I didn't even talk to her in a while, so I didn't figure out when I went to talk to her. I think what I talked about was a teacher, you know, the suchness. Which, after the beginning, I discussed, by Pasohara, for the last month. I've sent them to do the job we have what any kitchen moving or so we're saying I need to want to take on the jersey up

[01:44]

At this point, people had intentioned to do that. And that agent said, people need days, they don't trust subjects. This Sikh step has been found in quite a long time. This is a way that we can trust such a person. Between the context of such conceptualists, people say that this teaching of suchness has been infinitely communicated by religious and ancestors.

[03:32]

We're going to put it here. We're going to put it here. Now you have it. And this teacher, this dialogue of suchness fills your whole body and mind.

[05:03]

You feel like something you're missing. Feel there's something like me. Sometimes I wonder if I'm satisfied. with the practice of suchness. Whether I'm willing to really practice that way. Whether I'm satisfied with just practicing that suchness.

[06:14]

with doing a practice that can be done immediately. That can be done tonight. As such, sometimes I feel satisfied to practice that one. But even though I may be satisfied to practice that work, I still feel something is missing. This practice can be done without delay.

[07:26]

As a matter of fact, it is always done without delay. It doesn't require preparation. And yet, in preparation, it is as such. Either preparation cannot be late. All we can do is define. Practicing it is not doing anything. It happens without delay. It happens without delay.

[08:30]

It has no marks, no characteristics. It means it is always characterized by whatever's happening. It is called the Dharma gate of repulsive bliss. I need to bliss beyond our calculations. I need to bliss. It's bliss and something's missing.

[09:36]

Now if I say that now you have I don't mean you believe what I'm saying. I need to believe. Are you doing that as such? This belief is not some object of the mind. Are you taking care of the teaching and practice of such As such. And you're right right now. Hmm? Are you ready to say yes? Can you ever say yes?

[10:51]

Can you say yes? Yes. Well, you might be a fool, too. Yes. But I'm asking you, are you ready? I don't think I could ever say yes. I think it would be... What? It would be something like you say, you can't see or you can't calculate. So what are you going to say yes to? In a sense. You can't see, you can't calculate, but I ask you, are you ready to practice such as Right now. Are you ready? Anytime you are, pal. What are you going to do?

[11:55]

Walk on a bridge? Headstands? Run around the block? I don't want to do anything. I don't do this. So what can you practice now? If you can't calculate it, you can practice. We'll calculate it. You can't believe it. You say, yes. I don't know, it sounds like a Christian thing to me. Except everything is with you. Don't even fuck Christianity, spirit. Pretty bold, brother. You have something? Do I have something? Are you sure?

[12:55]

The way you said yes, it sounded like you had something. I just have this. It might just be a mental abomination, I mean. It might be. I could get marijuana too. I'm not talking about anything yet, but teaching at such things that it includes me, communicate.

[13:56]

Now, you have it. What did you talk to me? It's not a place that I was saying. Especially in the house. I am really happy.

[14:58]

Yeah. So now we have it. Please take care of the people. It's up to you now. Please take care of it. No one knows how, but This list may be better without delay. Don't be afraid to be useful. Yeah, I've always switched over and said, you know, you're getting mugged on the street.

[16:25]

Just like he said, the whole body in my hall, I want to touch on the police. I believe in the muggers, run away. You know, like that? Well, really, I think we talked about it. I don't know.

[17:36]

I ask you, when a mother comes to you, is that Pavlov Viteshapara? That's all. Is that compassion reaching your life? Avila Piteshpara, we're not waiting for you to do something nice here. Every experience we have is Avila Piteshpara. There are no kind of special experiences that are going to come someday that are going to be Avila Piteshpara more than this one. Some day, if you're in a meeting, and somebody leans over to you and whispers, oh, Mrs. Meadon, go on.

[18:48]

That's popular reflection. And when we say, I don't know, my food is in the open. That's popular reflection. Now you might think, oh, I don't do that. Maybe, but maybe if I said, I don't know. Maybe this meeting will last for an eternity. Maybe that's not what it will do. Maybe say, I don't know, but I do know. Or don't bother. Or it isn't. You're kind of here, but I don't want to keep the cash coming.

[20:00]

And it sounds just like this. It takes my balance. Come on, y'all. Probably the year, but what is it? I don't know. Could that actually be true? Or rather, could that actually be the teaching of suchness? That every sound that I hear, and every smell that I see, and every color that I see, and every feeling of skin that I have, and everyone in my face, that that is compassion? Well, according to the Buddhist teaching, yes.

[21:04]

And in fact, those are the only kind of things that are ever compassionate. There's never anything else but those things that are compassionate. Well, why don't we dig it then? What are we ready for? I don't know. I get to waiting for a special sign. But would that sign self-defeat passion or would that sign vegan? And now, everything that happens, we can regard as impassion. Hmm? I disagree, because what he described with eating, it's very difficult.

[22:16]

But when you talk about the torture or in gas chambers, I don't know. There is a place for compassion. It comes from the person who . But the sound of gas or something that gives little more compassion. Well, I'll put to balance what you're saying, compassion. Let's start here. I believe you have freedom. In every situation, whether you want to do it, you can still have freedom to get the right attitude. And this is my compassion. I don't say that every song that I hear is compassion. When I do that. What did you do? Yeah. I thought you just kind of beat yourself.

[23:19]

I thought you said that every situation, you could be free by having the right attitude. Okay? So, when you hear a sound, that's a situation. Okay? Alright? In that situation of hearing a sound, in that hearing, if you have the right attitude, that hearing is compassion. And if you're in a jazz chamber, And we smell that gas. And we have the right attitude. Smell that poison. It is compassion. That is the wizard. But if you have the right attitude towards the wizard, it is compassion. Not a long attitude of misery. It's just suffering. Because you deny that it was poison.

[24:23]

You don't believe it's poison if future is such mess. And therefore you do not call it compassion. You do not feel it's compassion. But compassion only occurs on poison. Compassion doesn't occur on slow ideas. At that moment, if you admit what you completely cracked, smelling a rose or smelling poison, it cracked. You have no choice. And that vocation is action. You said, give out of yours.

[25:27]

You said, if you have a choice to be right, you have a right hand. You said, you know, that joke. I contradicted myself. But you said, you know, you can shoot too. So if everything is made of tiny atoms or something, all these little tiny atoms want to compassion. That's likely to proceed, right? And we can stand back and see what configuration they go into and say, oh, I don't like this one. But still, all the little tiny atoms with compassion, that's not included. Ardhokiteshvara really reaches everywhere. It is universal. There is no occasion stupid enough, bad enough, that it does not reach there.

[26:34]

And actually, there is no occasion that being not stupid enough or bad enough doesn't reach there. Or rest, there we are now. What? Among most of the people I know, at least will it be a fool. Amongst the network. But I am actually proposing that you be fools, that you be foolish enough to believe such a practice as suchness, that you are willing to practice as suchness, what you can do now. That you would take this, be foolish enough to take this, and this, that you be foolish enough to take this,

[27:41]

that you not grow up and be smart enough to think that something else is Buddhist. Last night, I think it was me, and I never met him before, he said it. He'd teach it a lot. of a spiritual community in Arizona. And before I met him, all I knew about him was, every month, they'd send me the magazine of their group. I'd use pictures on the cover, and they'd call me, look at God, and things like that. And so, you know, given our background here, we get kind of funny about people that let people call them liberty jobs.

[28:57]

Actually, I'm a little jealous. Anyway, I was, you know, I was going to beat him on top. I really was. But somehow I just couldn't resist going out to Greenhalgh where they end the practice ceremony they were having up there. And I went out with Laurie Schleding and I said, this is going to be quick. I was very patient. Talked a long time to this person. But still I didn't think it took as long as it did. Which meant that I would be late getting back to have dinner with Lee Lazzler.

[30:04]

And I asked some of my other friends to meet him. I had one of my great guru hunters. And so anyway, I was late. But I was sick with him a little bit. I'm a little bit happy keeping a living God away. And I'm a little bit mean. But I was sick with him anyway. I didn't consciously meet me, but I looked like happy that I was. So I got up here, and I met him. And he looked just kind of super nice and comfortable. Kind of like Lily God. And he had his disciples with them and they were all kind of treating him like Lily God.

[31:11]

But they call him Lee. But he wasn't kind of, he wasn't acting like arrogant or living God. He was acting like Lily God. Everybody's eye is quiet and sweet. And by the way, he brought me a present, which was lucky to die, and anybody saw it. Something wrapped up, something... Wrapped up, I don't know what it was. Anyway. I dropped that up. I forgot what I got there for. But I just thought, part of the reason why I was also upset about him, because like, you know, now I'm getting called living God and stuff like that, but One time I heard about a saying that I thought was nice, one of the students at Tassahara knows him, and he went to one of his darshans that he needed in Colorado. And this, this, this Tassahara student, it was two hours late. So the darshan had been going on for about two hours by the time he got there.

[32:16]

So he walked in, and he said, Oh, hi, Jim. Come on in. He said to all the people, he said, now this is the nice guy here. You should be by the team. In fact, the rest of you could just fuck off and die. But he wasn't like that last night at all. Anyway, what did I bring that up for? Do you have an idea? What sort? Would you like it? No? Not me. I will take a start on, you know. What did you say? What did you say? What did you say? Yeah, what did you say? What [...] did you say?

[33:16]

Not anything else that she learned about the battle. Yeah. Well, that's, that's pretty good. Yeah. Well, that's, you know. Yeah. Well, I guess it's maybe just a story. A story. What's missing? What's missing? Yeah. Seems like something missing. At least it does to me. Quite good. That's the most interesting thing to me. Is something missing? Well, just at least, you know, everything else in the flow and with that sort of, that's the boat. Yeah. Yeah. That's the catch, or something.

[34:24]

Because you don't get discouraged if you're practicing suchness, you see. You don't get discouraged, but you're not sure if you're practicing suchness. Or you don't get discouraged if you don't feel like it's not quite such a good practice in suchness, even though that's exactly, of course, what it is. Because the teaching says, actually, you feel like there's a lot of work to do, even though this is it. So this is a characteristic of human life. It's a contradiction that has tension. And it's done enough, didn't it? Thank you very much for practicing assumptions.

[35:30]

Please, please take care of it. I mean, we're the ones, you and me, we're the ones that are going to do. We're good. We might think somebody else should get this. With wives. Sorry, hey, repeat. This lecture, or whatever it was, it's kind of what you might call a one-vehicle lecture. It's real strict. So stuck to one topic and everything. Even the story about Lee was that same topic.

[36:36]

But sometimes we can't stand this topic, so we We pretend like we're telling another story. That's one of the very ideas of Zen. It says, you know, we're going to know it's the practice of suchness. It's willing to sort of pretend like it's the practice of something else. So, what we've been doing at Tafsihara is studying the practice of suchness and also studying how Zen teachers sometimes are willing to sort of pretend like we're doing something else. We've got people going on like the suchness. They want to practice something that they can do with a little delay. Then we get a practice, which takes a little while to learn how to do it, and then you do that, and then you should practice it. So we have both regular sessions, which is practice without delay, and have special skillful devices, which take the whole time to do, and then you can practice sessions. So history of Zen is practice with suchness,

[37:41]

and the practice of operating techniques. And so we're going to study how to present history. It's the practice of substance and then sort of skill and being in practice. This spring, we're going to have a practice period here, I think. We're going to continue this kind of study How he then grew up as the practice of suchness and also how the willing to make sometimes corrupt the practice of suchness with these other illusory practices, which seem like you could learn how to do them, take a while to learn. And how that some teachers use a combination of both, and some are very strict, and some are real decadent, and just gave all the lay practices because that's what people want. Nobody wanted to practice the doctor later.

[38:43]

Right? Today, some people, some days are willing to practice the doctor later. Certainly all the little Adams are... The sexual [...] As soon as there's an object of suchness, it's all. It's kind of magical that way. So you are suchness. I am suchness.

[39:48]

Speech is suchness. Life is suchness. Or you are such. I am such. Speech is such. But suchness is without speech. And without you, and without me. Suchness is not with self, or with speech. And yet, speech is such. So again, there is no delay, no object. In order to do it, why is it necessary to The answer? Yes. Be-be-be-be-be is it already? It isn't necessary, King Potter, yes. But still, I ask you. Are you ready? I have to be. Are you ready? How can you mind if it be ready?

[40:49]

That's the hope. That's what he was saying. You can't. My intellect will never be ready. Are you ready? No, my intellect never will be. Can't you juggle your intellect? Can't you juggle your intellect? Yeah, sir. What do I have? Jump over. Are you ready? Are you ready? Don't ever tell me anything. I don't know anything. I'm a total bastard. You know what I mean? You're a what? A total bastard. In a sense. I am a That's why I say, why should I have to say yes? I mean, are you resisting me? Do you love me? Do you love me? It's not that, Rev, you know what I mean.

[41:55]

I promised Jesse to show it in a minute. There we are in the future.

[42:08]

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