which maybe could help you to mend it from something like the out-and-beyond idea of right doing and wrong doing. There is a field of each there. When you lie down in that class, anybody know the rest? And when I caught something, I was so into it that I can't even find the word of it. Precepts, to some extent, manifest in the world of living beings as ideas

[01:02]

of right doing and wrong doing. Make sense? Don't do evil, do all good. Out beyond those ideas, out beyond those precepts and ways, but not really beyond the precepts, not really beyond the precepts, not really beyond the precepts, but beyond the idea. are good and bad. Precepts use these ideas. Precepts are not the idea. Precepts are the field beyond the idea. The field beyond the idea of good and bad. And in that field, there's no evil.

[02:08]

And in that field, there's practicing good. But there's doing evil and practicing good, not the idea of doing evil and practicing good, but actually avoiding not doing evil. There's no evil in that field, in that draft. That draft is the Buddha mind. I opened them. A log that burned the wing off me. And they're doing good. Doing good, doing good, doing good. But no ideas of doing good reach it. The ideas of doing good don't reach the field of doing good. They can't make it. And if anyone ever made it, it would burn up. in the love. And also ideas of doing evil, won't they tell you?

[03:10]

And also doing evil can be in the field, which is what we call the darkness of the Buddha. In that field, in the green field. No ideas reached. No words reached. However, from that field, rolling around the field, the Buddhists say, I've got some precepts for you. For example, we have a precept of embracing it. We have a precept of irradiation and paranormal, of loss, procedure. Forms. Rituals. Notes and images.

[04:14]

Physical and vocal forms. We have them for you. And you can use these forms to test, to see if you realize the field in hand. Not beyond them, but beyond ideas of them. You can use it to test Buddha mind. And also, you can work with them. And by working with them and learning how to work with them in such a way that you're not caught by the ideas about them, you plunge into the Buddha mind. When you first start working with the laws, the regulations of anything, you may be caught up in the ideas that are part of these laws. There's laws and there's ideas about that. And you have to use ideas of laws to approach working with the law. So you have a schedule for this retreat.

[05:21]

And it's a pretty hard thing if you didn't touch with the schedule of the retreat unless you looked at words on a piece of paper or hear words from somebody. We look at the words, we hear the words, ideas arise about what the schedule is. So most of us have an idea of the schedule. Or we have an idea that's interesting. If it's a schedule, but we don't have an idea, without the idea, we have to explain it. We have ideas in Green Eagle. Now, we make discriminations about the schedule and not the schedule. We can use these forms to test the fee of a cop by the discrimination. We can use them. We can look inwardly to see if a cop.

[06:24]

We can watch others. and help them stay at their cost. You can watch how they relate to people and see if we're caught. And if we're caught, what does Red recommend? See if you're caught. What does Red recommend? I'm caught. I just saw you do Form A in that way. In other words, I made a discrimination, you did it that way, and I was caught by the discrimination. And I feel bad. I saw you do something. I saw you do it for him. I thought you did well. And I got caught. I actually believed that this was going to be. And I confess, I apologize to the police. And I'm not doing your practice

[07:28]

Lord through them, and doing discriminations, and crafting and inviting them, like you, discriminating and letting them go. And I would like to learn that. Please let me into your house. And if you don't, I'll huff and I'll puff and I'll blow your house down. Let me in! Let me in! Ready to make all your exclamations now? Yeah, Lord! We are already intimate.

[08:32]

We are already supporting each other and nurturing each other. You are already nurturing all beings. All beings are already nurturing you, intimately. But because of our disseminating mind and because of Grasping at this community line and acting from that grasping, consequences of that is that a veil has been hung in the world. So now it doesn't look like you're nurturing everybody. If you look at the veil, it doesn't look like everybody's nurturing you. However, that veil is inconstantial, and it will drop away. if you study and learn about your discrimination.

[09:36]

In the realization of non-discrimination, the veil will open, and you will see that you're already intimate with all beings in the realm of the Buddha. Now, we have forms here. We have ceremony here in this place. It's kind of like what you call it. You could call it a social center. So it has forms, like forms. Like Bruce, if you don't want, he had the responsibility to ring the bell At a certain time. Not at others. We had to start to get certain one valve, not the other one.

[10:40]

Not both at the same time. Jim had been in attendance. Called the Landies. Called the Reds. He had a job, and he was appointed to it. And Corporal Red knows the form. I mean, great, minute detail. And Jim was attempting to use his idea of the form. He had some idea, right? He watched some other people do it, and people would give him tips. He's trying to do the form. We're just trying to do the form. Gail is a resident teacher. She has some ideas about the form of being a resident teacher. Kathy, the Anja, the personal attendant to Corporal Ray, she has some ideas about her job.

[11:58]

I don't know how many she has, but I probably have more. Glennon had responsibility to the wooden board. He had some ideas about how to do that. Some other people had some other ideas. He's trying to figure out what to do with these ideas. The service. Mike Keller, he's sort of like called the head . He has ideas about how to do service. And then the service has ideas of the form and the regulations of service with the time to implement these forms. And we, the diners, have ideas. And we watch service in relationship to our ideas. And then we have our eating equipment.

[12:59]

And we have ideas about how falls and unfolds. You have ideas? I have ideas. I like to do things that make them fall. Whoa, look at that. It was quite fascinating. Lots of forms examined in complex. Some forms of practice had less forms. Now, that discrimination I could use and come to, I think people who have more forms have more to offer than the people who have less forms. And therefore, we're better than those other kinds of practices that don't have all these forms. But they could think, we're better because we don't have so many forms.

[14:01]

Not that you have to come to our place. Anyway, without being caught by the discrimination between a place that has forms and ceremonies and places that have the eyes of a nun, almost none, let's appreciate both. And let's appreciate this one. And let's look at these poems and sermons and test the seed if our mind is in the realm of the Buddha. So here I am testing the mind, the Buddha mind. Service come in. And sometimes they come in with some kind of offering for me. like how to light my table, or some technique, though.

[15:13]

And they, over to my left, which is their light, my left, which is their light, the dissemination, They bow. Then maybe they kneel. But maybe they kneel right where they bow. And if they do, then it's hard for the other service to get in. So then maybe I gesture to them to move over so they're not blocking the other service who are doing something to the other people who are meeting there. So I gesture for them to move over to make room. And when I gesture, I get to see if I'm caught by the discrimination of right from left, of blocking and not blocking. Do I appreciate them being over here to the left and blocking the way?

[16:18]

Any less than I appreciate them when they move over to the right. Do I appreciate the service to come in and bow at the left and without any instruction move to the right? Do I appreciate that? And do I appreciate them more than the ones who I come over to the left, and when I tell you to go to the right, they just get tense and don't know what to do and drop. They'll mock you on the floor. I get to look and see if this is the Buddha mind here. The Buddha mind appreciates the hiding 20 elements of grace of service. At Tathāgara, the three-month practice period, oftentimes we have serving foods like we have here.

[17:20]

And at the beginning of the practice period, You have the serving crew. Last fall, we had five serving crews, eight people, and seven people. And at the beginning, some of the people are experienced, and some are not. By the end of the practice period, they've done quite a few meals. And they get, I don't know, What you see there sometimes is a very beautiful, very beautiful dance that they do. Very beautiful. Very smooth. Very concentrated. Beautiful. Please train and get there. On the way, there's an opportunity for all the servers and head servers and everybody in the window to meditate on whether there's any attachment to discrimination.

[18:24]

And see what it's like when you attach. So these forms are ways to find out, OK, there's attachment. I get that. There's attachment to the discrimination. And what are the consequences of that? Lack of appreciation, perhaps. Lack of appreciation of intimacy. Lack of love, block, love, block, block, love. OK. Now the next mark. The next dial. The next intent of. And the next grasping of discrimination and the next confession and the next repentance and the next going back to, okay, what's the form?

[19:50]

What's the family? As I said again yesterday and then today, non-discrimination, the non-discriminating mind is the open door to intimacy, which is always correct. Intimacy of all beings is Buddhist mind. Discrimination itself doesn't block the being of Buddhist mind. It's reacting to it and caught by it. Discrimination is totally intimate with Buddhist mind.

[20:53]

And Buddhist mind is completely free of discrimination. But these forms are laid for us to catch ourselves over and over. drafting these little points of foreign examples, or I should say drafting on discriminations about them, and noticing that over and over Patel would read these forms very specifically, very wholeheartedly, with no attachment. And now we are pulling them to put away. And from there, we .

[21:54]

And when we see someone doing the forms in a way that we've never seen before, because that's usually the case, but in a way that seems upside down or backwards or whatever. If we wait and people will see that, when we see that, possibly before we even attest to the dissemination, maybe they won't witness it. We practice giving. We practice giving by letting the way they're doing it be the way they're doing it.

[22:56]

To let somebody be the way they are means giving. To let somebody be the way they are. Now, the way they are is not to let you see them, but you do see them, and why you see them Let them be the way they are, which you need to know, including the way you see them and how they do it there. Let people be who they are. It is generous. It's generous. And to enjoy and participate in letting them be the way they are, which actually you're doing anyway. But to get with that problem of letting people be who they are. to the point where you feel joy at letting them be who they are. And you're talking to giving. And in that giving, you find God's condemnation. So I hear people all over say, Onioki.

[24:01]

You ever heard of Onioki? Hm? What is that? Well, the Japanese way of saying it is not . It's . Can you hear the difference? Can you hear that? Some of you may not be able to think you read it well, really, but . I don't really care. However, I told you about that. As an example of . Remember the person who used to come here? His name was . He's still alive. And now his students call him Nio.

[25:07]

They call him Nio. Now, the way you would usually Romanize that, because it's Japanese, would be M-I-O. But the way it's Romanized, you can look at the character, it's N-Y-O, which is Nio. But if it's Nio, . So when his students tell me that they study with NEO, I say, do you want to know how to say his name? But when I hear him say NEO or Oreo, when I hear it say NEO, I can look and see, was mine there? Do I love these people? These people say NEO. Do I appreciate them? Do I let them be that way like you can be that way?

[26:12]

I can look and see. And I can look and see that I am joyful in letting them be that way. And it can happen. I can enjoy so many people just come out. The names are just given. The other thing I like, I like Nio Nyaku. Nio Nyaku. Not Nio Nyaku. Nio Nyaku. You want that name, I gave it to him. Now people say, you know. When we practice generosity towards people, when the practice of generosity is realized, and there's many ways to do it, but in a way, the aspect I'm mentioning today is to give people to themselves.

[27:29]

And do that until you feel extremely joyful letting people, giving people to themselves. Giving Bruce to Bruce the way Bruce does his job here. And then, if I give Bruce to Bruce and I feel joy and I have generosity with Bruce and I appreciate Bruce, then I can say to Bruce, I suggest. If you let me, I can suggest. If you let me, I can suggest. I suggest. If you let me, I can suggest. You feel what I appreciate? You don't know? Well, let me know when you think I appreciate you. And I have a lot of suggestions. And one of the reasons why I have a lot of suggestions is that for about 40 years, I've been looking closely at people ringing bells.

[28:46]

I'm probably the most experienced bell watcher in America. I've been watching and listening to people ring bells. 37 years ago, I was the first go-on reality man. And I was trained about a particular way of ringing the bell. And now, since that time, I've been watching other people do it. And I've made comments at any point. to you and you, please, let me know when you feel like I'm a remnant of the overflowing appreciation of you, and you took a lot from me to keep me from doing that. Okay? I'll be on you longer, then. And it's easy for me to say these things, because I have put a lot of my life energy into watching people in hell, off of the inside,

[29:58]

come and ask me if I need anything, make Camacho, open all the O.T. bowls, close all the O.T. bowls, sir, I've watched these things, I've watched people's hands, I've watched people's things, I've watched people's feet, and almost all of these things. Interesting. That's actually a big fact. However, if I'm caught, It's uncaught. All the disseminations, which is very easy for me to make in my little detail, uncaught. I disqualify myself from dealing with stuff at that time. And again, being caught means if I don't give that person who's doing this who's enacting this form or ceremony in this way, if I don't give them much, if I don't give them to themselves and joyfully do that, then I am not in the right place to interact with them about that form.

[31:12]

I have to go inward and confess as I can. Like in AA, you know, they have a... They're called sponsors. And a sponsor is somebody who's been in AA for a while who's not drinking. Some people have AA and call it drinking, right? You can drink and be in AA, right? They don't pick you up and leave you if you come and say, oh, I drank it, right? Don't people know anybody in AA? Yeah. And you can be drinking and so go. And you tell your story, well, I drank it today. But if you're a sponsor... and you're drinking, I believe you're not a sponsor anymore. Is that right? I've been told that by a sponsor. Does that make sense? Sponsors are the teachers in AA. And there are people who haven't been drinking and who have been not been drinking for a while.

[32:18]

Once you start drinking again, you're not a sponsor. You're still being an AA, but you're not. So if you're a young teacher, and you're caught by your discrimination. If you're a Zen teacher and somebody is late for class or during a long time or whatever, and you don't practice generosity towards them, and you're not joyful and appreciative of them, at that moment, you're not a Zen teacher anymore. You may still have your robes and your short haircuts. At that moment, strictly speaking, you're not even a teacher. You're an addict. You're a discrimination addict. I can bet I'm caught.

[33:20]

I think I have really good student, and I'm caught by them. Some of them teachers think they have good students. And they think actually they have better students than at the other months. And of course, the students, they have to hear about that. But if the students find out our teacher thinks we're good, and our teacher's attached to them, the students say, teacher, time for you to take a break. Get off your seat and go face the wall for a while. You are no longer a Zen teacher if you're attached to the idea that we're good students. Do you understand? Is that radical? I say yes. Am I attached to that? I say I hope not. Now there's another story. A Zen teacher would say, I got really terrible students. How did I get these students? And seeing these terrible students, that teacher might not be at all attached to that.

[34:32]

I think they're terrible, but that's what I think. I'm not attached to them at all. I totally appreciate them. And I let them be like, you know, like, this is the worst song in the nation. And I am living. And I totally Let them be the worst sangha. It happens to be that they're the worst. That's all. I mean, it just happens to be I think they're the worst. I have reason to think they're the worst. And I have proof that they're the worst. But I mean, I have evidence that they're the worst. But I totally appreciate the worst sangha in the nation. And I am completely joyful to let them be the worst. And although they seem to be the worst, and although I think that's going to be the worst, they are receiving the karma in being involved in being who they are.

[35:41]

And then they, maybe they can pick up on that too. And they can let themselves be themselves. They think that generosity is their own downtrodden aspect. And they tend to be generous toward each other and say, I'm a very poor practitioner, and you are too, and I let both of us be that way. And I'm so happy to be practicing with people like me and you. That's the Buddha mind. It functions perfectly well in the worst sangha in the nation. And it also practices perfectly well with the best. But when it's in the best sangha, where everything, where they love each other, where they're totally, you know, fearful and so on, if they attach to that, the Buddha mind is foreclosed.

[36:51]

It's not generous. And it's not the end of the story, because we have confession and repentance. And we can wake up and not snack on it. Now, one more thing, and that is that you can don't put much energy, particularly if you If you're training the do-ons, if you're training the opinions, training the service, or even being a service, being a do-on, if you don't put your whole heart into it, into the training, into taking care of all the details you know about, and generously, you know, try to help people with how they, how they or the others, if you don't do that,

[37:53]

Then when people do various things that have some long distance relationship with the usual form, then you look at that and you maybe say, you know, okay, I can let that be that. And if you're like, you know, yeah, I can be generous with that. which is fine. That's fine. And at that time, you feel like, yeah, I can appreciate these people. But if you express your blood, sweat, and tears a lot more, and then the people do it in a kind of way that you can't imagine how they're doing it, but that seems to be happening, then you make fun of it.

[38:57]

You have a little more trouble like really letting it be that way. So the more you put into it, the more you can get to see there's any other kind of life clean here. And then if you hold up each person in each form and then people don't do it, Not to get you in an unusual way, but to say, I didn't want to do it anymore. I quit. They're just like, I quit. I'm not going to do this. I'm going to practice. I don't know what. It's possible. I'm going to . Actually, I'm going to go back to Christianity. I'm going to be a terrorist, actually. I'm going to bomb temples all over the country. Anyway, people do stuff like that, and you go kind of like, you put your whole heart into this person, and then get something like that.

[40:02]

And then you go like, yay, I love you. And then they wake up. Right as they're walking out the door, they become the first Buddhist to sit on it. Nappa. Because you're most prized to the one you put the most energy into, which is now the worst Buddhist. You're totally let them do that way. Yep. Take this person. I have a question now about getting somebody to the bill and There's a little relationship to indifference.

[41:16]

What I want to ask about is, at one time I did experience that feeling that somebody was totally accepting of what all of us in the room were doing. It was around a skill that we were learning, and so this skillful person totally accepted whatever the way we produce this thing. And it's wonderful. In fact, I asked the person later how they could teach so many people this thing. And the person sat down. It can seem very tiring, but the person didn't seem tired. And the person sat down. Well, I just don't judge. You're doing it this way. That's fine. They're doing it this way. That's fine. I don't judge. Therefore, I can just go along endlessly. And I really admired that answer and took that to heart a little bit. It kind of lets the energy not get disrupted if you're not judging. Is this person a native speaker of English? No. So, but my feeling as a recipient of that acceptance, at first it was really nice, but then it got worn out because then there was no place to go with the activity I was trying to learn.

[42:35]

So for instance, if it had been OREOP, that person was accepting everything we were doing, and then it was sort of like boring because there wasn't anything else to learn. So my feeling is like, how do you get active Not judgment, but, like, how do you remain active in the relationship? I wanted the person to accept me also in the potential, not just in, like, what happened today. That's what I wanted. So this is right to the point. This person actually might not have meant what they said, when they said it on the judge. I thought, you know, maybe they didn't mean they don't judge. But maybe since you had this response, maybe they actually don't judge. So I'm saying, it's not that you don't judge. It's not that you don't discriminate. Because if you just throw the discrimination out, and you have very nice robes, and a nice haircut, and a new temple, people think they're, I don't know what,

[43:47]

But actually, you're actually a person that has had a low body, a non-surgical low body. Well, it's just boring. That's just boring. It's the person who can discriminate and does discriminate that isn't caught by it. So they do see, and this person did see, This is this way. That is not that way. And those ways are different. This is good, and this is evil. But by studying good and evil, you will realize that both are insubstantial, and you will cling to neither. But if the students and you don't understand the discrimination, The dynamic activity of the mind is not appreciated.

[44:54]

If somebody slaps you in the face and doesn't hurt, and you say, fine, it's different than if they slap you and it hurts, and you say, fine, and you say, thank you. If somebody shoots you and doesn't hurt, and you say, bless you, it's different than if they shoot you and it hurts, and you know it hurts. And you let the hurt be hurt, but it hurts. The body responds. You push on Buddha's cheek, the cheek goes in. If you push on Buddha's cheek and it doesn't, that's not so interesting. But it goes in, it responds. But in both cases, that's appreciation. So I don't think you don't judge. You do judge. And we actually want somebody who knows, who actually has an incredibly dense and wide field of judgment to apply to certain forms.

[46:04]

They've been watching for so long that they're very, very responsible for the situation. And they can make various comments or not. and they can look inside and see if they're caught by any of it. And the more energy they put into it could lead to more attachment or more verification that there's no attachment. I shouldn't say lead to attachment. It could lead to more realization of the attachment or no realization of non-attachment. If people don't put much into the thoughts, It's hard because sometimes they think they're not attached. But if they were put more into it, they would realize. There's Humphrey Bogart in those movies. I think that's the one that has the nice scene on the Golden Gate Bridge, you know. I think he's a guy who turns somebody's wheels on him and he gets sent to San Quentin.

[47:09]

I remember listening to Terry today, but I'm worried. Somebody goes down and gets down to San Quentin. It's great to live in Greenville, too, because we live over the hill from San Quentin and the Golden Gate Bridge. So, you know, it's like a hometown, you know. You don't see Humphrey Bogart's station from San Quentin after many years. It wandered, going over the Golden Gate Bridge when there was no traffic. And then going back to San Francisco and then getting a cosmetic surgery, getting a hole in the face, which then it turns out to be Humphrey Bogart's face. I mean, I, he was looking at me, so I got my shirt, come out, look like Humphrey Bogart. And then he goes, he finds the guy, you know, that he's going to kill now.

[48:15]

And get him what's wrong. Finds the guy, and he goes up to the guy sitting in a chair. And the guy just, you know, doesn't care about anything. He's totally miserable. And he's going to kill him, but he feels like he actually needs to be putting him out of his misery. But he doesn't kill him. And what doesn't stand is he makes various arrangements, like he arranges for this guy to become very wealthy, and arranges for this guy to have a movie star girlfriend. It's a good-looking movie star girlfriend. And then he feels pretty good. You've got something to be attached to. But then he goes and tells you. Danny, Danny, Danny, don't worry, huh? So, put your whole heart into the practice. And then he tells you. Put your whole heart into it, and then look.

[49:28]

And then she didn't say, thank you. Welcome, welcome, murderer. Come and kill the practice. But I put so much energy into you. I've trained you so well. And now we are very nicely, let me just say, changing everything. Good things grow up, basically. You're changing it. and in a healthy situation, after you've made all your arrangements for the practice to be fucking fucked away. And then the people you've done that with definitely change it. And because you put so much energy into it, you're very clear about what it was that you were doing. So the slightest thing, you know that. And then they change it. They either change it slightly, which really hits you, or they change it mediumly, which really hits you when they change it. But anyway, they find a way to change it, to test it.

[50:33]

Is this a boon mind or is this kind of like someone's neighborhood, heading in that direction? So maybe, I don't know. about this person. Maybe they just went past. I don't know how to say it, but they look inside, and we use these signs. And some of you talk to me about this because some of you are lawyers or music teachers, and I use the example of some days the students probably look good, your perspective is that they look good, and I'm saying, get the discrimination, and the test itself. Next, it is a badge. And this discrimination, the mind gives a badge. You attach to that. And today it is this way.

[51:39]

Yesterday, that way. Both days, you want to be, you want to be generous with them, and you're joyful to let them do the reading bad today. We need to wait. We need to hold the rebellion. Acting alone. You know, you look like they're testing me. You're going to admit they're testing me. What are you going to do with it? The world is testing you. Testing you pretty long. Well, I failed this. I don't appreciate you at all. I'm not letting you be who you are at all. I wish you were somebody else. I can't practice generosity. I admit it. I'm not doing the body softening practice right now.

[52:41]

But actually, admitting that I'm not going to do self-deprecating, now it's happening. Now that I've noticed it and I admit it and feel bad about it, now I'm back on track. Okay, so I'm not ready to confess to generosity. Confess it, confess it, confess it until you're willing to be generous for everybody. But of course, it's a challenge. Some people say, George Bush? No, I can't. But when you can, Sometimes you have the chance to go up to them and say, I have something to say to you. And say, I really disagree with you, and I want you to do something different.

[53:51]

And you can make that a gift. Draw it back to you, and you can make it a gift. And a person can feel to be generous. There's somebody who totally appreciates them, totally disagrees with them. And it's very difficult to notice that you're not attached in the minute specificity with all the energy to articulate, and you're not a capital. If you get weak, this is possible to realize. And forms are really handy to realize that. to tune in to the typical, to the universal, to balance and harmonize the universe by seeing the degeneracy of each form and the slight differences between how things are done, opportunities to check your mind.

[55:02]

And again, a lot of times they can find out when you check it. Not general. Caught, caught, caught, caught, caught. Caught in peace. But little by little, it's more attractive. Hey, I'm letting it be. My appreciation is not blocked. shoe having the other shoe on top of it, the next one. Not bothered by this person rushing in and not taking care of these shoes. I appreciate it. It's an example I can use later in the lecture. One more thing.

[56:17]

OK, not one more. Another one. One time I was at and somebody was clearing me. This person's from North Carolina. He's serving me. He's a cool guy. Anyway, they're serving me, and I noticed that feet, instead of both being bent forward, but both tilted outward a little bit, but both tilted in a little bit, I noticed, I think, that the left foot, the right foot was straight, and the left foot was pointed out to the side. Okay? Okay? It isn't like we say at Tassel High when you serve, your feet are supposed to be lined up. We don't usually say that. You can put that here. We don't usually get into that. And also don't tell people that they should paint their nail on their toes. Or that they shouldn't, although some other country does that.

[57:22]

Don't do that, but still, his left foot would, he told to point it out to the left. I think it was. Or the other one. One was straight, the other one was pointing out to the side. And he did it regularly. And I noticed. Regularly. And I was thinking, well, if you're doing that on purpose, I mean, if you're doing it on purpose, I thought, that's interesting when you're doing it on purpose. You never did it the other way. But you always put it out there. If you did it on purpose, I thought, hmm, interesting. And if you did it unconsciously, I thought, that's interesting, too. And if you didn't know about it, I thought that'd be interesting. And if you didn't know about it, I thought that'd be interesting. Without knowing about it, it would happen. In other words, that unconscious prophecy is putting up your feet that way. I thought anyway, if you see the forms, you could find them quite interesting when you see them manifested in people.

[58:34]

And I do it. So I saw them one time and I said, I think I said, I needed to, do you want some feedback on your form, on your jury form? or I said, may I ask you a question about your serving plan? One of those candidates said, I made it. Or the other profitability, I said, well, I noticed that when you serve, you're right foot straight and your left foot's out. And he maybe said, well, so what? And I said something like, I'm just wondering. This kind of situation, you're getting cold to realize the intimacy.

[59:42]

When you get down to that kind of thing, the door is the intimacy of getting knocked And people can really come alive. And there they are to be enjoyed and informed. And then you add people, you know, and you get all this energy. And with that interaction, then I noticed, the next time he served me, I noticed, he kept serving me, he didn't resign from the serving crew. Next time he served, I noticed both people were straight. And he took the people parallel. They were parallel and straight ahead. They were parallel both to the side. They were parallel backwards. They were terrible and straight ahead with the toes sort of down on the ground. And that's the way he gets to the practice period.

[60:44]

I never did find out if he was conscious, embodied, or unconscious, or whatever. But then 15 years later, I heard it. But that was the most important thing that happened in the tough times. That's what you can learn in that response and what you don't choose. In other words, I'm always in it. These kinds of things are very, they have tremendous potential. Because we're really getting into people's toes, people's attention, people's hearts and minds. So really, And because of that, people have a lot of problems with the forms. And so some people really like to go to the same centers and not go to the same centers, but don't have any forms to cut. They can just be by themselves, and nobody's going to like to do it.

[61:50]

Do you want some feedback on whether we... It can be anything. Do you want to see that kind of way you open the bathroom door? Do you want to see that kind of way you brush your teeth? Do you want to see that kind of way you wear your hair? Do you want to see that kind of way you lean on your dog? Do you want the internet? Do you want to realize that it's the internet with me and all these? Oh, the internet. Well, the forms are ways for us to find our grasping and discrimination, which is a formal opportunity to realize self-cleaning.

[62:50]

Search up the grasping. Reveal the grasping to forms, to discriminations, and the discriminations are tied in with that self-cleaning. They reveal self-cleaning. Whatever. And again, to study the Buddha way is to study discrimination. To learn the Buddha way is to learn discrimination. To learn discrimination is to forget about discrimination. Doesn't mean there's no discrimination. Doesn't mean there's no settlement. Just to forget about it. And then everything wakes you up. And part of the way to study the self, study discrimination in such a way that you'll forget them. Study them with or as generosity.

[63:52]

So when people ring the bell, hit the horn, serve the meal, offer the infant, or talk to themselves, express themselves, sit up while in meditation, whatever form they're doing. You see it. They're sitting in their seat, or they're sitting in somebody else's seat. You notice. Present or they're absent, you notice. Whatever it is, you make that a gift. It's a gift to you, and you let them be that way. It's a gift. It's a gift. You practice that way. This is the way you learn. And if you don't practice that way, you realize, oh, this is not the way to learn about discrimination. This is not the mode of learning. This is the mode of finding out that I'm not learning. I'm a third party. I'm not being tested. So once again, this is part of the reason why I think

[64:59]

I do workshops where there's not much form along the world. I go places where there's not much form. I go to Sweden, you know, they have seats, you know, and we set them up in rows and stuff so that, you know, they're not sitting all over the room. And we often have, like I said, color. There's some kind of, like, form. And they come to these things, and just the fact that there's a schedule and that the cushions are in a row, they feel like, God, this is really rigorous. They really feel the rigor of having the cushions in a row and sitting from point A to point B. It's like, I've never seen it, but it's a mouth. It's terrific. So little, and yet, it really works. I think that they don't have the, you can't teach them how to do ordeok, and none of them know how to do it, unless you say, okay, this is gonna be ordeok training, which isn't possible, but then you gotta get the bowls, and you have the servers, so we can't do that kind of thing.

[66:13]

You know, we can practice together, but you can't get into the deep there, and the challenges. that you get into in that month one. Because some people feel okay about hitting a straight line and facing the wall. But when it comes to the details of audio, they find a place where they're just not going to be generous. And they're not happy to find it. until they find out that finding it is true power. So it's not that this is a better way, but it is a great way. And so you have some farms here, not nearly as much as in San Francisco, but San Francisco doesn't have nearly as much as some Japanese ones do. I don't see more than one gift, I must say.

[67:16]

And there's a range. So whatever mark you have, it's an opportunity to see if you appreciate or not now, and you wish to get another gift or not. So this is a talk, which I think I don't know if it's a good talk or a bad talk, but I had this idea that it was a very important talk for the people in the group to listen to or talk about. How do you respond to that first two steps? And again, that first three steps, the understanding non-discrimination, have to avoid need. And there's a lot more to say about this, but I've already said a lot of things a minute later.

[68:28]

Okay? And this talk, let's just get you to go tell about it now. So, it's pretty close. What do you think? Would you, you know, if somebody wanted to say the best thing? You're welcome to do so. Can you take that? Yeah. It's true that anything between two people. Yeah. And so are you saying that everybody has two people? Am I saying they have it? Yeah. Um, I wouldn't say everybody has living evil, but I would say that, um, most people can discriminate between good and evil.

[69:32]

And also most people, when they discriminate between good and evil, then once they attach to the discrimination, that means they think they can attach to good and evil. So if you think you can attach to good, then you think that you have good. or if you think you can attach to evil, then you think that you had evil, or you really think somebody else has evil, is evil. And people can discriminate. In other words, they can make a judgment, and they can attach to them, but really they're attaching to something which is actually unwrappable. And if we do discriminate and we do attach, by studying them and learning about them, you will find out that actually media good and not evil can be addressed. Understanding that doesn't have to be addressed. Understanding that evil cannot be addressed.

[70:38]

And not drafting them. That's the first point that I would share with you. understanding that good cannot be grasped, and then practicing it wholeheartedly, or vice versa. Practicing good wholeheartedly without grasping at this convention, that second difference. Avoiding evil, while understanding that it can't be grasped, is the first difference. Okay, so, and then, in a probably similar way to what David put it, than be who they are, which includes letting them be a person who you judge as being evil.

[71:47]

I often use my grandson as an example of that. He does things, not so much anymore, because he's maturing, you know, but when he was little, he would do lots of kind of harmful things, or about to do harmful things. Throw rocks at me, try to hit me with hammers, want to kill animals, you know, stuff like that. So these things were quickly seen as evil, but anyway, I thought it would be better if he didn't do it. I thought they were harmful. And so I tried to practice with him really appreciating him, loving him, loving the person who was doing something which I would like him to stop and then ask him to stop and ask him to stop, not to get him to stop, but as a gift. Give him a grandfather who's asking him to stop turning rocks at the house and at grandpa's.

[72:51]

Give him that gift without expecting any reward for that gift. And be joyful that I get to be the grandfather giving that gift, that I have this wonderful function of being his grandfather and granddaddy receiving the gift of saying, I want you to stop throwing rocks and to check to see if I get that with no expectations at all and to feel the joy of getting that with no expectations at all. And then him giving me another gift of continuing to throw the rocks to see if I'll slip into trying to get him to do something to control it. And sometimes I must admit, I do sweat. And I say, do you want me to tell you another? And he goes, well. And I go, well. So at some point, I reached the limit of my generosity.

[74:07]

Now, it can actually be a gift. It's hard for that to be a gift. I kind of did that until I didn't accept. It's very tricky. Like one time, I used to live in Chinatown in San Francisco. I couldn't help but walk. I walked around into the busy streets of Chinatown. I wanted to go. And I think it looks like I can easily stop because I'm a lot bigger. I don't want to overpower. I do this dance where I keep trying to see, you know, there's a way to be here where I'm appreciating him and loving him and not wanting to go in the street. And you do this thing where I'm not overpowering him, I'm not trying to control him yet. I'm telling him I don't want to go in the street. That place, I find that place very difficult. That's what I'm looking for. So if indiscrimination is doing something that is harmful to me or to him, that's evil.

[75:16]

And sometimes, like, evil is living back to this. So that's evil in my mind. And if I'm not attached to it, I can dance with it and I can respect it better. But it's just that crushing, it must create a sense to not be able to do it. And when he's good, I also try to work even harder when he's good. I try not to attach to the judgment that he's good. That's that coaching. You know, seeing him as good is really not... Attaching to it is actually not so great, but still nice. But being in there and, like, trying to find a place where I don't even attach to my view that he's a wonderful little boy, I feel more authentic there.

[76:22]

And I feel like I'm getting my greatest gift, not just the work, that would show him that I'm not attached to him. That's the gift which his grandfather can give him and almost no one else has any giving. And sometimes I can't give it because I get attached to how good he is. I appreciated that. Appreciating how good he is is not called being attached to it, though. I try not to fall into that trap, the trap of that dissemination of what a great boy he is. I try not to do that. And if I do, I try to confess I've fallen into the trap of him being a splendid little guy. And the other one, too, I've fallen into the trap of him not responding to the guy.

[77:25]

There's moments where I don't fall into either one. And I just appreciate it generously. And that's my main job, my central job. And that's for this morning? OK. Thank you. Thank you.

[78:02]

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