You know that several people are having considerable physical difficulty. Actually we all are, but some people are. Having a little bit more problem than others maybe. I appreciate that you're going straight ahead, taking care of yourself, and continuing to practice. Even though strong experiences are coming up for you to deal with.

[01:05]

And good morning to you also, Thayo. I hope you're resting. Sometimes it helps to have a mythological scope, or mythological scale, that you look at your practice. So, now it's the sixth day of session, and still some people are having more problems now than they did before. But our current problems, although they seem very intense, in the overall story of our life, they have context. Just like in the story of a hero, or a heroine, there are times when it looks pretty rough.

[02:15]

When they look sometimes pretty down and pretty crazy. But we have to sometimes go through the real tight times in order to fulfill the whole grand drama of our wonderful life. And so when we come into these hard times, when we have problems that we didn't expect and so on, it's good to realize we just keep carefully, clearly walk through these too. And then something else will happen. The teaching of thusness, the teaching of such love, the teaching of suchness,

[03:24]

the teaching of love, has been intimately communicated by Buddhism ancestors. Now you have it, so please keep it well. And as Myo said this morning, don't take this too personally. It has been conveyed and it is transmitted to you right now. The way of universal love and compassion is transmitted to you right now by Buddhism ancestors, and you have it. But don't take it personally, too personally. You have to take it personally, but not too personally. Again, just what popped in my mind just now is Robert Thurman was talking about the fact that if you ever study an actual practice lineage in Buddhism, almost every lineage says,

[04:36]

this is the way, this is the only way, this is the exclusive way. And when you start practicing with the actual living lineage, you have to sort of go for that, that this is the way. They all have that characteristic. And in some ways the more fanatical they are about that, the more intense they are about that, in some sense the better the lineage, even though you feel kind of funny. But there is an abundance of exclusiveness. There is an abundance of exclusive traditions. So this is the only way, but that doesn't mean this is the only, only way. There is infinite only ways, but you don't practice kind of like,

[05:37]

well this is one way, but then there is another way. I'll try this one today, I'll try that one tomorrow. No, you've got to do just one way, but then you don't think, well the other ones are wrong. There is infinite exclusive ways. So, you should take it personally. It's your personal inheritance of dharma to you right now, the suchness of universal love and compassion is to you right now, coming to you from the buddhism ancestors right now. But to take it too personally would think that it's not coming to every place else. It's coming everywhere simultaneously. And particularly it's coming to you, so you take care of it. It's your responsibility. And everybody else's too. An abundance of exclusiveness. Now we come, as I promised, to the wonderful teacher,

[06:46]

ancestor, Sagan Gyoshi, Chingyuan Xingsa. Sagan is a place name. Chingyuan is a place name in China. It's a mountain. Zen teachers, as you know, are named often after the mountains that they live on, or the valleys that they live in, or the slums that they live in. Someday we'll come to be able to do that. We call it... What do we call it? Hundreds points engine. Hundreds points engine. And Xingsa means... Xing is... Xing or Gyo strictly means to walk.

[07:51]

And it can also mean to practice. But the normal meaning is to walk. And Sa means thought, or thinking. There's a thinking mark. Sa's name literally is walking thinking, or walking thought, or thinking walking. And they call him this because he used to walk around thinking. And what was he thinking about? He was thinking of that which doesn't think. He was thinking without any objects of thought. His thinking was that kind of thinking. And he used to do it. He's walking around. There he goes. He's walking around the Sixth Ancestors Monastery, always thinking of Buddha,

[08:54]

but always having no object of thought. He was a quiet fellow. Not considered to be stupid. He didn't come off stupid, but he was quite quiet. He practiced inwardly, secretly. A little bit like a fool. Anyway, not the smarty pants type. Not the dazzling type. The Sixth Ancestor had some dazzling students. Some brilliant students that everybody could see. This guy was kind of quiet, but very sincere, very sincere. So they called him that. Walking thinking. Xing Tzu. And parenthetically, I'd like to remark that

[10:01]

this kind of secret working, keeping your practice to yourself, is different from privacy. If anybody wants to know, of course you're not hiding it, like, you know, keeping your own space. It's just that you're actually not bragging, you're not walking around saying, guess what I'm doing? I'm practicing Zen. Pretty good, eh? But that's not like privacy, like, let me have my own little space to practice Zen. You're not isolated from people in this kind of secrecy. Matter of fact, you're kind of stupidly un-isolated. You walk right into people with your practice. And you let them walk right into you with their practice. And you deal with it, with love and compassion, like a fool. Anyway, that's the kind of guy he seems to have been. I'm not going to...

[11:06]

My idea is not to spend as much time on him as he deserves, in a way. He deserves a whole practice period, easily. Or even a lifetime. But the reason for that is I kind of want to get over to Domshan, to connect with the case that we're going to be having in the Chuso ceremony. So I'm going a little faster than I'd like to on this great master, this great Bodhisattva. Still, I might not ever finish him. I guess my intention is to go through as fast as I can. So, here we go. One, two, three. He was living with the Sixth Ancestor there, down in southern China. After the Sixth Ancestor came out of hiding, the layman, carrying the robe of faith and the teaching of the Sixth Ancestor, of Bodhidharma... Here he was, a layperson.

[12:06]

He said, Can I get ordained as a priest? So the priest said, Okay, we'll ordain you. So they got together and they ordained him. And then he taught and he had this nice place called Soke, or Saoqi in southern China, where he had lots of students. And so, Gyoshi, or Xingzi, was there. He wasn't yet called Qingyuan because he hadn't gone to his own mom. So Xingzi was there, practicing with the Sixth Ancestor. And one day, he went up to the Sixth Ancestor and he said, What should I work on in order to not fall into steps and stages? So, it looks like the Sixth Ancestor has been... and Zen tradition has been teaching. It's not that we don't have steps and stages. We can have steps and stages just like anybody else can have steps and stages.

[13:08]

But the point is not to fall into them. Okay. Steps and stages is, of course, the same thing as words. Steps and stages are words. How can I work in such a way as to not fall into words? And the Ancestor says, Well, what have you been working on? And he said, I haven't even been concerned with the Four Noble Truths. And the Ancestor said, Well, what step or stage could you fall into then? And Xingzi said, If I don't even practice the Four Holy Truths, what steps and stages are there? The Ancestor profoundly respected him as a vessel for the truth. So, again, this point

[14:19]

is a very important part of Zen tradition and both... all Zen schools share it, but this particular teacher and his disciples, his lineage, lean a little bit more on this point maybe than some other Zen teachers do. Namely, one way to avoid steps and stages is to not even start practicing. Don't even start the first beginning insight practice of the Four Noble Truths. You know? Stay at the beginning all the time. That's one way to do it. Or always return to the beginning. So be simple in your practice. Don't seek anything. There were many people in the Ancestor's community.

[15:31]

This particular person was just like the second Ancestor, Huika. He didn't say anything. He was the leader of the community. He was just like Huika attaining the marrow of Bodhidharma. One day Bodhidharma said to his four disciples, four main disciples, he said, it's time for you to express your understanding. So Dao Fu came forward and said, my present understanding is that

[16:34]

we shouldn't be attached to words and shouldn't shouldn't be apart from them. In this way, we let the way function freely. It sounds like not following the steps and stages, right? And also not staying away from the steps and stages. Just let the way function freely. Pretty good answer, don't you think? Zenji says, when you attain the way, the way practices the way. Let the way function freely. So that's a pretty good answer. And Bodhidharma said, you attain my skin. Then his woman disciple,

[17:39]

Tsongchi, said, it's like the joy of seeing Akshobhya Buddha just once and not again. He said, you attain my skin. My flesh. I like that. Pretty good, too. Don't you think? It reminds me of the end of this movie. I think it's called Hanan or Sisters or something by Woody Allen. And Diane Keaton is having a birthday party in the last scene. And they have this birthday cake out there and the three sisters. I think she's Hanan in this story. The three sisters are over the birthday cake. They have the candles lit there. And they say, OK, you know, make a wish and blow out the candles. And she said,

[18:40]

OK. And I think they say it. Anyway, she says, well, it's not exactly a wish. It's more like a vision. It's a vision of us three sitting here, standing here around this cake, very happy. And it's just for now. It's not for again. But that was very good. Happiness is happiness now. And this is only for now. The joy for now. OK. So, Diane Keaton gets boyadarmas flesh for that one. Next comes the monk Tao Yu. And he says, the four gross elements are originally empty. The skandhas,

[19:44]

the five skandhas do not exist. Therefore, there's nothing to attain. And boyadarmas said, you attain my bones. And Huika came up and did three bows, stood up and returned to his place without saying anything. And boyadarmas said, you attain my marrow. So, in that way, shingsa was like Huika, very quiet, silent. And therefore, he became the leader. just like then Huika became the second ancestor and received the robe

[20:45]

and the teaching. And Dogen Zenji is very clear to point out that it does not mean, when you say skin, flesh, bones and marrow, it does not mean that marrow is deeper than skin. Bodhidharma has a whole body and those four disciples composed the whole body. Just marrow is not any good. And marrow is not deeper than skin. But marrow is marrow and skin is skin. And the leader is the leader. You choose your leader. So it was, it was shingsa's responsibility to be the leader. And to be the ancestors, the seventh ancestor. One of the seventh ancestors, seventh generation after Bodhidharma. But it does not mean he is deeper than the other people. He has an exclusive way. But there is other exclusive ways

[21:46]

in the sixth ancestor's community. Exclusive true ways. The skin is a true way. The flesh is a true way. One day, the sixth ancestor said to shingsa, since ancient times, the robe and the teaching have been carried on together. Handed from teacher to apprentice. The robe represents faith. The teaching, the seal of the mind. Now, I have found a successor. Why should I worry about your not being believed? Since I received this robe, I have encountered so many difficulties and even more contention is sure to arise in the future.

[22:48]

Therefore, the vestment will be left in this monastery. You should teach somewhere and not let the teaching die out. Sixth ancestor's name, as I told you, Huenam means able or capable of wisdom. Or capable of wisdom. His whole name is Dajian. Dajian Huenam or Daikan Dino. Daikan or Dajian means great mirror. He's the great mirror of Zen. And they say that shingsa was the brightest light of the great mirror. So, there's so many things to say here

[23:52]

about this guy. Stop! Don't talk about it. Don't talk about it. Okay, I won't. Case step five of this, of the Shoyo Roku is about shingsa. A monk comes to a Qingyuan shingsa and says, what is the great import of Buddhism? And he said, what is the price of rice in Yuling? Yuling. No, Yuling. Which we translated last year or year before, I don't remember, into, what is the price of gas in Salinas? This is the practice

[25:05]

of not following the steps and stages of Buddhism. In the verse, in this case, it's also, I think, for me anyway, this carries a feeling of Soto Zen very nicely. The accomplishment of the work of great peace has no sign. The family way of peasants is most pristine, only concerned with village songs and festal drinking. How would they know the virtues of shun or the benevolence of yao? The accomplishment

[26:05]

of the work of great peace has no sign. The family way of peasants is most pristine, only concerned with village songs and festal drinking. And since that's the case, I don't even have to read the next line. Only concerned with village songs and festal drinking. That's our way here. What are village songs? Blue jades? Heart Sutra?

[27:08]

Jewel Myrrh Samadhi? Are there any announcements? What's our festal drinking? Well, we drink Ambrosia. Twice a day, three times a day we have Ambrosia together. We get we don't get intoxicated by it. We get nourished by the Ambrosia. And we also share the Ambrosia with the sort of upper class spirits. I say upper class because there is a there is a structure of the universe and you give different kinds of offerings to different kinds of spirits. There's a structure of emptiness too. So, for example,

[28:10]

this morning that she so asked me what does one do with prune pits? He had a prune pit. The kitchen service pitted prunes. Therefore, no need to come around and pick up the pits, right? Because these are pitted prunes. However, two people wound up with a pit. So what do those people do? Should we have the servers collect those make a special tour of the Zen Dojo to collect two pits? I thought, no, let's just have those two people take care of their own pits. Wrap them in their piece of paper and put it to sleep. Because we wouldn't want to I've my the feeling that I've developed about these offerings over the years is you wouldn't want to take that pit and offer it. We have two kinds of offerings or three kinds

[29:11]

of offerings we make during the meal. One offering is to Buddhas and Bodhisattvas and Arhats over at the altar. Okay? The other kind of offering is the offering of this this this spirit offering where we take part of our freshly cooked food and we offer it. This is the next the next level of spirits. Okay? Then there's another level of spirits that get that get the water from our cleaning our bowls. And that's why when you pour the water you first of all you shouldn't pour you should drink a little bit of the water first to take the top layer of grease and saliva off a little bit. And then pour the next layer in and then save the dregs in the bottom and drink those yourself. So you give those spirits the cleanest layer the middle layer. Okay? And there's another kind of spirit that get the food

[30:11]

that you drop. You don't take the food you drop and put it over on the offering spoon. Okay? And you don't throw it into the ambrosia bucket. Okay? So you see those three classes? Prune pits are not our additional thing. Those don't get offered to the spirits, right? But they're put in the garbage. They weren't they weren't dropped food. If you dropped the prune pit then you could offer it. You see? This is what this is called festal drinking. Do you understand? This is festal drinking. This is the kind of thing we're concerned with. It's a tradition. The family way

[31:24]

of the peasants. I think I better go on. Bye. Next comes the next ancestor is Sekito Gisen Shirto and he was also there with the sixth ancestor. And he was

[32:28]

he was quite a bit younger than Shinsa. I think you know that Sekito means stonehead. Shirto Shirto means stonehead. He got that name because he used to sit on this flat stone and meditate. Shhh When the sixth ancestor was dying he told him he told him to go he said go he told him something. He said to the sixth ancestor after you pass away what should I who should I associate with? The ancestor said in Chinese which

[33:31]

sounded to him like go contemplate and ponder. So he so he did that he went and contemplated and pondered after the sixth ancestor died. After a while the other great master of the sixth ancestor noticed what he was doing the other elder monk Nanyue Huirong noticed what he was doing and and said your teacher's already passed away what are you what are you doing hanging around here uselessly sitting? Sekito said well the ancestor told me to he said shun se chu shun se chu and Nanyue said that's not what he meant he misunderstood what he said he was saying go study with Sagan so he misunderstood

[34:35]

what he was saying in Chinese that's possible quite a bit you know because there's lots of it's a it's a homophonic homophonic language unless you can see the characters there's lots of plays on words there could be several different things because they sound the same one one sound could be hundreds of different characters so it is possible to misunderstand like that which makes actually much more wonderful to have that dynamic but anyway then he went to study with Sagan and and he did and he became Sagan's successor he wasn't a successor to the sixth ancestor he hadn't been there long enough so he became a successor of the successor and then he had a successor his successor's name was what was it Yao Shan or Yue Shan Yue or Yao

[35:35]

Yao this is another example not only can one sound have many characters but one character can have many sounds so the word for medicine can be pronounced Yao or Yue so his name was medicine monk called Yao Shan or Yue Shan and he came to study with Sagan and his story I can't skip over just a little bit but one thing actually I want to say about Sekito and that is when he was a boy he lived out in the countryside and the indigenous peoples in that area hunters and so on used to make animal sacrifices and

[36:39]

he would go around to the altars where they would make their sacrifices and destroy the altars and let the animals go and somehow people couldn't stop him I mention that because I just thought that was an interesting experience in a way I do that I mention that because he was such a hard sitter a stone-like sitter and I think it's important again always to reiterate that these Zen monks who are sitting so hard and so long that if it's really Zen it's not just they're doing that to show off that they can sit a long time on a rock but their basic motivation

[37:42]

is kindness to all living beings really that's their main deal and the sitting is to facilitate and to nurture and mature this kindness maybe you don't need to remember that but I do that's one of these main things I remember about Sekito and you know and also Sekito you know he wrote that that kind of pretty good poem called Sound Okai Merging of Difference and Unity so he was he didn't make he didn't write that work which is pretty good he is said to have written it

[38:43]

while he was he was reading this he was reading this thing called the Jiao Lun which is the commentary of Jiao Mr. Jiao Sung Jiao Sung Jiao was a great Chinese monk he was the main disciple of Kumar Jiva so he was reading this this text and he had a kind of kind of an insight while he was reading it and then he sort of jotted down Merging of Difference and Unity well as a result of that insight and in some ways that text is in some sense philosophically speaking the cornerstone the basic jewel I would say of Soto Zen philosophy the jewel Mir Samadhi is a kind of rhapsody on the Sandokai

[39:45]

it's kind of fanning it out a little bit the jewel Mir Samadhi says lined up piled up to make three the complete transformation makes five piled up to make three that presentation is the presentation of the Sandokai the three are put out in Sandokai the complete transformation makes five so the jewel Mir Samadhi brings puts the three into five the three main points of Difference Unity and Merging into the five ranks the five flavored herb or the five pronged Vajra and so on or the five you know the five activities of the helpless baby Buddha can't stand up can't walk can't sit

[40:46]

can't talk pretty hopeless creature these five ranks anyway Sekito wrote that thing too so he's kind of a quiet ancestor but kind of goes like this it's like there's a sixth ancestor he had lots of disciples millions of them and he had two main disciples those two disciples didn't have a lot of disciples Chingyuan Jingwei Chingyuan Xingzi Segengyoshi and Nanyue Huairong didn't have a lot of disciples but each of them had a super prolific each of them had very prolific yeah each of them had very prolific disciples one had Sekito and the other one had Baso or Matsu so after Sekito and Matsu

[41:48]

then Zen would go so all almost all the Zen comes from those two guys that's where it really proliferated so Sekito wrote the Sando Kai had lots of great disciples and was kind of quiet too so Sekito also wrote this thing called the Song of the Grass Hut later sometime later John Keats wrote a commentary on this he said heard melodies are sweet those unheard are sweeter

[42:51]

therefore ye soft pipes play on not to the sensual ear but more endeared pipe ditties of no tone no but more endeared to the spirit pipe ditties of no tone I have built a grass hut without any valuables after eating rice I leisurely plan to enjoy a nap hey I know about that we haven't eaten rice today what's for lunch huh rice in 1978

[43:54]

I went to Japan to attend Mumon Roshi's installation ceremony as abbot of Nyoshinji and I was hanging out with one of his main disciples and it was during this big gas shortage remember we had a gas shortage around that time in the United States it was also happening everywhere in the world the Arabs were doing this thing and we were talking to this monk about the gas shortage and he said he said I don't run on gas I run on rice that's really true Zen monks run on rice and after they have their rice some of them plan to enjoy a nap at the time of attainment I first

[44:55]

see fresh reeds after discarding it I am then settled I am then I am settled in the reeds excuse me I'm sealed in the reeds I have built a grass hut without any valuables after eating rice I leisurely plan to enjoy a nap at the time of attainment I first see fresh reeds after discarding it I am sealed in the reeds people dwelling in huts always stay quietly settled not belonging to the inside or outside nor to the in between places

[46:03]

worldly people live I don't live realms that worldly people love I don't love although my hut is small it encompasses the entire world an old man within ten square feet untangled forms and substance a great vehicle bodhisattva entrusts twenty years one particular story I like a lot is he was sitting next to him and for some reason or other I don't know if these old Zen teachers seem to have some kind of I don't I know of no record of them chewing chewing tobacco or anything but maybe they had some kind of bronchial problems or something I'm not sure but they seemed in a number of the stories there seemed to be some kind of spittoon next to their chair the abbots often had

[47:03]

these little spittoons next to their chair I don't know what the thing was what? yeah or maybe they were drooling I don't know but anyway one day he was sitting in meditation and he went got one right in there you know and and Yuen Yuen said to him what's that about? and Bai Zhan said it's beyond your sphere and the same thing you know again Bai Zhan another story is that Bai Zhan this what do you call this geomancer I think or kind of a I guess what do you say an occult master of geomancy and phrenology

[48:03]

both this guy I think his name was Su Ma something anyway this Chinese geomancer phrenologist whatever came to see Bai Zhan and said I got this I found this place that would be really perfect for a monastery can you give me one choose one of your disciples to be to set up a temple there so Bai Zhan called in first of all I said I'm too old and skinny now to start anything new so forget me and he called in one monk and asked him a question and I forgot what that monk said anybody know what he said? something very good but he didn't that was that and then he said Guishan is kind of a husky guy so have him come in and the the phrenologist looked at Guishan and said now that's

[49:05]

he's got a good face so he asked Guishan what he thought about it and Guishan kicked over that spittoon and so that he got the place that same spittoon figured in his two stories but I don't know what it was about why it was there so anyway he studied Yun Yan studied with Bai Zhan Bai Zhan died Yun Yan did not become a successor did not attain enlightenment with his teacher maybe that's as simple as that and that and actually uncouth people we just go hmm but the the Zen masters had little containers receptacles vessels for truth so anyway then

[50:10]

after after Bai Zhan died he went to study with Yaoshan Yaoshan he went to Yaoshan and Yaoshan Yaoshan himself had studied with Matsu right it was enlightenment or Matsu so he was kind of wondering about his old teachers his his enlightening teacher he was wondering about his enlightening teacher his disciples Bai Zhan right so here's a guy from kind of his Dharma brother right here's a student coming from his Dharma brother one of his Dharma brother's students who's hanging this kid's been this young man 35 years old or whatever he's been hanging around for 20 years with his his Dharma brother who he's never really known I guess because you know he went back to Sekito so when

[51:14]

Yun Yan arrives Yaoshan asked him to study with him and Yaoshan asked him well actually they had several interactions but this final one he said he asked he asked he asked Yaoshan asked Yun Yan many times you know what did what did Bai Zhan teach you what did Bai Zhan teach him you tell him all the stuff Bai Zhan taught him and finally he said what else did Bai Zhan teach you and he said once he went up into the hall to preach to the assembly was standing there and then dispersed them with his staff you know started waving his staff around made them all sort of run out the door and just as they were getting to the door he called to them and when they turned their heads he said what is it and Yaoshan said

[52:17]

why didn't you say this before today through you I was able to see my brother and Yun Yan woke up quite thoroughly and became successor to the brother of his earlier teacher and then just he studied he studied with Bai Zhan for 20 years didn't understand Bai Zhan went to Bai Zhan's brother in a sense he had a brother and telling his brother about his former teacher's teaching and finally his brother understood his brother his teacher's brother understood his teacher's brother teacher's brother and when he saw that he woke up and

[53:23]

it's kind of like it's kind of like what it's called it's like it's like Sherlock Holmes and Dr. Watson one step more you know how Sherlock Holmes is thinking what did the great master mean when he said that and then Watson would say something like well you know Holmes I think and he would say brilliant that's it and Watson would say well what in this case he said it he didn't understand it but then when Holmes got it he got it this is the way it looks this is the way it looks up at the top of the iceberg looking at the top of the iceberg and you see this kind of stuff happening

[54:23]

you see icebergs splitting but you don't know what the causes of them are exactly but this kind of thing does happen so then we have now we have another successor Yue Shan Yue Shan then is the teacher of Dong Shan Yun Yan we have a successor to Yue Shan Yun Yan and Yun Yan is the teacher of Dong Shan ok ok so tomorrow we can see how Yun Yan helped Dong Shan become a successor an ancestor of Dong Shan

[55:49]

I think there's something I better tell you I think it would be better to tell you now and I'll tell you again tomorrow you'll hear this story tomorrow and I'll tell you again today you know that guy who kicked over the bucket at Bai Zhan's place his name is Gui Shan Gui Shan Ling Yu Gui Shan was the place where this occult master was found actually Gui Shan is the mountain that this Ling Yu was sent to after he kicked the bucket over after he kicked the spittoon over so in the next generation this young man named Dong Shan his name actually is Liang Jie before he went to

[56:50]

Dong Shan mountain Liang Jie Dong Shan Liang Jie went to study with Gui Shan and they had an interaction which I'll go through tomorrow but as he left Gui Shan it's Gui Shan's final instructions written he says what are your final instructions what would you what would you basically instruct me he said don't leak so what I want to tell you about is Dong Shan's teaching about leaking in terms of three kinds of leak so I've talked about leaking already quite a bit and I want to tell you now a classification of leaks a classification of outflows one kind of outflow is called the outflow emotional or feeling outflow the other kind of outflow is the outflow of view

[57:52]

and the other kind of outflow is the outflow of verbal outflow and outflow of feeling is that you're always turning your head like something happens and you like turn over there to see what it is and by turning you bias your view you think you have to look that way to see it your feelings and your emotions cause that kind of outflow to think that you have a better view think that I have like I think I have a better view

[58:54]

of Harris like one like that this is our the outflow through the feelings or emotions to think that you'll be closer to somebody if you walk up and touch him or farther away if you run away or safer and so on various human motions tend to make us turn away turn this way and that way and therefore we because we turn our views always equally good like I can look at Mio like this and I can look at Mio like this but to think that going like this I see him better or to think that going like this I see him better this is what the outflow of feeling or emotion my view gets biased I can see him this way or this way there's two ways to see him but if I think this is better then I bias that view you see that's not bias that's not the that's not the outflow

[59:55]

of view that's the outflow of emotion that causes the view to be biased the outflow of view view means a definite view a position so the outflow of view Deng Xian says if the intellect does not stir from its fixed position and therefore you fall into the poisonous sea so basically just holding the intellect holding to a certain position causes an outflow holding to a position next one is outflow of verbiage that is to embody a marvel and lose the fundamental confusing beginning and end the outflow of being bewitched by words the miraculous miracle of words

[60:57]

and then they get you and you lose the fundamental that they were conveying to you you come it responds you're bewitched you're confused beginning and end you forget why you came in the first place you turn a gift into a prison by taking it to a person this is outflow of the verbal so I introduce that to you now and we'll go over it again tomorrow because it's kind of hard to get I want you to have more than one sitting

[62:03]

on that one and one more instruction on how to not having objects of thought he speaks of

[63:08]

the one who has abandoned all conceit and demons and you know what conceit means? the root of conceit I was a little surprised it means concept or idea notion conceit the meaning of conceit is a high opinion of yourself or something and the self is not a problem actually and it keeps happening all the time it's the high opinion we have it's the overestimation of what it is thinking for example that it's

[64:10]

permanent and has substance somebody said if there's no self then blah-de-blah blah-de-blah blah-de-blah and said we don't say that there's no self we just say it's a wooden house not a golden house the self is a wooden house it's not a golden house we don't say there's no house it's just that it's not a permanent substantial thing in other words abandon your idea your conceit your concepts abandon your ideas about the self you don't you don't say the self doesn't exist that should be abandoned that idea should be abandoned too so you abandon these concepts you let them happen

[65:14]

but then you abandon them they do happen every moment you hear there's hearing there's the heard you abandon the heard you are not you are not bound by the deemings of the heard the judgements of the heard you abandon all the thises you abandon all the thises and you abandon all the deemings all the judgements all the thises practice this secretly

[66:27]

practice this secretly working within like a fool like an idiot if you can achieve continuity this is called the host within the host if you can achieve continuity in other words if you can just keep doing it in other words just keep doing it just keep doing it just keep doing it is the host within the host just continuing this effort of abandoning all conceit of abandoning the concept just keep doing that this is the teacher within the teacher I won't ask you

[67:27]

if you can do it I just say I just quote Sekito I mean I just quote Dongshan and say if you do keep doing this this is the teacher within the teacher this is the essence of the mind this is the practice of training the essence of the Buddha mind this is the essence to abandon all conceit to abandon all taking things too personally to abandon anything extra to be aware just to the extent necessary of mindfulness enough this teaching of love

[68:40]

has been intimately communicated by Buddha's ancestors now you have it please keep doing it

[69:00]

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