I thought that we could study this case in the 23, which is the title of the name that is Huynang's neither good nor evil. And I told you this, I told you a longer story about him, about Huynang. And so I might tell the story again. That's all right. Remember, the first story we studied in this class was a story about... So now I'm not going to tell this story again, but I'll tell another story which you already heard at the beginning. The story of the mountain. Dushan, Dushan Mountain, who lived in maybe region Sushan, China. And he was an expert on the Diamond Sutra. And he heard about these Zen people who said that there was a way to directly point to the human heart and immediately attain awakening.

[01:07]

Even though in the scriptures it says that it takes three long eons to do so. So he went down to defeat the Zen people on his way. He ran into that old lady member who tested him on the diamond citron. So in this story, too, we come back to the Diamond Sutra again, because this person, the hero of our story, Kway Nung, was a wood gathering who sold the wood he gathered in the market place in canton and one day when he was walking around the market place he walked by a fortune teller booth and the fortune teller was chanting the diamond sutra and then the fortune teller got the section 10c of the diamond sutra which says that a bodhisattva an enlightening being a great being should produce thoughts

[02:11]

It has no abode. It doesn't depend on anything. When he heard that, he woke up. And he asked the fortune teller about that scripture in fortune teller for them that there was a teacher in the northern part of China who was very skillful at teaching the meaning of this sutra, of the scripture. In the word sutra, sutra means scripture. What kind of scripture you call it? Sutra, I believe, is cognate, is sutra. And it refers actually to the thread that they, when they, in India, they make a text out of comedies. They draw hold of it in the text and put the thread to it, hold the pieces together, the pieces together. That string is called sutra. And the whole text is called a sutra. And in China, the word they use for sacred text is jing, like yi jing, yalda jing.

[03:23]

And there, too, the word jing means the thread that runs through the spine of the book and hold the pages that have printed books together. So anyway, we come back to the Diamond Sutra here. He goes up, he leaves and goes up to Northern China. a very long walk to receive more teaching about this thing that woke him up. On the way, he ran into a place to stay, and he met a nun who, after talking to him about his understanding, felt that he had such a great understanding that she asked him to start teaching. on his way to find his teacher. And he started teaching, and he quickly started drawing large crowds. And he talked to some time there. And he remembered that he was actually on a building to deepen his own understanding. And he left his congregation and continued on his trip.

[04:28]

And when he got to the mountain called Yellow Long Mountain, Long May, where there was a monastery and the teacher of the monastery of the community there, what we called the sixth ancestor, sixth patriarch. He was the fifth ancestor, fifth patriarch. He had a large group of monks there. And he When the young man, who's a lay person, who we call Wutnum Lu, family native Lu, when Wutnum Lu got there, she went to see the teacher. And the teacher says, where are you from? He said, I'm from Lingnan.

[05:29]

And the ancestor said, what are you looking for? And Workman Liu said, I just want to become a Buddha. And the ancestors said, people from Lingnan have no Buddha nature. And Workman Liu said, the ancestors said, people from Lingnan have no Buddha nature. How can you expect to become a Buddha? And Workman Liu said, Among people, there are northern and southern. But can that be true of Buddha nature? So the ancestors realized that Workman Liu was an unusual person. And so he immediately sent him to the rice-hauling shed. And I had checked him one of the other monks who had become jealous.

[06:35]

They found out what they had on their head. So, uh, when, um, working a little while he left, and he went to the right stalling, the place where he toiled at the mortar day and night without let up for eight months. And then, uh, the ancestor, for some reason, after eight months, he just, he told his ascender that he was going to pass on He is teaching responsibilities. And I've looked at our successor. So I'd like the people to present a poem to express your understanding of our life. Everyone thought, oh, we know who will do the best poem. The head monk, Shen Shu, who will do the poem.

[07:37]

There's no need for him to try. He had a month off to himself. They probably all expected me to write a poem. But, um, he doesn't really share his understanding, so he thought, what I'll do is write a poem of a pillar, and then, if the antigen likes it, okay, sorry, I should admit that it was mine. It doesn't like it. Now I'm not mine. And I'll just slip off the center of this area, trying to make a living in some other way. This is a joke. A true joke. And it reminds me of one time I was giving a session at Green Lantern. towards the end of the Sashin, which Sashin is an intensive meditation period, a week-long, when you came to see me, you just said, for several days of your lectures, I was wondering if you had a permanent line of work that I actually had to go into.

[08:52]

I was kind of worried. But then, the last couple of days that I've been saying, you might be talking about something. Anyway, either monks or their supporters sometimes think about such things as whether they're in the right line of work. But he was thinking that, so he did write a poem. And he wrote quite a nice poem. He said, the body is the tree of enlightenment. The mind is like a bright mirror stand. White hit me over and over, and he'll not let dust gap. This poem has some merit in the sense of his body. His body is what we have to work with, and our mind is the mirror of reality. So there's some reason we should keep it hidden so that reality can perfectly reflect it in a moment.

[09:55]

And, you know, there's a lot to be said to that. Oh, so the Anselm here saw it. The park turned south. I don't know who wrote that. Had not shown she wrote it. But his understanding slightly off. And he privately told they had knocked out. story to the story. And he told all the monks that this was a great poem, and they should all memorize it and practice it. So the monk did that, and his sister said, so they learned it and memorized it. Someone walked around chanting it at the meditation practice, and one walked by the rice-calling area, the workman who heard it, and thought, hmm. And he said to the person chanting it, who wrote that?

[10:59]

Who wrote that? And the monk said, what do you mean? The teacher said, the master said, that was great. And we should all chant it. Who do you think you are, just working here and criticizing the head monk's great poem? And the monk said, well, I have a little understanding of what the man had. Why don't you write a poem then? Okay, but I don't know how to write, so could you write a poem, pass the mirror, I won't. So, you can constantly write it and you write from the mother color. Enlightenment essentially is not a tree. The bright mirror is not a stamp. From the beginning, Not a single thing exists, where can dust collect?

[12:03]

And when the teachers, when the students saw this poem, they thought, this is a great and lively being. And they were very happy. However again, the master came and said, And yet, whoever wrote this, whoever wrote this poem, has not yet seen the original fix. And had it erased. However, he knew who wrote it. And that night, it said that Just that night, just that night, we secretly went to the rice-hulling area. And he went up to work me in Lou, and he said to work me in Louie, is the rice white yet?

[13:07]

The archaeologist proved that he didn't think that he had white rats. Is the right, is the right, is the right yet? And what can they say? It's white, but it hasn't done something. But who spoke? Then, teacher took his staff, which he happened to be carrying, And he kicked the mortar three times. And workman Lou took the sifter and shook it three times. Shush, shush, shush. And I kicked his set. I come up to my room and we'll give you further instruction.

[14:13]

What did I say in parentheses? Rice sifting. Sifting with rice. He had taken the rise to whiteness, now he's going to be the sickening. And the teacher then taught him more about diamonds. And the ancestors said, Buddhas appeared in the world for the sake of one great matter and guide people according to their practice. Finally, such things as the ten stages, free vehicles, sudden and gradual lightning, become teaching. Moral, the Buddha conferred the unsurpassed, extremely subtle, intimate, perfectly marvelous, true treasury of correct Dharma eyes upon his disciple, Mahakashaya.

[15:20]

It has been transmitted successively from ancestor to ancestor up to Bodhidharma for 28 generations. When he came here to China and found the great master Huay Ka, and then it was passed eventually on to me. I passed the Dharma treasure and the robe that had been transmitted. He must guard them well and not allow this Dharma to perish. So this event ties the meaning of our previous story. The Master knelt and received the robe and the Dharma and asked, I have not received the Dharma, but On whom should I confer the robe later? The ancestor replied, Long ago, I voted on the first. All right, people lacked faith.

[16:26]

So he transmitted the robe to show that the one who has it has obtained their faith has now matured, but the robe will become a point of consent and tension. So let it stop with you and not pass it on. You better go away and hide them. So, he took, the teacher took the successor, laying them down to the river, and rode them across the river. And then he headed back to back south of the river. Next morning, Richard said, I'm retiring. I'm not going to teach anymore. He said, I've lost my garment. What's happening? Where has it gone? Richard says,

[17:27]

Someone who was worthy or able asked. And they remembered that working in the Buddhist's name was Khoi Nung. Nung means able. They said maybe he's got. Let's go look for him. And they went to the rice hauling land and he was gone. All those left were the few pieces of white rice. Here. And Workman Lou, uh, had lunch as he traveled, said, did we get a try? And the monks, en masse, headed out to retrieve the rope and bowl, thinking that their teacher had made a mistake in giving it to this ordinary fellow. Anyway, when they got to this absurd monk, the plain nuns stopped to rest and put the bowl down and the rope down on the rock and hid in the bushes.

[18:29]

as he sensed his army of monk chasing. The first one being, not the head monk, but his first name previously by a general. His name was Ming. His name was Dal Ming. And so when he came up, he found the rope and the pole and went over and tried to pick it up, but he quit. And he lifted. And then he cried out, I didn't come to this golden bowl, anything. I think that he died. And the ancestor came out of the bushes. And he said, Brother Lou, please teach. And then Brother Lou said, let's take But there's another version of the story, which is different than the one in here, which says that when he asks, when thou may ask for the new ancestor, what we knew, to teach him, said, allow no thought to arise in your mind.

[20:01]

and I will teach. So then this monk who had chased him all that way sat in meditation until he was able to realize a mind that produces not a single thought. The story says he sat, he sat in meditation, he sat in practice for a long time. Then, after that, he said, don't think good, don't think evil. At that very moment, what is your original face? Da Neng woke up.

[21:10]

Rick broke into heavy sweat and with tears in his eyes said Well, then he made vows, and he said, besides these secret words and secret means, is there anything further, anything of further significance? And another sixth ancestor said, what I have just conveyed to you is no secret. You reflect on your own face. Whatever is secret will be right there with you. And then Meg said, though I practiced on Yellow Corn Mountain, with the assembly, I could not truly realize my original face.

[22:17]

now thanks to your point of instruction i'm like someone who drinks water and knows personally where whether it is holy or warm lay brother workman lu you are now my teacher and uh what we lose says if you can say that then let us both call The fifth ancestor, our teacher, maintain your realization. And as I mentioned last week also, this is a case where the teacher gives the teaching to the student. The student sees the teacher. The teacher sees, the student sees himself in the teacher, the teacher sees himself in the student, the student tells the teacher that he is his teacher.

[23:24]

And then the teacher can see that because the student sees that he is his teacher, the student is the student of his teacher, and also he understands what his teacher told him. He can now see what the teacher saw in you. So the student, Caligini's teacher, showed himself what he used to do. I would like to read now a short commentary by the monk on this case. He says, It must be said that the sixth ancestor forgets himself completely in taking action here.

[24:29]

He is just like a kindly grandmother who peels a fresh lychee, removes the seeds, and puts it into your mouth. Then you only need to swallow it down. Another translation of this commentary is, in the first one he says, it must be said that the sixth ancestor forgets himself completely in taking action there. Another way of saying it is, the sixth ancestor should state that this is an emergency situation that needs grandmotherly kindness. who peels this lychee fruit and takes off the seed and pops it in your mouth. Part of what's going on, and when I first read that, I was deeply touched because when I first had dinner with my mother-in-law at a Chinese restaurant, which was called Hunan,

[25:41]

over in San Francisco. I was sitting here, and she was sitting next to me, and my fiancé was sitting a little farther away. And when food came, there was a teapot on the table which was between me and some of the food. And she, my future mother-in-law, made a rapid and skillful move to get the teapot out of the way so that I wouldn't have to reach over to get food. And the way she did it, not only quickly, but I sensed... I sensed great anxiety on her part that I might encounter some obstruction between me and food. I didn't think, you know, well, this is unnecessary kindness.

[26:51]

I just thought, I'll be watching that she really, you know, now he wants me to have this food, but she doesn't even want to keep up with me. And she's going to get it out of there at all costs. So part of this feeling I have about Hoi Nung, he's there and this guy comes to see him and asks for the teaching. And first of all, he asks this guy to sit until he's deeply settled in mindfulness of his state. So settled in what's happening to him that there is just his body and there is just his breath. There is just the sound of the piano music entering his ears. And in addition to what's happening, there's not one single thought arising. When he's done his work, he's ready to do it.

[27:55]

Then Poinong presents this teaching, which is just right for him and so easy for him to receive it. When I first heard this teaching, I imagined this teaching of don't think good, don't think evil. At such a moment, what is your original face? When I first heard that, I thought, you know, he just said that, and nobody ever thought of saying that before. Now, 1,300 years later, we've all heard we Zen students at first have started themselves talk over and over. But somehow I thought that was a particularly clever thing to say that up on the top of the mountain. After traveling, I'd probably be really tired. I was struck by its cleverness and originality. But then when I read the poem and thinking about it later, I thought more important than this cleverness coming up with this statement was the kindness.

[28:58]

And there's a, I guess, the feeling here, what I... He's telling this guy to think a certain way. To think in such a way that he's... He's actually telling him not to think, right? But he's literally saying, don't think good and don't think evil. But actually, he's telling him, think in such a way that you understand that there is no good or evil. Think in such a way that you see that there isn't gain and loss, or there isn't you and me. Think that way. Think the way that there's not you and me, self and other, gain and loss, pleasant, empty, evil and good. Think that way. He's telling them to think in a certain way. And he told them to think that way, after he had already realized not one thought arises.

[30:05]

But this poem about the grandmotherly kindness to me They make me want to say that the ability to say this kind of thing to somebody doesn't come from some clever idea about just the right thing to say to them. Even though this is such a beautiful, perfect psycho-spiritual instruction, it comes from His kindness, His grandmotherly queen. I want to emphasize that kind about the story of it. He's being very kind and gentle to give this teaching. And that kindness shows him like this razor-sharp instruction that puts this guy right on the spot about this kind of thinking. And then on top of that he says, after you have thinking this way that you realize that thought, which

[31:14]

doesn't think of good and bad, pain and pleasure, that kind of thing. Then, at that very moment, there's something there called your original face. What is that? There. Wow. I have to knock my head in your backseat. Into this space. which is the same space I proposed of the previous story, when he held up the flower to a person, to an assembly, but there was a person there who was completely settled in his state, in his body and mind, was not producing a single flower. Once it solved, it blew the whole flower up. He thought the kind of thinking which is not good or bad flower. We thought the same thought that the sixth ancestor was doing with the fifth ancestor.

[32:32]

It's always the same place. But it's not this place, this balanced place between good and bad, between pain and pleasure. It's not like there's nothing. And then this place, this mind, which doesn't think of good or bad, or rather it thinks in such a way that it realizes freedom from good and bad. It doesn't think of you and me. It doesn't mean it doesn't think of it. It means it thinks in such a way that it cuts through you and me before there comes that illusion. This mind, it says, can't be described. Talk about the neighborhood. But you can't describe it.

[33:35]

Anything you say about it, it's actually between that and something else you can say about it. It can't be pictured. It's in the midst of all pictures. It's the place where all pictures converge, this place, this time. This time is the time where all pictures preserve. It can't be craved enough. Although you can't picture it, and you can't describe it, you can praise it. You can love it. You can worship. You can dedicate to life. You can be a servant to life. Stop groping for it. The original faith has nowhere to hide. When the world is destroyed, it is not destroyed.

[34:42]

Mary? And I found that I was going to talk about it, the better thing. First when I did that, that first time I was very interested in what's there. It was total. You know, they're going in. You know, part. And then, the next few times, it's not like that. You know, what could be made about it? It makes it at least one other human being.

[35:45]

And then, I remember I was getting cranky every moment and not getting it. Yeah. And then, so that was it. We had taken a certain time. That's what I can do. Like, at the end time, I could get a closer to the day-to-day life. You know, like, So what do you describe something that happened last week in class when you're talking about the beginning? How are you doing now? Good.

[36:59]

Yeah. Good. [...] So it's wonderful that that leech, that he or leechy, you still can eat it for all these centuries. Love goes a long way. I love your grandmother's expression. Lucky enough, I have a little boy with them, you know, I was a fan of it, but I couldn't be just late. And about 7 p.m. in the morning, when I'm going out to the warden, he's all up on there. He'll be at the front window. And he'll appreciate it. And I'm the only person there for me. And it's such joy and such acceptance. And there's no good and there's no good people. And it's just incredible to have and to know that it just is.

[38:01]

That feeling of non-judgment. I have a grandmother who don't feel it. And grandmother who don't judge would be just non-judgment. Well... Mother's supposed to be, mother and father's supposed to be judging. So the grandparents can take a break. Okay. When the sex comes to the death of you?

[39:21]

Yes. And then, when it sits up, it's the grandmother of Jack. That would be... I mean, you lose respect to this. He was telling me to ask me to say, oh, he couldn't like him by telling him that because he fell asleep, therefore he fell asleep. Well, I don't want to make it too easy, but Dwight Oxford also said that immediately the fifth answer is going to protect this kid from the other people. In the first song, we already could see it. We didn't want people to know what was going on in the table.

[40:25]

Teacher's pet gets The teacher does well to not let people know who could pass. You know what I mean? Because they'll be hard. Other kids will be hard on. That's possibly what happened right off. But according to the story, if it didn't happen off, it could be what happened at the beginning. It certainly happened after the young lady who answered the question. But even after that, you still treated it kind of rudely by saying, okay, can you get out of here and go work? And you can't be in regular formal practice area. You go in labor, which is lower status. So whether at that point it happened, or whether you saw it in the beginning, your lives are immediately protecting people who wouldn't notice. Because I...

[41:28]

I think he saw him right away, himself right away, and I think he right away was protecting him at the same time. He was tested by the destruction. So we could see it part of the way through that he was being kind of woozy over the Then the second part, you can see that when he sent him away, it was also seen that it was one great rhythm. And also when he wasn't working and he wrote the poems, he knew it would have been written. There are different styles. There are different styles that are on the right. But the one thing that they all share is this mind that doesn't give rise to a thought, which doesn't think good or bad, anything else.

[42:45]

And it's that kind of love that occurs in that space. Right. Right. Right, so Armani doesn't think that it's evil. Isn't that annoying that thinks it's evil? It's not that lonely. It's not some kind of talents either, because that mind also doesn't think here in all the day. That mind doesn't think, well, I'm not in her mind that's thinking of evil. I'm just fighting evil as a man. It's not for the system of my talents either. What just came to mind is that, you know, if you really love someone,

[43:53]

I have a daughter, but from the time she was a very little girl, she was quite excited. Sometimes she would say, I hit you. She wouldn't say it like that. She would say it like that. If Kim would say, actually, she said it like that. I don't know what I thought. It doesn't make a slight difference in my feeling, though. Now, there's other things she's done that we'll check for me. But anyway, when she says she's a patron, it doesn't, you know, it just doesn't count. It doesn't do to you. And then she says, you know, when she goes into it in more detail and tells me how thoroughly that it's that way, it makes it all the more, all the more. That's what it's important. So, it's not that you can do anything you want and go around being cruel and evil.

[45:02]

That's not true. She can't get by with that, which is really being cruel and evil, so then you get in trouble with her. That's her fault. But there is a mind which doesn't see, which isn't negotiating with other people's good and evil. Also, she does something very good. It's nice, but it doesn't make any difference. I mean, she can do a mountain of good, and it doesn't make any difference. Not to that move. I was thinking that we always, or I always want to see things as if you're going to be the environment. fire up someone. And what the story was telling me, and this guy had it, and there was just no question about it.

[46:04]

And he could work anywhere. He could work at the end of the shed. He could be told that he would sleep south, that he could have a flood. It didn't make any difference. He still had it. It was just related. And there's people, I went to the And the joy of the children, Ganava children, like I see it with the children, of taking the street and what was going on with them. It was really hard. It was like being in India, but the poverty that I saw around me. But to the kids, it didn't make any difference. They all have people, so they're thinking of the street. And I learned lots of things when I saw that. And it was in a very harsh place, and nobody was saying, this is someone with a great deal of knowledge.

[47:06]

And that can be a teacher, but they're teachers. And that's what I saw. That's good, I don't know. That just didn't make a difference. If you're done, you're going to be able to teach. You're going to be able to teach, but I'm sure this is good enough. I thought it was. But there's something really sad about me that wouldn't live for. We shouldn't have done that. How bad do you want it? Yeah. And so, I'm not sure that it would... God, it's amazing.

[48:07]

That's right. Bodhidharma. The first Chinese ancestor of the Soviet Union, one of his great disciples came to see and he said, Keep looking and feeling a sincere person, go away. Go away. I'm not going with tears either. Go away, you're not going with anything. I drop everything that you've been involved in your whole life and try to build a new approach to existence. Get out of here. But a guy's still having snow, and probably snow got up to his waist or something, and he said, cut his arm with people, so I don't put his arm with them, but he said, third.

[49:12]

And then body armor said, oh, OK. But is it that the teacher really needs you to cut your arm off? Like you need to cut your arm off. But in later generations, by the time you get to the... In 56, you don't cut your arm off anything to pound down or anything. Then all you have to do is go work in the rice room and not produce a single thought. But cutting your arm off is a metaphor for, basically, realizing the mind that doesn't produce a single flow. Then the instruction, don't think of good, don't think of evil, is not an additional instruction, it's actually a portrayal of where you're at.

[50:19]

And then someone will say, you know, now, right there, where you are, what your original is. So that question is always a good question, But unless we do our own net, it's hard to look to see. Since you're not there or your vision face in, it's hard to look to see it. So we have to get ourselves in the right position and then accept that with the right position, we have to get ourselves into the present. And give up everything other than that. Maybe we could be asked to be in the present. Why people have to cut their arms off and be treated rudely? It's probably because in Chinese culture you didn't do that. But maybe in American culture, where abuse is kind of like the norm, maybe here we should shock people with kindness, shock people with politeness, gentleness.

[51:33]

If you could get their attention. Thank you. [...] Well, Buddha, just about that. I study his teachings. I would say that I only found a long time would be a little bit of a crustacean. But there are a number of occasions where people would talk, would be the same. The morning that is silent. There were a number of occasions where it did not agree with the question. We felt like we could hint in the button here walking in the wrong direction. But to say this would be a number of occasions to go and speak.

[52:39]

One time, he grew up with a guy. And he would never do anything with the wild stuff that these Chinese people developing. I think that also, by the beginning of culture, wild. In Chinese culture, I think, at the time of the end, it was much more severe philosophy. So I think that's part of the reason why I'm using it. It's much more shocking in that culture than it is, you know. It's being of realness. Apparently it's more shocking. So we have to be able to check what we're doing here, being involved. Surprised people, shocked them by feeling this. In fact, in our culture, I think people are more shocked by claims and violence. I mean, I'm a little bit shocked by it.

[53:39]

I think it's actually a piece of shock. I mean, it's more surprised. I don't want you to know how that is. of the students who have seen the same way through the same way. A random kind of consensus between the right that we need to do it, just the senseless fact that we have to do the same as that corrective. That's right there is a place for me. A local Tiago lady doctor, This is the 4th organization club.

[54:42]

Let's go to the video. Check if you see, pass the block in the middle of the screen. Do we, do we, are we in the middle of the I don't care about this. You've known it. I've been taught. I've just seen the part of it. I've been taught. Can't be an idea. I would say they're about the city of what we saw. We actually get a knife down there, that press and wave, that pump, that's about the sort of knife.

[55:47]

Quite hard, you know. Especially with not being in the violence. So, in fact, you're right, it is hard to imagine. In fact, you don't need to put anything in your reinventing. It's a total leap in that direction. Even if you can try to imagine, it doesn't work to imagine either. Because, in fact, you're imagining a lot of other things, you might as well imagine this. But you're not being asked to imagine it. You're being asked to think in an entirely different way. You already know how to imagine. You're being asked to think. You're being asked to do it. What you're being asked to do is have the total lack of imagination. You try to imagine that and then play it. So try to have total lack of imagination.

[56:49]

We cannot volunteer to do that. All you can do voluntarily is try to imagine, which you will keep doing and you won't stop. So it's not saying to stop doing the imagination that we're doing constantly doing. It's saying, how about this thing which is a lack of imagination. So what we need to do is create a situation where we realize that there is a total lack of imagination and also is the presence of imagination. As a matter of fact, you can go right ahead and imagine. In addition to all the things you're imagining now, you can also imagine a lot of it. Put that on the list too. It's good to go wholeheartedly. Give yourself over to your imagination processes fully, but the more fully you will do your imagination, the more completely you'll be caught up in your imagination.

[57:50]

the more lack of imagination is prompted. As you completely give yourself over to your imagination, to your imagining the world, right there is a total lack of imagination. So all you can do, actually, is imagine, including imagining this unimaginable, you described in picture, indestructible, spot. So, work where you can work, work where you can work, and work in an imaginary angle. And those two are always completely separate, completely separate, and they're the swing between If everything in your life is the swimming between the stuff.

[58:53]

It's a world for you. In the imaginary world. In the world of no imagination. There's a swimming between those two worlds. And the world that you know, which is the same, it's always the same world, there's only one world, the world you know is the same, it's really the same treatment. See where it's going? The reason for it isn't thinking about good and thinking about evil.

[59:53]

That's his lack of imagination. Lack of imagination is this mind which doesn't mean to let you in the loss. There's such a mind that isn't into such things. There's a mind, there's a way of being, which is available all the time to us. There's a dozen things in terms of you and me. There's doesn't make me external to you. Part of you cannot imagine that I'm separate from you. It just isn't that right. Part of you can't imagine that you could be someplace else from where you are. Part of you can't imagine that anything is someplace other than you are. That there's anything external to you. That part of you doesn't have self. That's part of our life, and you're supposed to think of that. Think of that ruling, or in other ways, don't think unfair to these things, but do that ruling.

[60:56]

That's one round, but the original face gives the vibration between the swing. The actual world is not one or the other of these. Actual world is the swing. That's the original face. This world is perfect. This world is But the world of law is not a world of perfection and equal action. It's not the world of perfection. It's also not the world of equal action. It's just the world of sin. It's the world of the original purpose. And it has a dimension where we're not separate, and it has a dimension where we're separate. Part of love is that we are separate.

[62:03]

That's part of what it's about. What part of love is that it needs. But what it actually is, is not either of the spinning, it's a swing. And the spinning is a swing, which is not in two different moments. So it's not a moving swing. In the cross, there's actually no moving swing. It's only swinging because you've got these two sides. It seems like it's vibrating, I think, but it's not moving. See where it works. Excuse me. That the word acceptance is definitely the same.

[63:11]

It's just the acceptance. That's how it seems to be most difficult. That's how I... It is a nice kind of fact. Yeah. Yep, accept the present, but accept the present means the only present you're going to accept is the present of your experience, which is not the present, but that's the best present you can do. It's not the only present you know about. You have to accept, you can only accept what you know. Acceptance doesn't apply to things you don't know about. In the realm where you don't know things, you don't have to accept anything. Matter of fact, you can rebel, or whatever you want to do, just that you can't rebel because there's no objects that are external to yourself. So acceptance isn't a big issue there. Part of our life, acceptance is not the name of the game.

[64:12]

But in the realm where we know things, and where we think of good and bad, in that realm, that's where we practice acceptance. But it's not that you accept bad things. You're not supposed to accept bad things. You don't have to accept bad things. And it's also not just supposed to accept good things, although, well, maybe you should accept good things. Yeah, accept good things. But you don't have to accept bad things. But still, the main thing to accept in that realm is not to accept the good and reject the bad. The thing is to accept the fact that you've got the mind which is into that stuff. In fact, it is rather shameful, to a certain extent, that we have a mind that's into this, so that when we look at someone we love, We get into, you know, two of them running over. Or, oh, this is a good thing. It's sunny today and I'm happy. Yesterday I was depressed because it was cloudy. It's kind of a shame. But I accept that I'm a human being.

[65:14]

And I can be, in that realm, I can be pushed all over the place. But, incidental, empty stuff. Insignificant, heavy things get to me completely. As a matter of fact, some big things don't get to me because I expected they'd get to me so when they get to me I don't mind. But some little things get to me and they completely wipe me out because I think at least I should be about them. And I accept. I'm not saying I do. I'm saying acceptance means you accept that you accept ultimate evidence of your step of the mind. And I'm saying that the way to realize this mind, which isn't the slightest bit petty, which isn't a zilch petty, because he can't even get into it. He can't even imagine greatness. Therefore, it can never be petty. Access to that mind comes from being willing to be this petty, to accept this world.

[66:20]

That's not the present. That's just the present in one little section of our life. But if we can accept the smallness and pettiness of our life, this other realm, which is, you can say it's this big, or you can say beyond all measurement, that other realm floods into this realm without even touching it, without even being known. It totally supports it, radiates it, and fills it with the whole story. That's the present. wasn't it much more interesting than that. And the fact that these two rounds coexist and are separate, the fact that you don't have one without the other and that they never overlap, they're always separate and never separate, always separate and never at two different points, that fact is the original place. And you can't see it

[67:23]

But you can agree about it and read back. That's this love. And that's what's transmitted. It goes in both directions. And our access to it is set up by recognizing where we're at, because you can't, if you accept yourself before you realize who you are, it doesn't count. You say, okay, I accept that I'm petty, that doesn't count. I accept I'm a bum, it doesn't count. You have to accept the bum you are at a particular moment. It's easy to accept about what you used to be, and it might tell me, what if you did that? Did you accept it? Sure. And all the things you used to do, you might be able to accept too. But to accept what you are now is the most difficult. So you have to be here and accept this, that yoga. And you do it completely, then yoga doesn't need yoga anymore. You can just see your face. It's simple, but it's difficult.

[68:30]

It doesn't mean you have to go everything else besides being where you are. And then when you follow where you are and you see it, what it's actually like, then again you have to accept it. So you have to accept yourself into what you are and then you actually get there to accept what you're wondering. And also you're going to find lots of difficulty and pain there. And Other people, teachers and other students, will be jealous of you because they aren't being themselves and they don't like to see you get to be yourself so they're going to beat up on you. Because they're very jealous of somebody who gets to beat themselves. They've already beat up you anyway. But before they were beating up on you, they were beating up next door to you. They didn't feel it. Because you weren't being yourself. So if they swung for you, they hit somebody else. If you're faking it and people attack you, it doesn't hurt you because you're not there.

[69:38]

When you're being honest, when they go for you, they get you. And they get you. And it really hurts you. And up there, you notice it's up there. So you're talking. I wonder if the father knows the story. I realized I was listening to the story later, perhaps. I don't know if she wants to. It's correct, it could be. But obviously you are committed to this version. It's not just other notes. It's some part of yourself. Well, it's jealous. And so this is it to come into that.

[70:42]

There's almost some kind of self-deception that the story recommends on the Seek in the Wave and the... There are these other constellated parts of the Self which... Turn around. Turn around. So I wanted to hear what I said last week was that the one that took hands up to the disciples of the newly remissioned of six, he said, you should go away from here and take my option. And literally one version of the story took back to the fifth of his birthday, you know, like jealousy, you see. Another meaning of it is, on the external side, is that they have tried to do a thing and be a teacher.

[71:48]

before he was led. And one of the things they would do to him was they would prepare to teach him to live a fifth and so forth. And they would try to get me from being a confident difference or even be a fifth and so forth. People actually do that. That's true. They do that. They say, well, he was here teaching my Buddha, teaching my Suzuki. The peace side of doing it to ourselves, too. We're saying to ourselves, you know, get back in what you're supposed to be, what you're supposed to be, what you're supposed to think. Kassam said, I don't want to do any part of that, but let me tell you what you're supposed to be. So, it comes into self-perception, but in our sense, you might say to yourself, I see that I'm putting myself in these boxes and limiting myself about what I can be. I should get away from that.

[72:49]

Someday you should come back and face that. Maybe you should be a little break for a while. Put yourself in a situation where you're not, where you gotta give yourself some reason. For a month that I could go and live in. The problem is that there's one of those laborers going to go to law. You would go to a situation where when you do this to your mind, you know that if you do it, you don't have to go. And also you're in a situation where other people are talking to you so much. So they're going to say, not the future, not the lady to that. So they don't have to expect what you want to go. And then inside, you also can notice, like you said, it won't let you know. But you put yourself in a situation where you know you don't have to do that piece.

[73:51]

But as long as you're doing this to yourself, you're telling yourself, you have to be someone who can do this. And that will go on, basically, more or less. We might as well as soon as we're done. Don't worry about it. And then someday you should come out and actually do it with people, you know, when it's gone. When the vent with your sock on it, it said, you know, she won't do it. That's it. Can you see if it's actually comfortable to make the ears? Because it's a clear design. So, I, you know, I'm energetically saying what I think here in this room and it's being my soul. And I really... I'm not what you think.

[74:56]

What you took initially to accept me. When you stop judging yourself, and judging others, then you can have your original place. But at that moment that you stop judging others, okay, and stop separating yourself from others and all that, at that time, the one who's judging and separating is still there.

[75:58]

That one hasn't been got rid of. So, Where is it? Where is it? Yeah, it's worthy. It's going right ahead with the daily projects. So you said, you said, when you can do this, when you can realize the one who doesn't think pretty, who doesn't judge something, all that. When you realize that one, then you can have your original face. That's right. But the one you just came from is still there. And it's not that that's the original face. The original face is B2. B just like that. That's the original face. But usually we're like this. I'm so old American. And when you have this one too, then you have the original face. The original face is like that. So the one that's missing is this one.

[77:02]

But when this one happens, this one doesn't go away. It's still there. In other words, you can still be a human being. You don't have to stop being a human being to realize this. Matter of fact, the gate to this one is being only the human being and not making it any more than that. Actually, when you're right there, you get to see that you actually are human beings. If you don't pay attention to this, you might think you weren't human. You might think, well, once in a while I judge or I judge to some extent, but I'm not like totally into it and somewhat a good person or something. When you actually admit who you are, you see you are completely inexorably a thinking machine, a judging machine, a selfish machine. When you can accept that and confess that completely, this thing is perfectly constituted. And then you get this one, and you understand the mind that doesn't judge. Not as an object of this side, looking over there to see, but as something which cannot be seen, described, touched, but to be totally realized.

[78:08]

And when this is destroyed, this one stood here. But if this is destroyed, and this one's here, that's not the original place. This is the original place. Both of them together, that are always separate, and never have one without the other. In other words, that's one thing. When you have two things that are always the same, when you have one, you have the other, that's one thing. But he's saying they're also all the suckers. That's the real place. So the good thing about this is you don't have to spot a human being. You have to be more completely a human than anybody I'm a boy. The Buddha is completely human. He confesses entirely to be human. As soon as you have completely admit that you're a human being, this thing won't happen. Then you got both of them. And that's fact. And there's nobody else around to look at this. This one over here, this one's one that looks and sees stuff.

[79:10]

This is all busy, messed up world. That is, this one can't see that, this one can't see this. And yet, this fact is realized. The realization of this septer is not an additional consciousness we're looking at. Just the fact that the septer is released from septer. And is what we call the bliss of liberation. the bliss of liberation. In other words, you're liberated from the catty person because you realize this one. But also, you're liberated from making this person into something better than that. You can finally be a human being. This is what's called unconditional love. You're actually allowed to be this person. Because you've got this person working for it and saying, you can be this person. But yogically, we have the hard work of being this human, with the body, breath, thoughts, constantly changing.

[80:12]

And if you're behind the climbs, you're going to say, well, actually, I'm willing to be myself. I just can't keep up with myself. It's just too hard. Well, sorry, it doesn't count. You've got to catch up. You've got to catch up. Whether it's hard or easy, fast or slow, you've got to be abreast of yourself. And when you're abreast of yourself, you realize it's this other side. And then the original face. This is hard work. It's simple. That's hard. Nothing's harder because nothing's faster than that. Our fast-changing self, and everybody else is doing that too. Yes. That also dies. What doesn't die is the one who doesn't judge. That one dies too because that's basically our nervous system.

[81:17]

That's our sense quarters. That's our direct experience. All that dies then. However, the original faith doesn't die. The relationship between these realms of consciousness goes on. And as soon as there's life again, that same relationship is reenacted. That faith, that's why that's our faith before our parents were born. Same faith. It's all the same faith. It's the face of, it's the original face of human being. And when you realize that, then you're done with the program. The training book. And you can start really effective, and then you can start getting people to do solution things, heal things. I mean, when me asked this, You can hear me there's some sort of maintenance.

[82:29]

Right, and the reason why you have to maintain it, you don't have to maintain something because it changes. What you realize, what's realized by the machine, is what your realization is what you know. So what Buddhists wake up about is they don't wake up about the mind itself. They don't wake up about that. They don't wake up about the mind that doesn't judge. They wake up about the mind of delusion. That's what they wake up about. That's their realization. But when you wake up about the mind of delusion. I don't know how to say it. Then the Buddhists hold on to that. You can't hold on to that. Don't hold on to that. And again, it doesn't mean hold the same.

[83:32]

You may find it again. It means there's an effect to what happened to you. Not without an effect, but You know? Change. But it's not going like it doesn't exist. It has an effect. The effect is, only the effect is changing. Okay? Of course, on low, medium, high-quality realizations, the problem of realization is that we can't follow them. And that's called the same sickness. You can't get that sickness without some realization. Usually the realization is we get sick, and sickness is caused by camping. And if you manage not to camp there, you go to a higher level of realization. Guess what happens then? It's even more likely to camp up. You go higher and higher, so that finally you get to be set to start high state, that there's almost no possibility of camping out there.

[84:34]

If you camp out there, it's like, you can cure the disease, because no one can help you, because you're so perfect. It's very dangerous situations. It's okay to camp in delusion. No problem with camping. You should always camp in delusion. That's not Zen sickness. That's actually the Buddhist path of camp in delusion. Zen sickness is camping in realization. So don't be enlightened with the realization. Can't be an illusion. No problem. 16 years. 16 years. He hung out with it. He wasn't shooting. Well, he had already camped in delusion.

[85:36]

When he was a kid, he camped in delusion in the marketplace of Canton. He camped in delusion between Canton and Northern China. He camped in delusion in the rice-sifting room. And then, he had a realization. From then on, what he had to do was not camp anymore in his realization. And any delusions that occurred along the way, he could camp them in all that time. But he had to watch out then to see what he would camp in his realization. So 60 years, he was still working. He was still working. He was still growing. He was still growing, right. He was probably curing himself of lots of things and diseases. And he had the teaching. He had the teaching of a Dynasutra to help keep taking the Dynasutra to keep cutting away these camping activities in his realization. Plus, he had also daily life situations which keep coming up. These daily life situations keep coming up.

[86:38]

And you should keep camping in them. And the more you camp in them, more realizations you have. Then again, when you have realizations, don't camp in those. You have to learn the difference between camping in realization, which you shouldn't do, and camping in illusion, which you should do, because in fact that's where you are. You should admit it because you're a human being. It's good for human beings to admit they're human beings if, generally speaking, it's not good for Buddhists to admit good beliefs. Generally speaking, there's one translation that says, when Buddhas are truly Buddhas, they do not think, quote, I am Buddha. However, another way to translate it is, when Buddhas are truly Buddhas, they do not necessarily think, quote, I am Buddha. In other words, anybody should be able to once in a while think Buddha. Even a Buddha should be able to think Buddha. It's a slightly more dangerous for a Buddha to think a Buddha using a Buddha. slightly more dangerous because they have some kind of ground to think of, right?

[87:42]

But actually they don't bear out and think of it. Once in a while they think of it. Like somebody comes and says, boy, you're a Buddha. And they think, I'm a Buddha. So then they say, yeah, gotcha. You thought it, I saw you. And also bodhisattvas, people who are dedicated to the welfare of others, They definitely want to help people. That's really what they want to do. It makes them so happy to help people. They love it. Any time, any place, they love it. However, they do not go around thinking, quotes, I'm helping people. They go around thinking, I want to help. They don't dare often think, I am helping people. But once in a while, they do think that. But again, there's somebody who says, when they really help, they, well, I helped you. There it is, folks. Gotcha. Or on your birthday. for your ordination sake. So it's okay once in a while, but basically bodhisattvas who are dedicated to welfare of others don't spend much time thinking I'm helpful, and Buddhas who are Buddhas don't very often think I'm Buddha.

[88:53]

Bodhisattvas want to help people, I'm trying to help people, I'm trying to help people, I'm trying to help people, I want to help people. Buddhas are saying, I'm deluded, I'm deluded, I'm deluded. [...] That's a Buddha. Okay. Because in fact, they're thinking that's right. And they do. Because they're Buddhas. They understand that. Most of us spend part of our time thinking, well, actually, I'm right. It's true. Okay. Well, sorry the past is so short. I feel like he's getting going. But please take care of your health so that you're here with your study for 15 years. God, no, it's true. God, no. How long do you want?

[89:55]

About 30 more. Okay, then you can create your body and come back. Okay, there you go. I love you all. And you can trade it in and come back and start ordering it next time. Now you better start soon. How do I do with that breathing? How does that feel? Oh, it's a meditation, a tool? Yes. It's not exactly a tool, it is actually the same thing. When you feel your body, when you have a bodily sensation, a color, smell, touch, taste, That's, you feel, you feel that.

[91:00]

When you feel your breath, you feel your breath. When you're exhaling, you feel your breath. When you're exhaling, you feel your exhale. You can totally absorb and make those steps. That's how you do. Back up what you're doing anyway, so do it. And the same with your thoughts. That's why I let the medication just be what's after it. And that's called after your succinct thought. But people are not sure I should say that.

[91:36]

@Transcribed_UNK
@Text_v005
@Score_76.95