And before I forget, I think this is the last class in a series of six. Is that correct? And then there's another series of six starting on 29th. 29th. So that goes up to a position, you know? Yeah, it goes into the first week of August. I think I mentioned here that I wanted to talk with you about something about Doksan.

[01:16]

One possible time to have that discussion would be maybe like next Monday night. Is that a good day? That's like what? What's the date then? The 8th, huh? And the one after that would be the 15th, right? So let's plan on that. If you want to come, then you can come. We'll talk about the Dohsan, but I would like to say tonight that You know, the image of this class being like jumping rope together, that's kind of like Doksan too, except that Doksan literally means

[02:27]

solitary meeting. So the difference between the spirit of jumping ropes together is something we're doing as a group here, but to do it just two people at once is Doksan, but it's the same spirit of doing this thing together. And in both cases, you know, it's not like the teacher's turning the rope. We don't know exactly who's turning the rope. What? Who? That's not a question. That wasn't a question. Do you agree? That was not a question. Do you understand? Who can be a... Instead of a question, it can be a statement.

[03:32]

Who is the one who turns? The person who turns the rope, the name of the person who turns the rope is who? It's hard for the one I'm talking to to hear me. Other people, it's easier for them to hear. Later, you can listen. Okay, so this is Bill. Bill. Donna. Donna. Kirk. Andy. Sonia. Daryl. Jan. And I don't know your name. Victoria. And Dennis. And to Dennis's left is Stuart.

[04:40]

And behind Stuart is Robin. And next comes, don't tell me, David. And Brian. What's the matter? And next to Brian is Eva. Welcome home, Eva. If this isn't home, I don't know if it is. Did you meet the people from Czechoslovakia? In front of Eva is Jordan. Jordan is Kerry. And to Kerry's left is Walter. To Kerry's right is Dasha. And then there's Fu. Fu. And then there's Fu.

[05:44]

Fu. And behind who is the famous couple from where? San Juan Batista. What is your name? Colin. Colin and Karen. Oh, they're right here. Were you a couple before you came here? And then we have Martha and Martha. And Martha. And Susan and Susan. Susan. Kosho. Kosho. Misha. Misha. Carolyn. Here I am. Patricia. [...] Miriam. Miriam, sorry. Miriam. And Lloyd.

[06:52]

And Spencer. And Deborah. And Beverly. And John. And Liz. And Stephen. Kathy. And what is your name? John. Don't tell me. Wes. Wes. And? Where's Leslie? Is she okay? You're not sure? And Grace is in Seattle or something? Jan? What about Jan? You miss Jan? I miss Jan right there. Well, do you want to study Case 19 some more?

[07:56]

Okay. I think we might have some extra copies. I want to go back to 18. You're done? Done? You like Dashaan? Dashaan is not in the next case. No, he's not twenty-one either. Twenty is Dīcāng. Dīcāng. Dīcāng.

[09:05]

Dīcāng. B-I-Dīcāng. As opposed to Dīcāng. Dīcāng and Dīcāng. Romanized D-E-S-H-A-N. Dīcāng means virtuous mountain. Ditsang means earth womb. Earth womb. You know Jizo, Jizo Bosatsu? Earth store, earth womb. Ditsang. That's not his name, that's the name of his temple. The name of the temple is earth womb temple. But you like him too probably. Yeah, he's very good. He's also the hero of the teacher in case 12.

[10:07]

Okay, case 19. Remember this story? When not producing a single thought, is there any fault or not? When not producing a single thought, is there any fault or not? Yunnan said, Mount Sumeru. So what shall we do now? Okay, does anybody have a pump? Pump, you have a pump? Last week you said that we had a pump. You know what it pumps for? Yeah, what else? To pump up a molehill into a mountain. Pump emptiness into a molehill and puffs up into a huge mountain.

[11:21]

Well, I don't know if I have emptiness to pop in there, but you said we have to... I want to ask you what you said about the blues and ancestors. Yeah. About dropping them away, or what was it? Do you remember? Well, this is in the context of cutting a red thread. A red thread. A red thread. Remember that cutting the red thread business? Even get rid of the Buddhist ancestors. So then how do we find a way? Not the Buddhist ancestors. Do you want us to tie the thread again? Once you get rid of the Buddha's ancestors, once you drop everything, they come back. They just leave, or you have to let them go so that you'll take the medicine that they've been telling you to take.

[12:32]

If you're holding on to them, probably you won't take the medicine. Or at least some of you might take the medicine, I guess Zen's not for you. You don't need it. Probably you're already all right and you wouldn't be here. But for those of us who are really stupid and have to practice Zen, we have to forget about Zen. And then Buddhism has just come back. They just leave to help us. They just must be dropped in order for us to do our work. But then we really are grateful to them. What happened to Akeem? Oh, there he is. Akeem. Akeem, why don't you sit up here? Oh, no, Gloria, you sit up here. You can sit up here, Gloria, close to me.

[13:35]

Gloria. Can you think more about that you want to talk about? So you cut the thread... But you don't cut the thread. No. Who cuts the thread? Yeah, who cuts the thread. So the thread gets cut. But the bloodline's not disturbed. No, the bloodline's not disturbed. Nothing can disturb your bloodline. Except you can think that it's disturbed. And in fact, we do think it's disturbed. That's why we're sometimes not feeling so well. What babies? How did we find a way?

[14:38]

Well, let's see. What story should I tell? Buddha said, first of all, we have to realize, some of us want to realize our Buddhahood, right? And it's possible that our life will be, we want our life to be the life of Buddha, right? But that doesn't mean that we're Shakyamuni Buddha. So we should be careful not necessarily to compare ourselves to Shakyamuni Buddha.

[15:41]

That's the first thing. Second thing is, Shakyamuni Buddha said that he had studied with many Buddhas in past lives. So for him to attain complete perfect enlightenment at 29, was partly because he was born already a very exceptional person because he had for many lifetimes studied with millions of Buddhas. He said so himself. So in this lifetime we don't see in this eon, we don't see that Chakyamuni Buddha had a Buddha teaching him in this eon. And that's sort of, you know, Buddhologically speaking, there's only one Buddha per eon and he's the Buddha. Although he has disciples which, apparently he has disciples which were like almost as good a teacher as he was. In other words, it helped almost as many people be free as he did. So they were basically, the function of Buddha was working in them just like it was in Shakyamuni Buddha.

[16:49]

And also in their cases, too, they said, and people said, both in Zen and Zen tradition and other Mahayana traditions, both Pure Land and Vajrayana, lots of Mahayana traditions, the people, the great teachers, reviewed past lives when they practiced before. So the Tibetan tradition is very big on that. So-and-so was so-and-so and so-and-so. But in Zen, too, some Zen people tell stories that they were so-and-so before. Not all Zen people go into that. These days, most Zen people do not get into that, partly because it's maybe not so skillful to talk like that. And what is it the Dalai Lama is considering not playing that particular scenario anymore? because it may not be efficacious anymore in the modern world because of the materialist philosophy, which is non-dominant. It may be unskilled for Buddhism to emphasize spirituality too much.

[17:51]

No, really. Maybe better for us just to sort of keep the spiritual side of things quiet for a Just keep practicing Buddha's way, but don't expect people to believe in spiritual events because they can't see them. They believe in more material things. So show them material things like wash the dishes and have a nice Zen Center with the new Zendo and stuff like that. In the old days they would just go burn the Zendo down and everybody would run away. that would enhance the spiritual discipline perhaps. But nowadays people don't understand that stuff. So nothing like that seems to be encouraging anymore. So Shakyamuni Buddha said he had many teachers in previous lives. And so the Buddhist tradition says that you cannot really, you have to have a teacher.

[18:54]

and he said that too, and he said he had teachers, but not in his lifetime. He didn't know when he was young that he had teachers. In conjunction with his enlightenment, he realized that he had had teachers, many, many teachers. So some Buddhists and his successors, they all had him for an ancestor, spiritual ancestors, right? And then there's also the issue of having spiritual ancestors. And the main spiritual ancestor is the truth. Truth is what wakes the Buddha up. Usually in order to be awakened by truth, one needs to work with a Buddha. This is part of what a Buddhist practitioner needs to face, is who is the teacher?

[20:00]

What does it mean to have a teacher and not have a teacher? We could spend a lot more time on this. You had a conversation that Bill was talking about with the ancestors. The poem is about, it sounds like a couple of people involved, and once they're starting, I don't remember the poem, but it's sort of the instructions for living fully alive.

[21:04]

We need to be fully alive, I feel. What did Bill say that you're referring to? I heard somebody say that she lost her mother and she was having a hard time with that but then she found music and in the joy of the people when she sang she found her mother again. Well, my specific question that was formulated in the past week was actually about my friend who's dying.

[22:36]

How can I let go of the Buddhism ancestors when my friend is dying? I want to hold on to the Buddhism ancestors tighter than ever because my friend is dying. And I don't know how else to find the way except by holding on to the Buddhism ancestors. It seems like my friend will die and cut the thread. But... This thread, your friend won't necessarily... Well, your friend won't necessarily cut this thread by dying. In other words, I don't know who your friend is, but some people die and the thread doesn't get cut. One theory is that everybody, when they die, at least for a moment, they achieve release. But this thread of cause and effect, I don't know if that's right.

[23:44]

I'm not sure what the thread is either, but it seems like it's going to get cut for sure. Well, maybe it's getting cut all the time. We don't have to read all the diets of other people. Why do? We don't have to read all the diets of other people. No. Can you feel the rope turning in your silence?

[26:40]

When not producing a single thought, is there any fault or not? No, it's Samaritan. What does it mean by not producing a single thought?

[28:36]

Who wants me to ask him a question? What does he mean by not producing a single thought? What does he mean by not producing a single thought? What do you mean by not producing a single thought? Are you quiet? Do you agree, Spencer?

[32:47]

How many Mount Sumeros are there in this room? How many? All right, a little spot for his father. I love that. When not producing a single thought, is there any fault or not? Here comes the rope. Whose turn is it now? Where?

[34:10]

Over. Are you stuck? Yes. What does who say? Yeah. How about if you walk forward? Do we still here? Take another step. Did you? Hm? One more. Did you? I know you don't. Did you?

[35:17]

Don't hear it. Hmm? Different. I'll hold somebody's hand. Go ahead. There's nobody to hold you, you can hold anybody's hand. Go ahead. What do you have to say? Ah!

[36:20]

What's Buddhism about anyway? Are there any faults? Are there any faults? Have you ever heard of Mount Samaria? What do you think it is? Well, this. What's this doing? Like it's cracking. How does it feel? Well, I'm not sure if it's falling on me or not. Is it a resource? Is it a research? I think it's a pointer. Can you use it in a kitchen? I hope so.

[37:24]

I hope so. It is the kitchen. There's no kitchen workers here I see. One. Two. Can we say my term of that? Can you? I think that'd be all right.

[38:28]

Close it to the temple. Close it to the temple. Come on.

[39:46]

I have a question. What question? I have this idea. I can't wait for now. I have this chair. I wonder if we aren't getting it. Hold on, Bill. I've got a couple good answers. Uh, Subaru! Together. Are you ready? Thank you. Thank you.

[41:11]

What? Where's the marshmallows? You work in the kitchen? No. Field mama? Do you know where the marshmallows are? Do you have any marshmallows? No. They're not good for our plants. Not until 4th of July. Okay. Is there anything anybody wants to bring up? Surrender a little bit. Thank you, Dara.

[42:28]

An unconcerned surrenderer seek a what? Crimson? Crimson? How long have you been suffering under this? so she wants to know about who is the unconcerned surrenderer who is that who is it is it the monk asking the question is that who it is

[43:52]

So what do you think, folks? Who's the unconcerned surrender? Hypothetical person? So how many votes for a hypothetical person? Are you voting for your statement? Wes voted. Wes thought that was a good idea. Would it be the one who's not concerned with balder perfection? What does it mean of seeking a criminal name? Is that it? Well, what do you think? I mean, does it sound like a good idea? Is there any fault or not seeking a criminal name?

[44:54]

What do you think, folks? No? What do you think, Spencer? No, but I mean, is seeking a criminal name, is that, is there any fault or not? No. I know. But you say we have to seek a criminal name. So do we have to ask, is there fault or not fault? Do we have to ask that? Do we? Do we? You think so? You think so? So Spencer and Marianne think so. Anybody else think so? You lost me there. The unconcerned surrenderer thinks it's good. Right. Who is the unconcerned surrenderer? Stuart thinks it's a monk. Who is it? Huh? Buddha. Buddha, who else is it? Huh? Yeah, who else is it? Yeah, who is that?

[45:57]

Huh? What did you say? Us. Us, and what did you say? Me. Did anybody disagree with that? Were you unanimous on that? Huh? What do you think? I don't know, I think. I don't agree with you. Oh, well, but you don't know. So your disagreement doesn't matter much, right? No. This is a surrenderer over there who doesn't agree. Is that right? Is that correct? Right, but his disagreement is he has surrendered, right? Not willing. Not willing. Not willing. So who is this, Jordan? Who is this unconcerned surrender? Who is it? That's contradictory, Jordan.

[47:20]

Now, is there anybody here who doesn't agree? With what's going on? My program? My proposal? My question is who is the unconcerned one, and I got Buddha, and I got the one who deliberately transgresses, I got us, and I got me. Anything else? And I answered it in the question. Now, are you people unconcerned surrenderers or not? Sometimes. Now, is this unconcerned surrender ever anybody but you? Never.

[48:26]

And it's never you, of course. But you're happy. Yeah, right, everybody but Jordan. Because Jordan is seeking a criminal name. He willingly transgressed. Even the people who don't know what he's talking about are laughing. This is referring to a Zen story, and you're getting the joke anyway. Case 18, you've heard of that? Okay, so, the unconcerned surrenderer seeks a criminal name. Is that true? Does that make sense to you? Susan, do you seek a criminal name?

[49:33]

No. How about you, Marion? Do you seek a criminal name? You already said you did, right? You still feel that way? Yeah. Dasi, do you know what we're talking about? Sort of? Would you explain to her? I think it's not that whenever you have a chance. So we haven't heard yet from who? What do you think about this stuff? Do you want me to ask you again or come back later? Okay. What's happening? You don't want a possibility? Do you want a possibility? Is there any fault or not?

[50:36]

Are you into that? You are? How often are you into that? Always. Really? That's good. Anybody here who's always into it besides kosha? Always into what? Always into it. Is there any fault or not? You're always into it? You too, John? Well, you tell me what you thought it meant. That's the question. Are you always into, is there any fault or not? And you said yes. I was paying attention. No, I didn't ask you if you were always paying attention.

[51:40]

When you say that, that means for me, I think in terms of good or bad, and I am paying attention to that in my life. Well, you made two questions out of it. One question is, are you always into it? The other question is, are you paying attention to that? Of course I'm not always paying attention to it. You mean you're not always paying attention to it? No, I'm not always paying attention to it. You mean sometimes you're not into right and wrong? What? Well, if everybody's like Kosho, who's always into it, if that's possible that everybody's into that, I can believe that everybody's into that, but not everybody's paying attention to it all the time, right? Is that where you're at? Okay. That's what I meant. Now, somebody who's into this all the time, how do they feel?

[52:49]

How do you feel about that? Frustrated? Is that an understatement? You ready, Pooh? Well, is that clear, everybody? Any questions about this? Oh, wait a second. Now, how do you feel? I didn't understand you there for a while. Now, would you see what we're talking about now? I think so. Now, what do you think? Should I ask you another question? Or is that enough? I think it comes back to what you asked before, is what is the fault secret? Or is there any fault? I have a paradigm in my mind that we're discussing here, but I'm not really sure it's correct.

[54:00]

You're not sure that's correct? Well, let's see. Could you tell us about your concept? I think of the unconcerned surrender. It's just being a person in the world. Not concerned with sin. Not concerned with food. Not concerned with anything. Nothing stuck with it. The idea. How's that sound, folks? Approval? Thumbs up to this guy on that one? Jordan? I wasn't looking. You keep this up. Okay. Okay, we all agree with you. Now comes the part where I think... It takes a criminal name. I interpret that as unconcerned with questions of virtue, of right and wrong, necessarily.

[55:17]

And those are all part of the relative dualities. Why? Wait a second now. To me, that sounds different. If you're not concerned and you surrender, then why wouldn't you surrender to the activity of an ordinary human being who is into seeking a criminal name? Or, you know, seeking a non-criminal name, too. So say it again. Got to get this language down. The answer is rather seek the criminal name, because if you're seeking a criminal name, it is not a secret. Yeah, right. So that's where, that's the jump off point where I already talked before about the thousand upon a fair compassion.

[56:28]

Well, before you jump off there, okay, I've got to bring everybody along with you. So, is this unconcern one in two? You're right and wrong stuff. Yeah. Thank you. Now, anybody have any problems with that, or is that okay with everybody? Problem. Okay, what's the problem? Well, clue not producing a single plot. The unconcerned surrender. Yes. Uh-huh. the monk asking the question in this case seeks a criminal name not realizing that he or who is the unconscionated surrendering. Yin Men graciously opposite of Mount Sumeru going out to this monk at that time.

[57:36]

The case operative at that time is that who is actually just missing the point. I was calling you until you said that he was missing the point. Well, asking an unnecessary question, or, you know, not unnecessary, but you then turned the question around on it. Wait a second now. Unnecessary question, isn't that criminal? Well, it could be criminal, yes, it could be criminal. Yes, right. Unnecessary. Seeks a criminal name. He's trying to label this not producing. By saying, is there any fault or not? And human men won't allow that. By offering him a mountain. Or puts the mountain in a way. won't allow, puts this obstacle, this immovable object, this larger than the question.

[58:42]

Yeah, but you said won't allow. So couldn't you also say he allows him to be a criminal and gives him the mountain? Well, that's it, yes. Definitely gives him the mountain to be a criminal about. Yeah, because it says he's not being stingy, right? No, he's not being stingy. He's being generous. And the monk creates the mountain. Are people following this? No? Well, tell us your situation. Well, I just feel a little bit like this conversation recently. Yes? I'm not sure what it has to do with not producing a single thought. Well, do you understand about this one who, the surrenderer, that's not concerned?

[59:43]

Yes. Oh, yeah, I understand that very well. Okay. That's the not producing a single thought part. Okay, so we're moving on from there. Right. So now what? I'm not producing a single thought. Is there any Mount Sumeru? Is there any Mount Sumeru? We will get a Mount Sumeru if we need one. Do you need one? Yes. Yes. And what do you do with the one you give? Sandwich. And what do you do with the sandwich? Good. That's good. So, any other questions before we move on to getting a little bit more into Mount Sunara? And then you can jump off at that point. Isn't Hu asking about his personal meditation?

[60:47]

Yes. Isn't that what you're asking about now? And do you understand my answer? What's the answer? That's right. Okay, any other, any other, everybody ready now to take the next step, the Monsumero step? Okay, so what's his story? The only concern is the right word. He has no question. No. He has no question. Uh-huh. Yeah, has no question. That's right. He's got your stump.

[61:50]

Would someone please explain to him? Ask her to ask you again, and then answer her. When she asks you, answer her, please. Try.

[62:56]

Try. Try to be unconcerned about your question. Try. Did you succeed? Did you succeed to achieve unconcerned surrender? Did you get there yet? You did? Okay, now do you want a criminal name? Huh? No. That's the wrong answer. Are you, who are you? Are you the unconcerned surrenderer? Do you want a criminal name? No. Okay, now, look, see, now are you the unconcerned surrenderer? Pardon? What? Pardon? Am I? Are you another one of these unconcerned surrenders?

[63:59]

Yeah. You are? Yeah. Do you really feel that way? Yeah. Okay. Do you want to say a little name? I'm going to say yes. Hang in there, Walter. Okay now, Walter. Anytime you call it. Walter, don't let him braw beat you. So, how are you doing? Are you the unconcerned surrenderer? Yes. Okay, now, I'm not trying to braw beat you. I really want your honest answer. I will ask you again, though, if you don't give the right answer. But I do want you to tell me truthfully. Do you want a criminal name? You can say no if you want to. I guess I equate the criminal name with something terrible.

[65:09]

Okay. So I'll start over again. Okay. Criminal name is terrible. I mean, it is terrible. There's nothing more terrible than a criminal name, is there? I mean, that's it. That's all there is. Criminal name. Yeah. Okay. So, now, take a step. Let's go back again now. You're the unconcerned surrender. Get into that, all right? Now, do you want to, do you seek a criminal name? Did I grab with you? Okay. Now, is there any other, any people here? Yes. I don't want to say that. Well, how about you? How are you doing? Are you unconcerned? Well, I'm stuck on being unconcerned surrender and seeking in. Well, first of all, let's look at this unconcerned surrender. How are you doing in that department? Um, unconcerned surrender.

[66:10]

Yeah, well. That's okay. That's okay. It's a cycle. Seeking. Uncerned surrender. It doesn't have to be a why. It must be there. The question is, is it there? For the unconcerned surrender, is it there? Do you want it? Now, of course, you can say, well, the unconcerned surrenderer seeks a good name. Well, that doesn't make any sense, does it? The unconcerned surrenderer wouldn't be concerned with a good name, right? Yeah, right, wow. Yeah, well, that's already taken care of, though, by what we just said.

[67:18]

Yeah, you've already got that down, okay? Okay. I mean... Why can't we stop there? Yeah, that's it. Why can't we stop there? You can say why then if you want to. Why don't we stop there, folks? Why doesn't the unconcerned surrenders stop there? What? Because we seek a terminal name. Right. Exactly. And the unconcerned surrender, even though it's a miracle, the unconcerned surrender wants to help the people who are afraid of a criminal name. So the unconcerned surrender gives non-sumeru, or gives fearlessness, among other things. seeks a criminal name, goes and hangs out with criminals and has a criminal name.

[68:33]

That's one possible interpretation. And this is quite natural. This is not like you think you're supposed to. This comes from This comes from this place. This comes from this place of not producing a single thought or an unconcerned surrender. Then you get into, is there any fault or not? Now, ordinary people, like some of us, are walking around being concerned with that already. So this story, for those of you who are walking around all day being concerned with, is there any fault or not, This is an encouragement to you to say to you that the unconcerned surrender is your sponsor for you to be this human being that you are.

[69:39]

But it's hard to take somebody's words, so part of our meditation practice is to become the unconcerned surrender and then notice that this whole thing starts up again. But in the meantime, before you can realize that, you can also take it on, you know, you can also take it, you can also receive Buddhist compassion to say you're already allowed to be the person you are. You're already allowed to have your criminal name. But also it's good to meditate and enter into the mind of the unconcerned surrenderer and then notice that you do want a criminal name. You seek it. You want to embrace all the criminals and have a name like that. That's part of what this is about. So, I feel that this story is also related to case 11 about Zen sickness. which is also Yunnan's Zen Sickness. So you might consult Zen Sickness again, because this is about how it is not, you know, as Patricia said, why can't we stop there?

[70:56]

Why can't we stop with being an unconcerned surrender? This could be a saving opening. Yeah, it's saving all beings, but it's emphasizing not so much the saving all beings part, like, you know, I'm going to save all beings, but it's actually that this is kind of like the nuts and bolts of saving all beings. You're not even thinking about saving all beings. You just naturally get entangled with people, even though you're not concerned. Now, as a concerned being, you're supposed to make a vow. You're supposed to say, well, I care about people and I want to help people. Somehow that vow goes into the unconcerned surrenderer so that the unconcerned surrenderer seeks a criminal name.

[71:58]

So you make this vow before you become an unconcerned surrenderer, so you don't get stuck in unconcerned surrenderhood, which is called, which is a Zen sickness, to get stuck there. That's why you have to have this vow before you drive into that place, so you don't get stuck there. Okay. realize Mount Sumeru if you don't become a criminal? Well, becoming a criminal, the criminalhood is Mount Sumeru. Please come and visit us at . At the moment of his capture, he loses his whole body.

[73:10]

At the moment of his capture, he loses his whole body. At the moment of his capture, he loses his whole body. At the moment of his capture, he loosens his whole body. You're saying Monsimero doesn't? ... Well, let's see. Now, look at this folks' part about at the moment of his capture, or her capture, she loses her whole body. How does that fit in here? Is it okay? Yeah.

[74:19]

Pardon? Right. Yeah, or monsoomer is a site of capture. Okay, this is just more, this is like just saying what this is saying. This is elaborating the process a little bit more, okay? So, another way to put this is, let's hear some other ways of putting it. Stay close, do nothing, okay. Particularly like, okay, we got the situation, right? Unconcerned, seeking criminal name, now captured. What does it mean to lose the whole body? What does that mean, that part? There's no need for anything else? To be awakened.

[75:22]

To be born with your baggage. To continue to be willing to be a criminal. Yes, but it's also saying that to continue to be willing to be a criminal, to be captured, That is how to lose your body. It's saying that until you seek a criminal name and get captured, you haven't lost your whole body yet. You can still, even being an unconcerned surrenderer, you can still be holding on to your body. What would be reparation? losing the body would be liberation. So, it's already pretty good to be an unconcerned surrender.

[76:28]

And then naturally, because of our vow, we seek a criminal name. Once captured, not just seeking it, but now after seeking it, you get it. Right? You want it? Okay, you got it. Now you got it and you're captured for it. your dead doornail. Now you lose your whole body. So liberation, you see, or Buddhahood, has something to do with this nature of the mind, which is, what's the nature of the mind? To hang on, yes, but also deeper than to hang on, what's the nature of the mind? The unconcerned surrender. That's the nature of the mind. But to realize the nature of the mind, What? You have to get caught. And to get caught, you have to be willing to get caught.

[77:30]

So the bodhisattva vow to save all beings, interacting with the fundamental nature of mind, namely the unconcerned surrenderer, makes the unconcerned surrenderer want to have a criminal name. But that's not enough. You have to get caught. You have to actually get in trouble for it. Once you're actually nailed for it, then Buddhahood occurs. In other words, yes? Well, I was thinking of the last two lines we first referred to because if you don't take up practice, or you don't search, or you're standing up as a day, you're never going to realize which you're not. Right. So we got the nature of mind, we got the bodhisattva vow, now we have to put the bodhisattva vow into the nature of mind, and then see if we actually seek a criminal name.

[78:34]

And then, not only that, but get caught for it. And in fact, in our daily life we do get caught for quite a bit, but do we realize who set this up? Not just the unconcerned surrender, the unconcerned surrender and the bodhisattva. The unconcerned surrender is not anything. But the bodhisattva driving through the unconcerned surrender wants to get involved with sentient beings, and not only that, but eventually gets caught. But when we get caught, we often, of course, forget. We say, no, I'm just kidding. Just kidding. I take it back. I don't want to be, I don't want the criminal. I don't want to be caught. So you see, even if you don't, you see, it's hard to, it's hard to actually understand, even though he did this, it's hard to understand the unconcerned surrender part.

[79:36]

It's very subtle. So part of what you can do is experience the unconcerned surrender by whether you're willing to be caught. because if you're willing to be caught, that's the unconcerned surrenderer, and it's also the result of being the unconcerned surrenderer connected with the bodhisattva vow, which produces Buddhahood. So this verse, connected with this case, could be a great inspiration for us to be human beings again, of all things. You have to connect this human mind with the bodhisattva vow, so you've got to keep your vow going. Human beings can do that. That's okay. Your vow should be strong, and that will mean a couple things. One is, if you should ever be able to realize this mind of not producing a single thought, you will be able to also not stop there and ask, is there any fault or not?

[80:40]

In other words, worry, just like you're now worried about that kind of thing. And get caught for that. And witness what that being caught does for you. Vice versa, if you keep generating and working on your bodhisattva vow to achieve enlightenment for the benefit of all beings, then when you get caught, You can remember how you got in that situation, why you got in this situation, what this pain means. Oh yeah. And realize it again. And go round and round like this, okay? This is one possible interpretation of this koan. He is now approaching 9 o'clock. See if you can practice this. You understand this is a meditation practice, but it's a meditation practice which you can do when you have been captured.

[81:45]

And of course, some of us are feeling captured lately, aren't we? I'm not looking at anybody in particular, but I'm thinking of certain people in this room. Not you, Lloyd. What does it feel like? Huh? What does it feel like to be caught? It's embarrassing. Especially if you have any idea of being a Zen teacher or anything like that. Because you're not supposed to be caught. You're not supposed to be a criminal. Right? And everyone agrees. You're not supposed to be a criminal. So everybody's kind of agreeing with your embarrassment. You want to know how? I have a Zen sickness. Just stop at being an unconcerned surrenderer.

[82:50]

Just stop at, you know, not producing a single thought. That's how you can do it. That's an illness. which some people have. And the people who have it are Buddhist practitioners and also practitioners of other meditations. What? They're caught, but they don't think they're caught. And they don't seek to be caught. And right back, they're seeking to avoid being caught. That's their intention. They don't want to go any further. They want to camp out in this wonderful space. Then they're stuck. They're stuck and caught. But they don't think so. So their cot does not get rid of their body. That's why you have to have the Bodhisattva vow. That's why you have to do, actually work on your vow. That's why you have to play the game, excuse me, the game of saying, I vow to save all beings.

[83:51]

You've got to say that. You know, out loud. You've got to do this other stuff. I hate to say it. You know, with your body, with other people playing it with you. You've got to do the theater of saying, I receive, I accept Buddha's compassion and I want to play that game. So that when you get into that state, if you ever do, you won't stop there. Vice versa, when you get caught in daily life, you'll be able to accept that too. And again, realize the Buddha's compassion there. So we somehow, anyway, it's magical how we get caught. It's magical how we get released. But we do magically believe we're caught. We do actually sometimes, sometimes quite frequently, actually not appreciate being caught. Therefore, since we don't appreciate it, sure enough, we don't notice that the body's dropped off.

[84:56]

Right? We don't like it, and we don't appreciate it, and therefore we miss the opportunity. And then the day uses us rather than us using the day. It's so close. It's just a slight turn, you know? That slight turn. What is it? The spiritual function turns. in the round mouth of the spiritual pivot. Right? Now that verse, what case is that? Remember? Just a little while ago, wasn't it? Hello, where are you? It's hair's breath, isn't it? No? No. Before that, Magu? Magu, Magu, no, before Magu.

[85:56]

Number three, that's right, thank you, Eva. Number three, no. Okay, yeah, in the subtle round mouth of the pivot turns the spirit to work. Pardon? I know. I'd like to say yes, but somehow I'm not tuned in to the verse yet at this point. I'll think about it later and let you know. So you want to go on to 20 when we start again? Huh? Yes? I'll tell you beforehand, 20 is about ditsan, which means jizop, earth store, earth womb bodhisattva, earth womb zen master.

[87:08]

He's also the person in case 12. And also the monk he's talking to is also in case 12. He's not actually in the case, he's in the background story of case 12. So you might check out case 12, too, because that happens before this part happens. Historically speaking, case 12 happens, and then this happens later. This is a real important koan, this one right here, case 20. And we'll start with that on the 29th. You want to study ahead of time? Yes? Yes.

[88:18]

I felt the same thing about . That's what we . They just . And so for you and I to set up this theatrical dialogue about being caught and the bodhisattva vow is part of what gets everybody to help you pull this off. Because you don't do it by yourself. Don't think this is a personal thing you have to do by yourself. And nobody else is going to do it for you either. That's not what I'm saying. So now we have Daily Life to test our class. This class is always tested by Daily Life. I think I understand you people test it with Daily Life, I think. I feel you do. I try to test it and, you know, give yourself grades, too.

[89:24]

You can give yourself, well, this week I got a C- in Daily Life. I used the test, I used the class a little bit, but not too well. so uh anyway so we'll we'll start on the 29th with case 20 and thank you for your sincere rope jumping and uh again i i really encourage i i hope uh if anybody has not if anybody has been a bystander hasn't agreed um I hope that you come forward. I hope you came forward. And if anyone didn't come forward, I wish you would, I'd like you to raise your hand right now. If there was any bystanders who didn't agree, who also didn't come forward, I'd like you to raise your hands.

[90:29]

You didn't come forward? At some point you didn't agree? You weren't participating and you didn't come forward? Okay. Okay, thank you. Thank you. Anybody else? Yes? Anybody else? I'd like to know. You didn't agree? Well, what I mean by not agree is I mean you don't agree with the process, you're not involved. In other words, if there's somebody who's not involved, the person who's not involved should please get involved. If you were involved, then you were involved.

[91:33]

But if you're not involved, if you're not agreeing with the process, then it is helpful to the rest of us if the ones who don't agree come forward. The ones who do agree, they can come forward too. That's fine. But particularly, we have to invite the ones who don't agree to come forward. We need those people to come forward, otherwise some part of us is asleep. Not necessarily you, the one who's not agreeing, is asleep, but the process, some part of the process is asleep. Again, excuse the comparison, but, you know, like in Nazi Germany, the people who didn't agree with it didn't say enough. Maybe some of them did and got killed. I'm sorry, but they helped. They didn't hurt by disagreeing, even though they lost their lives. In this crash, you're not going to lose your life by disagreeing or coming forward and saying you're left out. You're going to get promoted to that here. So I'm just saying again, I want to say again and again, that I really feel that really makes things alive.

[92:40]

Those who are not, who somehow can't get into the swing of it, at least pull the All the emergency things say, I'm not included. It does not slow us down. It does not speed us up. It makes us more whole. And it brings another perspective because the people who are having a ball, they don't understand that somebody's not having a ball. So you wake them up by showing them there's another perspective that they're not including. It's helpful to do that. But it is scary, I know, to say, I'm the one, or I might be the only one who doesn't get it. But you participated some. That was good. So I say that again and again. And I don't know if I can stop doing that because I think it's always possible that somebody is checked out and doesn't tell us that they're checked out.

[93:44]

And I also would encourage, I would call it not exactly informing, but if any of you find out

[93:58]

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