One day the World Honored One ascended the seat. Manjushri Bodhisattva struck the gavel and said, clearly observed, The Dharma of the Dharma King. The Dharma of the Dharma King is thus. The World Honored One got down from the seat. So today again I'd like to offer some indications about how to protect your practice from self-clinging, how to protect your practice which is

[01:37]

basically undefiled already from importing a self to it. How to practice without carrying a self to it. An ancient said, The path of meditation, the Buddha's path of meditation, does not require cultivation, only it must not be defiled. For example, if you're sitting and breathing, this meditation practice of sitting and breathing does not require cultivation.

[03:01]

Cultivation is related to the word kaltil. has the word till in it, is to till. Till means to toil or work or labor. So when your life is sitting, there's a sitting body that's breathing, that already is undefiled, perfect practice. You just must not defile it. It doesn't need to be cultivated. It doesn't need to be improved. Although it may improve or it may not improve, the point is you don't have to work at it. But you do have to not defile it, or it must not be defiled by improvement, by a self.

[04:15]

Again, Dogen Zenji says, to carry yourself forward and experience everything is delusion. To carry yourself forward and experience whatever is happening, that's delusion, but when everything that's happening advances forward and confirms itself. Or when all things advance forward and confirm themselves, that's awakening. When all things advance forward and experience themselves, that's meditation. everything's already working fully, that's enough.

[05:29]

So how do we not get ahead of that or behind that? How does our life arrive at the same moment as everything else is arriving? A slightly different way of saying this, or a slightly different way of translating it, acting on or acting from and witnessing all things with the burden of oneself is delusion.

[06:57]

And just think about that a little bit. So you've got all things. To act on all things, that's okay. That's the only way you can act. To act from all things, yes, that's okay. But to act from all things with this burden, with this burden, where do you carry that burden? That's delusion. That's a slight difference there. What do you say? The hair's breadth deviation between all things, all things, and your action and your witnessing is just from those all things, from all things.

[08:11]

That little bit of extra burden there, that makes the difference between that makes delusion. Acting on or acting from and witnessing oneself in the advent of myriad things is enlightenment. Again, tune into the eye of the hurricane. And there's three meanings of the eye of a hurricane. One meaning is the eye like the organ of vision. In the center of the turbulence is an organ of vision.

[09:14]

The other meaning of eye is there's a person there. There's somebody there. Another meaning of the eye is it's the calm place. There's some presence there in the eye of the hurricane. You can't get a hold of it. But there's something there. In some ways what's there isn't what's there primarily what's there. What seems to really strike you is what's there is the absence of unbelievably great activity. What you're really impressed with is how calm it is. How much it's not this tremendous violence and tremendous activity all around it. And because all that's not there, you feel presence very, very deeply.

[10:23]

And one can see there, this is seeing. This is abandon, this is giving up there too. The eye of the hurricane is where the hurricane gives up being a hurricane. Practice realization is naturally undefiled. Going forward in practice is a matter of everydayness. Going forward from this forgotten self is not a big deal.

[11:31]

It's wonderful, but it's not a big deal. It's quite an ordinary everyday affair. Now we're in Sashin. Sesshin may not seem like an ordinary affair or a matter of everydayness, but in Sesshin there is a matter of everydayness. It's actually quite ordinary during Sesshin for you to follow the schedule. Nothing special about it. It's actually quite unusual for people in Sesshin not to follow the schedule. It's quite kind of extraordinary. The ordinary thing is just to basically follow along here and do this.

[12:36]

Thinking about this, I thought of a time when I was visiting a temple in Japan, and it was during a sashin, and I was visiting with the assistant guest director. He was, I think, giving me some tea or something. I think I came primarily to the temple to visit the teacher of the temple, the so-called Roshi of the temple, and I think we were talking about him, and just at that time that we were talking, in a corridor next to the room we were in, there was a sliding door, a sliding door with paper in it, which is the teacher's sort of passageway from his room to the meditation hall.

[14:10]

And we heard these footsteps coming. The assistant guest manager went kind of like this. We were talking, he was talking along and he said something like, he was talking and he suddenly said, there he is, there he is. He lowered his voice and started whispering and kind of cringed as though he might open the door and come in and beat him. I have known this teacher for quite a number of years and actually just before I went on to visit him I talked to another Zen monk about him and this guy said he's a very good teacher and then he started making this gesture of being hit. He said he's a very good teacher. I said I don't like to go visit him though because he's such a good teacher.

[15:19]

And I think maybe he is. The temple was very clean. The monks were, some of them were afraid of him, but maybe all of them were afraid of him. I don't know. But they were unbelievably well-trained, these monks. So what about this everydayness and this ordinarness? Well, I thought, you know, I was just thinking, Oh, is it so ordinary or is it so everyday to be living in a place where you've got somebody who's going to hit you with a stick and you're scared of, you're an adult man and you're afraid of being beaten by somebody else? Is this kind of an unusual situation? For example, we don't have that problem here, right? None of you are afraid of being beaten, right? But actually you are afraid of being beaten, most of you probably. It's just that you don't think it's going to happen, you know, any minute around here.

[16:31]

But if, in fact, we did start beating you today, especially if I started beating you today, then some of you would probably notice that you're afraid of being beaten tomorrow or that you just get angry and think it's stupid that somebody's beating you. Well, I'm not saying it wouldn't, maybe it would be stupid, but the point is that it's quite ordinary for people to be afraid of some fairly strong adult male to start hitting them with a stick, not to mention all of his assistants However, the assistants usually hit you in the meditation hall while you're sitting and they hit you, you know, they usually come up to you and you know that, you know, a teacher hits you sort of more privately often. And it's actually quite ordinary and quite every day that this assistant guest director would be afraid of this guy for beating him.

[17:41]

Even though I also wondered, I thought, gee, what a strange practice they have here that the monks are afraid of the teacher. The monks aren't afraid of the teacher back in America too much. And we really weren't afraid of Suzuki Roshi. But still, in that temple, it's kind of ordinary that they're afraid of him, considering the way they practice. It may seem special, but it's actually pretty ordinary. And it brings out ordinary human feelings. from ordinary human interactions. So it remains to be seen whether this is really a, whether he's a great teacher or not. I don't really know. We'll have to maybe wait for hundreds of years to find out. But anyway, around there, these monks are afraid of him. And I think they're pretty much voluntarily there too, these monks. So again, Manjushri said, clearly observe.

[19:22]

In other words, observe in a resigned way. Observe in a surrendering way. In other words, observe in the midst of surrendering to what's happening. Kind of like What do you say? You're observing. It's kind of like you're observing. You say, okay, I give up. All that's going to happen is what's happening. I give up everything else besides what's happening for what's happening. Okay? I drop the self. Okay, this is it. Okay? I'm not going to bring anything to it. I give up. I give up. I'm still seeing, but I give up. I give up I. I drop it. Not that I don't have one, because somebody's talking here. But I give up putting my two bits in on top of what's happening. Okay?

[20:24]

This is called clearly observing. Right? Manjushri says, please observe this way. Please, now, please just listen. Listen. Don't bring yourself. Let there just be listening. Please observe what's happening next. Not you observing, just observing. Okay? Resign yourself to the next event. The Dharma of the Dharma King is thus. Thus, the advent of all things. Now, witness that.

[21:26]

Let there be witnessing in the advent of all things. That's it. Let there be action from the arrival of everything. In the midst of the arrival of everything, let your action come from there. This kind of meditation does not require cultivation. You just aren't supposed to defile it. By measuring it, by grabbing it, by improving it, by shrinking away from it, by meeting it by your own effort, just let that be. This is the attitude to practice what's happening.

[22:29]

Now before this case is recited, there's a kind of introduction which says, closing the door and sleeping is the way to receive those of highest potential. Looking, reflecting and stretching is a roundabout way for those of middling and lesser. How can it bear sitting on a carved wooden seat sporting devil eyes? If there's any bystander who doesn't agree, come forward. You can't blame him either. One day the world-honored one ascended the seat.

[23:42]

And so on. Closing the door and sleeping is the way to receive those of highest potential. Once you have a teacher and you've made a commitment, then closing the door and sleeping is the way to receive this one of highest potential. Do you understand? No. Well, I don't either, but it's something like Whether you're the teacher or you're the student, let's have a lot of respect for each other. And because of that, let's close the door and go to sleep. What does closing the door and going to sleep mean?

[24:52]

Well, I don't know. Maybe, huh? Yeah, it means let it happen. It means resign, check out, give up, surrender, take a nap. But this is not just take a nap. This is the way to receive those of highest potential. This is taking a nap in the presence of Buddha. Now, if people don't want to receive the one of highest potential, well, then the lesser ones we have other things for. You can look and listen, you can reflect, and you can cultivate. But first of all, we start by giving you a chance to just practice suchness, to practice what you can practice without any delay, to practice what you can practice without any preparations. That's what gives you that first.

[25:59]

If you don't want that, okay. Here's something that you have to prepare to do. You can do this. Here's something that you have to be awake for. Here's something that's not ordinary. Now how can it bear, how can these practices, which you can prepare for, which allow you to prepare for them, which allow you to get ready for them, how can they compare with sitting on a carved wooden seat and sporting devil eyes? The Buddha got up in the seat, the carved wooden seat, and sported devil eyes. But still, if there's anybody that doesn't agree, please come forward.

[27:15]

Completely embodying the epithets of Buddha, appearing in the world as the sole world-honored one, raising the eyebrows, becoming animated. In the teaching shops, this is called ascending the seat. In the Zen forests it's called going up to the hall. Before you people come to this teaching hall and before you leave my room, when will you attain realization? Before you come to this teaching hall and before you leave my room, when will you attain realization? This is already falling into three and four.

[28:34]

Haven't you read Sway Dhu's saying, quote, if there had been someone there who could understand the multiplicity of meaning according to the situation, as in the Sanskrit word, uh, saindava, like as in the Sanskrit word saindava, what would have been the need for Manjushri striking the gavel? Okay, now there's a verse. The unique breeze of reality, can you see it?

[29:44]

Or excuse me, the unique breeze of reality, can you see? Continuously, creation runs her loom and shuttle, weaving the ancient brocade, incorporating the forms of spring. But nothing can be done about Manjushri's leaking. Okay, so the World Honored One gets up in the seat and Manjushri hits the gavel and says, that's tough. And the World Honored One gets done, gets down. Manjushri leaked He brought a self to the situation. He said, there it is. It's true what he said.

[30:49]

It's true that the teaching of the world-honored one is thus. But when he said it, he pointed to it. That's importing a self. But nothing can be done about it. He had to do it. He sacrificed his practice for our sake. He leaked. He defiled the Buddhist teaching for our sake. No, not necessarily.

[31:53]

Pointing, yeah. But if you don't point... Right, yeah. So that other story, you know, when, I guess it's the, I think it's when Nanyure Hoirong came to the sixth ancestor and the sixth ancestor said, what is it that thus comes? And Hoirong said, to say it's this would already miss the mark. And the ancestor said, does that mean that you don't think there's any practice and verification? Or that there's no practice verification? And he said, I don't say there is not practice verification.

[32:58]

I don't say that. I just say that they cannot be defiled or that it cannot be defiled. The teaching of the Dharma King is thus. Okay? Then the ancestor asks you, what is, what is, what has thus come? The teaching is thus. What is thus come? To say it's this misses the point. Does that mean that you say there's no practice and verification? I don't say that.

[34:01]

I just say it can't be defiled. This is the eye of the hurricane. But could Jushi not have said it without looking? Could he? Yeah. Yeah. He could have, but he didn't. For example, he could have walked into the room. No, but do the same thing that he did and still not leak. Could he have? Yeah. Maybe. But still, even though he could have done it without leaking, he could not have avoided leaking. There was someone there also who didn't leak at that very moment. But there was leakage.

[35:06]

You can see the implied. There was an implication there. He was pointing. Pardon? Mm-hmm. Excuse me.

[36:16]

What's the point? Would it not have been a much more convincing or demonstrative thing to do the same thing without legal? That kind of thing, that is not safe. Then that's the whole point, not to leak. And it's confusing. You know, you leak and then show no leakage. He leaked by pointing to no leakage. But without his leakage, we would not be able to see no leakage. No, you can teach without leaking. It's just that nobody will get it. What?

[37:20]

Maybe not. Maybe Buddha wasn't saying, here it is. And may Maha Kashyapa wasn't saying, there it is, I saw it. Maybe that's what he was laughing at, is that he didn't get it. And everybody else was trying to get it. But he just gave up and said, Lord Buddha, I just don't get it. And he said, finally I have a disciple. The Buddha demonstrated No leaking. The Buddha just did his daily life. Walking in, sitting right down, do nothing. Breathe. Whatever else he did, we don't know. Maybe raise his eyebrows a little bit. Blink. Smile. Anyway, he became animated.

[38:32]

The Buddha became animated in response to everything that was happening. Manjushri says, did you turkeys notice what happened here? Look over here. This is, that's the Buddha. You see what the teaching is? Or even I'll take my finger away, I'll just hit this thing. The teaching is thus. This is the Buddha's teaching. Clearly observe it. Yeah. Yes, it could be that too. It could be that too. But still, he's pointing. And still he leaks. And so we have a story. ... He was already a great bodhisattva long before that.

[39:41]

That's how he could afford to make that mistake. No, he didn't hand it. Buddha just raised the flower and went, No. He got the treasury of the Dharma eyes. Maybe he just liked the flower. Maybe that's all there was. He just liked the flower. Maybe he didn't even like the flower. Maybe he just smiled. That somehow... The Buddha was there. He was there. The flower was there. The sun was there. The other monks were there. And he smiled.

[40:45]

What? 2,500 years of this stuff. But at least it was a wholesome leap. Yeah, it seemed pretty wholesome. I think so. He just leaped because of the story. Well, the story. He just leaked for us. That's what bodhisattvas do. They leak for the benefit of others. Otherwise, they're just the Buddha.

[41:48]

And the Buddha's not leaking, even for us. When we suffer, Buddha responds. Our suffering is our inquiry. Our inquiry is our suffering. As soon as we come with our suffering, Buddha immediately responds at that moment. Not later, not like we suffer and then Buddha does something. The Buddha's response is simultaneous with our suffering. Witness that and that's awakening. It is everything arriving. It is the advent of all things which you call suffering. That's Buddha. It's not like there's your suffering and then there's a Buddha.

[42:58]

There's the advent of all things. Your suffering occurs in the advent of all things. And the Buddha is that advent of all things. And the witnessing and life of that moment, that's Buddha. That's awakening. The Buddha is coexistent with your suffering as your suffering occurs. And your suffering is your effort, your life. The Buddha is right there with it. you supplicate Buddha for help, what you're doing is you're asking for help not to bring a self to your suffering.

[44:05]

That's all you need help from the Buddhism ancestors for is just not to bring something to your suffering so that you'll think that Buddha is like something in addition to your suffering. The response is not an addition. It is already there. But because of our long-standing habits, we should ask for all the help we can get from all sentient beings and all Buddhas for the instruction of how to just let our life be arriving out of the advent of all things. That's why we ask for help. Because we habitually bring and create some sense of extra, something addition, something on top of. And that thing on top of is yourself. It can also be called Buddha. That's not Buddha, that's delusion. It can also be called practice. It can also be called good or bad. But to change the point of view and to just come to the situation, even the situation where it's called bad,

[45:17]

Buddha responds to that perfectly always. However, because we don't get it and Buddha does not leak and say, hey, look. Bodhisattvas say, hey, look for him. Bodhisattvas point back. Bodhisattvas speak and give the instruction about how to not bring a self. And they do it right there on the spot. But in some sense, it's off the point. But if they don't get off the point, some people will simply miss the whole thing. So they make that error. In order to give people a foothold, a foothold where? A foothold into the present. A foothold into where they are. And then, once people are into where they are, they give them then further footholds about how to do it again and how to stay there in that kind of effort.

[46:34]

This is leaking, but bodhisattvas are willing to do it. They come into the world because people need examples. But the Buddha doesn't play that game. If you look at the difference between the way the Buddha taught and the way Manjushri just pointed to the Buddha, it's different. Buddha did not point at himself in that way. When Buddha first taught, people did not understand. He just says how, he just talked about how it was for him.

[47:39]

And people didn't get it. So then he changed it into a way that they would be able to get. Yeah. It's in the Lalita Vistara Sutra. But before Buddha even tried to teach, he was already, already doing his thing, right? He was just being himself, and people didn't get it. They wanted to get it. They knew there was something that they were interested in and something wonderful, but they didn't get it. He was already teaching. But it didn't work, so he wasn't teaching. Because just teach, just trying to teach and not getting it across is not teaching. Teaching is, Buddha is not just the response to our suffering, it's also the response to our suffering which makes, what do you say, which transforms our suffering.

[48:54]

It's the response to our suffering where there's a transformation. where there is a verification. And what is that transformation? The self is forgotten. It's the same experience, but something's forgotten. It's the same experience, but something... there's a presence in the middle of an absence, rather than an absence in the midst of a presence. rather than lacking because somebody's there. Now we forgot who's there and we have what we need and we're satisfied and we're at peace and we're unafraid. But the Buddha, before the Buddha actually effectively taught

[49:59]

he was showing quite nicely his practice. In fact, what he was doing was he was getting up on the seat. Right? He was sitting on the enlightenment seat. There he was. And people noticed him, and they didn't get it. They knew there was something to get, but they didn't get it. In this story, too, Buddha got up on the seat. He became animated. The Buddha became animated in response to suffering beings. But Manjushri had to point. So then the Buddha also has to then change the teaching to point back at the silence, which is a problem. But you have to do it because otherwise we don't get a foothold. Yes.

[51:11]

I've spoken all my life and never said a word. Or like I said yesterday, that song, words don't really matter. Words make all the difference in the world. All the difference in the world is due to words. And they have no substance. And what's the rest of it? That song? Yes? Would you learn... mountain, land where he lived. A Zan aborigine? Sure. A Zan aborigine. That's what I think. The same way Ula is.

[52:16]

A mountain. And he lives in the mountains where he's kind of living. Is that not the Ula thing? Yeah. Sounds fine to me. What's the problem? Oh, well, what happens is that the Aborigine finally looks and says, oh, there's a mountain. And then a sense of self arises, and then self-ignorance arises, and self-love arises, and self-view arises, and self-pride arises. And then, from then on, the aborigine isn't just living in the mountains, not knowing the mountains, not understanding the mountains.

[53:29]

And then the aborigine needs somebody to help him get out of this self-trap. But before that, that's fine. Just the mountains arrive, the waters arrive, and that's you. There's nothing more than that. No, you're thinking. The thing you're thinking is mountains and waters. That's thinking. Yeah, thinking mountains and waters is different than thinking, oh, there's a mountain. There's the waters. Your thinking is the mountains and waters. Your thinking is the eastern mountains moving over the water. That's your thinking. That's your true thinking. That's called Buddha. That's where Buddhas come from, is that kind of thinking. But if you say, that's not to say, oh, there is the mountain, or there is the waters, or there is emptiness, or there is form.

[54:42]

That's something extra. When there's just form, just emptiness, just feelings, when that's what's happening, that's called the arrival of all things. That's the advent of everything. When that is your life and when your self comes out of that, that's the aborigine. Okay, fine, no problem. We don't need to, what do you call it, we don't need to, what do you say, co-opt the Buddhas, the aboriginal Buddhas. We don't need to co-opt them. They're okay, no problem. If there's no suffering beings, Buddha does not appear. We don't need it. There's no Buddha if there's not somebody whose suffering is not settled. Buddha is simply the response to the suffering.

[55:45]

I thought Buddha was also the absence of suffering. If there's no suffering, there's no Buddha either. And you don't need a Buddha if there's no suffering. Buddha's only necessary for suffering. Take away suffering, By suffering, I mean suffering like not just pain, like, you know, stubbing your toe. I mean suffering which is clinging, suffering which is due to bringing a self to your experience, importing something to your experience, adding a self to your experience, or adding Buddha to your experience. That Buddha comes to meet and save, and it's always doing that anyway. But when there's no suffering, then there's also no Buddha. Yeah, that's fine, I think.

[56:57]

The point is anyway, you've got the self in addition. So you've got your experience and you're holding the self here. got a self, carrying a self, you've got a burden of a self. So if you've got a burden of a self, which you bring to your experience, then you've got a self separate from the experience. There is no self separate from the experience. When you get into I hurt, I have to get away from it. Yeah, I hurt. This whole series of actions that come in relation to the I, what's hurting the I, Yeah, I hurt, therefore I should get away from it or I should do something to change it or whatever. So this is the root cause of the problem and the root cure is to resign, is to give up and observe.

[58:04]

observe the arrival the advent of all things and then observe witnessing at that place in that way and observe your life action coming out of that that way you can say who that's all right i'm not saying there's not a who But this who is not an additional self to the event. The kind of moments we have, the kind of experiences we have, there is observance there. There is consciousness. But it's not that the consciousness is the who. But there is a who there. But it's not a who you never get a hold of.

[59:08]

It's always a who. So I don't want to say there's nobody there. Because to say nobody's there is to import a nobody, is to carry a nobody into the situation. There's not a fixed nobody either. Don't carry that in there either. There's not a nobody or a somebody that you bring into the situation. Not quite, but still the situation observing itself. The situation itself is the observing. See the difference? Do you see the difference between those two statements? The situation and experience is the observing. It's not there's an observing the experience.

[60:08]

It's just experience is one piece all the time. And that means all life is one piece all the time. That's why this is Buddha, because in this way all life is unified at that time. There's nobody outside. What includes the observing? What includes the observing? The situation does include the observing, that's true. You can say that also. As long as you don't make the observing a little part of the situation that's looking back at the situation then. Okay? There's not like this little kernel observing that's looking out at the rest of the thing or a big observing that's looking down at it or something. The observing is included and there's more than just the observing. and yet there's no separation between the observing and the situation.

[61:13]

The situation is the observing. The mountains and the waters is the observing. There's not an observing the mountains and waters. Mm-hmm. Mm-hmm. Mm-hmm. There is, there is, there does seem to be continuously produced this sense of observer and observed, okay? But observer and observed is not observing. Observing is both of those together. That's what observing is. It's not the observer. And it's not the observed that's observing. It's two together. But they seem to be separate, so what we need to do is get in there and see if there's something that makes them separate, that says this is the observer over here and this is the observed.

[62:13]

That's extra, that's separation. That separation has no substance. That separation is words. There's no substance to the words that make that separation. And yet those words do make all the difference in the world. It's dynamic. It's not going to sit still and be good or bad. Right. And that's a dynamic statement too. Did you see how many ways it was going? Look at that. What or how or who doesn't get separated. That's a question and a statement. Okay? What doesn't get separated?

[63:15]

Who doesn't get separated? It's not the kind of who that gets separated and how doesn't get separated. But also, who doesn't get separated? What doesn't get separated? How doesn't get separated? Okay? That's why each one of those words is a fine thing to let that pervade your practice when you're sitting, when you're walking, when you're living. Let one of those, or all three of them, pervade. Just sew it, Blanche. Yes. Yes. Yes. And Norman's at the dentist now.

[64:41]

It's all the same, though, that you're up there giving the lecture, not that you're listening. There is a difference there. Are you saying there's a difference, is that what you're saying? But when you talk about, you know, separation, I can't experience... I can listen to you, and just listen, but at the same time, I am listening to you. Uh-huh. Uh-huh. I'm not asking you to deny that, that you're doing that. You shouldn't lie. You should tell the truth. If you are listening, then you should say, I think I'm listening.

[65:48]

That's fine. You should start there. I just don't know how to fit that to what you're saying. To fit your experience with what I'm saying? I mean, as much as I can blend with what's happening, I'm not you. To be separate or to be merged, neither one are the whole story. It's much more dynamic than that. And to try to get a hold of one of those extremes is what you're already doing. So what we're trying to do is enter into a dynamic realm where you are me and you're not me.

[66:57]

Where you're not the mountains and you are the mountains. That's a how. That's not a graspable leaking path. There's no fixed way to do that or to live that way. And that's the way life really is. And if we can settle into our suffering, That is faith. That is the realization of faith in such teachings. And if we settle into our suffering, we settle into the dynamic of all these things that we're bringing up.

[68:05]

But as you know, it's difficult to settle into your suffering. But if you do settle into it, that is called clearly observing. And there all these contradictory statements are in harmony. It's simple, but it's not easy. Again, remember, it's movement at a spot, settling into your place. Then at that place you move. It isn't just settling in and not moving. It's not moving and moving. Even your idea of what it means to sit still is not limited by your idea of sitting still.

[69:11]

You don't even bring a self to sitting still so that you say, oh, this is sitting still, or this is not sitting still. When you're really sitting still without bringing a self to it, there is movement. True eternity, true serenity moves. It flows. It's not caught by your idea of stillness. So as soon as you really sit still, you move, or there's movement. But if you don't sit still, you think the reason why you're moving is because you're moving. you think the reason why you're moving is because you're not sitting still.

[70:22]

But if you sit still, you realize the reason why you're moving is because stillness is beyond your idea of stillness. Do you understand? Just like if you don't clean yourself, you think the reason why you're moving is because Why you're not clean is because you didn't clean yourself. But if you clean yourself, you realize the reason why you're not clean is not because you didn't clean yourself, but because clean is beyond your idea of clean. But we don't clean ourselves in order to get clean. We're already clean.

[71:23]

We clean the clean. And by cleaning the clean, we understand what clean means. And clean is not your idea of clean. Whatever your idea of clean is, that's fine. But you're already clean no matter what idea you have of clean. Therefore, because you're clean, you should clean yourself. And if you really clean yourself, you will understand that your cleanliness bursts the seams of your idea of clean. But if you don't clean yourself, you think, well, I'm dirty, and if I would clean myself according to my idea of clean, then I would be clean. But you only say that because you haven't cleaned yourself yet. If you cleaned yourself, you would see, well, now I'm supposed to be clean, but this is not clean. And it's not that it's not clean, it's that it's not your idea of clean.

[72:25]

It's that it's the clean you were before you cleaned, but you didn't know it until you tried, and now it's dawning on you. And it's not dirty necessarily either, it's just not your idea. So cleanness, movement, stillness, Buddha, all these things are this way. The point is, all we've got to do is somehow clearly observe stop bringing a self to the situation which isn't a negative thing it's a positive thing of simply letting what's happening be what's happening and let it go at that again this is not easy but you're already doing it. How can we discover this?

[73:27]

Well, the basic way is sit still. Settle into your situation, which is movement at a place It's so settled into the place that it moves. But not from the place. But it moves at the place. You already know about movement from a place. That's just more self moving away. Movement at the place. This is faith. And this is the harmony. of movement and stillness, of Buddha and suffering, and so on. This is called together abiding in their phenomenal position.

[74:32]

The mountains and waters of the immediate present have culminated the qualities of thorough exhaustiveness. So sit at your place and move at that place sit still and move. This is culminating in the qualities of thorough exhaustiveness. But you don't do the movement part. You just do the sitting still part. And when you really sit still, it moves. What? Yeah, abiding. When you really abide, you start flying When the mountains really sit still, they start walking. They're always sitting still and always walking. Because they are always walking, they are forever at peace.

[75:34]

Well, That's a nice little box to try to put it in, but it won't fit for very long. They are intentional.

[76:00]

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