So I start by making this diagram, kind of a circular diagram of mindfulness of Buddha, mindfulness of mind, and having no object of thought. Working with these three terms, the other day I tried to give you a feeling for the ancestor Daoshin's teaching, and he's saying that if you're mindful of Buddha, you know, steadily or constantly mindful of Buddha in the sense that you understand that Buddha is not out there.

[01:14]

In other words, mindfulness of Buddha as a way to develop mindfulness which has no object. working in this way where you more and more can feel that what you're mindful of all day is your mind. All day long you're mindful of your mind. Everything you see is your mind. When everything you see is your mind, then everything you see is not an object. When everything you see is not an object, then everything you see is Buddha. When everything you see is Buddha, then everything you see is your mind. When everything you see is Buddha, when you see everything as Buddha, then you see no objects of thought. When you see no objects of thought, you understand what it means to see Buddha.

[02:16]

When you have no objects of thought, you realize emptiness. When you have no objects of thought, your mind is free. of conceptual thought. It's in particular, first of all, free of the conceptual thought that objects are external. Externality is a concept. It's a very important concept. Without the concept of externality, there won't be a self. So all these different teachings are working together. So Wang Bo teaches, if you can only free yourself of conceptual thought, you will accomplish everything. Freeing yourself of conceptual thought is the same as having no object of thought. So there Wang Bo is a disciple of Dao Shin, but also Wang Bo is a disciple, and Dao Shin is a disciple of the Prajnaparamita Sutras,

[03:24]

where the Buddha taught having no object of thought is called mindfulness of Buddha. But it's interesting that Wang Bo says if you can become free of conceptual thought, for example, if you can become free of the concept that the objects that you're aware of are external, if you can become free of that concept, or any and all concepts, but particularly that one will free you of the rest, then you will accomplish everything. And that word accomplish reminds me of the accomplished, the thoroughly accomplished. So all phenomena, everything you're aware of, has a thoroughly accomplished quality, a thoroughly accomplished character. And the thoroughly accomplished character is that the dependent core arising of the phenomena is free of the imputation of concepts.

[04:26]

It's free of conceptual imputation. So again, the thoroughly accomplished is whenever a phenomena arises, the thoroughly accomplished is that the phenomena is free of the concept that is external. So there, again, you also see Wang Bo and Dao Xien are in chord with the Samdhinirma Chana Sutra. So you can connect them, the Samdhinirma Chana Sutra, the Mahaprajna Paramita Sutras, Wang Bo and Dao Xien. But this also connects to Bodhidharma, because Bodhidharma says, when it comes to external objects, don't activate the mind around them. In other words, even things called external, don't grasp them as external. So when something arises which ordinary people call external, you don't grab it as external.

[05:33]

Then you're free of the concept, the ordinary concept that the outside is external. And you're free of the concept that inside is internal. You're free of all concepts. This freedom of concepts is accomplishing everything. This freedom of concepts is realization of emptiness. This freedom of concepts is mindfulness of Buddha. Again, if you're constantly mindful of Buddha, you will not grasp objects. or the grasping at objects will not arise. And this is the impartial mind. Impartial, which also means not to, because you no longer feel like you, the subject, is reaching out to something outside called object.

[06:41]

And Dao Shin says, when you understand this, when you understand that meditating on mind is meditating on Buddha, mindfulness of mind is mindfulness of Buddha, when you understand that mindfulness of mind is no objects of thought, the mind, this is pacification of the mind. This is a peaceful mind. So in this teaching of Dao Shin, you can see he's teaching both calm and wisdom, both calm and insight, that they're the same thing. Because understanding no objects of thought is a calm mind. Not understanding no objects of thought, in other words, believing that what you're aware of is external, is an upset mind. either upset this way or upset that way, but anyway, disturbed, depressed, or hysterical, or compulsive.

[07:59]

Anyway, all kinds of upset when we think that our experience is out there. When we understand that there aren't external objects, the mind is pacified. But, I just said understand. When you understand that there's no external objects, you overcome the duality of internal and external, subject and object, self and other. You have insight into the dialogic self, which is the self that I'm happy to see. is the subject of the multidisciplinary scientific study of the self. The self which arises dialogically. The self that arises in a conversation. Our self arises out of a conversation between mommy and baby.

[09:02]

And that self which arises out of conversation is not an independent thing. It continues to be a dialogical self, a self in conversation. At first it's just conversation with mommy's face, right? Or daddy's face. The sun shines east, the sun shines west, but I know where the sun shines best. Mammy, mammy, I'd walk a thousand miles for one of those smiles, my mammy. But then later the self interacts with other faces and other things and becomes a place where the dialogue continues between the organism and the environment.

[10:12]

But that self cannot function except in dialogue. If the dialogue stops, the self has no function. If the self starts functioning, there's no dialogue, there's no relationship, there's no life. When we realize no object of thought, when we are freed of the belief, the false idea, the concept that there's something out there separate from ourself, suffer from the self which arises in conversation with that thing. When we're free of that, we realize the real body of the Tathagata. R-B-O-T. We realize that everything, all phenomena are the real body of the Tathagata.

[11:19]

And the real body of the Tathagata is also not out there. Now, one of the things that came up in class, which Marcia asked about, I think she said, this teaching seems to be so basic, why study other things? Something like that. I alluded to the vast array of other tasks for bodhisattvas to accomplish and other teachings and doctrines for bodhisattvas to learn in order to help beings. And she said, how come? This, even though you may realize the real body is a target to some extent, this real body is a target, the nature of it is that it has an infinite potential for being deepened and widened. So, for example, you can infinitely deepen and widen the study of the self.

[12:24]

There's no end to it. However with this realization, based on becoming free of conceptual thought, the basic training in the Zen monastery is to train people to become, you know, wu suwa nian, free of conceptual thought, free of external objects. Once they're free, they realize the real body of the Tathagata. And they realize everything is the real body of the Tathagata. But then, they unfold that realization in dialogue. It's like that koan, you know. Why are you fanning yourself, Master? Everything's the real body of the Tathagata. You know? The wind's everywhere, right? What is it? It reaches everywhere, and what's the other one? The nature of wind is permanent.

[13:28]

Everything is the real body of the tathagata, but once you realize that, then you have to have it reach everywhere, so you have to fan every being, fan every teaching. That unfolds this real body into the relationship with each being. And each being requires, you know, another teaching. Melissa asked, in a note, she said something like, if for a, she said, for one who is seeking the bodhisattva way, is it equally appropriate to study oneself in one or many of the various arts and sciences as to study oneself in Buddhist texts and practices. For one who is seeking the Bodhisattva way, everything is Buddhist text and practice.

[14:35]

So it's not in opposition. But some of the arts and sciences don't tell you that everything you study is a Buddhist text. But the bodhisattvas have to be educated enough to understand that everything they're studying is the real body, the tathagata. That's the service of Buddhism, is to make everything service. So if you're an artist, you're a servant. If you're a scientist, you're a servant. And if your science goes into medicine or psychology or neurobiology or whatever, you're a servant. You're doing that as a way to unfold the real body of the photographer in that discipline. If you're an artist, you're an artist as a servant, a servant to bring the real body of the photographer into that artwork so that people can look at the art and see reality. So, if you already understand that, then these things are the same as Buddhism for you.

[15:43]

But some artists maybe don't know, some scientists maybe don't know that what they're doing in their work, even studying the self, is that they're helping beings understand reality. I think they sort of know it, because one of them said that psychological development is not only the development of the personality and the psychic structures through relationship with your mother or whatever, not only is it normal maturing of these psychological structures and functions and systems, but it is also the awareness of those structures and systems. So psychological awareness, so awareness is part of psychological development according to some psychologists. But it also is having the structures there to study in yourself and in others. If you don't have the structures in yourself, you're not going to be able to be aware of the structures in others. Another question was something about how do you apply the one practice, samadhi, to some of the difficulties that some of us are having now in this practice period.

[16:55]

And so, I just thought of an example. During the last work day, during the morning, I was noticing how actually it is kind of nice to be quiet. To have these people like moving around all over Tassajara quietly. Noise is nice too. But anyway, quiet is nice, especially when people are kind of like working. So I was walking around, you know, in this nirvanic place with all these people going, chick, chick, chick. You know, quack, quack, quack, and quack, quack, quack. And ding, ding, ding, and clap, clap, clap. Anyway, all these little active beings in silence. It was very nice. And then somebody came up to me and said, good morning. Whoops. And then a couple other things happened, but I can't say what they were.

[18:06]

But I can tell you that they both hurt. And... They were like daggers into my little heart. They were words. During the silent period, walking around in silence, you know, kind of like Nirvana, and then suddenly... During the silent period. Words during silent period can be more, can get deeper sometimes, because you're like walking around like, oh, it's so quiet. And the word that comes in silent period might possibly be unconscious. Because, you know, the person is practicing silence, you know, walking around silent, silent, silent, and suddenly this word comes. And to who? To the senior Dharma teacher, right? So this thing, this must be a word, an unplanned word. Going to talk, going to talk to the... the person in the teaching position during the silent period just an unconscious word comes out now unconscious words one of the nice things about unconscious words is that if they are unconscious maybe they weren't is that since you didn't even notice you know what it is also doesn't you know doesn't it doesn't you know it can be anything right

[19:31]

It's like in Minnesota, in Lake Wobegon, Minnesota, they banned French books because they could be saying anything. Anyway, these words came, and I don't know if they were conscious or unconscious, but they were mean, in a sense. They came from a place that hurt me. Then I thought, what is this? Is this mine or was that him? Was that him or is this my mind? Was it that person's unconsciousness or is it my unconscious? Did they just stimulate some unconscious place in myself? You know, it could be that what I'm dealing with here is my mind. And my mind has delivered me a little dart in the heart at the start of the workday.

[20:40]

And if this is my mind giving me little darts, this is Buddha giving me a little teaching. A teaching which says, hey, do you think this is something outside yourself? Do you think this is not mine? Do you think this is somebody else talking during the silent period? Well, it is, yeah. But do you think that's something outside yourself? If it's outside yourself, how come it hurts? So I saw this was my mind and this was Buddha. This was a teaching to me. It was a teaching to me. And it was a teaching to me that mind is Buddha and what I'm experiencing is not out there. So Daoshin is saying, Stay with this unified mind. He says, stay with it. Don't deviate from this unified mind. All day long, whatever people say to you, remember this unified mind, this unprejudiced mind, this mind of not to.

[21:49]

There's nobody out there. What people are saying to you is not out there. If it's not out there, then it's Buddha teaching you. If it's out there, then it's them behaving well or not. If they're behaving well, oh, nice, you know. Even if they break the rules, if they say they're sorry right away, it's okay. Good morning. Oh, excuse me. Or, I hate you, excuse me. I'm not supposed to be talking. But the point is, if it's out there, then it's just some sentient being who's not you, who's doing whatever. But if it's not out there, you're free of conceptual thought. And Buddha's not out there, but Buddha's teaching you. So Daoxin understands this term, you know, nian xin and nian fuo. Usually they understand that nian is thinking of Buddha or mindful of Buddha or reciting Buddha's name, nian fuo.

[22:56]

But here it doesn't mean thinking of Buddha, it means thinking Buddha. or thinking Buddhahood, or enlightened thinking. Enlightened thinking is having no object of thought. And Tauschen says, stay with that. Don't veer away from that having no object of thought. Don't veer away from that unified mind. All day long, stay with it. No matter what happens, stay with that mind. Don't shift away from, guard that mind that doesn't have any objects. Guard that unified mind that seals the tear between subject and object, which remembers the real self, which is a self that has no life other than that dialogue. This is no self. So, you know, whatever it is, it's Buddha Dharma.

[24:05]

All these difficulties and irritations appearing to us in the form of human beings or whatever, it's Buddha Dharma coming at us. Be absorbed in that. That's the one practice samadhi of dowshan. Nothing's external. You have no external objects of thought. No objects of thought. Of course, this is also mind like a wall. And once again, mind like a wall. Someone also asked me, is this the same as in the seen there's just a seen, in the heard there's just a heard? Yes. In other words, in the seen there's just a seen means the seen is not an object of thought. If the scene is an object of thought, you can identify or disidentify with it.

[25:08]

Then you're here and the color or the person or the tree is out there. When in the scene there's just a scene, there's no object of thought. When in the scene there's just a scene, there's no object of thought. Thought means there's no here and there. There's no self here and other over there. They're unified. Daoshin says, Absorb yourself in this unified mind. And when a person or a sound hurts you, it's poking you to say, can you stay with it now? Or didn't you slip away a little bit for a minute there? Isn't that why it hurts? It came to you, but you didn't remember it. you weren't practicing everything that comes as the Buddhadharma. So, because you weren't practicing everything that comes as Buddhadharma, it kind of went down the wrong tube.

[26:11]

You know? You weren't mindfully taking in data, so it choked you. Now you have to like regurgitate it and chew it again. Take it back in the right way. This is not a mistake. This is not an injustice to me. This is another opportunity to practice the unified mind. Okay? Let me do other questions. So, Marcia, do you understand your thing there? About why we have to... Do all these practices. Okay, so again, once again, once again, I keep on... In this practice of having no object of thought, can you see that that is both calming and insight? It is cutting through, it is cutting through the delusion of self and other being separated.

[27:16]

It's insight into non-duality and it's also calm. When you have this insight, you're calm immediately and you also have insight. And also, I said the other night, she who cultivates calm yet does not examine the concept of self will eventually, again, be shaken by defilement. And I just want to say... that some people are basically working on calming practices. Calming practices are good, okay? They're good. But they have limitation, unless they're combined with study of the self. And study of the self means study of self and objects. Unless you're studying this issue of duality, along with your calm, the calm will keep you calm and keep you steady when you're practicing it, but you will eventually be dislodged from that calm and be thrown back into turbulence and, you know, good luck, land.

[28:29]

The Buddhas are still loving you and extending you their compassion, but you don't even know where to reach for it because you're so upset. So, calm is good. And you can practice it wholeheartedly, but just don't forget that it has limitations. But don't let your remembrance that it has limitations make you think you're not doing something good, because it still is good. It's just not the whole story. And as Helen pointed out, vipassana, real vipassana, includes shamatha. So insight includes shamatha. And one other thing I wanted to say, which I thought was kind of interesting, Robert was reading a lecture by Suzuki Roshi, and he said something like, the first 40 years, your face is the face that you got from your parents. And then the second 40 years is the face of your practice, that you get from your practice.

[29:32]

And... I remember somebody said one time Abraham Lincoln had an interview with somebody, and after the guy left, he said to his secretary, I don't like that guy's face. And the secretary says, well, a person can't be held responsible for their face, so why do you dislike it? He says, for the first 40 years, you're not responsible for your face, but after that, you're responsible for your face. Okay, now Liz, you had a question. Do you want to ask one or do you want me to respond to your question? You can go either way. Huh? Which way do you want? You're a Libra. Well, I have Libra moon. Do I look like you? Do you see yourself in me?

[30:35]

Okay, that's it for Liz. Here's Liz's question. I've read that wrong perceptions or false perceptions are the basis of suffering. Yes, that's right. And I wonder, and I'm wondering, how could perception be false? Is it that the perception is a disturbed mind, a mind with a sense of externality? Yeah, that's part of it. Are false and those of a tranquil mind are accurate? Well, tranquility is, you could have a tranquil mind and still have inaccurate perceptions or false perceptions. But you could, based on a tranquil mind, you can study your perceptions and gradually understand in what way, for example, they're false. For example, you can notice in what way do they hurt? And you might notice, well, when I see objects as external, they hurt.

[31:48]

And then you might see sometimes that when I don't see them as external, which sometimes might just happen, they don't hurt. That's kind of hard to validate that. I shouldn't say hard to validate that, but sometimes you don't notice that objects hurt you, even though you still think of them as external objects. But sometimes maybe if you're really in a lot of pain looking at something and your mind drops the idea of the externality, the pain might drop away suddenly and there'll be this big change you might notice. Like I had this experience with blue jays one time. I kind of, you know, often have trouble with the way the blue jays act around here. And one time in the winter, I came out of the Zendo and there was a blue jay sitting there freezing like me. This was before the Zendo was heated and before the outdoors were heated too.

[32:50]

And so I was freezing and there was that freezing blue jay. And, you know, I really didn't feel like the blue jay was any different from me at that time. You know, I really felt... One with the blue jay. And my usual feeling about blue jays just dropped away, my usual kind of irritation with them. And a lot of other things like that, too, that you're having trouble with right now. If you look, you see that the externality is really what's the key factor in the irritation. And if that would drop away, you could verify that that is a big relief. So that's one way that you could study and become free. But, you know, basically all the things that we see like elephants and men and kitchens and bread and stuff like that, all those things are false perceptions.

[33:56]

Because we ignore the dependent core arising of them, which is free of the imputations. And what we see is a result of our ignorance. If we would see clearly, we wouldn't see them that way anymore. Or even if we still saw them, we would realize that they were false. Now, if we actually were like literally seeing their emptiness, as the mind realizes their emptiness, we couldn't even see them anymore. But if we're still seeing them, but we had understanding of emptiness, we would understand that that was a falseness to that perception. So that anything that we see with a mind that's... a mind that doesn't understand emptiness, anything we see is false.

[35:07]

Now, if we do understand emptiness, then we understand that everything we see is false. And or we don't see anything. It's like when the mind flickers into seeing a thing, you have to ignore something, and therefore you're not seeing things correctly. And the same, of course, for the self. If you see the self cut off as a thing, you're not seeing what the self is. You're seeing the self, you're misconstruing the dialogic dependent core arising of the self with some kind of imputation. So that's not really what's there.

[36:10]

So what appears to be there is not what's there in fact or reality. So it's false. That's a false perception. And those false perceptions are brought to us by the power of the ability to perceive falsities. So some minds have a power to perceive falsities. It's a power, as we actually have, that we have the power to impose on reality. and come up with a perception, which creates an appearance which does not correspond to the way that thing actually is, to the way things actually are. Okay?

[37:12]

This has to do with the two truths, okay? And I wrote down on your... on your question, Liz, something from Chandrakirti, where he says, ultimates gain their existence through being objects of certain exalted wisdoms. Ultimate entities or ultimate existences They gain their existence through being objects of wisdom. Ultimate truth doesn't really exist. It only comes into existence conventionally by being the object of wisdom. Nothing ultimately exists, but conventional truth does exist

[38:19]

When a wise mind looks at reality, then that creates the existence of an ultimate existence. But when an unwise mind looks at reality, it creates a conventionality. And the conventionality gains its existence through the power of perceivers of falsity. Okay, I think I... Oh, and one other question was, is detachment with love not adhering to mental imputations about other or self? or any objectification? Is detachment with love not adhering to mental imputations?

[39:23]

Yeah. What is meant by freeing, saving, liberating, embracing, sustaining, awakening with all beings? What is meant by that? What is meant by that? What is meant by that is the bodhisattva way. That's what's meant by that. which you might say that's kind of circular, but anyway. It means, it means, you know, in the sense that one understands that all beings are not external to you, that there's no objects of thought. Nobody's out there external to your life. And realizing the true body, realizing everything that comes to you is the true body of the cittagata. Everything that comes to you is a true body, the real body of the Tathagata. And interacting with the real body of the Tathagata is, as you said, freeing, saving, liberating, embracing, sustaining, awakening with all beings.

[40:32]

So, here we go. Martin? Martin? I wonder if the central mystery of Buddhism is that ultimately nothing exists. Is that the central mystery? So Martin says, is the central mystery of Buddhism that nothing, what? Nothing exists. Is that the central mystery? It's half of it. The other half is that things appear to exist. So, it's a bit like, I mean, it's a bit like Nigel's question. So the Buddha is walking around in ultimate reality. No, the Buddha, the Buddha can, the Buddha is different from, non-Buddhas walk around like in ultimate reality, which means they don't walk around. They're just like, nothing's happening. For a non-Buddha, when they're realizing ultimate reality, they don't see anything.

[41:39]

They have to switch back and forth between ultimate reality and looking at conventionalities. But Buddhas can see both simultaneously. Yes. Yes. Yes. presumably watch out himself. Yeah. Even though he would realize that what he's seeing there were falsities. And he would simultaneously be, you know, totally blissed out in the world where there weren't any elephants. That Shakyamuni could do that. Now there's other people, like maybe you, who understand emptiness, but in your actual realization of emptiness you can't be walking around. We have to keep you away from the elephants. Yes, exactly. But then the other side of it is, yes? That for me is the most complicated part.

[42:45]

You cannot for a moment imagine what it's like to have nothing existing. Yeah, you can't imagine that, right. Right. It is approachable and understandable. Well, not as... It is understandable. That's proposed. It's just not approachable by... Well, by working with, by studying the conceptual process, you become free of conceptuality and enter that realm. So, again, the instruction is constantly meditating on Buddha means constantly meditating on mind, means constantly meditating in such a way you realize you're always looking at your mind, you're always looking at yourself, there's no objects of thought. you're meditating in that way but you still sort of do think there are objects of thought and you're studying that concept of externality and you're watching how upset you are about it or how little upset you are about it but anyway you're studying all that you're saying oh I think I still believe in that you know she's external to me because look at this look at these outflows here

[44:05]

So, but as you become more and more intimate with the outflows around conceptuality, the closer you get to dropping the conceptuality, when you drop the conceptuality you do realize emptiness and then you don't see any elephants. unless you're a Buddha, and then you can still see the elephants and see emptiness. So one time, actually, I'm not saying Suzuki Roshi is a Buddha, but anyway, one time I was in the courtyard at the city center, and he was out in the courtyard with me and some other people, and this guy came in, this guy who sometimes beat people up, and he His name was Tom Poole. And now he's real friendly and doesn't beat people up anymore with Peron Zen Center. And anyway, one time he went into the kitchen and he wasn't a resident and the tenzo said, you know, you're not supposed to be in the kitchen and punched the tenzo.

[45:07]

The tenzo fell back against the wall and spice rack fell on his head. And then he was just hanging around the building. And I was at Tassajara and they asked me to go be director of the building. So when I got there, I said, Tom, you have to leave. Zen Center was a little bit affected by whatever man. They couldn't quite ask him to leave the building. So I said, you can leave now, Tom, and he left. But anyway, over the years, he came back many times to visit. And... So this one time, he came in and he wanted, he said, he came out to the courtyard and he said, Suzuki Roshi. And I stood between him and Suzuki Roshi, you know, so it wouldn't hurt Suzuki Roshi. And he said, he said, tell your stupid disciple to get out of the way. And Suzuki Roshi got up and walked around me and said, stupid disciple? Stupid disciple?

[46:13]

Who is the stupid disciple? He took the guy's hand and Walked him out the door. This potentially, you know, harmful guy. But my teacher wasn't afraid of him and just go and take his hand. Come on, Tom, let's go. I got to tell you one other good story about Tom Poole. Not a good story. It's actually not a good story. Just a story. It's actually not a good story at all. I'm not going to tell it. You going to let me get by with that? No. Any of them. You're not supposed to let me get by with any of them because you're not me. So you won't let me get by with anything. But if you were me, you'd let me get by with everything, wouldn't you? So anyway, in the old days, we used to carry the stick in the zenda. You ever heard about that? And the person who carried the stick would call it junko.

[47:16]

And we had a visiting teacher one time. Her name was Yoshida Roshi. She was the first teacher who taught us son. And this is how she invited her, and she taught us son. She was a very nice teacher. As a matter of fact, I would just say about her, how to give her, she said. Yoshida Roshi and her teacher, Sawaki Kodo Roshi, not, no, Hashimoto Eiko Roshi, Hashimoto Roshi and Yoshida Roshi, Kadagiri Roshi said, they're always practicing oneness, you know. They really practiced that one practice, samadhi. Everything they did was always remembering no objects of thought. So that's very appropriate for a sewing teacher, right? The cloth is not an object of thought, right? The cloth is your mind. The cloth is a field, you know, of virtue, far beyond form and emptiness, okay?

[48:29]

Anyway, Yoshida Roshi was visiting us and she was sitting in a zendo one day, And she was humble, so even though she was a teacher, she faced the wall like a regular student. And so Tom Poole came into the zendo, and he was not a regular student. He didn't sit facing the wall. He walked around the zendo. So he went up to Yoshida Roshi, kissed her on the back of the hip. on the back of her bald Zen masterly head. And, of course, she experienced the oneness of the kiss. But then after Zazen, she said to me, Who was the Junko? We have some good students.

[49:45]

So if you do this practice and you realize the real body is the target, after you're over forty you'll start getting, your face will get, you know, get better, get more Buddha-like. And Abraham Lincoln and Suzuki Roshi will really appreciate your face, which is a face that's transformed by understanding no objects of thought. A face that doesn't see somebody else out there. Therefore, it's a happy face. Or at least it's a face that understands... That if it's not a happy face, it's not happy because I think that's not me out there. So unhappy faces are faces of people who think that's not them out there in the universe.

[50:45]

And happy faces are the ones who understand this is myself. All these faces are my face. This is a happy face. And this is love without expectation. This is love without imputation. This is a mind like a wall. So all these teachings, Wang Bo, Baoshin, Suzuki Roshi, Bodhidharma, Shakyamuni, Samdhinir Mochana Sutra, Prajnaparamita Sutras, kind of can all be focused on this issue of freedom from conceptual thought, freedom from objects of thought, And also the instruction of keep working on this all the time. Daoxin says work hard at this. Really stay with this. So I think you've all checked it out occasionally. Now it's a question of getting continuity with this.

[51:49]

You look like you understand. Maybe we should stop so you can go enjoy the practice of the ancestors' samadhi.

[52:07]

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