of the five vijnanas. And so these practices, the five vijnanas, when we understand how they function, they become what we call And, sort of, these five sense consciousnesses particularly bear down on these ayatana to ayatanas. Okay, and the ayatanas are, there's twelve ayatanas, which are the senses and the sense fields, or the sense capacities and the sense fields. So that's five sense capacities and five sense fields, and they also count the capacity of mind to act as an organ, and the field of mind objects.

[01:11]

So that's six of each, six sense capacities and six fields in which these sense capacities function. Those are the twelve ayatanas. And when the sense fields somehow interact or don't interact with each other, their relationship gives rise to this thing called consciousness. So they're called ayatana, and ayatana means door of arrival or door of arising. It's the door of arrival of consciousness or the door of arising of consciousness. Okay? The dhatus are the same twelve, but now, thinking about those six consciousnesses that arise with each of those sense organs and sense fields, or mind organ and mind field, you think to work with the consciousness two also, and that makes eighteen.

[02:43]

Okay? Those are the twelve ayatanas. Did you understand that? Six and six and six. The six consciousnesses. So one way is you look, one way you just concentrate on the field and the organ interacting. That's the point of the conversation. And the other one is, you actually, the meditation is actually concerned with the three. The organ, the object and the consciousness. So in one case you're sort of, looking at how the three come together and interact and produce the thing called hearing or the thing called seeing. Okay? The other case you look more for how the organ and the field come together to produce the consciousness. You see the difference? If you look, for example, at the, for example, if you say, one type of analysis is, what hears, or what sees?

[03:50]

Does the eye see? Does the ear see? I mean, does the eye see? Does the color see? Does the consciousness see? None of those see. Right? We went through that last week. There's various ways to work it. The eye cannot see. And one way you can reason with that is that blind people have eyes, dead people have eyes, but they can't see. Can the mind see? Well, blind people have minds, but they can't see. Does the color see? Colors cannot see by themselves. The combination of those three is what we call seeing. So you put the emphasis on this event called seeing in that case and try to see how the three work together. In the other case you concentrate or you investigate into the issue of the organ and the field interacting to produce the consciousness. You try to watch the consciousness produced rather than concentrate on the actual event.

[04:57]

Because the consciousness is not the event of seeing. Yes? Well, I'm pretty confused about all this. How would you define and say eye consciousness as opposed to seeing? What's eye consciousness? As opposed to seeing? Yeah. Well, you can't separate eye consciousness from seeing, but also you can't totally determine seeing by eye consciousness. You can ask more questions, it's okay. Well, is I-consciousness just visual awareness? Is it a visual awareness? No, visual awareness is the conjunction of several causes. Visual awareness is seeing, or excuse me, you can say, okay, visual awareness is I-consciousness, yes.

[05:59]

But visual awareness itself is not enough, because there has to be something that it's aware of, and there has to be an organ by which it can separate itself from what it's aware of. So visual consciousness can be distinguished from the act of seeing, from the event called seeing. I'm having the same trouble making that distinction. Is the distinction sort of between what human beings do when they see and what, say, a lizard does? Lizards do this too. Lizards have visual consciousness. Besides just seeing and responding. Right. I said this is sort of the focal point, right, this type of meditation which I'm introducing.

[07:06]

And I also want to say a little bit more about this before I do something quite different, okay? A little bit more I want to do is to say a few things, like for example, the ayatana meditation is described in the Sandokai. of all places. This is a Zen poem by one of our ancestors. He's describing the ayatana meditation. He says, each sense in every field interact and do not interact. When interacting, they also merge, otherwise they remain in their own states. That is a meditation instruction on how to do the ayatana meditation, or a prediction of what you will find if you try to do it, if you keep working. And the conclusion of that statement would be, you see, that there is no visual consciousness. There is no auditory consciousness. Because when they interact, when the two interact, they merge.

[08:09]

Otherwise they remain in their own states. If they remain in their own states, they don't meet. If they meet, they merge. You know, when things come together like this, if they touch, if things touch, Do they overlap or not? If they don't overlap, how can they touch? If they actually remain in their own states, both molecules in both hands are not overlapping, then they're not touching. They don't meet. If they overlap, they're not touching either, they're overlapping. If you think about this, nothing meets. Okay? This kind of meditation is the kind of meditation that's being proposed here. You may not understand what I'm talking about and I may not understand what I'm talking about either, okay? Now, why not? Because you're not doing it right now, you're just hearing about it. And I would like to point out now that although I'm introducing this, now I'm going to take steps backwards, which is related to this other stuff we were talking about in Cho San the other day.

[09:21]

And that is that certain types of preparation have to be done in order to do these meditations. You've already had some preparation in terms of delineating what you're supposed to be looking at and a few predictions about the type of experience you might have if you try to do it, which you don't quite get and you'd like to talk about. But before that you have to do some other things. For example, you have to concentrate. you have to be stabilized enough so that there isn't too much interference in the process of looking at the process which you're now looking into. And I would like to point out how often this same meditation has been presented in Buddhist literature and what the kind of preparation that leads to it is. Okay? For example, in this book called The Heart of Buddhist Meditation, which has an This is the Sutta on the Four Foundations of Mindfulness.

[10:29]

This book is an early Theravada text and it has these four foundations of mindfulness. The first foundation of mindfulness is mindfulness of body, the next one is mindfulness of feelings, the next one is mindfulness of by the way, I may transgress, the Chinese character that they use to translate the Sanskrit word vedana, which is usually translated in English as feeling, the character they use is this one, which is pronounced sho in Japanese, and it means to receive. Like when you say, like you would do that ceremony the other night, Jukai, this is the Jew of Jukai.

[11:33]

You receive the precepts, but also it's used to translate feeling or experience. So it's interesting that you could translate Jukai as receiving the precepts or experiencing the precepts. So, the second foundation of mindfulness is this one, receiving, feeling. Mindfulness of feeling or experience, how we experience, these three basic types, positive, negative and neutral. Okay? Now, mindfulness of dharma is sometimes understood as mindfulness of dharmas. Mindfulness of things like anger, confusion, lust, doubt, sleepiness, slothfulness, and these kinds of things. Okay? That's also mindfulness of dharma. And that's part of what's involved in the fourth foundation of mindfulness.

[12:38]

Under the fourth foundation of mindfulness, however, you're also aware not only of dharmas in the sense of rather refined mental events, But you're also aware of certain lawfulness of events, of certain laws of mind. The previous foundation was mindfulness of mind or mindfulness of consciousness. Now you're meditating on laws about consciousness or rules or patterns of consciousness. And under that heading, you have, first of all, the five hindrances, which I guess Dan Howe talked about last practice period, right? And after the five hindrances you have the five skandhas. And after the five skandhas you have the twelve ayatanas and the eighteen dhatus. These are like, in a sense, laws or patterns of consciousness. And again, laws are not exactly rules that the consciousness is supposed to follow, but descriptions of how things actually are.

[13:46]

And you use these descriptions then as meditation instruction. So there are laws about or rules or patterns about consciousness, and therefore there are meditation instructions. There are ways to be mindful of reality as it is. Okay? Why did you skip over mindfulness of mind? Why? Because mindfulness of mind is pretty easy to do. For example... Actually, that's not why I skipped over it. Yeah, that's why I skipped over it. Because you can already do mindfulness of mind, for example, you can be aware that you're sort of confused. Like, one of you said you were confused. Didn't you say you were confused? A minute ago? I sure could have. Or maybe Lucien said it. Anyway, you were the only two that have been talking so far. And somebody I thought said you were confused. No, we were both confused. So, you guys looked at your mind and saw that you were confused, or else you were lying. You noticed that you were confused about something, that you didn't... You noticed a lack of understanding of this material.

[14:51]

That's called mindfulness of mind. Congratulations, you did the third one. Now the fourth one he was having trouble doing, that is the ayatana meditation. Okay? To actually be able to do it and to understand, for example, the difference between the ayatana meditation and the dhatu meditation requires more clarity than to do just with mindfulness of mind. For example, mindfulness of mind is kind of statements like this. I'm confused. Well, no. The monk has a confused mind and the monk says, I'm confused. For example, they say stuff like, herein the monk knows the mind with lust as with lust. The mind without lust as without lust. That's mind. That's a third one. The mind, let's see, the mind with delusion as with delusion, the mind without delusion as without delusion, the shrunken mind as a mind in a shrunken state, the distracted mind as the mind in distracted state, the developed mind as the developed mind, the undeveloped mind and so on.

[16:04]

Each of these has a little bit of footnotes and stuff we can talk about, but anyway, it's that kind of stateness. So sometimes you're tracking dharmas in that. Right. Sometimes you're tracking dharmas. Right. So this state is a kind of warm-up to the next one, because you're starting to tune into dharmas, like, you know, the angry mind is an angry mind. When you spot anger, you're actually spotting an actual dharma. When you spot certain kinds of lust, you're actually spotting an actual dharma. When you spot feelings, you're spotting an actual dharma. You're actually tuning your eyes into dharmas. Okay? But, when you get to the fourth foundation of mindfulness, you not only tune into dharmas, even more detailed fashion, but you start to even turn into the interaction between them, and how the interactions produce certain effects, like how interaction between certain dharmas produce consciousness, or how consciousness arises out of certain actions, and how organs separate mind from consciousness, I mean objects from consciousness. You get into that more refined level, plus you also get into some instructions about how to work with the stuff.

[17:07]

What he was actually trying to quote was that I said, it's like gouging out flesh, I'm gouging out healthy flesh, that I am doing that, yes. That's what this class is about. In other words, you're already practicing suchness. Okay? And this class is gouging on flesh in your basically perfect unsurpassed enlightenment. I'm sorry. Okay? But you came anyway. You could go up to the Zen Dojo and just be perfect. Okay, but then actually one of the reasons why I skipped over this to this section two is because the first part of this section is called the five hindrances and I would like to deal I would like to point out

[18:26]

that the five hindrances come first. Stepping from this rather... First of all, the coarsest level of awareness is awareness of body. A lot of people can do that. For example, you say, where is your body? Where are your feet? What room are you in? This one, and so on. Then the feelings, actually, not everybody can spot their feelings. It takes a little while for some people to catch on to them. to actually switch over, that's being aware of mind. And the easiest part of mind to be aware of is feeling. It's the coarsest... I don't know if it's the coarsest, but anyway, it's the easiest one for us to find. The next easiest for us to find is conceptions, ideas, notions. And that one will take you to the third foundation of mindfulness. And then you can get into quite a bit of awareness there. But to take the step into being able to do the Dattu meditation, the Skanda meditation, the Atana meditation, and to meditate on the Four Noble Truths, which are in the next section, usually you need to sort of look at these five hindrances.

[19:33]

And even to spot the five hindrances requires some ability to discern dharmas. So here's an early Theravada text built this way. And what are the five hindrances? What are they? Anger. Doubt. Flaw. Worry. Anxiety. Anxiety is doubt. Excitement. Excitements. Lust. Excitement is lust. And? Worry. Worry is doubt. Anxiety. Oh, okay. So, sense desire, anger, sloth and torpor, agitation and worry and doubt. Those are the five. Agitation, excitement, worry. Okay? That's number four. Doubt's number five. Sloth and torpor are number three. Lust is number two and anger is number one.

[20:37]

No, anger is number two and lust is number... Anger is number two and lust is number one. Okay? Lust or sense desire. Enjoying. Having some hankering for colors, sounds, smells, touches and tastes. aversion, sloth and tarper, agitation, worry, excitement and doubt. These are the four, the five senses. Okay? Now before I get into them, I would like to point out that here, that's the early Theravada text, and here's another important Theravada Abhidharma text called the Abhidharma Kosha, which is a little bit later, and which has a more direct impact on Mahayana Buddhism. And in the Abhidharma Kosha, in Chapter 6, on the practice, the first thing they teach is you have to practice ethical conduct.

[21:38]

They don't mention this in the Four Foundations of Mindfulness book that you have to practice ethical conduct, but they say that first of all you have to practice ethical conduct, then you practice concentration, then you practice the Four Foundations of Mindfulness. So that's in another book. In the Abhidharmakosha it says first you practice ethical conduct, And you also take care of the requisites of your existence, make sure you have enough food, enough clothing, just you know, these kinds of things, so you're not worried about that kind of stuff. Find yourself a nice place to sit and so on, these kinds of things. And then they give an explanation about how to sit, how to follow your breathing in order to calm down, how to quell anger and lust. They give meditations there on how to do those. Then they get into the Four Foundations of Mindfulness. Okay? You following this? You look a little ... I'm just ... this is basically the same thing as the previous one.

[22:42]

And in that process, they're dealing with these obstructions there, prior to practicing the Four Foundations of Mindfulness, especially prior to practicing the Fourth. In this book, which is a Mahayana text, and a part of this book is called Secrets of Chinese Meditation, There's a work in here, a Tendai work, which is called the Small Treatise on Calming the Mind and Insight, or Common Insight, Xiaojiriguang in Chinese. It's written by this man I mentioned the other day, Jiri. It's his smallest, his kind of most introductory meditation text for beginners in Mahayana practice and meditation. It's not very long, but it's quite a bit longer than It's about as long, it's longer than the Foundations of Mindfulness Sutra, but it's not terribly long, it's about, oh, I don't know, twenty pages or something.

[23:46]

Is that different from calming the mind and discerning the real? Calming the mind and discerning the real is an excerpt from a very large work called Lam Rim Gem Mo, which means stages of realization of the path by Tsongkhapa, okay? But calming the mind and discerning the real is exactly this. Calming the mind is shamatha, or jur, and guan is vipassana. So calming the mind and discerning the real is another translation, but that book is a section from a much larger book. It's not the same book, but it's the same topic. And that book, by the way, the section on calming the mind is good, if you want to read that book. The section on discerning the real is Let's see, how long is this?

[24:57]

It's not as short as I thought. Let's see, it's... 60. It's 50 pages. So it's pretty long. In detail. Is this the same thing we studied last year? We studied the Six Subtle Dharma Gates. No, it's not the same thing. But the Six Subtle Dharma Gates, a short translation of it follows this right away. He wrote that too. Giri also wrote the Six Subtle Dharma Gates. No, it's got Daoist meditation in it and various kinds of other kinds of meditations. It has one section on Tendai. It has a section on Zen, but there's a Tendai section of about 80, I don't know how many pages, 70 or 80 pages. But the section on the Six Subtle Dharma Grapes is only three pages, so just a little excerpt

[26:03]

The Six Subtle Dharma Gates is a little bit longer than the small treatise on calming the mind and discerning the real. Giri also wrote another book called Moho Jurgon, the big one, and that's much, much, much bigger. It's a very, very big book. It's bigger than the Tsongkhapa's book. It's very big. and it has the basic ... This book here is the Shao Zhe Guan, and the Shao Zhe Guan is basically the prototype of a work written by a Zen teacher, which is called, basically in English, Instructions on Zazen, and that book was a very important book and that was in the main monastic manual of Sung Dynasty, which Dogen Zenji modeled his monastic manual on. And this section of the manual on Zazen was basically the model for Fukan Zazenji.

[27:10]

So there is a very direct lineage in terms of structure between this Xiaozheguan, this Zazen, this, what's it called, Suazhanyi, or Zazengi, by Tse, what's his name anyway, I forgot his name anyway, Tse Ming, and the Bukan Zazengi. This is longer than either one of them, okay? But the basic structure of this is formation of concurrent causes. And in that section, strict, the first part is strict observance of Shilla, okay? did those kinds of things. Adequate supply of food and clothing. Leisure time and tranquil place. Okay? That's what the first thing is. If you notice, if you read the Tswa Chan Yi that Dogen Zenji used as the prototype for the basic structure for Fukan Zazengi, both of them say,

[28:15]

Observe the precepts, don't eat or drink too much, eat and drink moderately, find a quiet place, wear loose clothing, you know, set up, they all deal with that aspect of the practice. Next one is rebuking desires. Next one is removing screens. Removing screens is the five hindrances, literally. He gives more detail on removing the screens than the Theravada work does. Okay, quite a bit on removing screen, pretty interesting. Then regulating food, sleep, body, breath, mind. So you get in there to recommending how, you know, not to eat too much or when to eat and when not to eat, how much sleep to get, how to tell how much sleep is a proper, how to work with your body, posture, your breathing, and mind. Body, posture, breathing. Remember those? It's carried, it's dealt with here, carried over into the into Sun Mi's work, carried over in Sun Tzu, that's Sun Tzu's work, and carried over into Dogen Zenju's work.

[29:23]

It's very similar instructions. And in this book, it's very interesting that this man points out that you shouldn't directly start following your breath until you've regulated your body. If you try to follow the breath before you've regulated the body, the breath you find will be first, and refine your posture, then you go to the breath. The breath will already be somewhat regulated and harmonized and refined, and then when you pay attention to it, the breath meditation will not, breath mindfulness will not be agitating, it will actually be calming. And then you go on to the mind. Okay? Then after that he gets into developing calm, and after that he gets into ayatana, dhatu, and skanda meditation. basically the same structure as Abhidharmakosha and this early Theravada text, okay?

[30:25]

And in this book, this Zen Don book, there's quite a bit of ayatana dhatu meditation, which I can show you later. This is called Secrets of Chinese Meditation, and I'm talking about the ten dissection, and the ten dissection has jiri in it. who spoke to me well it's usually romanized uh c h i h dash i let's use a romanization for it so uh just to tell you if you're looking in books that you'll spot it but it's actually pronounced like g i r isn't it sometimes it's spelled x or z h or something isn't it yes it's pronounced z h i pena is z h i and uh way giles is uh C-H-I-H-I. The pinyin is Z-H-I-I. No R in it? No. It's J-I-R. J-I-R. Almost J-I-R.

[31:28]

J-I-R. J-I-R-Y. J-I-R-Y. In Japanese, it's easier to say. How do you say it in Japanese? Okay, so, and the other text, the Six Subtle Dharma Gates, is a text which has these six practices of with-breath. Counting, following, contemplation. No, counting, following, stopping, contemplating. The stopping is the ger. and the contemplating is the guan. So counting, following, jir, guan, or stabilization and insight, and then return and purity. These are six practices about the breath. And these six are dealt with in ten different ways.

[32:33]

So it's an elaborate meditation text on breathing. Using breath as a total, you know, as a total dharmagate. And in the Shoyo Roku, the compiler says, before you start studying Zen, you should master that text. I can't help but finding it a little bit curious that the man who barely passed the meditation practices, that he gets into this elaborate system of self-study. What? You find that what? Well, it's peculiar. Peculiar. It's peculiar. I would say, peculiar and I would also say, awesome. In other words, he barely passed. Can you imagine what his teachers were like? Well, awesome, I guess. In other words, he, this man. Or maybe it was like Einstein flunking high school.

[33:35]

This man was a great meditator. Jerry was an astounding meditator. Well, that's one way of seeing it, of course. The other one would be that he had a very active mind and he couldn't really meditate so well, but he could think about it and he could make it up very well. And I think a lot of people do that. I mean, they talk about, they can describe it and present it in such a way that people can understand it and they get very excited about it, thinking about it. But probably Bodhidharma was much more there, but he didn't say anything about it. So his teachers wouldn't mind, they didn't say anything about it either. But he did get approved. He did make it. And even though he had this kind of mind... Yeah, that's very true. So does that... Anyway, the... Oh, by the way, these six dharma gates are also in the Abhidharmakosha.

[34:39]

In the section where they give you meditation instruction on breathing, they give you the same six. So I'm trying to show that the close relationship between early Buddhism, the Tendai Buddhism, and Zen, it's actually there. There's also some big differences, but anyway, there's connections there. And also, I want to focus in now on these screens, these hindrances, Okay? And this is basically psychological stuff, psychological hindrance. Yeah, and in order to work with this stuff you have to identify it and then you have to figure out how to work with it. And that's sort of non-relating back to what Lucian said. Someone called me on the telephone before I came down to Tassajara and she said, I've... I forgot what she said.

[35:44]

She seems to have discovered repression recently. And then she went around and asked a bunch of Zen students, have you ever heard anything around Zen center about repression? Or is there any discussion about it? And then they said, she said, and they all said, no, or I never heard any, or shouldn't there be more? She said, I just want to tell you that before you go to Tassajara that I was very impressed how nobody sort of knew anything about it or ever heard anything about it at Zen Center. And some people say about Zen Center people that we're kind of repressed. Have you ever heard that? Depression is often due to repression, but easier to see. So again, as I mentioned the other day, I think it's very important for us to be able to have some savvy and say about what's going on in that department.

[36:57]

I... there's some tendency maybe also to not be able to integrate these two realms, or to feel like you have to sort of switch from one to the other. The realm of hindrances in the realm of Zen practice. And in a sense, if that's the case, then very few people are ready to practice Zen. then I don't know how many people would be able to start. And some Zen teachers actually, I think, have set that standard, and actually have rejected people who have not yet done that kind of work. And in a sense, that means to have looked at these five hindrances and actually passed through them, understood them and gotten beyond them.

[38:04]

brought them under some kind of healthy discipline so that you can then do these meditations and not be interrupted by these forces. Yes. I can't do those meditations and I don't feel like Buddha. You know what I'm saying? What these people are teaching seems to be saying You can't do this. Oh, sorry. No, I'm not even for you this lifetime. There's something to be gotten there. There's something to be gotten? Is there? In those meditations. What are you going to get? Which meditations are you referring to? Any of them. Did you just say there's something to be gotten Are you saying that you think that's the case, that you're wondering if anything?

[39:09]

Right. Well, I mean, it seems pretty clear that they're saying there's something to be attained here. There's some understanding that you don't have, that if you do these meditations you're going to get. same with the first principle. Why does Buddha have to do that? What's the first principle? That everything, everybody is enlightened. Yeah, everybody's enlightened, but they don't realize it because of attachments. That's the understanding behind these Mahayana texts, that everybody is completely Buddha nature itself.

[40:11]

Buddha nature is manifesting itself through everything we do, but we don't necessarily realize that because of preconceptions about what Buddha nature would look like, and attachments. So then they give practices so that we don't... Who gives practices? Pardon? Who gives practices? The Buddhists. so that people can realize their Buddha nature, or so that they can stop feeling hypocritical, so that hypocrisy can be cut through. Because there is some tension between your preconceptions about what Buddhahood is, and the practices which will give you, yes? And your behavior or what you think of yourself, right?

[41:19]

somewhere between you never do and sometimes you do. Right? So there's some, maybe still some hypocrisy in even trying to practice Buddhism. So then the practices are given in order for you to realize the way, which is the way that Buddhists live. Okay? Buddha's life, to realize Buddha's life. And to realize what Buddha realized. Okay? However, to do the practices, are sometimes hard to do because of these screens or hindrances. So some people would say, well, take care of those hindrances before you even try to do the practices. How would they say to do that, these Zen masters who would set the standard and refuse those who they saw coming with a lot of these hindrances? Well, one would say, well, go master those six subtle dharma gates. That's one way to do it.

[42:40]

And then they say, OK, see you later. And they go and try to master the six-legged dharma gates. And then they say, well, I can't even do these. And say, well, go take care of that. And say, I can't even do that. Well, go take care of that. I can't even do that. Well, go home and take care of your mother. One way would be... I mean, the person might say, how? You know, I came to find out. Yeah, the person might say, how? And you say, I don't teach the Six Subtle Dharma Gates. That's my job. I'm a Zen teacher. Go study. Go to the Tendai place. Oh, that's what I was wondering. You go to a place... The Tendai place, yeah, they teach it there. And you go to the Tendai place and say, I want to study the Six Subtle Dharma Gates. And they say, well, take these precepts. Practice these precepts for 10 years. You know. And then after you do that, then you can start practicing the six other dharma grids. And then you try to practice the precepts, and you say, you're not even practicing those. Get out. Then you go back to your hometown, and suffer for 20 more years there, until you can even get back into the monastery, where they'll let you try to practice the precepts.

[43:44]

You were saying last practice, creating green water. Do you want to talk about that anymore? You were saying that maybe That might be the best thing for some people, to refuse them. We're talking about the refusing method. Yeah. You said that it might be the best thing for you, in your position, to refuse some people, but that you couldn't because there was no other temples. We didn't have a culture set up where there's... It's not that I couldn't, it's just that it's really hard. Well, you said it would be hard because they wouldn't find any place else to do it. If there was a ten-night temple right over the hill... Yeah. Who's that swan? Again, you know, the precepts are key. You have to send them someplace where the precepts are being practiced and where they actually take the precepts. And Esalen doesn't have that actually. A monastery is defined by their precepts. And I don't know what their precepts are.

[44:46]

I mean, I do know what their precepts are. They're not clear. They're different precepts for different situations. So, as a Buddhist, I don't send them to Esalen. And I'm just saying, in a situation where you can reject people, you have places you can send them where they can learn the previous step. You don't just reject them. But Zen Center is in a historic phase of Buddhism in America where we don't have alternatives to send people to necessarily. If we had other places where they could go learn how to practice the precepts, well we should all go there and learn how to practice the precepts, you know? And just abandon Tassajara for a while until we can learn how to do that, and then come back. And we should also go someplace where we can learn how to really do concentration practice. You know, until we really get good at it, and then come back. And then start doing insight. And we should go someplace where we can do insight practice, and then come back. You know, if we do all that stuff, we can start practicing Zen. Which is what? Just be yourself. But there aren't these alternatives, so we have to have the whole thing here, to some extent.

[45:51]

Which is kind of a problem. Does Dogen talk about these five hindrances and ways to overcome them in the same way that... Yes, in the same way that these people do? No. Quite a little bit different. For example, one way to overcome... he has... the Mahayana way is sometimes used to deal with in terms of the six paramitas. For example, just practicing generosity, and then practice right speech, or kind speech. does talk about. Those are another ways to get at these hindrances. Practicing generosity is another way to clear up. So to practice generosity, and patience, and kind speech, and accommodating actions. These kinds of things are also ways to deal with these hindrances. But also, this is where you get back into the hypocrisy.

[46:54]

As soon as you start practicing generosity, you immediately attain Buddhahood. So the question is, do you feel hypocritical about that? And then the question is, are you practicing generosity properly? Maybe not. So at any point, it's possible to cut through the sense of hypocrisy. Even in the very beginning practice, the beginning preparation practice for the practice to prepare And at the very beginning of any practice in Mahayana Buddhism, you should clarify your intention and have the right attitude about what you're doing, otherwise you set yourself back from the beginning. So, taking refuge in the Buddha. But before you take refuge in the Buddha, confess and repent. That's also in here. So that takes you back to what I've been talking about the first two weeks, is just admit right off, forget about hypocrisy, not to be hypocritical, just admit that you are totally, completely in bondage.

[48:10]

That's an instant way to attain Buddhahood. However, you have to have a lot of faith to throw yourself into your karmic life that way. That's the way we're talking about the first few weeks, right? That's called not seeking, according with the causal nexus, and every suffering that you have and confusion and so on, just really tell yourself, this is good for me, this is my reward for all these things I've done for so long. Those are the kind of practices we're dealing with before. Now I'm moving into practices which are skillful devices for people who won't realize awakening immediately, who won't cut through all hypocrisy immediately, Now we have these methods. These are skillful devices, which Buddha provides for people to get a sense that they're already in Buddha's family. You're already Buddha's children, completely. Buddha accepts you as bona fide children of Buddha. The Buddha is the one who already said, you have Buddha nature completely. You are Buddha nature. But you don't believe that.

[49:14]

Therefore, since you don't believe it, then what are you going to do? Just keep not believing it? Or are you going to just stop not believing it and believe it? Take your choice. And if you're not going to believe it, then there's ways to work up your confidence. These are ways to work up your confidence. OK? So the story in the Lotus Sutra, which says, right off the Lotus Sutra says, you're Buddhist kids, but you don't believe it. So even though Buddha sees you and wants to say, come on. Come on home. Sit down here. Let's have dinner. You say, no, I can't even come in the house, I'm so filthy and rotten, you know. So, Buddha says, okay, well, how about shoveling shit for 20 years? And you say, well, I can do that. That's my kind of work. So you shovel shit for 20 years and then Buddha says to you, hey, you've been shoveling shit for 20 years, you're getting pretty good. And you say, well, yeah, that's true. You want to be chairman of the shit shoveling committee?

[50:15]

Okay, I could do that, I suppose. And you do that for 30 years. You know, and then Buddha says, geez, you've been doing a good job taking care of this whole enterprise here, you want to come up, you come up the house now and be You know, okay, I can come in the house. I suppose I could now, and you come in the house and you start doing that. He goes, well, you're learning how the whole thing works. You know, you could take over here. I said, yeah, I guess I could, okay, well. You know? And then he says, you know, now that you've taken over, you know, you're just practically like my kid. Like my son. I said, yeah, it's true, isn't it? I'm just like your son. And he says, and you know what else? Actually, you are my son. Oh my God, I am? How wonderful. But you wouldn't believe it at first, right? So, he gouged your flesh by making you travel shit and do all this stuff, which he didn't think you needed to do in the first place, he was willing to accept you right away, but you didn't believe it, so he gave you all this shit work to do.

[51:17]

Shit work? What is it? Repentance? Removing screens? Concentration? Insight? Ayatana? Datu? All these practices. which you can realize that the mind is empty. And because the mind's empty, whatever you think's wrong with you is just a pile of crap. All your doubts and stuff are just simply your delusion, which you'll never get away from. But you can do all these special practices until finally you realize, I'm not so bad, I'm practically like a Buddha. You can see that after a while, just doing these kind of meditations. But you don't have to do them. You don't have to do these practices, but these are skillful devices which provide you some way to feel better and better about yourself and to finally you can accept that this is your buddha nature, that you actually are a buddha's child and therefore you should act just like buddha's child and do buddha's life all the time, because of course you have no choice, because you really believe to the bottom of every cell of your body that you are a buddha's child, because you are.

[52:25]

But we can't do that, we feel hypocritical about that. We have all this shit work to do for 20 years, 30 years, 40 years, somehow millions of kalpas, however long that you get in this situation. So I don't know how long it takes, doesn't matter. And part of the shit work is psychological shit work and physical shit work, getting your body able to sit like a Buddha. Yeah. Where would you fit into that story like people we all know, I guess, and partly ourselves, I actually think they are Buddha and behave that way and sort of rather obnoxious, but they're obviously not. I mean they come on in a way and like I'm perfect, but they're obviously not. I mean, you know, in that story, which is very nice, it's sort of the other way around, but there are a lot of people that come on in a way that tell you everything, how it is, and they are very conceited of themselves.

[53:44]

Well, the story I just told is that Buddha said, please come in the house, you're my son. Does Buddha say that to them? Say again? Does Buddha say to them? Yeah, obviously. True. What's the example? Who said so? Well, they feel, I mean, to a good degree, they feel that they're self-accepted by Buddha, probably. I guess it's somewhat similar like Ronald Reagan being convinced that his policy is the best and highest available. Well, personally, I don't know him. What I have heard from him, I think he is, I would accept him as a teacher, but I know other people, I don't want to name their names, but where I clearly have the feeling that they're talking way above their heads and to a certain degree even can do some damage, I feel.

[55:03]

And there's Americans, I guess that's the way. But isn't it also an internal thing? I mean, it's like, you tell yourself. And it keeps you kind of close, and then eventually, you're like that. So, I'm talking about people who feel hypocritical, or who don't feel like they're a Buddhist child, okay? For people who do feel like they're a Buddhist child, then we say, you are not a Buddhist child. So I'm talking to people basically who I want to promote their confidence and promote it and promote it and promote it through practice and it can be promoted through just sitting and if you

[56:43]

have confidence in your practice, you're very, very happy with your practice. You love your practice, and you know when to keep you away from it. You're dying to do it. It seems as if you don't have a lot of people that send somebody to be confident in their practice. That's right. And so, if just sitting isn't enough to give you confidence, or just working in the kitchen isn't enough to give you joy and happiness, then we have other ways, skillful devices, to give you some sense that you're actually doing Buddha's work, and that you feel that way, and that you're very happy about the wonderful work you're doing in this world, and you feel so grateful and all that kind of stuff. This is what I'm trying to promote. But if somebody comes in here and says they're Buddha, then we'll see. We'll see about it. Maybe we'll say, wait a while, I don't think so. I think you're just arrogant. And then you see how they handle that. But if they already have the confidence, then you test the confidence.

[57:45]

Now quite naturally you do. And it's not so much do they have it or do they not. I don't know if some people really don't believe they're Buddha. Some people I think are kind of trying to trick me. They're kind of saying, I'm not Buddha. My thoughts ain't no good. I'm not concentrated. I'm evil. I have a lot of doubt. They're testing me to see if I'll fall for it, and sometimes I do. And sometimes I even try, sometimes I try to talk them out of it even sometimes. Other times I say, I don't fall for it. I just say, oh really? Isn't that interesting? What do you want to do about that? Not too often do people come and say, I am Buddha. Now what are you going to do about that? I mean, sincerely. But sometimes they do. And the first few times they do, I more or less sort of say, well, great. Terrific. The first shaky steps of being Buddha, let them do it. Let them walk for a little while as really Buddha.

[58:47]

they get so strong, their legs are real strong, they're standing up there. Then start, you know, say, hey, maybe you want to be a teacher now, huh? Be a tanto. Tanto. I don't have to do anything. And other people say, you're a Tango. You should do that. [...] The person says, well, I'm Buddha. I don't have to do that. You should do that. You should do that. We'll see if they can handle it. Then they can't. So they get depressed and they lose their confidence again. Stand up. Come on. Come on. Stand up. And people cut him down again. Sounds like fun. And there's some people who arrange it very nicely. They get in certain situations with a certain right kind of people where nobody cuts them down. And then they really get really big. All of a sudden, it pops out.

[60:01]

All this money comes flying out. Hey, maybe I can not only be as a spiritual leader and have a lot of disciples but I can even be rich too, wouldn't that be interesting? Bring it beyond, you know? Beyond discipline. Because there is a stage where you get beyond discipline. You're beyond it but you keep doing it. So, as I mentioned earlier today, there's one thing about Buddhism that you've got to remember is that you eat before and after enlightenment. Keep eating. Food is necessary before and after enlightenment. However, after enlightenment, you're free of food, but you have to keep eating. Also, you're free of discipline afterwards. You're free of the forms of discipline. You don't get totally unhindered by them, you don't need them, and you keep practicing them. And you're free of all the forms of practice, and you keep doing it. Discarded, that sort of naturally happens somehow, by some coincidence.

[61:04]

Actually, it's actually the same thing for you, that what the client is talking about, or the person who doesn't have any perception of the remotely related delusion, which seems to be easily perceived, yet there's only illusions. That's right, that's right. Both have to see the delusions, and when you understand delusion, well, you have to know it's a delusion, because that's all you've got. If you think you're not a Buddha, realize the delusion of that. If you think you are Buddha's son or daughter, that's delusion. If you think you aren't, that's delusion. But, the funny thing is, the way to get over the delusion that you're not Buddha's child is to realize that you are Buddha's child. That's the antidote to that one.

[62:09]

And when you think you are Buddha's child, the way to get over that is to realize that everything's empty, and there's no Buddha even, not to mention no child. So emptiness is great medicine, and these practices are ways to experience emptiness. However, before you experience emptiness, you may have quite a bit of work to do in order to remove certain kinds of obstructions to the meditation practice, so you can zero in on phenomena and see how they work in order to realize that they're not really there exactly the way you thought they were before you started looking carefully. Or you can realize emptiness other ways, too. For example, just follow the schedule exactly, without any kind of discriminations or picking and choosing. That's another way to realize emptiness. They're both pretty difficult, and there's hindrances to both. Well, I know usually you're supposed to do that, but in this particular case, maybe not.

[63:12]

Oh geez, we have a lot of time left. Were you going to say something about these five hindrances as far as how to work with them? Yeah, I was going to say a lot about them. One thing I wanted to say also is that I've been, last practice period I read the Iliad and this practice period I'm reading the Odyssey. And to a great extent what I see the Odyssey as is basically the issue is that human beings have to honor and You have to make offerings to the gods. You have to make offerings to the gods. You shouldn't stand up to the gods and say, hmm. And what are these gods? These gods are the psyche. The gods are not Buddhas. The gods are immortal forces of the universe. that are constantly enjoying being immortal.

[64:19]

You know, for example, Aphrodite is called immortal madness. Immortal madness of love. It will never end. However, it's not cotton, it comes in waves. She comes in on waves, right? On these little shells. She's always going to keep coming through your life. She's never going to stop. If you don't honor her, she's going to push you all over this world. And there's other ones too, you know. Gods of war, gods of the ocean, gods of the sun. You have to pay respect to these immortal forces. They themselves, you shouldn't try to be like them. That would be ridiculous. They're not like good, necessarily, or bad. They're just forces of nature, forces of the cosmos. We have to honor them. They're psychic forces. If we don't pay attention to them, even though they're not spiritual forces, really, they are all-powerful.

[65:24]

And if you don't pay homage to them, they'll just simply wipe you out. Not to mention interfere with nice little practices you're trying to do. They'll do a lot worse than that. They'll send you into tremendous pits of horror. and throw you far, far away from your home. How do you walk the line between honoring them and being completely overpowered by them? If you honor them, they don't overpower you. So what is your question? I have a feeling for what it means to honor a force that powerful At which point, you don't feel like it, no. But it's like this thin line.

[66:24]

It's very hard to walk because of the forces of delusion. Yeah. Well, yes. It's really difficult. I don't think. But this is also closely related to what I was talking to the other weeks of admitting how powerful your forces of delusion are. And that you cannot control them yourself. I mean, you can't, like, Even paying respect and making offerings, you don't necessarily even know how to do it. But you do your best anyway. And if you slip, you slip. It doesn't always work. And also, in the past you've done things, and you can't necessarily stop that either, because now you're making offerings, but you made them mad before, and they're still grumbling over you. Like Poseidon has a grudge against Ulysses for years and years until he finally gets home. But the process of honoring these forces is... it's a painful process.

[67:32]

I mean, it's painful. You have to really give up a lot. You have to make sacrifice of good stuff. You have to waste time, in a sense, doing this. Are these forces different from demons? Demons are... yeah, they're demons. But demons are sometimes glorious, you know. Glorious demons... That's another way of talking about it. Yeah, you could call Zeus a demon, if you want. Demons are sometimes extremely beautiful. You know, exquisitely, painfully beautiful. For example, to exalt yourself above others. For Bodhisattva, to think that his or her practice is better than other people's practice, is a demon. It's a psychic phenomenon. So we should honor that psychic phenomenon. We should pay homage every morning to the demon, which is to put ourselves above others.

[68:39]

Every day say, here, what can I do for you so you won't take over and make me think I'm better than other people? Is the reverse a demon? Huh? Is the reverse a demon? that you were not as good as other people? Yeah, that's also a demon kiss, definitely. It's the same demon. Yeah, it's basically the same thing turned around. But to say, you know, that type of force, you know, and to find a name for it, maybe find a name even in Greek mythology, find the name for that demon might be nice and then every morning you could say, okay demon of arrogance and whatever the other side of it is, I pay homage to you, now what can I do for you so that you won't push me around all day? Again, if you recognize it and bow down to it, it then says, okay, go ahead, have a nice day. And if you don't, it says, you didn't pay attention to me, sonny.

[69:40]

All those forces end. And as spiritual people, quotes and unquotes, we tend to think, well, we don't have to deal with that stuff. We're not into that stuff. But again, that's the negatives. And if we keep saying, we don't have to deal with that stuff, we don't have to deal with that stuff, then get us, and get us, and get us, and pretty soon, we can't do anything. We can't even say, yes, I will deal with it. But if we regularly pay attention to that, then that's pretty good. And again, that's how to remove the screens. Pay attention to the demon. You know, Ares is the demon of anger, isn't he? He's the god of war. Each of these gods will teach you something about yourself, and some of you are going You just brought up most of it.

[70:48]

I was just going to ask a question about something extreme, like more plague. Say you have a lot of friends who are perhaps dying of AIDS, and this plague, as it gets worse. So we have to deal with this situation arising, and it becomes a personal thing. How do you respect something? It's easy to be in a monastery and to think of things like, well, I think I'm better at my meditation. When things are heavy emotional, and there's a huge war, and you think, like what you're saying, and you go, well, how do I respect fully this situation arising? I mean, as negative things arise in you, and it's extremely hard for you to deal with it, how do you make what you're saying, just use it, you know, when it's just extreme. Are you talking about when like something like a war arises? Yeah, there's a war, plague, they're really extremely... Those are the results of not paying homage to the gods.

[71:55]

We do respect war. When war happens, we say, oh yes, war, okay, yeah, this is bad. Usually, then we're there, then we're good. or, you know, or when we have AIDS or something, we're pretty good. Then, you know, when we're sick, we're pretty good. Especially if we're in a lot of pain. Then we're pretty good. We just sort of, I'm sick. And sometimes we start getting sick, we say, I'm sick, but I want to be well. I'm sick, and I'm sick. And I'm sick. and we accept and that's a pretty good state of consciousness or this is a war and it's terrible and I'm not going to laugh it off or I'm not going to put it down I'm going to respect this is a war We don't complain about the food.

[73:02]

We don't complain about the schedule. We don't criticize each other too much. Also, we don't let each other fool around. If somebody gets flipped out, we say, go sit down. So that's nice. But what about when you don't have war? Then the psychic forces are raging, and we sort of say, I'm not doing it. And then we do that. Then we get trouble as a result of not honoring our greed, hate, and delusion, not saying, These are powerful forces. Now, if they're really powerful, what should I do, you know? Who knows, even? I don't even know what to do. All I can do is, well, maybe I'll just get up in the morning and go sit with Zen Dog, or bow down to Buddha, or take the free set, or what can I do? I'm hysterical. I'm scared. I just have to reflect here real fast. When I was a kid, I lived in Nebraska, and there used to be tornadoes. And I really loved tornadoes, because you'd see the tornadoes coming, and everybody would get together. The whole family would get together, they'd go in the basements, and all the neighborhood would get together.

[74:03]

And everybody would be together, but they usually were never together. Nobody ever hung out together like that. I used to enjoy the closeness. So, again, we have these ayat in the meditation, which I still would like... It's very simple, you know, I've already told you how to do them, pretty much, I can tell you more and I'd be happy to, but basically you know how to do them already. Just watch how each sense in every field interacts and not interact. Try to see how the sense field and sense capacity interact, and notice how consciousness arises there. And if you have trouble doing that meditation, fine, don't even do it. I'm just giving you a sense of a kind of Abhidharma meditation. Basically it's a meditation that runs through all these texts. But these are skill and means. You don't have to do these practices. Just sitting is enough. But that's the kind of basic Abhidharma practice that it is.

[75:05]

And if you have trouble doing it, maybe the reason why you're having trouble doing it is because, or if I have trouble doing it, maybe the trouble I'm having is because I'm not honoring somebody, or some psychic force, or several psychic forces. Maybe I'm just sort of not really paying attention to something that I have to deal with. And if I would take care of that, I probably could be more concentrated and more clear. And then if I tried to do these meditations, maybe I would be more successful. And, uh, or maybe I would be clearer about what the problem is and what I don't understand about him from actually trying. and seeing where I slipped and what the problem was. So, that's why I actually suggested to you that you do just try these meditations wherever you'd like. You can do it when you're walking around working. And then, what actual problems do you run into when you're trying to do them? And we can also discuss in class, but I want to emphasize tonight because of, you know, this issue about repression and so on, is that repression, you see, is another example of not honoring these forces.

[76:16]

Yeah, I was a Thai. She hasn't talked yet, so maybe... Can you say a bit more about what you mean by psychic forces? Are you using that term to describe an inner state or an external manifestation? Well, it's... there's no difference, but certainly it's inner, but it's also outer. But when you're talking about... us honoring them, Are you talking about us primarily honoring an inner state? So, for example, you said greed, hate and delusion. So, greed arises, we honor the greed, and then there's no need for an external manifestation like a tornado or whatever it is. That's right. Then you wouldn't have to have a tornado to make you honor it, right? Or like, you know, One time I was giving doksan in this cabin five and the roof caved in and I took that personally. I took it as nature saying, hey there little fellow, what are you doing in there?

[77:28]

Getting a little pretty up in your archipelago, how about this? Little sycamore tree will drop right down to the roof now and bring the ceiling down on your little head. What do you think of that? And I was talking to Dan Howe and he also thought it was my fault. Even though he was talking at the time. Can these forces also manifest externally, as in sensing external forces? I don't know if this is the most simple reason, but... They're basically internal. I mean, they're your own karma, right? they're part of your own karma, but they are objectified in Greek mythology so that people can learn about their psyche better, because then you have these stories, and these stories then are about how your psyche functions. So they seem to be about external, but they are.

[78:29]

The external world is also playing this game, but it's put out there as those stories to help you learn about your own process. When you see it in yourself, you'll also see it happening out there. When you see it happening out there, then apply it to yourself. Use it out there. Use the way the trees work and the sky works. Use it all to help yourself. But usually, the way the stars work is just like I work, just like you work. We work the same way, but we need stories to translate the functioning of the stars into something that we can make sense of for our daily life. So that's why they made those myths, because most people can't sort of out enough data to sort of then figure out how that applies to their own psyche. But it's the same story. The myths are about this movement of the stars. That's where they got the idea. That's why it's lawful. That's why it's immortal. These are immortal forces. And they're forces inside and outside.

[79:30]

But we mostly have to honor our own. I don't have to make homage arrogance. These offerings are made locally, on a particular time and space. How do you make these offerings? Well, one way I just said, just get up in the morning and honor your particular delusions that you're aware of. And if you don't know what delusions you're involved in, ask a friend. I would suggest you honor these three. No, it wasn't that they weren't aware of it, they just said, we didn't seem to, in our teaching, address it.

[80:39]

We didn't seem to warn people about repression, or say, you know, we say, you know, when certain feelings arise, just knock them and go back to the breathing. And is it possible some repression would occur there? And yes it is, but all the people this person talked to said they never heard any of the teachers saying, you know, some repression could be going on around there. going on. What I'm trying to get at is that we're pretty used to repressing things, I think. If we get so good at repressing these forces, or these beings, or whatever you want to call them, then they can do all kinds of things to us and we'll never even be aware. In other words, it's not like we'll feel it necessarily. That's right. That's right. We'll just get cancer. So that in order maybe to even see when this repression is occurring or that these forces are acting, then it's necessary to do these practices.

[81:42]

That's right. That's right. The practices, your ineffectiveness of these practices will give you some hint about your repression because the repression will undermine your attempts to do certain practices. And a lot of reasons why some people aren't successful at various kinds of practices is because they've Hold on. Nonsense. I'm supposed to be finding my breathing. Okay, where's my breath now? Oh, yes. Listen to me! Oh, no. What was I doing again now? Oh, I forgot now. Find my breath. You can't concentrate if you're not honoring these forces. So, these practices of tightrope walking and following your breath and, you know, remembering when to hit things and getting through all this stuff helps you realize, hey, something's going on here. besides just sort of straight on, they tell me this and I do that. Maybe something else is happening here.

[82:43]

What could it be, I wonder? Repression means not that the thing isn't happening, it just means that I don't know about it. Repression is that I'm denying, I'm squashing stuff down. I'm at the table, and the table is shaking, and I wonder why. So cancer is a really bad result of repression, and ineffectiveness in our practice is a high-quality manifestation of disturbance due to repression. So that's the screens, you see, that are interfering with the practice. So the screens are very helpful for our health to deal with them, and it's not Again, some places they would say, okay, you got to go take care of the screens, go over there, that's a screening area over there. You go there, they'll teach you how to get aware of the screens and practice the precepts and other things which will help you prepare for this very lofty practice where you have to have already paid homage in order to do it.

[83:46]

But we're doing it all together in one big sort of mass here. And it's very hard to discriminate exactly, you know, some days Some days we do clear the screens away and we practice pretty well, like during Sashin, life's simple. But other times it's pretty confusing and so we have kind of a hard time figuring out how to practice. Yeah. This is a lot like the question that Leila asked, but in terms of... Do you have... Is there anything you can say about... how to honor, to honor these forces without indulging them. Take for instance, anger. I mean, I... Take anger, okay? If I just, if I'm sort of annoyed right now with somebody, something that somebody in the room is doing, I can get into anger if I want to.

[84:47]

But I can also say, dear anger, You are so powerful. You're always ready there. You're always waiting to come into action. You're so great. You're so wonderful. I love you. You don't have to demonstrate how powerful you are. I know you can just move in on the slightest indication. And if you respect anger that way, you won't be indulging. That doesn't indulge anger. That indulges anger before it happens. That respects it. And then it says, OK, well, now that you respect me so much, I don't have to come into action. You use your life force out of paying homage to anger, rather than sort of just, when you feel irritated, saying, oh, I just feel irritated. I don't have to respect anger. So when you feel anger coming, Or when you feel irritated, say, anger is very powerful, and we're talking about that today, probably it's going to come just like that if I don't do something about it. What about it? Indulging anger would be to just let it come, you know, having not sort of recognized that it's going to come if you don't do something.

[85:55]

Then anger becomes the way to indulge your life force. What about specifically the point you were talking about where you're sitting there and it's the fourth day of the session and you still can't find your breath and you suddenly realize the reason you can't find your breath is because you're really pissed off or you're really guilty or really, well, you know, fill in the blank. The feeling is already there. It's not a matter of heading anything off. At this point, is it like opening a store and you just let it all run out and sit there and be angry until you're not angry anymore? Is that honoring it, or is that indulging? Well, at that moment, now that you discover it's there, honor it by letting it, by saying, I am angry. Not, I'm going to be angry, or I respect anger as impossibly.

[86:58]

All those looming are ready to come into action. That's one of my great muscles. It'll always be used. Just like, I am sick. I am angry. Anger has not only always been omnipresent, ready to come into function, now I have that potential constantly. Despite its irritation, just any opportunity I can use it. Not only that, but guess what? Now it is functioning. The big A is here. Okay, you're happening. Let it happen completely. This is then an act of repentance. I repent, I am angry, I have done anger. Then burn it away. But before it happens, just be scared of it all the time. You know. And then it won't come. Very soon as much. And you have a life force, you have to use it to honor these forces.

[88:00]

You see these five screens, they're always ready to come into action. There is a stream of opportunities always going by. Everything can be an opportunity for anger. Anything that anybody does, you can be angry at. You can be angry at people for getting up and following the schedule. You can get angry at them not following the schedule. You can get angry at people for sitting up straight. You can get angry at people for slouching. No matter what they do, there's always an opportunity to use that activity to be angry. There's a constant stream of opportunities.

[88:36]

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