As I said earlier yesterday, now I'd like to have a theme text for the session. Because I decided to make a short poem that doesn't represent the growth, which appears to be a troubled end zone. It's out of shape. Before it built then, there was a priest that saved me. It's a spiritual granduncle. His name is ,, who is the person who cases and wrote the verses of the Shogunate of the Song Dynasty.

[01:09]

And or said, the Buddha is essential functioning The ancestors' punctual essence knows without related effects and eliminates without reflected-upon objects. Knowing without related effects is knowing that is subtle in itself. Illuminated without reflecting upon others, its illumination is mysterious at its death.

[02:13]

Its knowing subtle in itself is the thought with no discrimination. Its illumination, mysterious in itself, is the sign that this life is not. A thought with no discrimination is knowing it's complete without other. A sign without this life is not. Its illumination is revealed without choice. The water is pure and clear to the bottom. A fish scoos slowly. The sky is vast.

[03:20]

It finds no bound. A bird flies far away. When Beethoven echoes this poem, I am very excited to be here now. Could you repeat after me? The essential working of Buddha after Buddha. The essential working of Buddha after Buddha. Working essential of ancestor after ancestor. Manifesting without thought. Manifesting without thought. Manifesting without thought.

[04:24]

That station is happening within. Becoming without interplay. That becoming realizes itself. That station is happening within. What made this section naturally content? There has never been content. Yes, there has been content. That becoming realizing self. What made becoming realizing self? There has never been absolute relative. There has never been absolute relative. Relativity. That has never affected me.

[05:44]

It's a thing that has never affected me. That doesn't make sense. That doesn't make sense. That's pretty obnoxious. That is pretty obnoxious. Realization has never had an absolute relative. Realization does never have an absolute relative. As our convict, Shri Rakshasa said, if you don't express yourself fully, praise will misunderstand you.

[07:20]

And if you have an idea of another time, you only express yourself fully. I sit down and or on top. And it always takes me some time to accept. And I keep adjusting my roles. As I adjust my roles, I'm expressing myself.

[08:35]

I'm expressing my sense of what is the proper way to wear the robes, what is the new way to wear them. I'm also expressing my sense of comfort. The robe leans around my shoulders and back. If I don't put it just right behind my thigh, it kind of peeks off my thigh. And I also have this obi around my abdomen. If I don't put it in the right place, it can be higher on one side than the other or too high up. If it's higher on one side than the other, I'll be uncomfortable. It's too high up. I'll also feel some restriction on having it.

[09:39]

And it won't be . Because sometimes it takes me a long time to get comfortable. If I think, later I'll do it, later I'll adjust my mode and get comfortable, then I don't express to myself. I don't show you. the uncomfortable person that I am. You don't understand how I feel because you think. Not to think, but to see somebody that's not getting comfortable. Even though I may fuss around quite a bit, if I stop halfway through my fussing, you may think, too, just quite a bit. and not as comfortable. But unless I fuss to the point of fussiness, you don't want to fuss the other way. So you don't understand me, and I'm uncomfortable.

[10:44]

Even if I fuss until you're comfortable, I still might have to do something later to be comfortable again. The point is, you don't understand Almost I express myself fully by adjusting my roads until I get to the right place. But such things are, such a way of practice is a little bit tricky because you may get annoyed about what you may think. You may think badly of it. It would be such a overly positive person. But anyway, I'm not getting overly positive. I'm just as positive as I am. And I'm trying not to wait till another time to tell you how I am. This practice is difficult when it comes to sitting down, to sit, to talk.

[11:55]

And if you come and talk to a teacher in formal discussions, don't sign. We also need to be like, well, I should be comfortable. He's probably . He's probably . Be patient. It could be so long, but comfortable. And it's true. Sometimes a teacher does get uncomfortable and impatient. Sometimes we do not think, my god, that's . And I think this is not your last word of life. Nonetheless, those people who take so long, they do express themselves. They express how weird they are. And some people express themselves by rushing. They also want to do many things to get comfortable, but they do it very fast.

[12:59]

But they do express themselves. They express, I want to do these things, but I'm in a hurry. I don't think I'm allowed to have that much time. Well, they still express that's who they are. That doesn't mean that person's watching likes it. But they do express themselves. And the person doesn't respect who they are. And they're not hiding it. But it's difficult. Sometimes you feel something about someone and you, well, it's not the right time to tell them that. Tell them, wait, now I'll be nice. But actually, they don't understand me because we're trying to be nice, but actually we have something else to say. They take this double message. On one level, they feel like, oh, she's been nice to me. On the other level, she's actually saying, I have something to say, and I'm not going to say it, but I feel it.

[14:08]

So they're confused. They don't understand us. But if you tell them, gee, that's dangerous. And it doesn't mean just that the word out is OK, either. You have to find a kind way to do it. At the same time, not holding back. How can you be kind and not work for another time? . The essential working of Buddha at the Buddha. The essential working of Buddha at the Buddha. Working essential of ancestor to ancestor. Working essential of ancestor to ancestor. Manifesting without thought.

[15:10]

Manifesting without thought. Coming without into that. Coming without into that. Manifesting without thought. Manifestation is natural. Manifestation is naturally intimate. That manifestation, that coming, realizes itself. That manifestation naturally intimate. That manifestation naturally intimate. There has never been anything that has been to choose me. That becoming realizes itself. That becoming realizes itself. There has never been absolutely nothing that has ever been answered.

[16:12]

Intimacy. that has never been taken. The realization of that has never been absolutely eroded. That realization is carried out without a point. The water is clear to the bottom. Fish travel like fish. The sky is vast and blue. Squirrels and spiders feed on plants. Birds fly on birds. The river is swung by birds. I met the decorator at the service one day.

[17:26]

Ah, the Chilean is so beautiful. It's an experiment just a little bit bigger, but it's a little bit bigger. But if you walk out of the front, behind that, and look, you see the booties and all that, and the booties go up, and the booties go down. And the second reason is the two cronies and runners, the two in the back and the one in front, But that one would probably be the one that moves down. And if you said push it one bit, it's the privacy of the bottom being lined up and put it inside . The initial privacy of the all straight on. OK. I thought this suggested . She dance. Do you do that?

[18:32]

Do you do that? Do you do that? We did it before. Do you like it? Do you like it? I know. Do you like it? Yeah. One that's straight. That's one. One that's straight. All things are happy. And your body and mind are straight, too. Now, let me extend this a little bit and say, not only do the Chidens do this, but even the Doans can do this. We have some traditional Doan . I'm not a high priest.

[19:34]

I can't walk out front there. I'm a magician. Anyway, type of promotion. Don't want to now. I can walk out the front there. Do you see the way Vincent winds up? Once you walk straight, you're going off something, you're just straight on down. But they can't see, you know. And they sort of wobble back to their seat. There are various kinds of training in Buddhism. Sometimes you train the intellect.

[20:35]

Sometimes you train the heart. You train the stomach and so on. Sometimes you train the whole body. Sometimes you train the nervous system. Sometimes you train the genes, the bones. What, of course, we want to do is train the whole body and mind. But the instruction to train the whole body and mind is hard to understand, like lining up. It's hard to understand how that's going to fix you up and make it happen. But that must actually do it and understand this is realizing enlightenment. This is establishing bodhisattva's straightforward mind. This is the logic. body. This is a logic. The body and mind hold it up blindly. It's all about it.

[21:39]

It's called the logic of the grass. The logic of the farm. But there's syllogism of the grass. There's syllogism of the barn. There's syllogism of the Well, so does when Barbara goes like this. That's called . There's another sort of using called cylinders with grass, which go . Grass or some pieces of grass. OK. Inside burner and wood nodes and inside the table are straight . OK. The mind of the person who made this strip is also stripped down.

[22:47]

So in Soto Zen, it's kind of like kid stuff, you know what? It's almost unbelievable how stupid the Soto Zen practitioners are. This kind of thing is most important at this workshop. They judge people by the workshop, first of all. It is a joke. It isn't a joke. I mean, remember when we had the funeral ceremony, one of the superiors, all these big priests came over from Japan. And he was a priest, too. You may think I'm bragging, but I'm not. And one of them who actually was not from Japan. He came up to me afterwards and he said, Lee, the Japanese person watching Hollywood and I show.

[23:54]

He said, please teach him teaching . I forgot what I said. I felt like he was cheating me. Anyway, why did he pick that thing to cheat me on? They really didn't care about that shit. How you do it. And this is it. Right? This is my dog. He's one, two, three generations out of the dog.

[25:02]

It's a caesarean gel tube. The size of it, you have to drink it. How to conduct yourself. How to practice that. Zazen just lets people illuminate the mind at rest in their fundamental endowment. This is called showing the original face, only dealing the scenery of the basic ground. Body-mind drop-off. Attach what is sitting or lying down. Therefore, we do not think of good or bad and cannot transcend, and can transcend, the ordinary and the whole, past beyond all conception of illusion and enlightenment, leave the bounds of sentience, beings included in that.

[26:08]

So putting a stop to all concerns, casting off all attachments, not doing anything at all, Who is this whose name has never been known, cannot be considered body, cannot be considered mind? When you try to think of it, thought vanishes. When you try to speak of it, words cannot come to an end. Like an idiot, like ignorance, high as a mountain, deep as an ocean, not showing teeth or the invisible depths. Shining without pain, the source is clear, a sound explanation. Occupying the sky and earth, one's whole body alone is manifest. A person of immeasurable greatness, like one who has died utterly.

[27:16]

His eyes are not clouded by anything. His feet are not supported by him. Where is there any dust? What is a barrier? The clear water, the clear water, right, all the way down? The clear water never had front or back. Space, no spot space. that the birds fly like birds? Space will never have inside or out crystal clear and naturally radiate before form and void are separated. How can object and knowledge exist? Zazen is going right into the ocean of enlightenment, thus manifesting the body of all Buddha.

[28:38]

The innate, imperceivably clear mind is suddenly revealed, and the original light typically shines everywhere. There is no increase or decrease in the ocean. The waves never turned back. I think we're still in the realm of paint. I'm skipping several pages, one to the end. I .

[29:49]

Fix your mind on the tip of your nose and the lower part of your throat. and counts incoming and outgoing breaths. When you say count outgoing breaths, if that doesn't stop your distraction, then bring up a saying to mind. Keep it in mind to waking. For example, what thing thus comes? Or a dog. Has no Buddha nature. Or when no thought arises, is there still any fault?

[30:55]

Mount Everest. Or what is the meaning of Bodhidharma's coming from the West? Cypress tree in the garden. Flavorless sayings like this are suitable. If scattering distraction still doesn't stop, sit and focus on the point where the breath ends and eyes close forever. Scattering still doesn't stop. Sit and focus on the point where the breath ends and eyes close forever. or else where the embryo is not yet to see and not a single thought is produced. You should just rest, cease, be cool, passing mere years as a beast.

[32:29]

Be cold ashes, a dead tree, an incense burner in a deep shrine, a piece of white silk. The essential working of Buddha, the working essential of ancestor after ancestor.

[33:58]

The essential working of Buddha after Buddha. The world's essential ancestor after ancestor. Manifesting without thought, becoming without intellect. Manifesting without thought, becoming without intellect. Manifesting without thought, that manifestation is naturally needed. Manifesting without thought, that manifestation is actually needed. Coming without interplay, that becoming realizes itself. Becoming without interplay, that becoming realizes itself. That manifestation, naturally, the internet, has never been entertained.

[35:09]

That manifestation, naturally, the internet, has never been entertained. That becoming realizes itself that it has never been relative or absolute. With intimacy that has never been tainted, that intimacy never fades, yet it is free and relaxed. The realization that has never had absolute relative, that realization is carried out without one. The realization that has never had absolute relative, that realization is carried out without one. Water is clear to the bottom.

[36:16]

Fish travel like fish. What water is clear to the bottom? Fish travel like fish. The sky is vast beyond the heavens. Birds fly like birds. The sky is vast beyond the heavens. Birds fly like birds. This is an instruction about how to . It's also an instruction about how . It's about relationships, too. With commentary or a verse about the dialogue What's it like when you're sitting still?

[37:19]

Think of the unthinkable. How do you think of the unthinkable? Not. . I've said enough about moonlight.

[39:09]

Let's go downstairs and listen to the sound of the moon shining in the street.

[39:16]

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