I've heard that there's a path of practice wherein the unsurpassed, authentic enlightenment of all things comes back to the person sitting, whereby the person sitting together with the enlightenment of all things mutually assist each other. The way all things assist your mind and the way your mind assists all things is, of course, the knowledge of your mind in all minds and your mind in all things.

[01:50]

This is the light of your mind. which is also called Vajrachanabuddha. It's not that your mind or my mind is Vajrachanabuddha. The imperceptible natural assistance of our minds is Vajrachanabuddha. is the light of our mind. Our mind is light. It comes with light. It is the non-duality between it and the Buddha's, and between it and the enlightenment of all things. There is practice of appreciating this light.

[03:10]

And in this practice, he always returns to the practitioner, whereby the practitioner, together with the lighting-involved beings, continue to measure and assist each other All this, however, does not appear within perception. All this does not mix with perceptions. Because this mutual assistance is not separate from perceptions. It is the immediate enlightenment of perceptions. not in appearance or in them.

[04:18]

It is unconstructedness and stillness. It is immediate realization. All things, the way the enlightenment of all things is coming to you in your mind right now is immediate realization. It is unconstructedness and stillness. No matter what form your mind takes, all things assist it. The enlightenment of all things assist it. And the light of your mind is never diminished or increased. It's always fresh and new to be enjoyed now. Gyao-gyo as the non-juan.

[06:17]

That's an abbreviation of what is the way that the enlightenment of all things comes back, returns to the practitioner, and assists him, whereby he, together with the Enlightenment of all things, continue to measure and assist each other. What is this way? Zhao Zhou said, ordinary mind is the way. Whatever mind is being lived now. This is the mind which is being assisted by the enlightenment of all things. This is the mind which is assisting the enlightenment of all things.

[07:32]

The way it's being assisted, and the way it's assisted, the way is its light. The path of light is found right here, without moving a particle of dust. What is the way? The ordinary mind is the way. Now, Chuan said, Chaujo says, shall I direct myself towards it? Nachbarn said, If you do, you will betray your practice. Jagannath says, Well, how do I know if it's the way or not?

[08:46]

Namaste said, the way is not subject to knowing or not knowing. And not subject means it's non-dual with knowing and not knowing. And therefore it's going to be free of not knowing and knowing. A way it cannot be known in understanding this is called Buddha's knowledge.

[09:50]

This story is told in tea rooms. In tea rooms they tell the story of Xiao Xiao asking Nan Xuan, what is the way? In the tea room, remember, that nobody knows what the way of tea is. And understanding this means the way of tea. This understanding will make it possible to practice the way of tea wholeheartedly. Without this understanding, there will be some kicking and choosing.

[11:17]

Which is the most beautiful Tino? You can ask that question wholeheartedly with no kicking and choosing. And you can keep that question to yourself. and not let anybody know that you're interested in which bone is most beautiful, and still be picking and choosing. When Gogan was about to die, he said ten million things concerning the Buddha Dharma that I had not yet clarified.

[12:27]

But I had the joy of not forming false views and maintaining genuine faith in the true Dharma. Faith that whatever I'm doing is devoted to express the way all things are working together non-dually all the time. In this way, the whole world becomes this practice.

[13:42]

As you may have noticed, we had a priest meeting during Morning Zazen several days ago. And during the meeting, there was considerable expression. These expressions were expressions, to some extent, expressions of feeling separate or feeling different. Or someone might even say feeling isolated. it seemed that there was some pain among the priests.

[15:05]

We call that priest pain. There was difference up here among the priests. I don't know if I said it at the meeting, but the difference is not the same as separation. And after the meeting, which ended while it was still dark, I think, one of the priests was walking down Tassajara Avenue in the dark, And she realized that in the differences among all the priests there was unity.

[16:25]

Actually, first she left the meeting feeling lots of difference among the priests, and then she experienced emotion. And then experiencing that emotion, she realized that throughout the meeting there was unity, and that you have unity and difference together all day long. In a living monastery, there isn't just unity. There's difference, too. As you know, we have difference. That's because it's a living monastery. We do not have separation.

[17:52]

We just have some people who think there is, and we have some other people who think there isn't. The ones who think there is separation are wrong. The ones who think there isn't separation, and know it isn't, are right. So we've got these right and wrong people. And sometimes they forget the truth. But that's because it's a living monastery. We have different people. But we also have unity. We do not have one without the other. Now, the job is, where's the harmony between unity and the difference? And this harmony cannot be met with recognition.

[18:56]

Not the harmony itself. Enlightenment of the different people. The system. The enlightenment of one person usually assists the other person and is typically the same. I have to say, in the midst of this,

[20:09]

is said to be the true path of enlightenment. The thinking that we're not assisting each other is forgetting about this, and one can then confess and repent that, together with the thought about before the Buddhas that you thought you were separate from confess, I forgot that I'm not separate. And then you can return to the path wherein all things, the enlightenment of all things is coming back to you and helping you be who you are.

[21:15]

assisting you to be you. In China, someone asked Feng Shui. Equality and difference would be a good name for this case. Speaking and silence are both concerned with equality and difference.

[22:57]

How can I translate equality and difference?" Damsre said, I always think of Jiangnan in March. where the partridges are tripping among the fragrant grasses. Without directing myself towards such a path, I plunge in.

[24:16]

Now that the stool samples have tested negative, you may all enter the water with me. I'm not saying there's no danger. I'm just saying that the absent director said you can go swimming now. Any response?

[25:34]

How is that chanting? Is that okay? Huh? Okay? No? I thought it was good the other way. It was a little fast for me. I thought that was good that way. Yes. Well, I feel so dept. My goddess, this is the third day in the row, fist in my stomach that I get when something's not right. Sometimes I had a kind of a

[26:59]

a response that was kind of a flippant response, which is that when you talk about some of this, it feels a little airy-fairy. Airy-fairy. Like we're all floating with the celestial Buddhas on clouds and singing Kumbaya. I know you don't mean that. No, actually I'm saying that if the singing couldn't buy it all apart, that would be annoying to write to Pat. If somebody started doing that. But somebody is going to do that. And that will test this practice. And when I look at it more seriously, I'm comfortable in non-separation.

[28:11]

But there is an issue for me, and that is an issue and non-separation and boundaries and how, for example, in my work in the world, I can be open-hearted in my interaction, but there is this issue of not merging. And that's true for therapists, and that's true for clergy, and that's true for teachers, that there are some boundaries. Yes. And how does this... Differences. Well, are they differences? Yeah, they are. They're differences. This is the territory. and this is the patient, they're different. This is the doctor, this is the patient, they're different. Differences. So merging of difference and unity, we say, we used to say, but it will also say harmony of difference and unity.

[29:17]

But it doesn't mean that the when it starts harmonizing with the unity, or that the unity gets little chunky spots in it. Yearly is yearly. Difference is difference. And the more you understand the harmony, the more wholeheartedly you can be. The more wholeheartedly you can be who you are, which is not who I am. That harmony sponsors you to come up here and express yourself. And somebody else would, and I would. But it is a difficult... It's difficult, yeah. It's difficult because there's confusion. It's difficult when there's... And there's boundaries between the differences.

[30:26]

However, boundary does not mean separation. in this situation. It's boundaries in harmony with no difference and no boundaries. No boundaries, no difference in harmony with boundaries and differences. And then you can set boundaries wholeheartedly, which are difficult. and with complete wholeheartedness about it, and feel supported by the person who you're setting boundaries with, and see how the enlightenment of the person you're setting boundaries with, who's having difficulty with it, and you're having difficulty with it. You're mutually assisting each other. And there's difference. But there also happens to be unity there.

[31:31]

because you're both doing the same thing, exactly the same, in the sense that you're both supporting each other to be different. Hard time honoring your difference, which sometimes means setting up boundaries. It often does. So the boundary is, say, a boundary of what's open in terms of action. Yeah, that's one of the qualities. Or what's okay in terms of empathy versus sympathy. Lots of possibilities, yeah. So, practicing with boundaries, how hard it is expressing boundaries is part of what will lead to the realization of unity. It's like in this priest meeting which we had, people were fairly wholeheartedly expressing their boundaries and their sense of some boundaries they'd like to have, some different feeling they have from some other people.

[32:48]

They were expressing them pretty wholeheartedly, and because they expressed them wholeheartedly, when we had some difficulty with that, somebody could somehow realize, oh, there was unity. But at the same time, all of the unity was... Actually, nobody's mentioned in the meeting that I could remember that there was unity. We were just talking about differences and coping with differences and boundaries. And it was so painful. I regretted having a meeting. But it would be better if they'd just been sitting in the Zen Yoke, getting all unified and everybody... I didn't think of that. But if I had, I probably would have seen it, if I knew it, which I don't. I'm just kidding. I didn't really regret anything.

[33:50]

I just thought, well, this was a bummer. Have this nice, nice day up in the mountains, keep people together, praying in the morning, and... Pain. Please come. Well, at the risk of being a party pooper, I would just like to say a word about Kumbaya. Because I find there's often this reaction and use of the song to mean some kind of thing that we should laugh about. Actually, it's a very powerful and beautiful song.

[34:53]

It's an African-American song. And it's about being present with whatever is arising, be it the joyful or the sad side of life. Someone's dying, Lord, kumbaya. Someone's praying, Lord, kumbaya. I've actually heard various aspects of life be put into that song. And I feel like I was just sad that we laughed about it. We laugh about kumbaya? Yeah, listen to us. I never heard of this before. Yeah, well, in my world, out in the marketplace, it's a common source of laughter. Is it? Yeah, when we sit around in a circle together and... usually laughs and says, oh, now we're going to have to sing kumbaya. Do you hang around with Jerry? Well... Yeah, I do, probably. And... So there's difference for you.

[35:56]

Yeah. But I just wanted to mention, because I felt like it's sort of like we only know half of the side of this cultural... Why do you want to know? Some people don't even know half. Yeah. They've been out of touch for that long. I guess it started in the 60s. It was popular in the 60s or something. I miss the 60s. That's right. You were sitting somewhere. You were minus two. So, I just wanted to give voice to that. Thank you for doing that. Did you do it while I gave it? It's scary. It's scary? Yeah, my heart's really pounding. It's very wholehearted. Is your pounding heart scared?

[36:59]

Uh, I mean, this is a, yeah, it's, you know, yeah. Scared of what? Um, well, fear of being different. Yeah. Not just joining happily in your life. Yeah. When you're really, when your wholeheartedly express yourself, your difference is very clearly Bounded. And so you're easy-tired. Yeah, exactly. If you have to hardly express yourself, if they come after you, the other half of you is still safe. They don't get all of you. So hardly that you realize you're in danger. But I don't really want you to be afraid. I just want you to realize you're in danger. I mean, express yourself wholeheartedly. You're vulnerable. I'd like you not to be afraid. And actually, I suggest to you, actually, I think you're holding back a little bit.

[38:04]

You saved a little bit of yourself off to the side, just in case, just, you know, for survival. When you're really wholehearted, there's no fear. But as you approach it, you see the danger that will come with wholeheartedness. We're in danger anyway, but when you're wholehearted, you start to see it. And then as you approach wholeheartedness and invade the fear, and then use the fear to guide you to more full wholeheartedness, you'll find that in wholeheartedness there is no fear. There's no... Nobody there. Maybe there's just all of you. Yeah. Would you get in closer? Yeah. It's the saturation of the okay around the neck, the indicator of it.

[39:09]

Yes, and also some other things, too. Oh, okay. Right? Your face turns red. Yeah. You're really getting turned on. And you're in danger, and yet here you are, a woman in danger, almost totally alive. Yeah. We shall see. It's actually okay everywhere. Because we're always in danger. And it's okay not to be afraid. And it's wonderful to be wholehearted. I wanted to come up just and I didn't have anything in mind to say.

[40:24]

And then in your exchange with Kathy, it came up. But before I say it, I want to say I think the laughter at Kumbaya is kind of a laughter at our experience of the 60s. At least for me, it's sort of like that was a funny time. It's not the song, it's kind of the emblem of the time. Did you express that fully? I hope so. It was a sidetrack. So it was keeping me from expressing something else. What came up in your... Excuse me. Yes. Is it important to express that you wanted to join the party? I did express that fully. Yeah. Thanks. That's part of the thing that I think some people feel isolated from the party sometimes. And again, that's a sign of community, is that you sometimes feel like you're left out of the party.

[41:25]

Or that you're in it, or that you're out of it. That's part of it. That's the normal thing. Somewhere there's a party. I'm not there. Or you are. There's somebody else who's not, and you're not there. This may touch on the direction of what happened. As you know, I've talked with you about feeling separate and alone, and what I feel as the danger is this encounter with a deep sense of non-acceptance. And what becomes pain? There's a sense of non-acceptance. Of encountering. Of encountering. Encountering it like mutually. If you encounter a sense of non-acceptance, there's dangers in encountering it, and there's dangers in staying away from it.

[42:37]

Usually, a lot of the states have dangers in that, but then facing it and encountering it, There's danger to the breath. And I feel like that's the danger that I hold back from. Or the danger of when I encounter it, it causes me this sense of pain, or it brings forth this sense of pain, this profound sense of not-acceptability. So this comes from difference. which is acceptable. But this doesn't have to be separating. Difference can be accepted, and difference can be an opportunity to not slip into separation. But of course, it also can, difference is an opportunity.

[43:40]

Occasions are not accepted in feeling separate, or feeling separate and not accepting. That was quite familiar. Sorry, I chipped in. Bye. Difference is an opportunity, in some cases, of feeling separate. Yes. It means the difference is exactly separate, and to not accept the difference. That can happen, but we're familiar with it. But the thing to learn is that how to see difference and not be separate from it and accept it or accept it as a way to realize one's self. And if that's the party, what's the party? That's the party. I'd like everyone to come. Yeah. including me. But I don't want to have to drive off a high diving board to get there. You don't want to dive off a high diving board?

[44:42]

No diving board? Whenever I really try to dive and my head comes up, I do a belly flop. I can't help it. It's a reflex. Can I put my feet in water? Crack animals. Just that. You just sort of jump in. I can do it. Feet first. Feet first. I can do it. Or draw your legs up. Make a big splash. Eat too much. When you told the story about these two people meeting, I forgot their names, the Chinese one, one asked, what is the way?

[46:05]

And the other one said, it's ordinary mind. Could you speak up, please? Yeah. Then the second one asked, so should I my mind to it. And then the answer was, thereby you betray the way. I don't know the translation of betray, but I assume it's go against the way. I felt for me, why didn't you say the answer was, that's the way? Because you separate yourself from your mind by directing.

[47:08]

And this is not ordinary mind? It is ordinary mind, but because if you're directing yourself towards it, you betray it. You distract yourself. But it is ordinary mind. Ordinary mind is to direct yourself towards things, to try to get something. Being realistic is ordinary mind. So is this way of portraying as a way? No. The ordinary mind is not portraying a way. You can say, OK, I've got an ordinary mind. I'll just practice with the ordinary mind. I don't have to direct myself to get my ordinary mind. I've got one already. I always just practice with my ordinary mind. That's all. In other words, practice in delusion. Practice in duality. But you don't have to direct yourself towards duality.

[48:16]

Right, but it would be part of the ordinary mind. Yes, except that you just distracted yourself. You thought, oh, I'll do this good thing called directing myself towards the ordinary mind. But I didn't realize that that's the same thing. In some sense, directing yourself towards the ordinary mind doesn't value the ordinary mind enough. Not quite getting it. I think that I can live with that. You can live with that? Yeah. Yeah, you can. May it come to you.

[49:19]

Physical. It's a dream. You have some pain even sitting like that? Would you like to lie down? No. What kind of pain do you have? Pain in my back. Pain in your back? What, on my knees it is? The middle of my back. The middle of my back. It's good for the middle of the back and the knees. So it's not good for the lower back? It's about it's about this time where you're sitting in front the same note. Is there anything you can do to make yourself comfortable right now? Because this is like comfort zone My chair this is This is this is what this is fun. He's fine. I'm here. Anybody else like to change your posture and make yourself comfortable close to Yes

[50:21]

Good morning. Good morning. She's smiling. I forgot my question. But she's smiling. I'm sad for the people who have pain. I'm not very good with physical pain, and I don't have it very often. My father's very generous. I'm glad you're sympathetic to the people of R&B. And I don't mind if they move. Do you not mind if they move? Mm-hmm. Okay. When I came, there were a couple of things that I wanted you to maybe... Could you speak up, please? People can't... If you don't speak up. Speak up like that. Is that sufficient? No, more. Okay, I'll try it. Shove it. Just shout.

[51:30]

It's okay. When I came up, I had a couple of things, and I would like to ask you to see them. I kind of sent them all together, but I don't see clearly. Big mind. ordinary mind, expression of big mind, no difference, but different people, no separation, boundaries, appropriate response. Fear, And walking in full expression. Toby Felix.

[52:31]

Not devoid of fear, but not driven by the expression that is not. Those are all intimately related, all those things. And it sounds like you would like to find a way of expression that even when there's fear, the fear does not to fear it as they are. Stop the fullness of it. Yes, and when you said this, I also thought simultaneously.

[53:36]

When someone is fully expressing... When someone is fully expressing... Yes, not fearing facing that. When someone is fully expressing... Expressing themselves, not fearing needing that food. You'd also like to be able to meet someone who's fully expressing herself? Yeah. Not at my expense, nor my expression on their expense. Mm-hmm. I guess that's where appropriate response somehow figures in. Well, is it the case that you feel like the appropriate response for you is fear, that you would respond to your fear by facing it? Is that the appropriate response to a fear? Yeah, to start with feeling, to know that it's there. To face it.

[54:37]

To dance with it. To play with it. To dance with it. To be creative with it. Can we do an experiment with that? Can we do an experiment? That would be creative to do this plan in like a... Let's see how it goes. Okay. I'd like to invite the Doan that was dependent on expression. You'd like to invite a Doan? The Doan. The Doan. That was offended by my... This is a duration memorial. Yes. I'd like to come up here. You'd like to invite that Doan to come up here? I'd like to come. Okay, that Doan is invited, wherever that Doan is. They're fully invited. He's fully invited. And could do it. Yeah. Would that Doan like to come up here? And... I don't know who it is.

[55:41]

Me too. Okay. Is that dawn coming? I don't know. Is that dawns over there? I don't remember. Huh? Dawns are in the bed. So my heart's pounding. I guess the dawn's not coming. That's right. Anyway, I... I appreciate your invitation. Now, I can pretend to be. And you think I was offended by something? Yeah. What was I offended by? I laughed. You laughed? I was offended by that? Yeah. Wow. The time to laugh.

[56:41]

According to the general standard of when there's a memorial, you don't laugh. When people are somber, you preserve the atmosphere. The dons work very hard to make the atmosphere somber. They don't try to keep people from laughing? How are you feeling now? I'm just a little more comfortable. Maybe chart at him. Maybe chart at him. Simulate. He can assimilate? Simulate. He can pretend to be a dolan? He can pretend to be a dolan. He can pretend to be a dolan who was offended by her lack of... I could try. I don't know. I'll do the job. I could try. You want to be like... Okay, let's put these fishes right here.

[57:46]

Okay. Do you want to stand up? Well, the dog is high in height. Maybe I should assume their posture. Oh, you should assume their posture? Okay. Okay. She doesn't have any pain. Well, as you're doing, I wasn't actually, I don't think I'm trying to control everybody, but I don't know why people come laughing, but I think there was something about the laughter, I think, at that moment that I guess I felt disrespected.

[58:48]

I had some pain. And then, you know, at least I don't feel like I need to be somber. So I don't think that was what it was about, exactly. I guess, you know, as I go on and, you know, I am, you know, when the co-killer, when I'm banging the bells, I am in a vulnerable position. I do feel some pain. Somehow I felt a little hurt. I felt pain. Can you hear?

[59:48]

It's pretty good. She's sorry about the pain but she doesn't know what she can go after. Why are you laughing? Because someone can't do anything. they tripped and I also almost tripped there, but they really tripped.

[60:50]

And I also had this function of my mind that I sometimes have a very strong short-proofing so I could see this happen right ahead if it happened or anything. And then I thought about all the funny things I could have followed. Like the person put him right into full frustration, right in the bowing mat. So the whole circus in my mind just explains very funny scenarios. It's hard for me to stop. And so my aim is that Somehow this, the fifth, and yes, I could see that. Now at my wedding, the flower girl didn't put the flowers down. She just had some other idea of doing that.

[61:55]

It wasn't my plan at all. It wasn't a big deal because it's not easy to love a child. You said before, you said, is there something you can offer? Yeah. Is there something that she can offer? I think actually, responding to Graham's question, actually, it did help me. I think, you know, when you described it having to do with the activity of your mind, it didn't feel so, I didn't take it as personally. And so that did help. Well, did you think I was laughing at the thoughts? Yeah, I think maybe that was part of my thing. I mean, very sweet, like, thinking like that. I think the dance was a very fine job. I really respect and appreciate... I really appreciate...

[63:05]

things that have to do with ceremony and altars, and I know how much effort it takes to make the offerings. But my question is that the ceremony and the offerings, the chanting are not They're just the container for life. And if we're just using it to stop life, we're just... I think the ceremonies and the chanting and all these offerings are going to be very sad. But there are going to be things that will help us to bring more life. I'm sorry. I'll try.

[64:11]

I'll try my best.

[64:13]

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