. Is there something better than that? So super. I'd like to go on to the next door now. So what I'm taking care of, okay, is what I've learned. Before and beyond, all I do is that we should be taken care of. Put inside of all the outdoors and simply doing what appears in its frightening, radical presentment.

[37:34]

as it presents itself to us as little as we want it to be. And trust me that that's the real vital thing to be paying attention to. The next story is about how to live with this grass that just appeared. How to care for it. So what's the ultimate meaning? And somebody's abrupt comment on that question was, on this month's concern for the ultimate meaning of the Buddha Dharma, someone's comment was, petty officials often think about plurals. Don't look at that hip mark, but don't worry. Then so again, so I was, what's the process of worse in the Little Ring?

[38:41]

And then the comment was, old generals don't talk about soldiering. Now you may say that's not true, they do all the time. but we're talking about the really, really oil generals. The ones who are on the verge of dying and actually are ready to die. The ones who are ready to be refreshed, they don't talk about the past. They talk about this. In other words, I wanted to know if the ultimate meaning of the Buddha Dime is perfectly very personal through the learning now.

[39:48]

But to ask the question out there, you could be accused of being concerned with Buddhist. Well, it's like you are figuring, so what is the ultimate meaning of the Buddha Dime? I told him the teacher, I want to know about this Buddha Dime. I want to know how I can know about the Buddha Dime. I'm not concerned about things like the price of rice in Little Link. There's some sign of, well, maybe not, but some sign that this monk may be interested in something, he thinks something's more profound or some ultimate than the price of rice. So maybe the teacher is It was, because the teacher was trying to point to him that there's no alternative meaning in birders and the diamond price of rice in the ring.

[40:56]

Because so he's thinking that way. But in another way they saw it was simply the monk's customer about birder diamond and the teacher just wants to know what the price of rice in the ring is. A man was considered to be a roadie teacher, and I was really uncomfortable with his talk. I felt like he was, I didn't like his talk that much. He seemed very pompous. But anyway, I sucked through quite a bit of it, because the one who said he next to him was very interesting. And then suddenly he said, What's the flavor of the month? I have Baskin Robbins. What's the flavor of the month? And then somebody told him, he said, what's go?

[41:58]

Good. I thought, well, I'm not probably right. For two reasons. It really was, but I thought it was good that he pointed out the doctor outside. And in particular, I thought he really liked ice cream. I didn't feel that he was really about some kind of a thing. I think he really wanted some ice cream. And second of all, the talk was over. And after the tattoo, he was, he was, he certainly wasn't served because he, then there were some people riding around while I talked to him, but he really seemed to run and get out of the room and go to get dressed and... Once you have a house, a real house, not just your ideal house, but the house as it really appears to you, and those that you often have trouble accepting, take care of the house.

[43:32]

How do you do that? That's the price of rice and lonely. That was the vacuum cleaner. Recycled paper oil, one hot. If you've got styrofoam in your hands, what are you going to do with it? Should you give me a pair of glasses? Where should you buy them? How far should you drive? It'll do it through old paper bags.

[44:50]

Now, the tuna companies, the big tuna companies, I'm buying tuna notes. Caught in conjunction with killing dolphins. Can you start eating tuna? Averse and solid notion of this case about Rouse shows accomplishment of the great work of peace has no special sign.

[46:11]

The family style of peasants is most pristine. only concerned with varied songs and festal drinking. How will they know of the virtues of Shun and the benevolence of Yah? Do any of you know of the virtues of Shun and the benevolence of Yah? Do you know what your rogue songs and festive drinking are? Hmm? You do?

[47:17]

What are we? What we sing. What you sing. Yeah, what you sing. Do you people know what you sing? Hmm? Do you know? What do you sing? On holidays and birthdays, you sing my songs. What other songs do you sing? You sing goodnight songs. What other songs do you sing? Would you speak up? Let's realize, what other songs do you sing? Ballads. Ballads. Love songs. Mountain songs. Black and Roll.

[48:21]

Blues. Beethoven. Folk songs. Folk songs. What? Heart. Heart songs. Song of listening to the dharma talk. Song of listening to the dharma talk. Jazz songs. Jazz songs. Let it loose. What songs do you sing? What? What? Chanting. Talking to your friends. Talking to your friends. These real peasants are a little bit younger than some people here. They are only concerned with those songs. That's all they're concerned with. There aren't really many peasants like that. What kind of peasants are those? These are the peasants which accomplished the work, the great work of peace.

[49:24]

Unusual peasants. They're called Buddhas. In other words, you're unconcerned with those songs. You're not concerned with anything else. In other words, everything you say, all I've been around is a song. You'll never say one word, ever, that's not a song. We'll say in this of a song, everything I said of a song, the only thing I should ever say all the long, and I've said the black between the words, is a song. Once you're living in the present, once you're living in the real present, don't really care for the house, is what every sign you make to see, And you also will continue to abandon those thoughts.

[50:29]

But frankly, what I'm doing now is it was not singing according to some criteria. The accomplishment and great peace having no special sound, there's no sign that you use to determine that the sounds you're making are songs. Everything in your soul is a song. It's a song of your life. Now, do you believe that? And if you don't, abandon the ideal by which you don't. They move this story towards whatever they're saying is a phone. And whatever they're experiencing is fustile drinking. What more do you have to know of the virtues of Shun and the benevolence of Yao?

[51:32]

What more do you know of something that he's going to tell you about something that's so wonderful that what you're doing, that what you're saying right now is not a song? If every thought you have is a song in your mind, Everything we touch is establishing, is building a sanctuary. If you let yourself be that way. Buddhists are very nice to themselves. They let themselves establish a sanctuary with every action they do. They let everything that they do establish a place of peace.

[52:40]

They let every sound they make be a sound of peace. Can you do that to yourself? Can you do that to all beings? Or do you have some reservation And that reservation you have is called body-mind. And that reservation you need to drop. Otherwise that reservation will interfere with your work on bringing peace and joy alive in the world. This is your strictness which you must apply to yourself. I must drop any rose devotion for what I'm saying right now to be a song.

[53:55]

I'm not sure that what I'm saying right now has got rhythm, has got beauty. Even in, not in spite of, but because it's stupid, it's a song. It's a children's song. Even though the children were blacked out. Have too thinning. I don't like all these. No matter what they do, if they throw tomatoes, I still say I'm thinning. I may not be a good finger, but I'm thinning. I'll never stop thinning. I'll never grow up. I'll stay stupid enough so that I'm always singing, always dancing, always drinking with my pals. Okay?

[55:02]

Now, that's what you call tough talk. But that's the same rap. And it is in the context of the volume universe of compassion. And I'll hear now two songs which everyone can recognize as songs. Okay, the one's a short one. Ready? I got... I got music. I got... That's the last. I got... What? I got blue skies. That's it. [...]

[56:07]

That's it. [...] It's a bonus of a vowel. Side by side with all my wings, okay? Everybody, without exception, a little word, a little funny. Everybody keeps sleeping together. And if anybody's not sleeping, you're welcome, too. Especially we're welcome. You have a problem because someone's your daughter. When you come home, I'll have a big party.

[57:16]

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