Please bear with me if I say something that sounds kind of grand. The Buddha way is love for all beings. The Buddha way is compassion for all beings. I guess that that, although it's kind of a grand statement, I guess that that to you. If it is, please let me know. But I propose that as an idea, that that's what the Buddha way, the way is. Another way I've been saying it lately is that the Buddha way is helping others.

[01:09]

And then further, I would offer that the Buddha way is to love all beings without dwelling in them. To wholeheartedly care for all beings in such a way that there's no attachment to them. And I would like to say that when we do love beings wholeheartedly, we are not attached to them.

[02:32]

Now you may think that there's some beings you're not attached to, but you don't feel like you love them. But I propose that if we love someone, we're not attached to them. You can love someone a great deal and still be somewhat attached, but if you exercise the love more and more fully to the end, there will not be attachment. And this is what makes it possible to love all beings. To love all beings without dwelling in them is to love all beings with perfect wisdom.

[03:53]

And I say perfect wisdom, but you could also say the perfection of wisdom, but maybe better to say to love all beings with perfecting wisdom, an ongoing perfecting of wisdom by loving each and every being without dwelling in them. And I think I might get back to this, but I just also say this kind of love of all beings which is in accord with perfect wisdom and which does not create attachment is to love beings with no resistance or to the love.

[05:02]

And I amplify on this resistance later, I hope, So I'm suggesting that the love which is the Buddha's way, the love which is the Buddha way of loving all beings, that that love includes not abiding in any of the beings that we love, And since we love all beings, it means that this love requires not abiding in anything. So the mind of the bodhisattva, the being in the process of helping others completely, that being has a mind of no abode.

[06:09]

And that mind of no abode, that mind of perfect wisdom, requires love of all beings. Perfect wisdom requires love of all beings. And vice versa. Love of all beings requires perfect wisdom. This is a proposal of cause and effect. This year I promise to concentrate on the Buddha's teaching of causation. Love for all beings is the cause of perfect wisdom.

[07:09]

Perfect wisdom is the cause of the love of all beings. Perfect wisdom is no resistance in all beings and no resistance to any and all beings is perfect wisdom. In this case, these causes and effects are part of one thing. They are causes and effect, they depend on each other, they mutually cause and effect, they arise through mutual dependence, and this arising is the arising of the Buddha way. helping others arises with others helping us. So in echoing or resonating with a famous and wonderful expression by our ancestor

[08:17]

I would say that to love, now this is something new, watch, to love the Buddha way is to love the self. To love the way of helping others and to love the self is to forget the self. to love the self into oblivion. I'm tempted to love the self to death, but that sounds like killing, so I just say love the self into oblivion. And by loving the self into oblivion, the self is saved.

[09:20]

By loving the self into oblivion, all events realize the self. Everything that happens to the self, which has been loved into oblivion, are enlightening. To love the self in the context of the Buddha way is to love all beings. So this is kind of a manifestation of loving the self. This isn't, again, liking the self, and this isn't liking all beings. You can like them, it's fine, and you may dislike them, actually, that's welcome too. But what's being encouraged is loving them, not disliking them. And the love can be there when there's like and dislike, which, as you know, there is.

[10:31]

I mean, there seems to be. But this love of the self, this thorough love of the self, is the same as loving all beings. And that's the same as to forget all beings who are loved. But, I just said, the Buddha way is to forget all beings that are loved. The Buddha way is to love all beings and to forget all beings who are loved. In other words, don't dwell on them. I would suggest that we don't forget beings before we love them, and none of that, but don't forget them before you love them all the way. Remember them until you can love them without dwelling in them.

[11:37]

I would suggest that to me and you. So it isn't like, okay, I loved him, I can move on to the next person. No. I need to love him until I don't dwell in him. And you may think, well, I love him and I don't dwell in him. Well, I would say, just to make sure, love him more. Say, well, I loved him more, I still don't dwell in him. Okay, well, how about a little bit more? No, actually, I've got to move. Are you going to come back? Now, really, take a particular person or a particular being. A being could be like a rock. Your own fear.

[12:41]

Your own fear. I love my own fear, but I'm not dwelling in it. Okay, love it some more. Are you really completely willing to spend your whole life devoted to your fear until you love it completely and have forgotten it? Yes? Okay, well go ahead and do that. And let us know when you feel like you've reached complete love without dwelling in your fear. or in your spouse, or in your children, or in your parents, or in your friends. Come back and tell us when you completely love one being with no attachment. And that you love your attachments completely with no attachments. Because you can say, in a sense, beings are a kind of attachment.

[13:45]

So we're not trying to get rid of attachment, we're just trying to be with attachment in such a way that doesn't create attachment. Forgetting the Buddha way, forgetting the self, and forgetting the beings who we live for and die for. So again, don't forget that you're loving until the forgetting happens at the ultimate point of the love. And if you think you've reached that place, then it's good to find a Buddha to meet that Buddha. Check it out. We have not fully loved a being until we have forgotten them.

[15:07]

We have not fully loved a being until we can't find them anymore. And not only can't find them, but know that nobody can find them. Then we're really in love. I have another page of notes on this line. I'm going to stop because I feel like now may be time to talk about resistance. Because after all it is about 1039 or 1037. Is that right? So I probably should start soon. That's not resistance. Let us not resist. So, yeah, resist. So I haven't been talking to you in this way for a few days.

[16:23]

In the last few days I have not been talking to you like this. So, right? So you've not been listening to me talk like this for the last few days. So you may not have too much resistance to what I'm saying for the last few days. But if you had been, you probably would be resisting what I'm saying. or not so much what I'm saying, yeah, what sort of what I'm saying, and also what I'm talking about. But when I do talk to people this way, they do come to me and say, you know, I kind of resist what you're talking about. I resist. I resist living for the sake of all beings. I resist it. Now, when somebody tells me that, I think that's an expression of loving yourself. That he looks and sees that he's resisting and he comes and talks, he takes care of that resistance and comes and talks to me or somebody else about it.

[17:30]

It's actually quite kind to recognize it and to bring it to discuss in a kind of calm, loving environment. Let's look at this resistance, shall we? So, person is resisting this wonderful thing. How dare you? No. I'm resisting the Buddha way. According to you, I'm resisting living for the sake of the Buddha. And I have the courage to be honest and tell you, I'm resisting what you say is the Buddha way. And the person says, what should I do about the resistance? And I say, what do I say? What should he do about the resistance? You already know, right? What? Love it. Love it. Welcome it. Live for the welfare of all beings. I feel resistance to that. Welcome the resistance. Not like it.

[18:34]

Not ask for it to come necessarily. You don't have to invite it unless you get special encouragement. When it comes, welcome it. Be patient with it. Don't look down at it as less good than non-resistance. Don't look down on half-heartedness as not as good as wholeheartedness. You might say, not as good. Okay, fine. Don't look down at not as good as less good than better. Don't look down on anything. Don't look down on the worst thing that there is in your life. And don't... Well, looking up to it might be okay. Everybody thought they were not supposed to look down on others. Like, you know, I'm better than them. But it is kind of okay to look up. Others are better than me. That's kind of okay. But again, if you're looking down on others, welcome it.

[19:37]

Love the fact that quite a few people. Love that, which means welcome it. Be patient with it. Be gentle with it. Be flexible with it. Flexible with what? My resistance to living for the sake of all beings, resistance in the form of thinking I'm better than other people, my resistance in thinking people are Not good. My resistance in thinking this is not good and that's not good. My resistance to actually things that are good, like living for the welfare of all beings. Being patient with that, gentle with that, flexible with that. Non-violent with it. Non-violent with resistance. Not overbearing, like get rid of the resistance. Now, if there is, get rid of the resistance.

[20:39]

Be gentle with that. There is apparently, according to the stories, a bunch of people in the history of the Buddhist tradition who said, get rid of the resistance. They did that to give students a chance to be gentle with them, courageously and flexibly, and not be overbearing on the overbearing Bodhisattva teachers. who aren't really being overbearing. They're just seeing if the students can not be, you know, not respond symmetrically. All I put is stressed. No, I was just testing to see if you could be kind to me when I'm being overbearing. and treating the resistance all these loving ways and in this way get to the point where you treat the resistance without dwelling in it.

[21:58]

The resistance to living for the welfare of all beings is the same as the resistance to living without dwelling in anything. And in this way of kindness you get to the place where you can actually be totally devoted to whatever, your own resistance, your own fear, other people's resistance, other people's fear, other people's violence, other people's greed, hatred, whatever. To meet that with a welcoming, gracious heart, a patient heart, a gentle, flexible non-violent, non-overbearing heart which doesn't create any attachment. And the wide variety of ways that resistance to the Buddha way manifests

[23:07]

But three I thought I might mention. One is the one people usually mean by resistance, where you hold back. Like you hold back from giving to the welfare of each and every being, each and every human being, each and every human being, to give your life fully to each being. Some people would hold back from that, right? Most of us can get in touch with a little bit of holding back to some human beings. Right? Some. Some you feel like, I don't think I'm holding back with them. Okay, we'll hold that one over there for a second, the one you don't think you're holding back. But some you do feel like you're holding back. So you can see that resistance. I don't want to give my life to this person. Okay, there's a resistance. I feel resistance to that. Okay, fine. We're with you. We will be with you As long as you resist giving yourself to this person, we'll hang in there with you through this long path of resistance, this long and ever-changing path of resistance to helping this person.

[24:19]

And also it's great that you notice it and you can express it. A lot of people are resisting giving themselves to people or loving beings. They don't even notice that they're resisting. They're distracted from noticing this program called the Buddha Way. But those who notice are really like doing really well, I would say, to notice. Okay, what am I missing? I'm resisting the Buddha Way. How wonderful that I'm resisting such a wonderful thing. I'm not resisting... But actually, now that I think about it, I also resist petty things. I resist being petty. I don't like being petty. When I'm petty, I kind of like resist it. So actually I push away being great, or I resist being really great and magnanimous, and I also hold back from being really petty and stingy and small and nasty.

[25:27]

So actually if you're great beings who are great beings... who are living for the welfare of all beings, are not afraid of being petty. Because pettiness is one of the beings they're devoted to. When pettiness arises in themselves, they're patient and welcoming of it. They're kind to their own patient, their own pettiness. And if they're afraid of their own pettiness, they're kind to their fear of being petty. And if they meet other beings who are dabbling or really heavily into pettiness, they welcome these, what do you call them, these pettiness aficionados. Welcome these beings. They welcome them. They say, please come in. We're here for you. What can we do to help you? You can make me feel better about being petty.

[26:34]

Okay. Well, I just want you to know that you have my support when you're being petty. And you can be petty as long as you need to be. And I'm your supporter. I hope someday that you won't dwell on the pettiness after you really love it. But right now, if you're dwelling in it, I am totally supporting you. actually, in your dwelling in it, or getting you to get out of it. I might not say that to the person, but that's my vow, to learn that. So that's one kind of resistance which I guess is familiar to us, back pushing away. Another kind of resistance is holding on. So like there's like, what do you call it, pushing away the life of living for the welfare of all and each completely.

[27:38]

There's pushing that away or holding it away. And also when someone comes to me and tells me that they're resisting it, then I'm nice to them about their resistance to this great way of living. And they ask me what to do about it. And then they practice being kind to their own resistance. They often notice in that the resistance is about fear. That if you or if we actually open to loving all beings, to living for all beings, we might feel like we'd have nothing to hold on to. So we're afraid of that. So you discover more about yourself as you notice your resistance and confess it. So the other kind of resistance is like when you first come to the Zen Center, when most of us first came. Some of you have been here a while.

[28:40]

But when we first came, we didn't walk. Most of us, I don't think, walked in the door and said, this is mine. I own the Zen Center. Some of us may have felt like, I'm home, but I don't own the house anymore. Is that true? Did some of you come here and didn't immediately think you own the place? But if you sweep the ground and wash the floors and clean the windows and straighten the cushions and cook the meals and fix the tires and put into the cars and maintain the cars and be nice to the students, and love the students, and be devoted to the students, and be devoted to the garden, and fix the roof, and you do that for a decade, then you might think, I do own the Zen Center.

[29:41]

It is mine. That's the normal human tendency. It's my Zen Center. I'm looking at somebody who built some buildings here recently. And, you know, when he first started building them, he might not have thought, but... Actually, I don't even think he thinks it now, but if you built a building, essentially, he might think it's my building. And sometimes we talk that way, like, that's so-and-so's building because they built it. I don't like... I have problems with the word, my student. Try to avoid using my student. But the important thing is that I look in my heart and see, do I really think I own this person? Is it really mine? My children? My spouse? So I watch and look at that.

[30:44]

So that's another form of resistance, is to possess something, a being. It's a resistance to them. And again, if you put more kindness towards them, it brings you more and more to the place where you are being possessive. And then see if you can now find this way of being with them without owning them, without abiding in them. It's really quite a difficult place to get to. The prajnaparamita, the perfect wisdom, is called the profound wisdom. Because profound means difficult. It's difficult to get to the place with something where you don't dwell in it. You have to love it really a lot. That's a big job. Love it fully, not too much, in such a way as to not attach to it. That's a very profound practice.

[31:47]

Dash difficult. That's why we need to be patient with our resistance in the process, because it's going to be very challenging for us to find this place. And again, be kind and patient with ourselves on how long it takes to fully love something without attaching to it. Many great beings in the past have said this is difficult, who have been trying to practice this way. Of course, loving something a lot and being possessive of it, it does have the feedback often of, we do get pain for that. And if you love fully, but dwelling in what you love, I should say love almost fully, and dwell in it, it's painful, sometimes very painful.

[32:53]

So what some people do is think, maybe if I love less, it will be... So they try that, loving less, and that does sometimes reduce the pain. So loving less with dwelling reduces the pain. Loving more with dwelling, in some sense, might turn the pain up. But how about loving more and drop the dwelling? I had this problem with me for a long time that they really have been very kind to me and loving to me and they have a big problem with me. And recently this person came and said, I still have this problem with you and I tried loving you less with the problem. And that does kind of help a little bit. It numbs the pain. But it occurred to me recently that the problem I have with you is I expect something of you. And I said, I didn't say it, but I kind of feel, hallelujah.

[33:57]

That's right, you've been expecting me to be a decent person or a reasonably kind person or something. or even a great loving teacher. Whatever. Now if some of you expect things of me, but don't give yourself to me, it won't be so painful. But if you are devoted to me, and you dwell in me, it will be painful. And for me, towards you too, so that the dwelling does give feedback. Something's off here. What's the part that's off is the dwelling. But the non-dwelling doesn't just come from not paying attention and not caring for things. We just don't notice it. Yeah, we just don't notice that we're dwelling. And the other kind of dwelling, the other kind of resistance, which is forgetting.

[35:02]

So I'm not going to like just flat out say, I don't want to be devoted to all beings. And I'm not saying I want to possess and control them all. So I can just resist the project of being devoted and just forget. So part of being wholehearted is to remember. When you remember, then you can notice you're resisting. When you resist, the nice thing about, when you forget, the nice thing is that you forget, you don't even notice that you're resisting. Because you forget that you want to do, that you're resisting. So, if you notice these kinds of resist, if you wish to practice the Buddha way, and if you agree with me that it is simply, very simply, being devoted to all beings, living for the sake of all beings, making every action a body, speech, and mind for the sake of all beings. If you agree with me, then you may notice some resistance, and then let's help each other deal with the resistance in this loving way, because resistance is a wonderful being to love.

[36:18]

It's a wonderful, actually, like a bodhisattva. It's a bodhisattva that comes to us and says, can you love this resistance? Pettiness is a gift for us to take care of wholeheartedly, lovingly, without attaching to it. And greatness is also a gift, of course, which comes to us to see if we can love it without attaching to it. So now it's probably, you know, what time is it? Hmm.

[37:23]

bodhisattva's vow, they promise to live for the sake of all beings. And then when they practice that vow, they notice resistance to it. And then they bring that resistance forward, confess it, and see how they feel about it, and then act again and see if the next action can be wholehearted of all beings without dwelling in it. And again. And if they notice holding back and so on. And there's no end to this practice. This is the ongoing maintenance of the Buddha way and there's no end of it until is living for the welfare of everybody.

[38:45]

And so it's going to be a long time before everybody's living for the welfare of everybody. And some of our favorite people don't seem to even be ready to consider living for the welfare of everybody. Like my grandsons. One of my grandsons is still not willing to live for the welfare of George Bush. He's still harping on George Bush's submission. And, you know, I don't exactly tell him, you should love George Bush with your whole heart. But I sort of do tell him that. But not to get him to do it. And actually, I don't tell him that. But I do have some response when he doesn't want to live for the welfare of past presidents, some past presidents.

[39:52]

But I, you know, so my job with him is this bodhisattva practice who has resistance to it. He doesn't yet think he owns the bodhisattva practice. He thinks he owns me but he doesn't think he owns the bodhisattva practice. He more like has resistance to it in the form of holding back from caring for all beings. So my job with him is easy to love him in his resistance, in his pettiness, in his small-mindedness. Easy to love him, easy to be patient with him most of the time, easy to be generous with him, easy to be... The hard part with him is not abiding in him. That's really hard. And so because all the love comes so easily, it's hard to find a place when it's like total, where there's no attachment to him, no dwelling in him.

[41:03]

So there's a lot, and it comes easily, but it's a little off. It's a little incomplete because I still kind of like you know, there's this fleeting dwelling here and there. And I really enjoy catching myself at it. And he enjoys catching me at it too. So I've told you... One time I was behaving in a way he didn't like and he turned to me and said, after he recovered from his hatred towards me, he said, if a Buddhist master saw the way you're acting, they would fire you. But then after a while he forgave me and

[42:09]

his little hand reached up for mine and we were walking together again down the path. And now, just a short time ago, he's starting to ask me questions about our wonderful teacher, Suzuki Roshi. He's starting to ask me about how he was and who his students were and who was and wasn't his students. He's starting to, you know, in our dear teacher and his teaching and his students. And of course, it's easy for me to love that and welcome that. But it's hard not to dwell in it. Oh, so lovely little guy interested in Zen. Oh, how cute. Very difficult for me not to dwell on that. You can imagine, right? So how do I receive it, you know, gratefully and let it go?

[43:16]

Thank you and give it away. And not just for me to protect me from dwelling and the pain of the dwelling, but for the grandfather to show the grandson how to accept such a precious gift and not hold on to it and give it back to the universe. very difficult. I really enjoy this challenge. And I think we, I hope you all have some people who you really can love and love so much that you can find the place of dwelling and be kind to the dwelling and then you're really getting to You're really getting to the heart of the bodhisattva practice. You're getting close to perfect wisdom. And your love supports you to get close to perfect wisdom. And your perfect wisdom that's coming close is helping you perfect your love. Thank you very much for listening to this.

[44:31]

May our intentions equally extend to every being at place with Is there anything you'd like to discuss? Please come. Please come, yeah. So I have a problem that involves, where I have a lot of fear.

[45:43]

And it's a problem involving my husband, his son, my husband's ex-wife and their school. And my son is in a lot of trouble, his son, our son. And I have a lot of fear when I think about it. I know that what you said is what I need to do, but I'm not quite sure how. So... So what do you think I was suggesting? Well, I thought I was talking about my fear. And I thought maybe trying to understand more. Actually, that wasn't... I mean, of course, it would be nice if you understood more or if you were more illuminated by... but I didn't actually suggest this morning that you try to understand more.

[46:44]

I'm more suggesting that you be compassionate towards your present level of understanding, which is, you know, not complete, or your present level of illumination. Be kind to that. It will bring you to find the limits, and then you can address those in the same way. So, yeah, the impulse to understand better is an object. So if you wish to understand or you're trying to understand better, I think it's good to be kind to that, but know that that's not something you should get into. So do you think it's when you are trying to love fear that it's, allowing the fear to be there. Yes, definitely allow it to be there. Any other advice for how to do that?

[47:50]

Is there more to do than that? Well, also be gentle with it. and be flexible with it, so you don't hold on to some fixed idea of what it's like to be present with it, you know, that you should be this way or that way with it. So you have fear, plus you have ideas will arise about how to be with it. Well, those are also things to be kind to, but not, you know, don't hold on to them. If you do hold on to them, then be kind to your heart, and then you'll find a way to be with the fear, And actually, one of the ways of being with guests or fear, for example, that I didn't mention was to really be calm with it. And again, if you can't be calm with it, be kind to the lack of calmness. Become more calm. So being calm with the fear, again, without a fixed idea of what calm looks like. Because some people have an idea of what calm looks like, which is fine.

[48:53]

But if you hold to your idea of what calm looks like, that agitates you. Whereas if you have an idea of what calm looks like, and you're gentle and flexible with it, and welcoming of it, then maybe you won't hold on to it. And if you don't hold on to your idea of calm, you become calmer. And then again, you don't attach to that calm and you become calmer. And then you don't attach to that calm and you become calmer. And so on. And then the fear may still be visiting you, okay, possibly. But it's possible to be really calm with a big fear eventually. And then to find a way to be with the fear when you're not only calm, but you're relating to it in a way so you're not really grasping it anymore. And then it's like, hey, the fear is here. There's no grasp. It's not a problem.

[49:55]

Matter of fact, the fear has just been saved. Saved from causing any harm. You know? A happy fear that's not causing any problems to anybody. A fear which is actually offering an opportunity for the growth of compassion. Thank you. Thank you. Please come. You're welcome. Can I ask anybody to sit here? The seat is for you. Thank you. You're welcome. Good morning. My name is Elizabeth. Elizabeth, yes. Can I show you how to hold it? Here? Yeah. Okay. So I want to thank you for your words. You're welcome. They left me with a lot of questions.

[50:56]

Good. That's the working of wisdom. I must say, I like and love and abide in words, and I certainly like and love and dwell in my questioning mind, so I'm not quite sure how that balances out in the end. And I was particularly happy, I was kind of relieved to hear you talk about your grandson. That's partly because when I'm here, and I'm here from time to time, I feel and see control and calm and reserve and not so much of the broad range of natural human emotion always. So I wonder... People here are sheltered.

[51:58]

Okay. Okay. And themselves and each other? They might be sheltering themselves, but also they just maybe feel like, well, we'll just concentrate on welcoming her. We're not going to, like, give her the full range. Okay. There's a lot of that outside. So some people here actually want to come and have people not give them the full range. And so until they actually ask, if you want to see it, we'll show you. Okay. the special room for that. But I wanted to say, so I heard in your words this morning a lot of equality, which as I understand that word is something that's very important to me. And what I heard less of was individuality, which was why I was so happy to hear you talk about your grandson, because I'm a parent, and so that I thought a lot about Love of a parent.

[53:01]

So I wanted to know, where in your teaching does the complexity and the obligation and the expectation and the range of emotion of love and parental love and the deep and profound love of complex friendship and fellowship come into that kind of equality. It comes... It's invited when I say all beings. So you just mentioned a bunch of beings just there. So each one of those things would be beings which we would be devoted to, which we would live for. In their individuality and differences from the rest of the beings. Yes. To me personally. You can have a hierarchy too. We also relate to hierarchies in the same way.

[54:05]

Be kind to hierarchies. Be patient with hierarchies. Don't be overbearing with overbearing hierarchies. Be gentle with them and don't abide in them and you'll save the hierarchies from being harmful. And let me ask you one specific thing. I can't imagine even, I can't do it, and I can't really imagine letting go of the pain that I feel at my child's pain. less so the joy I feel at his joy. But the pain that I feel at my child's pain, I cannot fathom not feeling that as a parent. Is that a specifically addressed kind of issue in your teaching? I would say the pain that we feel because we love others

[55:06]

the pain we feel about their pain, that is the greatest happiness possible. That I understand. And then And then we try to take care of that pain, to welcome that pain, but also not, hey, I got this pain, which is the greatest happiness, and could I have some of it? Sure, you can have some. Don't dwell in the greatest happiness, which is the pain. Happiness. It's the greatest happiness, and it has pain as part of it. And it's a pain not about me, it's a pain about what I love, and that it's in pain. That's compassion. Compassion is happiness, the greatest happiness, which grows on the practice of generosity and all that, which has its root in loving something that's in pain. So you don't have to not have that, you just have to give that up.

[56:12]

And then you'll be given more. And then give that up, and you'll be given more. It's very nice to see you. Very nice to see you. Luis? Louis. Louis. Either way. Louis. As you like. Or Luis. I enjoy seeing Luis because the last time he came up here, he was different. He was better. He was better then. So my question is, I've had this conversation with my dad a lot about, you were talking about resistance and loving resistance and not resisting resistance. Yeah. Loving resistance. Loving. Right. So I talk to my dad about how suffering is bad. And I tell him, suffering doesn't make me suffer, but suffering is suffering. And so if badness is suffering, then suffering includes an act of badness or a life of resistance.

[57:19]

Resistance is what I'm just trying to say. So my question is, do you have a good way to Love resistance while not pushing it away, in a way. So my father says basically we need to love resistance in a way. He says you need to love it, and in fact that love will make the resistance stop. And so to me, we're no longer dealing with the resistance. Yeah, I partly agree with your father that we should love the resistance, but I think that the love doesn't necessarily make the resistance. The resistance is changing all the time, but not because we love it or don't love it. It changes even if we... Either way, it will be changing. So we change it, but loving something, you don't love it to get rid of it. And actually... A good resistance will kindly come back to visit you until you stop trying to love it away.

[58:26]

You know, until you prove that you really love it. How do we prove that? Because that's my... I always step too far back, I think, and love resistance as an idea, but not let it actually be there. The main way we prove it is that way. Because, again, if you're practicing to get something, this is not the practice we're talking about. Love is not trying to get something. Love is giving. Getting is antithetical to reality. You don't get anything. We receive. We don't take things from the universe. How do we do it? Well, how do we stop getting? One of the ways you do it is by confessing that you think you're getting things or that you're wanting to get things. You're trying to get something. You can see, I'm trying to get something. I've heard of trying. And then now, now can you be kind to this attempt to get something?

[59:28]

Maybe you can. Just keep backing up until you find some place where you can be generous and patient and so on. And then you learn to get closer and closer to the more intense intimacy. And you're patient with how difficult and slow it is. And that patience is part of growing the very thing you're trying to get to. And the impatience is an offering to test your patience, and so on. Everything is an opportunity for compassion except Buddha. Buddha doesn't need your compassion. However, when you're compassionate, you're serving Buddha. So Buddha needs you to be compassionate, but you don't have to be compassionate towards Buddha. But everything else, basically, in the universe is asking for compassion. So everything, practically, is an opportunity for compassion. Except, I guess, perfect non-attachment doesn't need compassion. Thank you.

[60:29]

You're welcome. I'm grateful you can have these kinds of conversations with your father. It's wonderful. Is your name Louie? Close. Close? Leslie. Leslie, that is close. Yeah, you're a psychic. My question has to do with forgetting, which you didn't speak as much about in terms of the three ways of resistance. And I'm curious... I guess I'm perhaps attached to the idea that it's impossible to forget. I think I'm attached to the idea that one can forget, actually forget anything.

[61:37]

forgetting Buddha's path, you know, some people are forgetting Buddha's path as a way of resistance, knowing that they remember, you know, or if I remember, then, you know, I can kind of notice if I'm holding back or pulling on, and so on. I've been thinking a lot about how it feels impossible to forget pain. And I'm writing a story where the main character doesn't seem like she can't, she's Armenian and she's third generation and she can't forget somehow in her bones. And I have felt that in relation to my Jewish background on my mother's side where she seems to forget that she's even Jewish or she's connected to them. But I have this horrible, painful idea that really is emotional to me. I'm just identifying with my character and I feel like that we really can't forget.

[62:45]

So I'm just curious what you thought about Is it really possible to forget, whether it's pain or the Buddha's way? Okay, so let's take an example where a person seems to be able to remember pain. Is that your example? They are remembering the pain. Well, they're kind of in denial of the pain. So I think that's a kind of remembering. Oh, yeah. So a person is in denial of the pain. Okay. Okay. And so the person's in denial of pain, but you're saying they're not successful in actually forgetting it. Because they're kind of remembering, and that's why they're denying it. And I don't know if there's anything that could ever happen in their lives, even if they didn't deny it anymore, and they embraced it, that would allow them actually to forget it, or not pass it along to their own children. Yeah. So, in some sense, another way to say it is that we really can't ignore reality. But we really can't. It doesn't work. So this person here is trying to ignore the pain.

[63:47]

She's trying to ignore the pain. She's remembering the pain. That's why she has to forget. That's why she has to try to deny. That's why she tries so hard to deny. So I can see that that would happen. So I get that far, but so what, when, if she embraces it, or if I, and I mean, so, you know, you're always connected to your characters. I, or my mother, or whatever, if she embraces that pain. First of all, she's got the denial first. Yeah. So she needs to embrace the denial. Mm-hmm. Somebody, and it would be nice if somebody came and showed her how to embrace the denial. If she embraces the denial, then she'd say, okay, fine. And what is this the denial of? It's the denial of. And more and more, the more she embraces these things, the less they'll be controlling her. Do you think it's possible to forget? Do you think it's possible to forget?

[64:51]

Yeah, I think it is possible to forget. But in this case, you're talking about... Right. And based on that, remember, and they're remembering pain. And based on that, I'm not saying that... And I would also say that if you got down to the pain, which they're remembering, that that remembering sounds like... What? Forgetting what the pain actually is. Namely, a being who's calling for help. A being that we should love. So we say remembering the pain. Then, in addition to remembering the pain, now we have to remember something else. Namely, we have to remember to love the pain. And so remembering pain without loving it, I would say, is forgetting to love the pain. Remembering the pain without loving it.

[65:57]

It's forgetting to love the pain. And now if we remember the pain, and now if we are aware that we're remembering the pain, we stop, now we're not denying it, we're remembering, okay, I remember now that I am feeling pain. Okay, now, Do you want to be devoted to the welfare of this pain? To help this pain? Yes. Now, if you forget that, then that's the forgetting I'm talking about. And that forgetting is similar to the forgetting which you call denial. So, different ways of talking about it. Resistance, like holding back. Resistance, like possessing. and resistance like denying or ignoring. These are all different. I could have gone on. Yeah, sure. But I just chose three. The two main ones are, you know, holding it and avoiding it. And then in between, there's all this kind of confusion of looking away, looking around, you know. So greed, hate, and delusion applied to all things.

[66:59]

So now we're talking about the confusion part. Denial, take care of the denial. Now we come to the... through remembering the pain, but remembering the pain holding on to kind of memory rather than, okay, now welcome and be patient and gentle and calm and all that with the... And, okay, what does... So they have another character come in and teach this person that. Yeah, well, there is a character who's there starting to do that. Great. The other part of the question, I don't want to... How wonderful. Yeah, she showed up. So the other part is, so if I experience the path of the Buddha for even a moment, how is it possible that I can ever forget it? I mean, isn't it always kind of running through me? That was the other part of that forgetting question. Do I really ever forget? Well, we don't ever really forget reality.

[68:06]

We don't ever really forget reality. We just pretend to forget reality. So is it kind of a not paying attention versus forgetting? Is it a not paying attention versus forgetting? Kind of not paying attention is pretty much the same as forgetting. Yes. So one kind of resistance is you remember, but you're holding back. But you do remember what you're holding back from. The other case is you remember and you think you own it. The other case is you remember but don't pay attention, which is called forgetting. Okay, thank you. Thank you. Thank you. I like my new name. Oh, great. Yeah, see you later, Louie. Okay, that was, what time is it? Huh? Oh, 12.15, okay.

[69:08]

All right, yes, who's next? Okay, I don't know who's next, but Stephen's standing up. Microphone for you. Thank you. So I'm still confused a bit about this question of forgetting. And I'm sorry to put you folks through this. To my mind, of your talk this morning, you spoke about forgetting in two ways. There's the forgetting that is sort of the great dissolving great awareness and then there's the forgetting of not remembering that you were just speaking about and I'm plagued by the forgetting of not remembering and so an appropriate response to yeah I think I recommend to me and you to be very welcoming of forgetting what's really important in other words welcome the plague

[70:16]

The plague, the worst plague, the most important. Welcome the plague. Not like, you know, I love you in the sense of I like you or I don't like you, but just welcome. And be calm with the plague of forgetting what's most important. And be patient with the forgetfulness. And be gentle with it and flexible with it. And don't be overbearing about it. No more plagues. And that kind of remembering... to be kind to forgetting what's most important. It's like the worst thing is to forget the worst thing that's most important. As the Buddha said, basically, the most important thing to remember is whatever is most important, right? That's what you're supposed to remember. Like, for example, right view is the most important. The most wonderful thing to remember is right view. is to remember cause and effect. Remember that what you do has consequence.

[71:18]

This is really important to love all beings. And the worst thing is to forget that. But when you forget, you're supposed to love that. But you can forget to love that too. But if you do, love forgetting to remember, and so on. Everything is an opportunity to recover the practice of compassion. Everything. Except things that don't need compassion but occasionally come, which is, you know, not a problem. So, you know, and this leads to the great forgetting, the forgetting which is being enlightened by everything without exception. Thank you. You're welcome. Does that, like, make more sense or less sense? It's pointing me in the right direction. Okay, great. Let's see where he goes now. Okay. Okay, whoever wants to come, come. You can come up and queue up here.

[72:20]

I'm Laurie. Laurie. So there's been tons of suffering in my life for the past four years since the divorce, and a sense of just more and more falling away. And I'm wondering, of course, all that suffering and what a challenge it's been for me to recreate a good life after that. But what I'm really curious and wondering about is when you were talking, as soon as you started the talk with loving all beings, and I know that's always my deepest love. When you say it, it's like my whole heart lights up. And I do in my life, even the ants on my kitchen counter I practice loving with. I've been doing it for years and years and years. Every person I interact with I practice loving. Great. But I don't do, but I'm not, but I know I don't love all beings, you know, and the resistance. In some cases. It's more, it's, I mean, I feel love in general for most people to some degree.

[73:33]

Yes. You know, I really do, because I really do, this has been, it feels like it's my deepest heart yearning. So do you feel, you said to some degree, so then when you find a place where you can sense you've reached the end, then you've got the place to particularly give kindness to that place where you feel the end of it, like this is the end of it, then be kind to it. And then how is it, because I think the resistance is that I have so much, the story is I have so much suffering in my life and I need to be focused on finding, figuring out my way out of it, even though I certainly haven't been able to. So how do I have time to focus on loving all, I mean, even though I really do. Well, that... I need to focus on getting... Did you say focus on getting out of this problem? And I know, like... Well, that's another thing to be kind to. So you don't have to wait until you get out of problems to start being kind to yourself while you're dealing with the problem.

[74:37]

I'm pretty kind to my... I mean, I feel like I've been so... that I'm super loving and kind to myself, but I'm still suffering tons. I don't know how I bear it, really. Well, again, this doesn't, again, like we were talking before, it doesn't get rid of the suffering. It just grows compassion along with it. So suffering comes and goes, but the more the compassion is applied to suffering, the stronger the compassion gets. So your compassion may be growing during this time. Huge. And one of the places to grow it is in the impulse to figure out how to get out of it. But that impulse to figure out how to get out of it is not compassion. It's just human, what do you call it, human thinking, which actually is rather than love the situation, you're trying to figure out how to get out of it. But we don't say, you've got to stop trying to figure out how to get out of the situation and just address the situation.

[75:38]

If you're trying to get out of it, then be kind to that too. Be kind to the impulse to improve your life. It's okay to try to improve your life, but study that impulse to improve your life. The impulse to. Like somebody said to me, I think the last time someone told me, After the intensive here, he said, after this intensive, I'm going to, you know, sort of like, I'm going to do, he didn't exactly say, I'm going to give up my self-improvement projects. He said he was going to add student projects, something else. So you don't have to stop trying to improve yourself. I'm just suggesting you add to your self-improvement program studying the self-improvement program, loving the self-improvement program. Don't try to get rid of the self-improvement program and don't get all tangled up in the self-improvement program.

[76:41]

Just let it do its thing and love it. And after a while you love it. If you love it wholeheartedly, you're not going to be dwelling in it. It still may go on, but you're not dwelling in it. And then the self-improvement program is really benefited, even if it doesn't succeed at its project, or even if it does succeed. But a self-improvement project that succeeds without love is a missed opportunity for growing love. it's set up, because there's not love all around it, it's set up for misery. Because then what's another self-improvement project? Or hold on to this one? And so on. So it's okay that part of you is trying to get out of this suffering. Okay means we welcome that. I take away okay. I would say we welcome it. Don't even judge it okay or not okay. Just love it. And then this will lead to not dwelling in the situation.

[77:45]

When you're not dwelling in it, you're not going to be trying to get out of it anymore. But in fact, everything's completely changed when you're not dwelling in it. And then you're not going to be judging it anymore either as good or bad and so on. And that will help everybody And you can teach them how to do the same with their attempts to get out of problems. So we're not trying to get rid of people thinking that way. We're trying to teach people how to love thinking that way and thereby not dwell on it. Love it and understand it? Well... And you say be... I forget the way you worded it. We do want to understand it, but again, the way we want to understand it without being, what do you call it, overbearing. Like I'd like to understand, but then we sort of like are trying to get a hold of it or pull something out of it. Understand is fine, but we're trying to understand in a disinterested and unselfish way.

[78:49]

So if you can want to understand and find out, well, you can understand, but you don't get, there can be understanding, but you don't get to have it. wait a minute, would that be okay to have understanding, but you don't get to have it? Yes, actually, that would be fine with me, for me to contribute to an understanding that I don't get to have. This develops an understanding which is not going to be for me. This is the kind of understanding that you can actually contribute to and take care of. So it's okay to try to live for the welfare of this understanding, for this knowledge. And if I'm trying to get it for me, that interferes with this kind of knowledge. And if I'm not willing to do that, then again, be patient with the guy who's trying to get the knowledge for himself. And the knowledge I get for myself is called delusion. But the knowledge which is not delusion is a knowledge which I don't get to have.

[79:57]

But I can make a contribution to its realization by this practice I'm talking about. Thank you. You're welcome. Hi. Good morning. Good morning. Question number one is, love is such an overrated, misunderstood, and... What's overrated? Love. Love's overrated. Overrated and misunderstood word. It's way overrated. It's also underrated. And underrated. And that so many people have gotten hurt by very... Love or not? No, no, no. Not of love. They're hurt by overrating and underrating it. Right. So what can we use as a lexicon other than love? I mean, what you're talking about? Anything you use, like, for example, compassion can also be overrated.

[80:59]

Living for the welfare of all beings, you can overrate and underrate that too. But this teaching, although you can overrate and underrate it and therefore get attached to it, nothing cannot be attached to. But some teachings do confront attachment. And living for the sake of all beings does confront attachment, even though you can attach to that. It keeps saying, this is ridiculous. So love in this sense The fact that we make it into something we can grasp, which is destructive. So is it okay to attach to wanting to love all beings? It is okay to attach to it, and when you attach to it, you will receive help to not attach to it. Naturally it's asking, please help me. Please help nobody attach to this, because this is not about attaching to this thing.

[82:08]

This thing is, here's something to be devoted to without attachment. That's why it's put in this universal way. So if you try to attach, it's obviously ridiculous. But it's okay to go ahead. Now, your attachment is being put on the block for study and love. Whereas before, when it's not universal, you don't necessarily notice that you're attached to it. So as you exercise that, I find that the conflict begins when you love yourself, correct? In loving all beings, you are one of the beings and you need to love yourself. Yes. So I see the conflict begins almost like when you're sitting on a plane and you see that mask. It says when you use the mask, first use it on yourself and then help others. Yeah. In case of an emergency. Yes. I think that is where the conflict begins because there are so many people to help. And there's so much of you that as you use that mask, the whole idea of using how much of that oxygen you're getting, how much you're putting on the next person, how much on the next person, becomes a conflict.

[83:17]

Yes. Becomes an operational conflict. Yes. Let me resolve that. Well, I would just say, you know, be welcoming to that conflict. You've got the conflict, but are you welcoming it? So I would say, now that you've got the conflict, welcome it, be calm with it, patient with it, don't be overconfident, be nonviolent with it, and don't dwell on it. We don't have to get rid of the conflict. The conflict's an opportunity to realize what actually will help everybody on the airplane and all the other airplanes. But it is hard to do this. It's hard to, you know, to be kind and comprehensive and balanced away with a conflict. But if they're just pulling the oxygen mask away from you, give them a little knock and... What I'm saying is, a lot of times, these types of conflicts... Whatever it is, it's a being. Yes, it's a being who needs that oxygen.

[84:18]

No... Whatever the situation you're dealing with at the moment, it is a specific being. This is the one to take care of right now. And I'm suggesting the way to take care of it. And I'm suggesting that the way I'm suggesting to take care of it, you should be flexible about. And don't attach to the way I'm telling you. That's part of the way I'm telling you. So it comes between you having that oxygen and the techniques being, which one do you choose? Well, you'll have to go with me until that happens, and I'll show you. Okay, I'll take you. As I was sitting down there, my questions keep evolving and changing, but I still am here with my question, and that is what comes to me is the freedom.

[85:25]

The freedom of the mind, the freedom of the body, the freedom of the spirit, and what comes to me is... I am looking for a new I. It is my eyes that was not seeing correctly and not seeing every being that they are perfect as they are, even if they're suffering, is because that is where they like, what that is that wants to experience that and be able to totally honor everything that I see, that I feel, and I touch. And I wish that for that I. I do too. Hi.

[86:29]

Hi. I had to write mine down because, you know, I forget. Okay. I guess as people were coming up here, I was just picturing this friend that calls me up with all these problems. I was picturing in my mind this friend that comes to me with all these problems, and on the phone she's just in a... I'm really trying to apply all this Buddhist stuff that we're learning. I could just imagine her with all these problems, and she calls me up and I say, well, you have to love it. I mean, it's just not going to work. Or welcome it. Maybe drop you have to. And maybe drop love it. Maybe listen to her. Well, I do that. Listen to her and maybe welcome her. Yeah, I welcome her.

[87:31]

Yeah, definitely. And be patient with her. Yeah, I'm plenty patient. I went down. What did you say? I got that one down, you know, like two hours on the phone? Yeah. That's a lot of patience. And guess what? Guess what? What? Did you say listen to you a little bit? Yeah. Wait a second. What? Patience? Yeah. More. More. Are you welcoming this? Oh, yeah, yeah. Good. More patience. That's fine. Great. More patience. And then more calm. Oh, yeah. And also more non-dwelling in her. Mm-hmm. Don't be so attached.

[88:33]

Then you will be showing her. You will be showing her. And she may someday say to you, do you have any advice for me? And then you say, do you want some advice from me? Then you can start saying stuff like, love it. But first of all, you love it. You love it. You love it. You love it. And eventually she'll probably say, what's going on with you? You say, well, I'm loving this really difficult friend I have who pushes my patience to the horizon of infinite patience. It's just wonderful. And then she says, well, who is this person? And you say, well, actually, I don't know because I don't dwell in her. But it's hard to get to this point of this love that's so great that she's going to start inquiring in you about what it is.

[89:37]

But little by little, you can show that you'd be more interested to learn about it. But just to flat out walk up to somebody and say this, you can only do basically in a situation like this, where people come in, they sit down, and you get to say, the Buddha way is loving all beings. But when the person's actually poking at you and spitting on you and crying at you and screaming at you... I'm not necessarily asking you to give them a Sunday morning Dharma talk. So then you probably shouldn't say, the Buddha way is blah, blah. Then you should just practice it. Practice it, practice it, practice it without really saying anything other than, oh, oh, you know. Just be yourself and try to do these practices and that will be conveyed to her. And then she'd say, would you please give me a lecture? You could sit down and say, love all things. So I'm in a special situation.

[90:39]

I don't talk like that. Generally speaking, I don't walk around to people and say, love all beings. I don't say that. But I try to practice it on them when they're suffering. I try to love them right then in the form of patience and welcoming. I try to do the practice, but I don't. They say to me, do you have any kind of instruction for me? And people do sometimes do that, but they sort of have to ask. And Sunday morning there's an implicit request for me to talk. And sometimes people come in a little room and make an explicit request to talk. But sometimes they don't ask me. Sometimes they tell me stuff and show me stuff, but they don't ask me to say anything, so I don't. But I try to do this practice with everybody that I meet, except I sometimes resist the practice and forget that what I'm doing here is having this conversation for not just the sake of the person I'm talking to, but not just them.

[91:42]

For them totally means we're all beings. So I'm talking to you right now. I'm trying to totally give myself to you, but for the sake of all beings, including your friend and your bird. Oh, thank you. You're welcome. Yeah, my bird. Yeah. She has a bird in here. Well, you gave him a special invitation, so I... Yeah, I'll hold the microphone for you. Want to bring your bird out? You don't have to. Do you want to? Well, it's okay if he poops or something. He can say bye-bye car. His name is Bodhi. He's just a baby. But then I have to tell you something, one more thing. Oh. And Bodhi poops. He's potty trained. Thank you. You're looking at everybody.

[92:45]

Yeah. Well, there was just one little, can I just say one more thing? Yeah. There was a man that I met, and he was telling me about, he went to a retreat, and he had all these problems, and all these monks were coming around helping. Yeah. And so he went through all these problems and this and that, and the monk who sat there, finally the monk said one word. He said, laugh. And the guy said, what? Yes, the guy didn't laugh, but a lot of people here did, so I wouldn't goodness. The monk kept saying, laugh. That's all he would say. By the time he said it several times, the guy started laughing. Great. And they both started laughing, and he just laughed and laughed and laughed, and finally the monk left. So I just thought that was kind of an interesting thing to do. I do. Because I've noticed that I keep laughing, and I wonder why. Yeah. Thank you so much. Thank you so much. Thank you. You don't have to take this, but you can take that.

[93:45]

Oh, yeah. You're welcome. Bye-bye. Any other offerings you'd like to make this morning? If you want to talk, come up. Yes. Thank you. You're welcome. The question I have is, see still consciousness reflect back on itself? Say again? The experience here is like the consciousness can still reflect back on itself and creates an image of an I, though experientially there is no I. So it's kind of like sitting with it and see how it happens.

[94:45]

And I guess seeing quite a bit. And yet the heart says it's not complete. The process of emptying or did not complete itself, though I know I say I, but without an I. So the experience I'm having is just like sitting with it. And yet I feel that there is a possibility to bring more wisdom, which is something that I don't see yet. That's why it keeps coming for me to see something. I guess that's about it.

[95:48]

If you have any words to say about if you have a sense of where to look. or where to apply some wisdom. I think that I feel like you're being compassionate with this visitor that's coming to you. Yes. I feel like you're being compassionate with it. Totally. And I think this visitor wants to keep coming to receive your compassion, and it wants to keep testing to see if you will continue to let it visit you without dwelling in it. And I think it's going to come to prove by your love for it, that you have no expectation to get anything from it. Prove to whom? To the truth. The truth is coming to visit you in this form. And it wants you to love it and by continual love, without expecting to get anything, And I'm just like, I'm like flowing back into like an experience that happened about a few months ago when I came over to the six weeks Zen talk that you gave, like Zen quants.

[96:57]

And then I went to the car at the end and there was just, the moon was like, like, throwing its light on the road. And I had a thought like, to whom did he talk to? And everything just dropped, and I was just walking. So you say, you need to do this, and I'm just blanking out. It's like, it's I that cannot do things anymore. But what you're telling me, I'm just saying, I'm hearing from you, that I'm not saying, maybe I shouldn't say that you're doing this, Here is compassion towards what's being offered. I hear about something coming to visit, and I hear a compassionate response to it, and I'm saying that that compassionate response, I hope and I recommend that that compassionate response continues to meet this visitor. That's all I see that needs to be done.

[98:00]

And we don't have to have you be involved, but that's fine. I think that's fine for now. Sounds good. And then hopefully there's some awareness of whether anybody's trying to get this thing done with. Just keep an eye out for that. Somebody keep an eye out for that. Right, well, that part is like the part that like... Because I heard the word incomplete, you know. So incomplete is a welcome incomplete. Welcome incomplete. You know, it's kind of like... I feel there is welcoming of incomplete. I don't feel like there's harshness towards incomplete. That's good. I feel like there's non-violence towards incomplete. It's true and yet in the inexperience there is a feeling of of more love that wants to come through this like as a source that wants to it's always the source.

[99:03]

Everything is... The Buddha expresses for everything, and I can see that, but... That's another guest. I just saw another guest. You did? Yeah, the guest was, there's always a source as a guest. I welcome that guest. His quotes, there's always a source, unquote. I welcome that. Thank you. Wherever it came from. I hope nobody's dwelling in that. No, I was feeling into what you just said and I was just trying to be in the... Joining the welcoming. Yeah, I was just totally with it. I encourage this. This is being encouraged. It's weird. I'm like sitting here and I can see how everything comes from emptiness and goes back to emptiness.

[100:12]

You can? I could as past tense. Let me see if I can now. That's the truth, right? No, that's not the truth. The truth is that that's not the truth. That's the truth. The truth is that I need to feel for myself what's happening right now. That's not the truth, but I think you do need to do that, and I think you are, and that's good. But that's not the truth. That's just an encouragement to realize the truth. Right. But the truth is that none of this stuff is the truth. This is all just contingent material to be welcoming. including the statement, everything comes out of emptiness and goes back to emptiness. The words. Right. The experience is different. And those words are not true. No, the experience is real. The experience is real. No. No experience is real.

[101:13]

All experience is real, which is that you can't find it. But anything you can find is not real. And if you accept that, then you find reality in everything. But if any of these experiences you say they're real, then you're in danger of dwelling in them. And when you dwell in them... I hear what you're saying. It's more, I mean... When I started my conversation here, when I came here, it's like more, I found mind says, I'm aware. Like there was experiences of emptiness, and then mind tries to come in on it and say, I'm the emptiness, which is just emptiness is emptiness, or there is no I in that. And yet, when I wake up to this body-mind,

[102:19]

The mind says, yes, I'm that, when it's a false statement. I figure it out myself. Is it time? So I thank you very much for your wholehearted presence.

[102:53]

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