I had one meeting with you when I was here for news in January. Do you remember what we discussed at the whole time? Relaxation. Relaxation? What were you going to say? Do you remember that? What about relaxation? Anything else? Meet whatever comes with relaxation. What? After giving heart and open mind. What?

[01:01]

Say it again. Oh, Rumpelstiltskin. Wasn't relaxed. He wasn't relaxed, man. He was powerful. Did I mention also the words don't grasp or seek for anything? I propose to you that the Buddhas are born of compassion,

[02:05]

and that there's no seeking or grasping in their conduct. And no seeking or grasping could also be seen as a way of expressing complete relaxation. Does that make sense? Thank you. Thank you. Thank you. during the January retreat, I referred to a presentation of the Buddhist

[03:40]

of this one I think we wanted to emphasize Bodhisattva, Avalokiteshvara, passion. So I wanted to emphasize reconciliation. First of all, I've got to look at the enunciation.

[05:07]

...to the topic of enunciation. That's kind of hard for some people, but I understand that. So I feel that meeting whatever comes with complete relaxation is also recorded renunciation. When developing renunciation, you may not feel completely relaxed here. It's not that you hear about renunciation in the intensive. But when renunciation is realized, the mind of renunciation is realized, It is one of the fertilization.

[06:17]

What Dogen's teacher, you're doing, called mission or the softness or flexibility of mind or the softness of the heart. I was going to say before, the openness of the heart, the openness in that, but open and forgiving mind, open and forgiving heart. So a soft mind is the mind of the non-fiction. This soft mind is developed by, it's developed by sitting in the middle, the suffering of all beings, sitting in the middle of that. And the mind became more soft. Mind, it's real.

[07:19]

So what is this supple mind? And he said, it's the will to drop off body and mind. The willingness to drop off body and mind. So the willingness to drop off body and mind is the ventilation of your mind. Does that sound OK? I think there's some danger, but then I get trapped waiting for relaxation. These are dangerous. So, another way of talking about the second building says, if you're still wandering around, if you're wandering around in your head, and in your head you have ideas about relaxation.

[08:30]

If you're wandering around in your head, having various ideas of relaxation, you're still involved. in discursive thought. Discursive thought. Discursive meaning. Going back and forth. Going back and forth about what relaxation is, or what renunciation is. But when you've got discursive thought, and when you hear about renunciation, then the topic of renunciation is put into your discursive thought process. It then becomes... So, the enunciation is one of the aspects of the enunciation. Renounce the spirits of God. And then when you hear that, then you get a specific thinking about what does it mean to renounce the spirits of God. So then, perhaps you catch yourself and say, oh, I'm still a specific thinking about renouncing the spirits of God.

[09:37]

Just look. feel the source of the thinking about relaxation. It's the same as the nonsense thinking about relaxation. So these words are coming and we haven't renounced the source of thought. As soon as they come through it, they get co-opted into the description process. So I'm just saying, is there a danger of any kind of teaching about renunciation or relaxation being co-opted by the discursive health process, I would say that you're doing good with what you're looking for for this. However, you are making yourself vulnerable, which is a feedback on this. If you say you want to learn this, it's something you point out to, but that's not it. can understand.

[10:38]

Oh, that's good. This is a metaphor and they're the same thing. So Dogen says, if you're still wandering around, running back and forth in your mind, still involved in the strips of thought, you might miss the vital path of the body. So somehow the mind and the body is sort of tied up with the strokes of growth. And there will be the missingness by the path of leaping into our true relationship with our humans. not grasping or seeking for anything can be seen as renunciation and also can be seen as a as an instruction in mental stabilization i think i also mentioned to you in our last meeting that

[12:18]

Kureshi said something like, if you forget all about yourself, you'll be concentrated on your breathing. Or, if you're concentrating on your breathing, you'll forget all about yourself. Forgetting all about yourself is, again, like not grasping or seeking yourself. And when you give up on grasping and seeking yourself, including grasping and seeking yourself, who's trying to be focused on your breathing, you'll find that you're constantly breathing. And your breaths are like... It's there all the time.

[13:21]

It'll just pop up. So again, when you practice renunciation, you're concentrated on your breathing. Some people hear that. I don't know what they think. They might think, well, I don't get that. That doesn't sound like concentration on the breath of me. That's somebody who hasn't been announced. They're thinking. They have some idea of what it's like to be concentrated on the breath. And forgetting about themselves is not their idea of concentrating on the breath. Actually, we're already concentrated on our breath. That's what breathing is. It's kind of like really involved in breathing. Some people aren't breathing here, then I guess you'd say, well, they're not concentrated on their breathing.

[14:23]

But all the people who are breathing are quite concentrated about it. Very few people who are actually like someplace else are not breathing. I think some people are more with their breathing here than others. And I would say that may be so. The ones who are more with their breathing, although everybody is, the ones who may be totally with their breathing, those who are not being smart, like concerns about themselves, like am I a good meditator? It seems to me that renunciation is a gesture toward mental stabilization. think that or say that, I think that's kind of an unusual way to look at stabilization, at renunciation, or to look at renunciation as sensation.

[15:33]

But in fact, it seems to me that's the case. Concentration practices. A lot of people approach concentration practices. what, in terms of what I do, I'm going to concentrate on something such. I've seen that in myself, I've seen others, but as I mentioned to you before, concentration is not trying hard to watch something. Concentration is not you trying hard to concentrate on something. Concentration is Renunciation is freedom. Renunciation equals freedom. Freedom equals concentration. Concentration equals freedom.

[16:37]

However, it is possible to have this concentration. Renunciation is freedom. But first of all, let's become free. And then in our freedom, we can study food. In the beginning, how about liberation? Press permission. Don't grasp or seek anything anymore. media, a pre-sordination, as I said, invoking the presence of the Buddha's ancestors and of its incense and vows, which is part of the invocation.

[18:19]

Does that make sense? Then the first thing that happens is... The first thing that happens is enunciation. And actually, I found out that there was a procedure manner, so-called plague. Well, what's the most similar?

[19:55]

This symbolizes liberation. So, ceremony can be done by the only priest starts on the shaving head, putting on the renunciation. when we do that sermon because it's really dramatized we have to allow this process of renunciation from the late people because most of it is spoken but the denunciations are in both cases

[21:09]

I recently read, I think it was a long time ago, that we had a discussion of a sort of change in Zen. So I basically said that a lot of the sort of change in Zen are very similar to Zen. He said, well, there's certain ways that they're similar, but there's some ways that they're really good. And what he thinks among the main ways that they're different is that Zen is still of the majority of Buddhist schools, which is neither the climate. he's saying that in zogchen you don't need renunciation so i don't know the only way is with the path of renunciation but anyway it's a way that can be turned down by certain

[22:32]

a lot of presentations of Mahayana. Remember that. This person that puts you into actual spiritual practice. Before that, you're not doing spiritual practice. Are you thinking that you are or are you thinking that you're not? Or are you not sure? Is there any other possibilities? I guess all of this is better. At the point of renunciation, one actually enters into actual practice. Where at even a long stage, we have very very long We're just constantly introducing some poetry presentation while we're doing that.

[23:50]

Some story, meaningful images of what we're doing. Even if what we're doing here didn't really make any sense. Even if what we're doing here didn't make sense. We're having a generous feedback from someone else who won't be sensitive. Even if we set up a practice center in a way that we can see, you know, this is total, total random presentation of films. The left brain with this on the computer problem. This has been very useful to me in the games. It's possible. When there is some . When you present, just to test to see what your brain will do, present people with a random situation where it does not have any order.

[24:58]

Where it's the right thing, it won't be the right thing. And fortunately, we've got two oxides, so right now, this is like, all right, let's just be just a friend. response. So basically, most of us have a body in mind which is going to, generally speaking, be comfortable continually building up some universe that's scary about what we're going to get off the heart. And our solution is willingness for that whole pattern to drop off.

[26:14]

When that happens, you can calm down. Stuff like that. And you can be ready to enter into our book club. possible to look at that renunciation. Are you asking if renunciation, compassion, and right view is an orderly presentation? I can think that it is. I mean, when I say I can think, I mean, the thought that that's an orderly presentation can arise in my mind, but it's yours. So that's, I'm saying you have the ability, and even if I mix the order up,

[27:15]

to do later you and i both have the ability to try to you have the ability and strong tendency to try to figure out what's going on here why did he change the order and read it backwards now we've done that what does that mean and this for a little while it would make a decision i don't know but we'll be trying and eventually we'll follow Sometimes there is, but sometimes I would say that there is order in the art box. But in some situations where there is no order, it's still part of us continuing to explore it. So I'm not guaranteed that we are. that doesn't have reason, we'll try to grasp it.

[28:47]

And if it does have reason, we'll try to grasp it. If you present somebody with a reasonable thing that's been actually demonstrated as reasonable and presented to them, when they start working on it, and they come up with exactly the one that you thought was there, and they come up with the wrong one. You know, not with any proper story. And when they cannot put them in it, you might be able to prove it wrong. And then you might be able to guide them to see the one that you presented. But you could also present them something which is really random and hasn't ordered, unless you tell them beforehand that it doesn't have any order, in which case they think that's all they're doing and they won't trial. But they just did trial. Because you told them it was orderly and they accepted that and it sensed. But I told them it wasn't important. And it didn't make sense to them. It didn't work to make sense to them.

[29:49]

So that's a given. Our worldly mind, in that sense, our dispirative mind, is operating fairly nicely. And there's lots to be said for it. Positive things to be said for it. But it operates on things that... It fails us. And even if it fails repeatedly, most people will just keep it going. So it's not so much exactly to try to crush that point of the mind of training the attention to not being part of it. To renounce it. And also even to renounce it like in a ceremony. that you are renouncing. The Scursive Mind cannot, on his phone, deal with certain kinds of orderly data, which is too massive for it.

[31:22]

But still, there could be order. But even if you present it with a mass of disordered data, it will still try to make order of it. But if it's a small enough package of order, it can find the order. guide itself to discover the order. But sometimes it can't. And not because it's not there, but because it's just overwhelming to the human. But it'll try anyway. But in other cases where there is no order, they'll try too. The point is that it is, what do you call it, we are disposed to do this. It's habitual. We're locked into it, and certain aspects of our processes are inapplicable and inappropriate, and they cause trouble, and they cause agitation, and they interfere with compassion and right view.

[32:31]

They block us, sometimes, when we do practice. So it's not that these processes are not useful. Sometimes they are, and sometimes they're not useful. so having two buttons that light up top button and the bottom button and 80% of the time in the bottom of the bottom of the bottom, 20% of the time. But the way that these, the way that these lights got turned on, it's the order that they got turned on at grand. You can go like 80 times and then 20 times. I guess that is sort of an ordered way of presenting information.

[33:39]

Imagine that light might go on every time, if you have to go on many times, and then the lower one, only time to use it now. It's just going to go on, so most of the time, people try to send it again. They presented the lights in a random light, and rats pick it off pretty quickly. That's the best thing to do, to press the clock. So, one, two, three, press. top one. So they figure out pretty quickly they press the top one. If they always press the top one, they get 80% success. In the games, when they see these lights going up, you know, what's the reason? What's the pattern? In a sense, I think the upper one's wrong. But if you could figure, if not, I was the upper one. Sometimes it's a lower level.

[34:41]

If you could figure out the pattern, what's happening on you, you get them all. Right? We have the ability to figure out the pattern. You get 100%. You figure out the pattern, because they were presented manually. Nobody could figure it out. So in the beginning, trying to figure out the pattern, by which we get 100%, whether we test the top one, we'll figure it out. I just press the top one all the time. Because, I mean, you can see, the top one's more common, but we don't do that. That's not good enough. If I can figure out the pattern, then I can just do the pattern, and then I'll get 100%. Rather than most. I don't know what happened to the other thing, 90%. But I just said, well, I got the score for the top one. It's almost all. Now, if it's always the top one, you can't present that in a random way.

[35:48]

But if it's 20% bottom, 80% bottom, you can get that information in a random way. So human beings, that's only about 6 million or something. And rats have 8 million. If you took a human being who has, like, a severed brain, you know, like, what do you call it? Epileptics, you know, because sometimes you split the brain. So if you have a seizure on one side, part of the brain is going to function. So it's possible to present to these threefold. You can measure to one side of the brain and the other side of the brain. But if you present... And this is kind of an element of this done that I would suggest that if you can present that information to the left, to the right, to the left, to the left, to the right, to the left. So let's take the information in. But most often it's on the top.

[36:55]

We do that. But we're always coming up with things about the stories about police. So here we go. We're running back and forth with the whole time. Interpreting the data, making us worry about the past, predicting the future, making us worry about the past, predicting the future, making us worry about the past, predicting the future. In other part of this, it doesn't make us worry about past and future, and we renounce past and future. When there's renunciation of past and future, there's present and what's in the present. You're not really trying to focus on your breath. It just seems to be happening. And other things are happening to you. We have an imagination which can imagine. And an infinite past and an infinite future, which is not interesting.

[37:59]

This is one idea of whooping over. I hope the world is created. The world is created with imagination. So you renounce in the world. Same thing. Renouncing what you're imagining. Imagination actually appears to you to be imagined. If there's no imagined here, your imagination is not really showing itself. So renouncing, in terms of the object, in that same chapter, I think it's called emptiness.

[39:10]

You need to do a general house cleaning. So, all objects need to be cleaned. It's a particular pattern to be cleaned. Conceptual elaboration. Conceptual elaboration. Cleaned of embodiment. Seen the stories about it. In other words, . Say it again. Seen the clinging. Seen the clinging, yes. Seen the clinging. Seen the clinging. Seen the clinging. So those things could still be. Seen the clinging. Could still be coming through. Yes. So it's still coming through.

[40:12]

So in the present. In the present you can see the word future. You can grasp it or seek it for another one of us. Sometimes it's clear that discursive people isn't supported by more people.

[41:32]

So you're seeing that discursive fraud sometimes support the emotion. All the discursive fraud is for you. For example, you're talking about what you're talking about. See, if you're angry at someone, then you've got discursive fraud to support other parts of you. But probably discursive fraud prior to the anger. So, you've been walking on the street, you're not angry, The paths here are pretty tidy. The monks, you know, do soji. I'm, you know, the way it's supposed to be here. So I'm an African. Now, I turn and I see... I see Kathy. And Kathy gets, like, she... And now I start to feel uncomfortable about what I'm thinking that you think.

[43:14]

And in my discomfort, I might have passed that kind of chance, and I have had patients with that, but now I think the patent is a jury. The discomfort around here is now mixed in with some disperseful thought about the discomfort, or the discomfort for an exaggeration. It is my disperseful thought. It is possible that I would experience this and be impatient. I think, actually, impatience. You can have discomfort and discomfort, I would say. It's common. We move up to the ground of a source of thought and not around to the side of the spirit of anger. So I think mostly, anger comes, is based on a source of doubt. And then most of anger is sometimes on a source of doubt.

[44:17]

And myself, I've experienced through a class of heart. In 1968, 1969, for a part of a period of time, I don't know how I got into it, but I just sort of, like, specialized. I kind of, like, I think it's happening, and I just thought, what happened? Let it go. Let it go. Let it go. Somebody spread it. So for several days, And that's what I should say for a month or two. As soon as I got up now, I don't care how much I had to do for a month. And I just, I noticed, and I was experiencing anger from about 340, I don't know, 340 again, just 4, 5, [...] 6, 6, 7, 7, 8, 8, 9, 9, 9, 10, 9, 10, 10, 10, 11, [...]

[45:23]

It's very helpful because in the process of being angry about three, four million telephones. I knew it was coming through my pain. Nonsense. I kind of knew at the end of that period of time, that pain was not justified by what I was experiencing. It was an attribute of patience. It's an irritation that the girls are not discursive at all. So even though the discursive at all was generating anger,

[46:24]

I just, by understanding it, I would just love this world. At some level, some kind of awareness of the discursive thought. That really the reason why I was angry was not because of the discursive thoughts about the problem being justified. So it took out the self-righteousness to the very extent. It took the self-righteousness to the self of the enemy. I think it is possible sometimes to be angry at some point. There's almost no examples of that than many times. For example, the great poor channel. to somebody who has changed.

[47:29]

That was a big problem to do that. It's fine with a gentleman and a gentleman with a mom. the seatbelt and those handlers have to do what they're doing by thinking about. Probably that person thought, this is my personal channel. This is like, it's wonderful if someone would channel like me. I'm probably helping Red Anderson. Sometimes you're right.

[48:37]

Sometimes it's happening in your symptoms. By the end of that period, I was, I wouldn't say 100% there, but I served it for the rest of my life. 31 years or so, I have had some sense of when I'm angry at something. That was that ground into me. I just seen this a few times. You see this quite a few times sometimes. But it's the most important part. I gradually saw that I had to be angry about us. I actually tried to see if I could. So I actually got angry with the big guy. I got angry with the walls.

[49:40]

I got angry with the startups. And after a while, the anger didn't really bother me. Because it wasn't confused with the objects. And objects were sick from me. In the early part of the sexual subject, they were not sick. But the objects were sick. But they weren't sick. Also, The time I chose to do this experiment was decided to have to classify it. He had worked in the morning. He worked in the morning. So I'd worked with him instead of talking. At that point, this experiment was no longer safe. But in the morning, people didn't try to think too much.

[50:42]

You know, they didn't talk to you in the Zen though when you were a champion. They'd just say, what do you think about it? You like to like these bits. You don't get knowledge, right? And you can imagine what would happen if somebody would do it. But we don't do that, because somebody might want a self-righteous promise. So during that silent period, I could do this, and nobody got hurt. Some people knew what I was going through. Sometimes after working again, when we got into the work, it was smooth. So when I was in the safe, I just goes back into this space. And actually one guy who I was working with, he was doing, he was tearing down the old backlash. The old backlash you see there now, that's actually the backlash.

[51:46]

There was an older one there before. When we first shot here, there was a second slow. So, in that project, he tore the secretary off. This guy turned in on himself. Otherwise, in one of his files, it's not nice to meet him today, isn't it? So, it wasn't hurting, you know, we had to try to go and get on anything. constructed. This was an opportunity for me to explore. I learned a lot from my practice to really help me see what was possible. Are you cleaning today?

[52:52]

I think so. I think at the end, I don't think I was shy. I was, I think I started thinking, but it's not just treating me to the anger that it was, it was treating me to the stories. So you have this, this person's chanting, you have a story about it, and you clean it with a story, and you clean it with a story, and you feel uncomfortable. Believing the story is the same thing. You don't think it's just a story. You don't let this door move. So you fix on this door. You cling to it. And you miss this thing that discomfort goes. Even if it's a story of this person who's an excellent chanter, you may have some different kind of pain between this person. A chanter, this person is a malicious chanter. This person is like a chanter that shouldn't be allowed in this room.

[53:56]

So this person's an excellent chanter. They actually shouldn't be allowed with either because they're interfering in the chanter. We should have excellent people sit in some of the children. So the rest of us are entertaining my thing. This person's like, no, it's an excellent chanter, right? This is like a master chanter. I want to be a master chanter. Whatever, you know, it is. Any kind of thing you hold to, helps you off. So that is one way of cultivating renunciation between cultivating disbelief in stories that... Well, you are cultivating, in a sense, you're cultivating disbelief, but you don't do it by trying to not believe. You do it by admitting it. And then you consider the practice of letting go.

[54:56]

at least you have grip on these stories which you do believe actually you can try to tell yourself another story about how you should let go but be careful of that because you are cultivating releasing but not i shouldn't i don't think it should be by pretending as though you don't believe this but sometimes I told the story, you know, one time I was talking to somebody and I was saying over and over to this person, I do not believe what I'm thinking about you. Sometimes you know that may happen. You should remind yourself very strongly that you're slipping into believing something about someone. They're bad or bad. I tell you something, I believe this, I don't believe this. But really you're saying that because you're doing this sort of deep in it. And you know how to think if you lose to believe it. So you kind of continue to disqualify this. I shouldn't believe this.

[56:01]

I shouldn't grasp this. Yes? So when I let go of my concern with myself, I open it to other people, but actually I open it to myself too.

[57:05]

When I stop being concerned with myself, I present by noticing. Without trying to notice I'm breathing, it's presented to me. I don't know where the fluke is. I never seen so few flukees. That's not what I'm going around with. I didn't know they migrated. around like you know i put down an apple on it so it's fun yes i think anyway i think these things have you going to have each other It kind of reminds me of a question when ours comes up with the idea of a drop of thought in mind.

[58:34]

People are always at home. I think that's who I am. So, you know, the idea that that's a... That's all. And I think it's me being myself. That, you know, I'm afraid of what will happen if we never do that. Yeah, so, there's considerable, there's fear of There's fear of emancipation. It's fear about what happened. So again, I said, forget all about yourself. So letting go of discursive thought is very similar to it. That discursive thought is sometimes called the purpose.

[59:37]

And whatever happened goes on. And then trip to the day closer to the day. more or less the same. It's not a rest of the self. Our identity is a part of this interpreter. So let him go of the interpreter. Let him go of the script of thought. She seems very close to let him go of the self, renouncing the self. However, without that view, you still may think that there is such a thing to be careful. There is such a society so it's more like the initiation of self and letting go but we still haven't been seen through the nature of this whole process so it's tricky now if people who try to accept the teaching of his own grasp and then they're seeking

[60:40]

That is Ayurveda. Ayurveda is scared. Well, again, you know, it's natural for a dispersive thought to the past. How do you let it go? How do I let it go? That's a reasonable dispersive response. But that's just another dispersive thought to let go of. I responded to it. tell you if that was a minute you let it go of it. Of course, how do I let go of it? How do you let go of it? There's nothing you can do to let it go because if you did let it go, it would still be there. So in fact, you're right. You cannot let it go. However, it can be released. Release can happen. Sometimes somebody comes up to us and says,

[61:46]

Relaxation happens. That's not because you did it. It's because they said relax. Relaxed. Relaxed sometimes happens, right? But other times they pick up and they say relax and you try and you don't. Or other times they say relax and you say, you know, leave me alone. But sometimes just the word relax and there's relaxation. Sometimes not even the word relax. Sometimes it's just. relaxation. So these words are coming in various ways to stimulate the attention to be trained somehow. And the training would be most effective if we don't think we propose an interpreter to train. Namely, I'm going to train my attention, pay attention towards that which doesn't interpret.

[62:48]

I'm going to train my intention, my attention to not grasping and not seeing it. That's a little, it's kind of like a beginning is going to be kind of cumbersome. But little by little, it may be just the language might change. Just the attention is being trained to not grasping and not seeing it. And it's sort of like the intention seems to be looking at these concepts. more and more it's just like non-grasped nonsense, non-grasped nonsense, more and more the same as non-grasped nonsense. It's like the attention of the strain. How does it happen? It happens by this, so what it was actually happening, you know, in order to hang together with all names and these words are coming up and everything. Huh? So it becomes hot. Also, we live with things and People aren't teaching don't grasp and don't seek.

[63:52]

They're teaching other things, and then other things happen. So you have a brain which is capable of grasping and seeking, and it's stimulated to encourage grasping and seeking. It simply drives, and there is not remonstration. And there's something. In some other situations, there's other kinds of language, other kinds of responses between us. And this grasping and seeking starts to be lame, especially non-grasping and non-seeking. And other things start to happen. So renunciation is somehow, I wouldn't even say necessarily renunciation is being encouraged to, but the word renunciation is coming up. It's, we're all hearing it. It's effectiveness. For some reason, I'm saying it, and some of you are saying it, and after the class is over, word renunciation may appear again in your mind how that happens nobody's in control of it again you're non-renuncias mind wants to get in control of the renunciation it wants to like say well that was nice to hear about renunciation but how am i how am i going to be able to like keep thinking about renunciation well that's kind of cross

[65:13]

He says, are renunciation and energy antithetical? No. I'm just saying that this one particular soft Chan teacher said that. Well, he made a different method using energy rather than renunciation. So I'm just telling you that, that I don't, I'm not, it is said, you know, that the main method in Buddhism is renunciation. But I don't want to say that's the only one. There's energy all the time. And renunciation is... Well, actually, in some texts, they...

[66:46]

And they actually say, well, how do you know when emancipation is out here? And the answer is sometimes kind of scary, because one of the answers is that you find pleasures of psychic existence in our group. Pleasures of what existence? Psych of existence. The other answer would be rather. Whenever, moment by moment, you do not seek the pleasures of the Lord. Especially in my life, the pleasure that comes to me is the pleasure of the Father to the Mother for a son.

[67:52]

I see them as their presence. So I think now, how do I relate to this without seeking, like grasping, like helping. So I'm looking for it with this pleasure. It's mostly pleasure when I kind of relax. I want to be compassionate. I want to be of service to you. I actually feel that I'm not grasping the pleasure of being good for making better service. Not really, but my passion. So, when moment by moment, there seems to be actually not seeking and grasping for this pleasure, all day long, even at night, not seeking.

[68:55]

I grasp its pleasures. Which is very similar to after you're going to drop off. It wouldn't be a pleasure if you weren't enjoying it. Before you know it, your pleasure has hit you. It snuck up on you and there you are. is possible to not be happy. I brought the person. I'm not too sad about pain. Of course, the walking photo said, I'm not winning. I want to imagine gaining his delusion, losing his mind. Basically, the enunciations came up there.

[70:09]

Getting stuck over here, using stuck over there. Lots of pleasure there. You have people saying nice things about you over here. Speaking all of them over there. So the enunciations came up right in the middle of that. It's not coming up, it's coming down. Hmm. Wow. So, again, when my dancer sees me, when he looks at me, he says, well, something happens to me. He doesn't look at me as something else. Everything he does, something happens. Nothing's you talk about, just say that you get better and something else. How can I be balanced with that? There he is. If you practice renunciation, you need to need it. You need liberation.

[71:14]

You need to touch your face, face that would be closer, face that would be pain, and that is... In both cases, you need to serve. You need to practice compassion. You need to practice compassion. I'm very happy with a guy. I'm happy to see you too. And a lot of the spaces in my stosis challenge us to practice your nice nature.

[72:25]

Practice meaning of purpose. There's no grasp on this thing. But now, going on to what you've got, I'll come to do it again. So I'm down. H.R. says to Dougal, God, if your robes are falling apart, you might think that you should clean them. If you mend them, that's that you're cleaning to your old robes. If you then go get new robes instead of mending your old ones, that's like seeking new robes. See, they're both wrong. We know how to practice. The Lord says, If you're mending your robes in order to hold on to them, that's no good. And if you're seeking new robes, that's no good. But if you're not trying to hold on to your robes while you're sowing, and you're not seeking new robes, that's no good.

[73:34]

You've got robes probably going to take care of it. But if you're taking care of them to come... I'm taking care of this body. It's no good. But if you're taking care of this body, no. It's pretty illicit. It's pretty soon anyway. But you just take care of it. There's no time to clean it. Serve it for a while. It's your best thing in Japan for it. Pretty much, try to train your attention to giving up on this. You're not. And that puts you in the best position to take care of it. So, uh, actually, that was the rule of the magic dimension.

[74:39]

So, So, basically, I would say that this is the same thing. The question is, are you seeking? Are you seeking? Are you going to plead? That's the only question. Are you going to plead with your daughter, seeking this grandson or child? singing to this pleasure of the limit, then it's no good. The question for you will be, you look into your mind, see if you're going to be with your brother, and even with practice prepared early, it isn't for all the renunciation. If it's not in the practice of the insulin, it doesn't have to be on anybody in the grill. If it is, it isn't. And I'll suspend it. It'll be pretty fine too. In the state of renunciation,

[75:44]

It's possible for us to have the right view to see what's in proper response, whether you're going to be there at the breath, which is not, which is not right now, given all the sort of things. But before we practice realization, we can't see something. Because we haven't cleaned our mind. All the objects are kind of all feathered by all of our communities hidden. It's hard to see how to paint. It's hard to see what you have to do, and if you are, trying to get something out of this life. So the funny thing is that we have to give up on this life. To give up on this life in order to be concentrated on anything. that need your concentration, you know this nation will help you.

[76:48]

And then when you're concentrated, you can be of service, you can be of service to them. The first part of the time is, let go of all of our views about the situation and start trying to get something out of it. and go. So renunciation is the first step in the process of formal entering the world. The next step is, so renunciation involves shaving the head, getting a new, getting a new name. So like be this new person, be this new free person. Then, this new free person can recognize also that there's still an old baggage around.

[77:56]

Even though we've got this new person, we also have this old person. So then you have confession and vengeance. These habits have been going on a long time. They still seem to be happy. So it isn't that necessarily that these old habits of clinging and seeking are going to be evaporated. It's just for the moment. There's been a moment, a few minutes. Will you stop worrying about your... Just a few minutes to stop. Try it for a little while. If a few minutes is too long, I've got a few seconds. Try to find some amount of time when you go to the rest of your life. Consider the possibility of just completely giving up. Is there something that will be more difficult for you to consider giving up?

[79:00]

Just consider giving up on whatever you have trouble giving up. If life's easy for you to give up, then yourself and your position. give up. Any people that, yes, Sonia? to renounce that, to renounce that, staying naked, that's kind of like that. naked in the present.

[80:23]

Very nice image. And so now renounce that. So I would like to go deeper into this practice of enunciation with you. I'll bring up some other aspects of various little doodads that might be clinging to you, that you might be clinging to try to find out what complete utter nakedness would be. It might be a good time to mention that last practice period, some changes were made in, for example, in the form of offering Mio to Manjushri to Nuzendo.

[81:26]

And I actually think they're kind of beautiful. The film that's happening now I think is really quite nice. However, I'm also concerned that we don't lose track of the fact that we're going to change and that if we're going to do it this way that we consciously decide to do it that way rather than just changing it because sometimes we can make a change. and whatever it gets changed to tends to stick because it's easier to do that than to switch back to something else. So even though it's difficult, I would suggest that we switch back to what we were doing before, and then the people who, the abbots and former abbots who decide what forms and practices are, decide whether what we're doing now will be what Tassel Hauer generally does, or whether it'll just be what Tassel Hauer does during some practice. But I would be interested to hear how you feel about the different styles.

[82:29]

So you've seen one style now for about a month. And I would suggest for a couple more days we do it. So you can, like, look at it. Appreciate the way that the food's being offered now. And then we're going to switch back to the way we did it before. And you can see that. And then at the end of the practice period, you can think about which one you think is most appropriate for John Sahara. think. I actually don't really have a preference myself. I read the book. I'd like to do this experiment of switching back to the previous one. So if you have any thoughts about it, things that you've seen before. interested to hear. Why?

[83:30]

So people can see the other one. Some people have never seen the other one. And also, some people know how to do the other one. I might think, oh yeah, the Dohans already knew I'm not. But some people think the Dohans don't know how to do the other one. Maybe they do. We'll find out. so maybe they'll just like without any instruction we just just say do the previous one they won't need any further instruction but maybe there actually we need to be some instruction because maybe some of them don't know what it is so then they'll be then the dawns will be able to know how to do both types in japan within zen there are different styles of doing various things within soto zen there are different styles of doing various things so the way of offering at Aheiji and Sojiji are different. And the way of offering smaller temples is different. There's all these different styles. And before you go to... A lot of American Zen students, before they go to Japan, they think, this is Zen.

[84:40]

But when you get there, you realize there's really all many, many, many... There's really tremendous variety in it. And so I guess the question is, to some extent, some of them say, well, what is actually the thing that they all share? What is, you know, is invariant and pervades all the different Zen schools, all the different Zen temples, and all those different Zen monks? What is it that's like there, you know, isn't just another form? I don't know. But that thought might cross someone's mind and someone might try to find out what it is. And if they found it, they might... feel really good about it because that's one of the characteristics of ultimate reality is that it's it's the one taste of everything it's the way everything actually is no matter what form it is among all the different forms among all the different tastes the ultimate truth is what is all of the same what is that?

[85:49]

and if Zen was actually the same everywhere. Someone might think that the form was ultimate truth. But fortunately or unfortunately, it ain't that right. So, you know, the way that happened. Daniel had his name a few times. It's got a question. Yes.

[87:13]

Yeah, I think that I don't know if I should get into that now. Well, freedom is not the whole story of Buddhism. You can be free. It's possible for you to be free and still not being able to call it for you. It's still for you to help you.

[88:27]

So some people who practice Buddhism are primarily concerned with liberation. Some other people who are practicing Buddhism are concerned with becoming Buddha. So you can be free and yet not. If you practice renunciation in the face of age, then you may not know much about compassion. Now, if you then take your freedom and apply it with compassion, then by working with compassion, compassion opens into the kind of a chair that you're working with. So renunciation by itself is freedom, But it doesn't come with truth unless it is joined in passion. Passion together is renunciation and need to react to it. Liberation of beings, the ability to save beings, part of the part of the peace of the world you can see rise from that to the earth.

[89:30]

Not just to talk about it, but to actually help beings realize it. Like we often say, the Bodhisattas vow to save all beings. But they have to have right view in order to save all beings. And right view is, I think I mentioned this last time too, right view is, there are no other beings. In order to save other beings, you have to understand that it's a hundred and a hundred. So you can have compassion, but not yet have right view. You can have compassion, but you have not been able to save beings. passion to own a right view is that for a body to save means. Because you're not going to care about it. It's so dear to you. And you also have no attachment to it, even though you're totally devoted to it, you have no attachment to it. So the combination of not clinging to them or seeking anything, together with working with them, applies to a right view. And also, an eight-fold path is presented in the early tradition, even, you know,

[90:34]

the politics, there's two kinds of right view. There's right view of altruists, and there's right view of altruists. So in the first right view, the Buddha says it's, you know, auspicious and always all good things, and it has altruists. But there's another kind of right view of altruists. So in the first practice of right view, you still think there's other people, you still think of yourself. You're practicing right view, in other words. think that karmic acts as a consequence, you know, it is possible to achieve liberation, and so on and so forth. We accept these basic teachings of Buddhism, but we still may have heartbreak, and we'll share with you. Without clothes, it's good, blah, blah, blah.

[92:07]

Without clothes, it's good, liberation. Back to your question, who's saying, you know, if you have a view like, he said, dumping toxic waste into the environment is not a good idea. Do you realize that? And the question is, does letting it go, facilitate realizing the protection of beings. Or those holding onto that view more realize the protection of beings. For example, the view might be dumping toxic waste into this environment harms beings. So therefore it's bad, it's evil. Is holding to that view conducive to protecting people from this harm? renouncing that to you, maybe it should protect you. And so it's hard for you to understand is how to renouncing what they're going to be conducive to protecting you.

[93:22]

No, renouncing just means let go. Not trying to get something out of life doesn't mean that life evaporates. It just means that you're no longer trying to get something from you. I think the proposal is for your consideration is that if you have some value, like protecting beings is good, let go of that. That will help you be more compassionate about the situation. For example, letting go of that being will probably also help you be more open to the fact of how much time you're doing. But some people who are, some of us who are, like, trying to protect beings, if we hold to that, then we probably think, well, that's a good thing, protecting beings, and I'm holding to it, so, like, I'm pretty good, because I'm holding to a good thing. So, you know, the next thing is reasonable. Doing good.

[94:22]

I'm totally fixated on that, so I'm probably pretty good. So, that view doesn't go very well with me admitting that I have some shortcomings. Because, basically, I'm like on this high horse, but really I'm in this like titanium tank. You know, me being the protector of beings. And like, this is, you know, it's like people are knocking the door and say, you have no problem. Are you selfish in any way? And then be, but do you realize that? in a major way or doing something really important to do it. So I'm going to have some problems about doing that. Get out of my place. Self-righteousness has not been listed by the Buddhist ancestors as a characteristic of protecting beings. What protects beings is to be aware of your shortcomings.

[95:24]

And when you're holding on to what is good, that means it's harder for you to be aware of your shortcomings. For example, there's one problem with holding on to the right. You tend to tend to overlook the target wrong. Does that make sense? This is right, and I'm associated with it, so I'm right. Well, that's right. I mean, what can I say? I'm right. This is right, and I'm right, and not me. It's right, I'm right. We're right here. What about, how about, can I ask a question? How about you being wrong? Well, we're not talking about that right now. We're talking about me being right. Could you ever be wrong? Yeah, maybe later. But right now I'm trying to emphasize the fact that what I'm talking about here is right and I know it's right and I'm right too. When are we going to be able to talk about you being wrong? Well, okay, let's talk about it now. Then I'd be temporary. I'd be like to all agree.

[96:27]

I agree nonsense. this wonderful value. Now I'm going to say, let's talk about me being wrong. Let's talk about life. Well, I think you do this wrong, this wrong, and this wrong. You know, you're open to it. Why not? Why not be open to hearing about things you're being poorly? How skillful are your shortcomings? You should be that you're part of this practice. you can do that, then you can say, after doing that, and I also think it would be good to do this. You didn't forget, you know, you still thought it would be good to do this, but you're now approaching it from the point of view of not being better than those other people. And they see you're not better, and they see you don't think you're not better. And also, you can see that those people who don't even agree with you are not necessarily worse than you. These people who love to plumb toxic waste. They've actually helped you realize that you're no better than them.

[97:29]

So now you're talking to, you know, person-to-person, you know, I've got problems, you've got problems, we've got something new. You know, I admitted that I've got these problems, but you'd like to admit that you've got some problems too, but you have this toxic company problem. That actually starts to be possible there. And these kinds of interactions over toxic waste are the kinds of interactions we're in. right view to be realized. It isn't right view isn't realized by, you know, me holding to my idea of what's right and dominating most of the world. It's realized by me holding the goal of what's right, interacting with people, and that interaction, where they actually all study, because this renunciation spread to that renunciation, and all parties are in a state of renunciation, all parties are liberated, and in that free interaction, The right view is more difficult.

[98:31]

The right way to deal with the situation of, you know, we've got toxic waste right now. What are we going to do with it? I mean, it's not going to evaporate. The toxic waste is going to evaporate. You're not so worried about that one, right? We're this hard, this long-lasting poisonous stuff. We're all on the planet. We've all got to figure out what to do with it. And if we don't agree... This common type is we put it over here and we might take it over there. We're putting it over here and then they're making more over there. Right view is how we're going to work this out. And if everybody's like holding to their position, it's more toxic. It's poisonous. It's like this right person and this right person. There's some possibility that we'll work it out. They're armed. One of them was armed.

[99:36]

When I was in college, I saw this experiment. I don't know if it really happened, but I saw this film of this experiment. There were two people in this film, and then one thought it was a little road between the edge. And I'm trying to look at a little bit of black leather, retain this stuff. and I got money for it, and the truckloader struggled back to the other side. So it was a one-lane road. So I was like, they started picking a truckloader, and he said, whoops, you can't jump over it. You have to keep the truckload on the road, and you can't jump after it. So you don't drop in each other. So it's stupid. But you know that. Okay, I back up. You can go through it. and then I'll shoot you and let you burn the next step, okay? It's not happening, don't worry. And they'll go, but sometimes they'll happen. I drive on through and I step on the piece and say, I'd try to get an overnight.

[100:44]

Excuse me. Can I do some turns on 92? And then I get this. That's one scenario. The next scenario is one of them has a tank in their music. This one, you can imagine on this one, this guy says, I'm going to go, I'm going to go, I'm going to go, I'm going to go. But he occasionally lets his other side go. I'm going to go, I'll be eating. I'm going to go. [...] I'm going to and the other one is disarmed. And they both have, or, you know, that's not as much to produce as they can't even. Neither one's ever in the class.

[101:48]

So being armed is basically, you know, what we call it, let's say, it's the last stage of self-righteousness. You know, you care, you're so right, that you're going to get your arms through it. And you have to, because what can you say? I'm right, right? So there's no choice. I mean, I have to win. So just by your vision of being right, you feel that you have no choice but to go through it. That's it. Talking about giving that up. Now again, so talking with upwards through, right? It's impossible. That's why I said, just try for a few seconds and I'll use them like in some dark. They'll go up with breakfast and say, for a few seconds, just let go. Just let go of that. For a few seconds.

[102:49]

Or even a half a second, just to see if they will. And then they'll kind of say, like, toxic waste or eyeballs. If it does stop in the middle of a second, you can return to your protective mode of protecting the world. It might not happen. But what might happen, you just see what that is. Try and see. You can tell us what happens when you actually, like, renounce the inner self. What kind of life is that? You read recently, I think it was in your book, that right view, like the right and right view can also be translated like... Comprehensive. Comprehensive. Yeah, like those two trucks, you know, trying to get across the world. The right view, one right view is, I'm right, let me get across. Comprehensive view is, well, let's look at the whole situation. If I keep going across, you know, eventually you're just going to take a look and you're not going to be able to do this experiment right now.

[103:55]

It's not going to work. So, the comprehensive view. The unbiased view. Yes. So, what is this? You are doing something even before you become aware.

[105:08]

Before you train yourself into being aware, you're still relatively more or less polluting. We're acting. We're not going to wait until we're perfectly enlightened. We are doing things right now. That's going to be the case. which is certain margins that you see. And what I am doing is I'm not out there doing X. I'm in the valley doing Y. Given my personal understanding, I'm in this practice group. My experience over. Given my personal understanding at that point, I will do something else. I will spend time with my grandchild. And I'll be able to talk diapers or toilet diapers. I'll be able to do that. But I'll be working. Whether you're on this side of the controversy or on that side of the controversy, both sides seem to be able to cling to their view and be self-righteous.

[106:15]

They may have different values. Like one value may be, you know, self-righteousness may be of the variety that says, you know, it's okay to harm beings as part of this right. And this side may say, as part of this right, it's not okay to harm beings. But these people sometimes then go ahead and harm beings, you know, as part of their not harming beings. And once in a while, these people over on this side, as part of the thing, it's okay to harm beings in order to maintain the right, they sometimes give up on that. So this side, the self-right to the right wing, sometimes calls something compassionate. Compassionate left wing sometimes tells things to rule. there could be a meeting, both sides are going to have to, like, denounce their positions. And once in a while that happens, and then there's a number of things.

[107:19]

And whichever side you're on, if you're holding your position, you have to outflow, and you have to burn out, and you have to quit anyway, and, you know, take drugs, or go to a monster, and then take drugs, and then recover. So, um, we are going to do something. And the question is whether we're doing something to, along with everything we're doing, whether we're practicing renunciation and is renunciation actually undermining any good. So I look at your books. Any good that's undermined by practicing renunciation. You're not supposed to overlook some relative need because you're letting go of it. So if something seems to be helpful and you let go of it, you can still do what seems to be helpful.

[108:20]

And if you're holding on to what seems to be helpful, you might be able to still do it. But actually you might be less able to do what you think is appropriate if you're attached to it than if you're not attached to it. Because if you're not attached to it, you may not feel so embarrassed and self-righteous about it. And also, other people may interfere with you less to just come in to do something. Like, they're going to miss rights coming in or something. And they don't even know what you're doing. If you see missed rights coming, they want to stop it. Because they hate the person. Because they hate the person who's after that. So I think, actually, lack of self-righteousness helps you do what you say you're right. Now, you still may be not totally... visionary about what is right, you still may not have found this place that you're actually working together without ease, where the true response is coming, where the real, where the true relationship is coming. You still may not have reached it. But if you price your motivation, you're open to that.

[109:24]

You're open to, you know, this may not be the right thing. It seems to be the right thing. I'm going to do it, I guess. But I'm not sure. And because you see that as you are, you can hear that. But You can let that in. And maybe say, well, what would you do? And you work it out. Anybody else that didn't speak yet? Yes? Can I say something? Yeah. Well, you know, I would say just basically everything we do without renunciation is off. That doesn't mean that relatively speaking, some things aren't better than others.

[110:27]

Relatively. But confession, you know, if you look at the coordination ceremony, confession follows renunciation. So there's something about confession which I think is really closely related to renunciation. Because usually people are, you know, going around holding on to the idea that, you know, they're pretty good. And some people say, no, I'd go around holding on to the idea. And they say, are you in control of holding on to that? Say, yes, are you good at holding on to that? You think that's better than if you go around thinking that, you know, we're good? Mm-hmm. So basically, the story you've got, you go around holding the story, controlling it, and to confess is an expression of letting go.

[111:29]

So I think pronunciation, in some sense, is implied by the practice of confession. The practice of confession unfolds. It's actually ready to receive the bodhisattva precepts of compassion. Bodhisattva precepts are precepts of compassion. So the first renunciation. And then I would say that confession was a further aspect of the process of becoming noble. Making myself like an infant. Not just a baby. So when we see the precepts, we say, will you receive these precepts? And we say, yes. In a state of renunciation and confession. So I think, anyway, compression is, and pendants are very, almost, almost, uh, implied that this pendants are more ready. But it may not be perfect, so you may feel like I haven't reached that place of where day and night I don't, uh, you know, I don't hanker after or attach to pleasure.

[112:44]

But there's some renunciation to just admit where I have to sit. But I haven't really got to the state of the public. Full renunciation. There's some renunciation to admit in that. So there's confession and some renunciation and admitting that I haven't. And also when there's full renunciation, then there can be full confession. Since I'm not holding on to life anymore, I'm willing to admit now fully. Overdo it or underdo it, because that's the way I'm responding to it. Dangerously there. These are our numbers, and God will save us.

[114:23]

Here comes our

[114:26]

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