It's a good place to start. It's a good place to start. It's pretty easy to see it there, what you do. Sitting meditation. You're literally a child, especially considering what you did for people. You put your legs in a certain way, you lock yourself in your legs, and you lock yourself into the room, so to speak, because the other people are there. You're in bed. And you try to stay at your seat. And again, The inquiry and response for the next level is you try to stay in your seat in such a way that everybody else is aware of it.

[01:08]

So all the people in the table are also staying in their seat. So right now, each of you are staying in your seat. And if you feel like you're staying in your seat, then I ask you, do you feel anybody else needs room with you? Do you feel anybody else needs room who wants to get out of here? Who wants space to be in with a friend? Who wants to understand Berlin more clearly? Do you feel any of that with you? Do you feel anybody here who wants a little bit better election? You want this to be interesting rather than this kind of thing?

[02:11]

If you feel that, it's your job, not mine, to accept your situation. And your situation is that you hear somebody, maybe you, who wants things to get better than this. And can you, can you sit so still and so accept that there's somebody else in this room who's wiggling, who's not satisfied with staying here forever, who doesn't feel like eternity is here right now, If there's anybody that you can feel that doesn't feel that all the time, in all places here, right now. And it's your job to be where you are. Be such a man that they can be where they are. And be totally satisfied with that.

[03:12]

And how are you doing? So, not only do you have to sit in such a way that you can stay at your seat, but you sit with your eyes open and your ears open. And then you sense what everybody else is saying at their seat. And if they're not, then your job is to do the staying at your seat so completely that they will be able to stay at their seat. You can't teach them, and they can't learn from you. All you can do is do it. You can't go and say, well, here's how you do it.

[04:17]

Because if you try to do that, you'll be trying to improve them. You won't be accepting them. You could go over to the one who's wiggling and try to show them you stopped wiggling. That won't be right. They won't learn how to do it if you try to show them. All you can do is do it. They learn by example, but the example is not the example of you showing them. Because you don't show them. That's the example. The example is you don't show them. The example is they show you. Because what they show you is if they tell you when you're sitting still. If somebody else is with them, that means you're not sitting still. The way you tell if you're sitting still is if everybody else is sitting still. If you don't limp, the rest of the world limps.

[05:19]

It's not very instinctive to not try and teach the child. It seems like that's really instinctive behavior. To try to teach the child? Yeah. I don't know what you've learned on the child. Well, again, you know, here we're sitting still. This is the essence of the matter. But, again, it doesn't mean you can't walk and talk and teach. It's that you can't teach. You can teach many things. You can teach whooping, training, dancing. You can teach bicycle riding. You can teach .

[06:35]

You can teach many things. But what he does, he can't teach. You can't teach. Like you can't teach your son. how not to go fast and not to go slow. That you cannot teach yourself. You can only do it. You can teach yourself how to go fast. You can teach yourself how to go slow. And your son can learn from you how to teach how to go fast and how to go slow. That your son can learn. That you can teach. And while you're teaching your son to go fast, You can be going either fast or slow. But the thing is, it's not you. It's not the teacher to the student. It's a mutual response.

[07:37]

It's a response. They turn on each other. It's not the teacher teaching the student, because there's no teacher teaching the student. in all of China. Don't you know? There's no teacher for China. There's not Buddha here and a disciple here. The disciple makes the Buddha. Well, then is the disciple the Buddha or the Buddha the Buddha? Who's in charge? It's not this side or that side. It's the union. That cannot be taught in the way of this teaches that. The principle doesn't teach the phenomenal, and the phenomenal doesn't teach the principle. It's just that when you don't, it's not this side, it's not this side, it comes into whatever's happening. There's no duality, no teaching can occur.

[08:41]

But that way of being, of practicing, what you can do, He said, the wheelwright says, I don't go to class, I don't go to school. It just comes in and out of him. And for 70 years, I've just been doing. Just been doing is, she can't tell us. You just do it. You can tell if you're just doing it by your environment. Because if your environment's not doing it too, you're not just doing it. You're not just doing it. You're ahead of yourself or behind yourself until all sentient beings are doing it. But you don't teach them. They teach you.

[09:41]

You can tell whether you're doing it by looking at them. But they don't teach you either. You can look at them. They're not the teachers. but they teach you as much as you teach them. So it's an example, but it's not like, it's not like there's an example over there and I'm over here looking at the example. You and I all together are all the examples. The whole universe is the example. It's not like you're an example for me. You're not an example for me because until I practice, then you're not practicing. How come you're the example for me? You're not. and yet we practice together and we need each other. We teach each other and we don't teach each other. But we also have things that we do teach. We teach incense offering, we teach bali, we teach sweeping, we teach sewing, we teach cooking, we teach many things that you can learn.

[10:43]

But in those things we teach, We should not forget there's no increase and no decrease. There's no improving and no falling back. There's just this. And you can tell whether we're just doing this in the middle of whatever we're learning by whether the person that we're with is also doing it. Not to mention whether you're doing it yourself. Not just to feel like, gee, I'm pretty much here. You know my pain. I'm kind of here. I'm accepting my pain. I'm not trying to get away. That's very good. That's really good. But then it's not enough. You have to look. Because you don't attain sitting still by yourself. You cannot sit still by yourself. The whole world has to sit still. If you're not limping, everybody else is. If you are limping, then is everybody else not?

[11:50]

If nobody's limping, then you're not limping. This sitting is our wonderful laboratory to catch on with this little bit. And the funny thing is that what you would ordinarily think, probably, is that at first you don't know how to sit still yourself, and then you look out to see if other people are moving, and you find out that they are. And then you realize that you're not sitting still enough. And so you find that out. In other words, you find out, you thought you were sitting still, but because other people are uneasy, because other people aren't settled, because other people aren't satisfied, you know, I'm responsible for this. I'm responsible.

[12:53]

It's my job to get these people able to sit still. So I must not be doing it. I must be witnessing myself. That's when you're always like, that's enough. Now that you've found out that you're the one regretting it, in other words, you're the one who's not taking care of your responsibility because everybody else is regretting it, or somebody is regretting it, then what I would suggest to try is just to keep accepting that you're regretting it. And accept your regretting completely and see if that Let's everybody in and sit still. So the first time through, you try to sit still. And you think, oh, I guess I'll sit still. Then you look around and you see everybody else is moving, or somebody else is moving, or somebody else can't stand to be themselves.

[13:58]

Therefore, I must be moving. So this time, instead of sitting still, I'm going to completely move. I'm going to completely be a moving person. and see maybe that was what everybody insisted. And actually, that way actually probably works better. To be the last person in the world to be free of their movement. The last person in the world to be free of their desire and confusion and wiggling and craving. To be that worst person in the world, to be the one that's limping, then the rest of the world will stop limping. And the rest of the world stops me and says, guess what? So you don't teach them because you are the looper. You are the one who has problems.

[14:59]

And because you have problems, you don't set an example for them. Because they don't have problems. You're the only one who does. Anyway, this is a terrible practice I'm talking about. Really sorry. But I'm talking about is just half as the biggest to save all sentient beings that ever, that there are. So it's, it's really terrible responsibility that you have. But you've got it, then you, I heard you, everything you have, you choose what you want to do. There's no other thing to do, but then you, that's it. So, it is. I never thought anybody would be such a terrible.

[16:09]

I've been trying to accept my problems. There it is. Thank you.

[17:32]

Thank you.

[19:00]

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