What does this case have to do with what happened last week? Here comes Beverly. Get her to come in. She's afraid to come in. We can't come to a clear understanding of the place up here.

[01:04]

Beverly? All right, there she goes. Down in the water, it turns, but otherwise it would float. Floating down in the water, I think we'd, uh, all seen, they, uh, made three decisions with, uh, It didn't reflect the need of the people to provide. It has caused outrage. And of course, it's all process of realization. We can only learn from what we do and what we see. So there's insurance. We can either allow that turn to happen or we can insist upon the funk.

[02:10]

So we, uh, we all were in a skin bag this week, weren't we? Why did, why, why come into this such a skin bag? Why what? Why come into such a skin bag? You understand? Why come into such a skin bag? We must be willing to come here. We were willing to be here in California this week. Or maybe, I don't know, were you willing to be in California this week? Yeah, I guess we were willing to be in California this week. Kind of embarrassing, but we were willing to be citizens of this state.

[04:07]

I guess we were. I remember what you said last week about the execution. that the story asks us to be with the four policemen beating on the other two. And I think that's the story to ask it.

[05:20]

Someone gave me an article about the Harris execution, and one of the people in the family said, you know, I don't think God would forgive Robert Harris. And the woman who wrote the article said, and that's where they're wrong. God does forgive Robert Harris. People don't. People want revenge. So can compassion reach, you know, we ask, can compassion reach the thoughts, the body postures, the seeing, the hearing, the tasting of this week? Could compassion reach in your life the skin bag that you were in? does compassion reach soldiers who beat up Rodney King?

[06:34]

Well, you know, I think compassion reached Rodney King. And then Rodney King says, hey, how about letting compassion reach other places, too? It doesn't mean that what people do is not wrong. But isn't it enough that people do wrong things? Is it necessary to withhold compassion on top of that? Well, in fact, you can't withhold compassion. It's not something that can be withheld. It doesn't get withheld. You just feel it. You feel it reach there or you don't. It doesn't get withheld. Compassion is what doesn't get withheld. It does reach. It reaches, right while they're beating that guy up, it reaches him.

[07:35]

Compassion was there. Or what do you think? Do you think compassion wasn't there when they were beating him up? Both reaching them, the beaters, and him, the beaten? Is there some other kind of compassion that was kind of like hanging out, waiting to come into the situation? What do you think? Right. Right. Yeah, well, definitely. Right. Like that story, you know, that story about fanning, right? Teacher's fanning himself, and the monk says, teacher, while you fan yourself, No, first he says the nature of wind is that it reaches everywhere and it's permanent.

[08:39]

Compassion reaches everywhere. That's the thing about compassion. It doesn't like picking shoes. It doesn't say, well, I'll reach this skin bag and not this skin bag. I'll come into this person, I'll reach this person, but I won't go into that person. That person's, you know, too tacky. I'm not going to come into the body of a yuppie. Compassion doesn't... I don't think compassion is something that reaches the policeman who's helping who's stopping it more than reaches the person who is beating.

[09:41]

Yes, definitely. Just like the monk says, The wind is permanent. The nature of wind is permanent and it reaches everywhere. So why do you fan yourself? The nature of compassion is permanent and reaches everywhere. So why stop that guy from beating that other guy up? Well, you understand that the nature of wind is that it's permanent, but you don't understand the nature of it reaching everywhere. What's the meaning of reaching everywhere? Stop that guy. Is compassion a mental state? Is it a mental state? No, but it reaches all mental states. It reaches all mental states, but the meaning of reaching all mental states is that you fan yourself.

[11:02]

Okay? But it's already reaching. Yeah. I can understand that concaction reaches even to the police officer, even as in beating someone. And it seems that seems pretty clear that there was excessive, unnecessary brutalizing force being used in that, but there are cases that are even clearer than that, where there's not even a possibility that any threat could be felt, and more police than that that beat even more helpless and innocent victims. And so we can see that compassion Maybe we can understand that compassion reaches to those people, but it doesn't seem like it reaches through them. It's hard to understand their action as compassion, although we can see them, you know, we can appreciate that they're being touched by compassion, but not that they're expressing compassion.

[12:13]

I cannot understand that. The meaning of compassion is not seen in their action. The meaning of compassion, the significance of compassion is that you feel compassion for them or that you stop them. That would be the meaning of compassion. That would show you understand compassion. But your compassion reaches them even though they continue to do something which in fact your compassion reaches Your compassion reaches them while they're doing something bad. It doesn't stop them necessarily. But you try to stop them. That's your compassion. And if you don't try, that's not the meaning of compassion. But in fact, your compassion does try to stop them and does reach them and does forgive them. And by forgiving them, you're much more effective to stop them. Much more effective. Yes?

[13:17]

Go ahead. Oh. Well, later on you feel it then. If you can't stop, if it's already over, you can only hear about it. If it's only hearsay, then you can only feel it later. Well... They're not receiving at the time, no. But they're receiving someone else's compassion at that time. It's hard to see if nobody else was there. If you're out in the middle of nowhere suffering, it's hard to see who it is that feels compassionate for you. But you're willing to be there Now, if you're in pain and you're not even willing to be there in your pain, then it's pretty hard to see the compassion, if you're not even willing to be present in your own body.

[14:23]

So at that time, it's pretty hard to see any compassion, isn't it? I say that somebody's there. I say that no matter how much pain you're in and there's no one else around and you're totally spaced out and denying your state, I say that somebody's willing to be there, and that's compassion. If there isn't, I say you're dead, and then there's no need for compassion. But somebody is willing to be there in your body while you're in pain. If there's somebody nearby and they also aren't paying attention to you, I say, compassion is the one who's willing to reach you at that time. And that compassion is the compassion that's there in more active situations when you're willing to feel compassion for people regardless of that your mind doesn't like what they're doing.

[15:28]

that this compassion is really, in a way, stupid. It does not judge between one person and the other. Of course, it feels actually as much compassion, even more compassion, for the person who's beating than the person beaten. More compassion. Because the person who's beating is in worse shape than the person beaten. Generally. Unless the person who's beaten is basically... you know, primarily trying to figure out how to get back at the person who's being them even worse, then you'd feel compassion for that thought too. Not you would, but one does. Now, if there's nobody else around but you, I'm saying, I'm suggesting to you that there's somebody present there who's willing to be in your body, who's willing actually to be you suffering. who's not smart enough to think of being someplace else.

[16:32]

And that one is the same one that's everywhere all the time. That one. That's not a whole bunch of different ones like that. I propose that as compassion. As universal compassion. Is the universal back and down a relationship? It has no meaning aside from being someplace. It has no meaning aside from this fanning. It is necessary to fan. If you don't fan, you don't understand. Fan, it could be. It means practice, yes. It means suffering.

[17:35]

It means recognizing suffering. But, again, even if you're in a state where you're not at all aware of your suffering, still compassion reaches, however the meaning of compassion is not manifested. Because you say, I'm not present here. You say, I'm not going to relate to this compassion, to this suffering. If you say, I am suffering, then you're family. Then the meaning is there besides the reaching. The reaching is always there. Compassion is always reaching us. It doesn't hesitate. It's not smart enough to discriminate between us good guys and them bad guys. It's not smart enough. However, the meaning of compassion is that I'm willing to suffer when I'm suffering. That's family. I'm willing to actually feel compassion for someone who is doing something that's hurting them. Like they're beating someone.

[18:35]

And I feel compassion for them while they're beating someone. Because I know how much harm they're doing to themselves. And I also feel compassion for the person that they're harming. Who's probably, again, in less bad shape. But that person deserves compassion too. In fact, not deserved, they just get it. Now the meaning of it is that I feel compassion for the people who are doing the harm to themselves. And I actually try to stop them. And again, I say over again, being in touch with the one who feels compassion renders the person who discriminates much more effective in actually stopping. And the one who discriminates can notice that they feel compassion. But if it weren't for the one who actually is compassionate universally, the ground of all other compassion is just not there. It's our interconnectedness that's already set That's why we actually can do this.

[19:36]

But it's not easy to feel compassion for a policeman beating up on somebody. And feel compassion, again, it isn't like I feel compassion, but I'm not willing to be there in their body and completely be with them and stop them. But again, I propose if you're one with the person, you're much more effective stopping them. Yeah. I actually thought it was interesting that it was a sign that he was angry. I kept thinking about it. I mean, I kept having such a hard time feeling compassion. And it would be, I would get hurt, and then I wouldn't want to, I'd want to leave. And so where we'd come up would be people who would say...

[20:40]

or that they only had compassion, especially that they only had compassion for the police. And my reaction, I would get angry, but I realized that the only way that I could get with the people who would say that was to really accept that compassion, that limited compassion that they had. And I couldn't fake it. I really had to accept that that's what, you know, the compassionate they could be and to try to go from there. But it was so hard. I mean, I just, I felt like this week was just the other challenge. But I felt glad that I had a way to think about.

[21:53]

I don't quite understand the three levels, but sometimes I would just, I mean, I would kind of listen to what was happening on the story level. But that was sometimes as much as I could do. You know, directly, you know, to kind of, you know, to think a little bit more. Also to hear how that it was entirely about suffering. You know, it was about everybody's suffering. You know, how much it happened because of suffering isn't acknowledged. You know, those people could get into that so much because they don't acknowledge their own suffering. and also how much, you know, it felt like that there was as much compassion as there was suffering, you know, that it brought out, you know, in, you know, even in me, but it, you know, and so many people, maybe everybody, I don't know what the connection is, but, you know, but that,

[23:14]

That amazed me, you know, how much compassion there was, you know, with all this happening, you know, that it felt like there was more compassion than ever, you know, at that point. Yeah. Isn't that weird? Yeah. That, in fact, this week, as shitty as it was, in fact, we were willing to be here. To some extent, we were willing to be in this state. And the rest of the country, to some extent, was willing to be in this state with us, too. Nobody wanted to be in this state, did they? Nobody wanted to be in this state. None of the people in this state wanted to be in this state, no matter if you chose sides or not. Anyway, somehow this whole state, 30 million people, pretty much was in this state. Pretty much the whole state was suffering. Not too many people were kind of like not doing that, except I suppose, I don't know, drug addicts or something.

[24:19]

Yeah, but I mean, you know, they were trying to get out of the state, but they couldn't either, of course. So the irony is that we created this mess, and at the same time, somehow, here we were. We were suffering this week. Funny, huh? And we had compassion for ourselves. We felt sick ourselves. And we felt terrible about the suffering of all these poor people. And my wife said to me, she went to Berkeley and she said, the people in the library were really nice. Why did you take that kind of baby? Why do we have to get into such a skin bag before we start to realize that we're in a skin bag?

[25:27]

Why does it take that much to wake a state up for a few days to suffering? Why does it have to get that bad before we start to wake up a little bit to what we're doing? which we were doing, we've been doing the same thing all this time, right? Because the people were screaming about it. They said, this has been going on all this time. Why does it have to get, why now are you recognizing this? Well, the funny thing is, is that when we start to recognize it, instead of saying, now we're recognizing it, we say, why now? Well, at least now we are. But now what are we going to do? Now that the Flames have subsided a little bit. Where are the flames now? Where is the skin bag now that we can barely stand to be in, that makes us sick, that we're trying to get away from? Where is it now, now that it's not so vivid?

[26:30]

What do we have to do? What is the next thing we have to do in order to realize the trouble we got? Yeah. Yeah. So if we can somehow be still, which was kind of our assignment last week to try to be still, if we're still, we will get disturbed by what happens. And we sure did get disturbed. I don't know if it was because we sat still that we noticed this. I don't know. Anyway, two nice people came in. And this is a new person, Marian.

[27:33]

He's from Czechoslovakia. We're talking about case 18. Do you know that case? About does a dog have Buddha nature? Do you know that story? Would you show him, Martha? Marian was studying with me in England last fall. He got the award for the best posture. Straight as back. I feel that sometimes we all . We all kind of . So even making . There's so much confusion about .

[28:40]

There's confusion about what to do with what you see. Okay, so what I've been bringing up these last few weeks is, first of all, we invoke Abhilokhi Teshbar. Where does Abhilokhi Teshbar do anything? Abhilokhi Teshbar just listen. So we get confused. We think we have to do something more than listen. Well, how about start just with listening? Avalokiteshbar doesn't do anything more than listen. Listening saves. Then next, once you're listening, then look. Really look deeply into this situation. Look into the heart of it. Then after listening and looking, see what happens. You don't have to figure out what to do. Just listen and look, and somebody's going to start walking. A big elephant's going to start walking then. And the first step, the first move that elephant makes won't be a confusing step. Elephants, well, maybe they do sometimes, but I can't, elephants just go, they go, or, and then another one.

[29:49]

You ride that one, okay? You don't have to move until it's time to move. You don't have to be confused. Just listen. You don't have to move. Just listen. People come up to you and say, hey, move. You don't have to move. Just listen to them. Move. Just listen to them. Move. Just listen. Move. You have to fix that. Just listen. You want me to move? Where do you want me to move? Move over there. Just listen. Maybe they beat you up if you don't move fast enough. Just listen. What do they find out? They beat you up if you don't move back. They find out something about themselves. You've got to make sure that you're not just being resistant. And look, too.

[30:54]

Look into their heart. Maybe you should move. If you're scared enough and you move quick enough before you listen, then they don't have to become aware that they're afraid. And everybody sort of avoids the issue. And you can be the first one to set the example of avoiding the issue by moving before you listen and moving before you look and moving before you feel. And then everybody will be ahead of themselves and nobody will know what's going on. They'll all be just swell. But are you willing to be in the skin bag? Does the dog have Buddha nature or not? Yes. Why does it come in the skin bag? Because it's willing to be in the skin bag with somebody yelling at you to tell you to move.

[31:56]

You're willing to be in this body. Should we read the verse? Is there a commentary on the verse? Should we read the verse? Okay, let's read the verse. Does a dog, a dog's good in nature, exist? A dog's good in nature doesn't exist.

[32:56]

Okay, let me see the situation in my life. Pacing the air, perceiving very grits, like a lot of people who talked to us. You know, as you can get you, make ceases and exclamations. Making an even presentation to the most sharp light of them. I don't know that we're not being careful in the beginning. But the camera wall became so unusual. The game of shit didn't go beyond a shit. Beyond grew. Okay. So now, what's your question? Where? I don't see quite what you're talking about.

[34:02]

I have a different book, so. A third line after the verse? Oh, I see. Just like Suedo's, one has many kinds, two have no duality. So that's, yeah, that's from the blue clip record. No, it's not from the blue clip record, is it? Because this isn't in the blue clip record. So where is that? Where does Suedu say that? Well, even though we don't know where it's from, it's pretty obvious what it says, right? No, I don't think so. I don't know where that is.

[35:07]

I don't know a worse way to have said that. Right. But this case is not an adult record, is it? I don't know why you already said that. That's true. Cascade collection? Do I know what collection that is? No. I don't. So, from the first, a straight hook seeks a fish with abandon. What's your favorite straight hook? What's your favorite straight hook? Yeah, that's what I have.

[36:12]

What's your favorite straight hook? You can say the best answer first, and then everyone else can sort of be... Hey, you got it! That's a straight hook called sitting still. Now, what more can we say? Just . . Well, yes, it is.

[37:15]

But another way to do it is compassionate seeing, compassionate listening, compassionate seeing. And don't just, don't wait for it to eventually come. Invoke it. Sitting Zadzen, for example, you're fishing with a straight hook, okay? Sitting still. This is a straight hook. And you do this, you do this with your whole body and mind, all right? This is listening. You're invoking Avalokiteshbara. Sitting Zazen, you're invoking Avalokiteshbara. You don't, what is it, somebody said that Tibetan monks sit and they say, They use a mantra to bring Avalokiteshbara into their body when they're sitting. The Soto Zen monk just sits still. That's our listening, right?

[38:17]

That is also, we invoke Manjishri when we sit. This is our seeing. This is our seeing. This is our listening. And this is Samantabhadra. This is our action. Absolute, unconditional compassion. This is it. In a ritual form. Then we get up and walk around. Every step, we stand up. In a standing posture, this is our listening. This is our looking. You don't look like look out at these things or look back that way. This is our looking. You can close your eyes and do this looking. You can plug your ears and do this listening. Every posture you make is an action. Sitting is an action.

[39:18]

The question is, what is the intention of this action? The intention of this action is in the morning to relieve suffering, in the afternoon to ease pain. That is the intention of this action. Is that, are you telling the truth when you say that? Well, you're the only one who knows. Do you mean that or not? Is there somebody whose pain you don't want to relieve? Okay. Then you admit it. Then you don't mean it. Okay, fine. Then take it back. When are you going to do something that means that? Well, how about now? Start over. This is our listening. This is our looking. This is our act of benefit right now. Is this a beneficial act? Look at it. Is it? If you sincerely want it to be, what more can you do than that?

[40:25]

You don't go around saying, this is a beneficial act. You go around saying, I want it to be. I mean it to be. That's my intention. This is my vow. You don't go around judging yourself and saying you're okay. You go around living a vow to benefit. But you don't know if it is. It depends on how other people feel. Maybe it doesn't work. If it doesn't work, maybe it's because you're not wholehearted about it. Maybe you're holding back a little bit. Maybe you don't want to be in this skin bag. Maybe you think you've got to be a better person in order to help people. Or maybe you don't want to help people anyway, or be who you are. I don't know. Anyway, let's do it all at once. Let's evoke Manjushri, Avalokiteshbar, and Samanta Padra in every moment. Call all three for simultaneously. Not one, two, three. All three. These are three aspects of Buddha, of the light of Buddha. These are three aspects of fishing with a straight hook. Isn't that swell?

[41:32]

You know what swell means? But you smiled, that was right down to it. What about you till we went from home? It feels like they're those fish that jump out of the, that get out of the water. They're the fish who aren't in the water. They're the people who aren't confused.

[42:38]

People who don't want to be confused. They're the people who want to treat themselves nicely and don't. Basically, they're us when we deny being where we are. What do you think? Well, it poses me that there's a strange word that basically seeks or it seeks compassion. Is it a strange word of compassion? Yeah, well, it seeks or [...] it

[43:47]

Well, and not so much compassion is fishing for delusion, but compassion fishing for those turning away from delusion or denying delusion. Well, that may be... What Stuart said earlier, if you sit still, maybe a person said, if you sit still long enough to start to fail yourself, you can't turn away. I just had a flash of God that actually takes out those people who are turning away. Stuart says, you only need You only need to sit long enough in an attractive spot, in the words, for all the inhabitants to exhibit themselves to. So that sitting still in an attractive spot draws all these, draws any fish that turn away from light.

[44:52]

What's this visit of an attractive spot? I mean, you know, we don't have to make too much of it since it's not Buddha, right? So this isn't really a scripture. But I think there's something interesting about that. This is about an attractive spot. Well, in a way, you know, the person who sits there is drawn to that spot, too, right? Yeah. You're attracted to the spot. That's another point. In other words, you shouldn't go sit someplace you don't want to sit. Otherwise, nobody will come and visit you because you don't even want to be there. There's someplace you want to be. And if you sit in that spot long enough, all the other inhabitants will visit you. Now, of course, in a world that's changing, you have to understand that that's a narrative about a moment.

[45:59]

and narratives, we can't sometimes understand. We think that a moment is one dimension, but actually a moment has a story in it. So sitting long enough also can be understood as sitting completely enough or fully enough. So the past, present, and future are included. In other words, sit for eternity. Okay, now, when you said that I said that I want you to try to experience compassion, okay? What does it mean, if I should say that you should try to experience compassion, what would I mean by you should try to experience compassion?

[47:10]

What would I first of all mean by that? Do you think I would say to any of you that you should try to feel compassion? Would I talk like that? And if I did, what would I mean by that? Sit still. What? Sit still, what? You didn't have it. I didn't have the compassion? No. You didn't have it. You didn't have it, right? So, if you didn't have it, then if I said you should try to feel compassionate, in other words, the compassion you didn't have, Vashti suggested you should have that, what would I mean by that? Huh? You did have it. Well, you did have it, but then... But you didn't want me to do that. I would be telling you that I didn't want you to be you, but I do want you to be you, so if I told you that you should try to become more compassionate, what would I mean by that? If I saw that you weren't being compassionate, I said you should try to be more compassionate, what would I mean by that? Yes, right, but I mean you should be compassionate for yourself, being a person who says so petty.

[48:15]

So I wouldn't tell you to try to be more compassionate. I would tell you, if you don't feel compassion for the policeman, you should be compassionate for yourself. So I wouldn't say you should try to be, I wouldn't tell people to try to be more compassionate. That's usually not the way I talk, but if I did talk that way, what I would mean by that is be compassionate to yourself who's not very compassionate. How about that? Who dares to be compassionate with themselves who's not compassionate? That's very difficult to do because you have no right to be compassionate with yourself when you're not compassionate, right? You should be ashamed that you're that way, right? If you don't feel compassionate for the police, and also you don't feel compassionate for Robert King, and you don't feel compassion for the people in the street that are telling each other, and you don't feel compassionate for Ronald Reagan, And you don't feel compassionate for George Bush.

[49:17]

OK? Then if I say to you, you should be more compassionate, you should try to feel more compassionate, who, under those circumstances, would deserve the most compassion? Well, you. Probably nobody's as bad as you. Right? I mean, George Bush at least feels compassionate for himself. People trying to get me to eat broccoli, well, forget it. I'm not going to do that. I'm President of the United States. I do not have to eat broccoli. He showed a little compassion for himself. You know, that's good. So I actually, the main way I want you to try to be compassionate is to be compassionate with the way you are. In other words, Siddh Zazen, but in the language we're talking about, be compassionate with you for being how compassionate you are. If you can't start there, you're being dishonest, right? That's absolutely necessary for you to be honest.

[50:23]

You won't. It's pretty hard to be honest if you won't let yourself be where you're at. And that means being a skin bag. But how disgusting to be as having such limited compassion as we sometimes have. It's so difficult. Not only do we not feel compassion for the police and feel shame for that, but then we can't even take pity on ourselves and reach ourselves. Yeah. Well, one of the things that came up with me this week around compassion is that I felt like the way that I kept invoking compassion was I kept looking at what I was feeling and thinking over and over and sort of like shining a light over and over through the layers of what I was feeling. Whatever was on top, I'd keep looking down to it, down to it. And as I kept going down, I would just keep feeling more and more that I was feeling compassion.

[51:28]

Great. That's getting deeper into the skin bag. It's scary. A fish lives in the water. And no matter how far it swims, it never runs out of water. If the fish leaves the water, it dies at once. We live in delusion. And no matter how far we swim, you never run out of delusion. If we leave delusion, we immediately die. There's no end to our skin bag. So we want to hook

[52:29]

that seeks the one who's trying to get away from life, who's trying to get out of the water, who's trying to get out of the skin bag. Oh, yeah. Wanted to get out of the skin bag. So, Does a dog have Buddha nature? Yes. If it has Buddha nature, why does it live to California at this time? Does a dog have Buddha nature? No. All beings have Buddha nature. Why doesn't a dog? Because it has karmic consciousness. So we've done a pretty good job of talking about the dog does have bloody nature, okay?

[54:53]

Compassion does reach everywhere. And how about why is it in the skin bag? And testing our willingness to be in the skin bag, all right? We've been working on that one for a while. Now let's switch to the other side. Now, the question is being asked, does a dog have Buddha nature or not? And now Jojo says, no, moo, doesn't have it. Mm-mm. A little bit different now. What's being tested here? Or this one. Still straight hook, but evening enough. What's the difference here? What does this open up? Yeah. Actually, as I'm saying, I realized that I could resist practicing this thing for a long time because of that.

[56:02]

I keep working on some intensity with me, and I get a lot of problems. with it, and I realized that the problem I was having with it was that I was afraid that you were born and that was too much of my cancer. It was the calculation of my worst fear. And to sit with, I found I couldn't just sit with the word you. I could more easily sit with the whole story. and to go through the first part, and the second part, and the explanation of the mood, and come back. And then I could sit with mood for a few minutes, and then I had to go back to the whole story. But that was it only like I could stay with it.

[57:03]

So what it brought up to me, My fear is that my life is not an expression of awakening. That is what I said. My fear is that my life is not an expression of awakening. that with my nature, it's not Buddha's nature. And I have too much feel, but that is subtle. And it's the perfect culture, because I could comment, which is, in regard to this, because of the only way.

[58:14]

It appears that Buddha nature is something other than their life. Does a dog have Buddha nature or not? What is that question trying to find out? I think we have a question or not. He's trying to find out if we have a blood question. I think we still have a question. And this Jaojo guy, what does he say? He says, we moved. Right. The monk says, well, if all sentient beings have Buddha nature, how come a dog doesn't, Zhao Zhao says, because it has karmic consciousness.

[59:29]

So like Daryl says, the monk's trying to find out, does Zhao Zhao have a question yet, anymore? And Zhao Zhao says, no. And Dogen says, this know, this moo, which Stuart says, this moo frightens him because it makes, it reminds him that he actually is worried that his light isn't maybe Buddha nature, Buddha nature something other than his light. And he hears it moo. But this moo, which frightens Stuart, He's a moo. Who said this moo? Who said that? Whose moo is that? Nobody's? What's the name of that nobody whose moo that is?

[60:36]

Whose moo is this? What? Related moo. Martha, you're doing so well to me. Well, yeah, but anyway, this is Buddha-nature, this is Buddha-nature's Mu. Buddha-nature said Mu. Buddha-nature declares itself to be Mu. And Buddha-nature says Mu, Buddha-nature says no, and sentient beings with karmic consciousness get frightened. But it's Buddha nature that's saying Mu to you people. Right after we had this other conversation about compassion reaching everywhere and the meaning of compassion reaching everywhere, you understand that now. At least you understand it at the level of Shuttamaya Prajna, right?

[61:37]

You understand it intellectually. You can meditate with it now, probably. Now the next thing is, Buddha nature, the monk asks the question, is there a question, and do you have any more questions about this? After this is settled, now do you have any questions about the Buddha nature reaching everywhere? Any questions? Okay. Now Buddha nature declares itself to be no. What are you going to do with that? And this Mu, that is Buddha nature declaring itself to be Mu, must be the same Mu that Zhao Zhao said. And you and I have to be able to say Mu with the same mouth that Zhao Zhao says it with. You know that's true. You know you have to be able to do that. And if you want to fight against that, that's fine too.

[62:40]

But you shouldn't fight half-heartedly. You should come forth and say, no, I won't play that game. Yes. Isn't it because when you think you have it, you don't have it? You say you have it, you don't. Isn't what because when you think you have it, you don't have it? Well, I mean, if you say you have it, if you say yes, then you don't have it. If you say yes, then you don't have it? Who's talking now? So it was a police in the room where they'd be part between. with the police saying no when we got into him.

[63:44]

Yes, they were. But whose move was that? It's horrible, but I think we're getting close to something quite useful. Zhao Zhou says yes, and Zhao Zhou says no.

[65:47]

The shop is open, OK? It's a wide open shop now. It's possible that the police, in their cruelty, were giving voice to the good natures. No. It's possible. It seems like to be able to do something like that, you don't have to feel separate. If you're feeling separate, then you're not really yourself. So I don't see it. I can say that you just get a nature but I don't understand. This is saying no Buddha nature. We're talking about no Munitik Buddha nature. We're talking about Buddha nature saying no. We're talking about Buddha nature saying no. Saying no, this is not it. It's not here.

[66:48]

Okay? We're not talking about yes, we're talking about no. We're talking about Buddha nature saying you are separate from Buddha nature. We're talking about Buddha-nature saying, this is separate from Buddha-nature. This life, this behavior, Buddha-nature is not here. We're talking about that. Emphatic, no. Moo. It's not here. It's not here. I know what you do. Well, it is kind of yes, because when it's really said with power, it's Buddha-nature that's saying it. Buddha-nature is the one that can put it to you. When Buddha-nature says no, when Buddha-nature declares itself to be no, to be mu, that's Zhao-jo's mu.

[67:54]

That's the mu that's remembered for thousands of years. If somebody else says mu, if a person says mu, it's just the opposite of yes. This is not the opposite of yes. This is yes too. It's neither yes nor no and it's both yes and no. This is to try to wake people up. This is not those policemen trying to wake people up. This is Buddha nature trying to wake people up. And it did. It sort of did wake people up. It got videotaped even. Millions of people looked at this no. This is not Buddha nature. That's what they looked at. And Buddha nature got in there and made people look at this no. Among all the other no's that there are in the world, which we don't even notice. This here's one we did notice. Maybe this is Buddha's move here.

[68:57]

You know, a lot of people in L.A. can't be gathered, you know. It costs $550 million. And what good was there before? I don't know. What good things were happening in L.A. before? I don't know. What good things were happening in Central L.A.? Central South L.A.? I don't know. I don't know what to say. I don't know what to say. I think it's a point of view of mood. You know, like Putin, they've been saying mood. I mean, if you look at that, and something happens, you get separate became. Yeah. But it seems to me that people woke up. Yeah, people kind of woke up.

[70:03]

And a lot of people freaked out when they woke up. Or freaked out when other people were waking up. It seems like the Buddhism being by the team is not Buddha-like. No, it's not Buddha-like. I mean, one time, ,, stood by saying, . And people just did it back . But it became clear as he spoke that . He wondered what was in . And back here he was trying to, he just, he thought somebody needed to be killed and just killed. Not killed a wife. Well, it's a little bit different.

[71:30]

I think Mu is a little bit different from that. That's more like simply saying it's a logical statement. In other words, the fact that Al Capone is the way he is is Buddha nature. No. The fact that you're that way is also Buddha-nature. The fact that you're the way you are is as equally as Buddha-nature at Al Capone as being Al Capone. But the way Al Capone acts and the way you act is not Buddha-nature. The fact that you're the way you are is Buddha-nature. But this Mu is a little bit different. This Mu is saying no. I guess the question for us is, do we have, do you people have, do I have this mood? Do you have the mood that Buddha nature declared itself to be? And I'm not asking if you have Buddha nature.

[72:35]

It's a different question. I'm not asking you about Buddha Nature. I'll tell you that what you are is Buddha Nature. There's no difference to what you are as you are in Buddha Nature. But I think the question is, do you, not even you as you are, but do you, as a practitioner, have this move that Buddha Nature is declaring itself to be? Do you have that move available to you? Do you have the mu, M-U, mu, do you have it in your mouth? And is it the same mu in your mouth as in the mu and in the mouth of jiao jiao, do you have it? And if you don't have it, what are you going to do about it? Do you think you can keep practicing Zen about that mu? Yes? The mu I have, a Sanskrit mu, is empty.

[73:41]

Uh-huh. It's a great emptiness. Uh-huh. Yeah. It's also a syllable. It's not a syllable. It's a Chinese character, which means there isn't any. In Chinese, it's a wu. And that's wu. But do you understand what I'm asking you? I understand. Do you have this mood that Buddha-nature declares itself? Why does Buddha-nature declare itself to be moved? What's the point of this mood? What's moving it do for you? Hold on. No, that's not. That's called being honest.

[74:43]

You've got to be honest to answer the question about whether they have Mu. You've got to have Mu. Honesty is necessary, too. You've got to have that. But now, honestly speaking, if you're going to be honest, and you don't have to say anything right now, if you don't want to accept yourself, do you have Jiao Jiao's Mu? And it's okay to say, a personal human mood to that. I personally don't think I have that mood as a person. You can say it if you want to. You can also say, yes, I do have that mood. That's fine, too. But really, do you or don't you? And also, do you think you can practice without it? Somehow, I don't think we can practice without it. Of course we can't practice without universal compassion, either.

[75:48]

We have to have that, but we've got it. Just a question of whether we... whether we recognize it, whether we sit still. If we sit still, it'll naturally unfold. We need any more than that. You need this move, too. You need to be willing to be in a skin bag, and you need to be willing to say no and realize that that frightens you because you have karmic consciousness and still have the mood. Buddha nature gives you that mood, and it's a Buddha nature mood. And I, yes? Is it like knowingly and willingly transgression when you meet what? You know, the new thing. That is the context of the previous section.

[76:53]

And you've got that working for you. Now, you have, in addition to that, that Buddha nature comes around and says, so what if you knowingly and willingly transgress? That's just bullshit too. You can't hold on to that. It's kind of like a picture. The second part of this story goes with the first part. The second part of the story evens the score. The first part, he comes, he says, it says, what does it say? Some place it says, it says, he takes away the jewel. He's pointing out the flaw and also, don't blame him for not being careful at the beginning. Okay? In the beginning he said yes. Okay? And that's nice. Wasn't very careful, however. And that's some advantage of him saying yes.

[77:56]

Because now he can tell you about this knowingly and willingly transgresses. And about compassion, how wonderful it is. All right? Now he's got to balance the scale and he's got to wipe this whole thing off the map. You've got to take it away. You've got to get rid of it. But it's Buddha nature that's going to take it away from you. And do you have Buddha nature functioning in you so that you can have the courage to put yourself into a skin bag and then have Buddha nature come and take it away from you? Because you can't be in a skin bag and then be holding on to the Buddha nature. You need the Buddha nature in order to be able to be willing to be a human being. Without the Buddha nature, you wouldn't dare be in California this week fully. But then after that's over, you've got to take it all away. But not you take it all away. Buddha nature takes it away for you. It's Buddha nature taking it away from you. Is there a big moo in you? It's a heart suture moo.

[79:03]

Yes, the same moo. When I say you, I don't mean you. I mean, is Buddha nature alive in you enough to take it all away from you? Can you walk around all day and have it all blown out of you after you take off residence in a skin bag? After you knowingly and willingly transgress and be willing to be here, then can you blow it all away and perhaps say some of the outrageous things that have been said here tonight or even more? And again, you can say yes or no, you want to do that, but still. I say, you know, I really think we've got to have this. It seems to me you've got to have it. You've got to have this Buddha Natures move. Isn't this move all going to be different in our willingness to even find and involve compassion?

[80:06]

The part of us that does not want to be compassionate. Would you say that again, please? The part of us that doesn't even want to try to be compassionate. Yeah, it does. But then when that happens, is there possibly some secret kind of feeling like, hey, I think this has moved? or does that get blown away too? I mean, it seems to me that I can not be compassionate, plus not even want to try to be compassionate, but do I have mood? What does mood do for you? How much does it set you free? How much does it set you free? Is it more frightening or more free?

[81:08]

Which is it? Is it like with nothing to rely on, no fears exist? Is it like that? It seems like it must be like that. With nothing to rely on, no fears exist. When there's no hindrance, no fears exist. I'm radical being alive. Yeah, radical being alive. Isn't you keeping the skin back? Letting you be in the skin back. If you're in the skin back, If you are alive, and if you are Buddha nature, are it, all the way, aren't you dead?

[82:13]

If you are Buddha nature all the way, aren't you dead? In awareness. I'm not doubting it in nature. If you are Buddha nature in awareness, then Buddha nature in awareness. That's why I keep it upside down a little bit. Well, what is it? Tell me more about it. I'm trying to figure out what this move is here, and I think that we have the nice response to begin with.

[83:20]

It's that boy one that has happened, that boy, Andy Bannon, without the big resounding look, which slaps us back into our skin bag so we can meet Bonnie Sutton. Well, this thing about point of view, and I think that we're in a few different ones. Two different skin bags? Well, no. Two different points of view? And I'm not sure about our kitchen. Well, I think that's part of it. In a way, I think that's right. But we're in the skin bag, and the previous case talks about that. And now this really tested the test to see if we can be there beyond our idea of being there.

[84:29]

The first part is it's kind of comforting us that, yes, we're in skin bags, but we are that compassionate, but we can't be in that state. Yeah, we can't be in that state at all. What? I was just thinking of some people I know who are willing to be in skin bags, but they don't study Zen. Easy. Easier. People in this class have a hard time. Nonetheless, that's your problem. You took this class. Anyway, I kind of hesitate to ever leave this case. I guess maybe what we should do is just... not leave this case. But still, if you want to study chapter case number 19, you can do that.

[85:37]

And if you don't have a copy of the text, then you want to copy it. But it's implicit. There are copies of case 19 up here. So if you want to study case 19, probably a good idea. If you don't want to study it, why don't you study it anyway? Yes? I guess I would suggest what I just said. I'd like you to take the question. Like if you say, like if I go out this, if I go, Moo. Moo. Moo. Where is that? Is that Buddha nature's moo? Is that Giao Giao's moo? Do you have the, is that moo coming out of your mouth? Listen to it. Say it different ways. Maybe say it outdoors. Say it loud a couple of times. See if you can try to find, to see if you think you've got that mu in your mouth. I may have said it, but I don't think it's true.

[86:47]

I think what I meant to say was that I think you have to have cao-jo-ju exactly. I think we need to say Mu as though Buddha nature was saying it to our mom. As Buddha nature is clearing our throat for us by saying Mu. Mu. That's what I would suggest, is that you take this mu, put it someplace in your mouth or your heart or someplace, and see if it's really, see if you think that is the Buddha nature's mu. See how you feel about that. You've got honesty in your body. You can see if you've got it. See if you can live your life with this mu. And then remember the first part of the story, too, where he was not so careful in the beginning.

[87:50]

And now we have a balanced presentation. Situation is quite open. You're allowed to be where you are, and you're also allowed to say no to the whole thing. And then the question is, number one, are you willing to be a human being? Are you willing to be the person you are? Are you willing to be in this place at this time, moment by moment? Are you willing to be here? Do you knowingly and willingly transgress into this life? And then, if you are willing to be here, then do you have this mu in your mouth, in your heart? Do you have an expression, a declaration of Buddha nature coming up through Buddha-nature's willingness to be here, then you have Buddha-nature's complete rejection of this whole thing, or rejection in the sense of sloughing the whole thing, not antithetically objecting or rejecting, but just dropping the whole thing.

[89:03]

Do you have both of those? So I guess maybe two parts. One, first of all, the first part, are you willing to be in this world? And second of all, are you willing to drop it? Are you willing to be yourself? Are you willing to be yourself so completely that you can say, ah, forget. In other words, a real move. Bye. Hey, I don't think it's time to show

[89:49]

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