We are transmission specialists. Right now. It goes the other way, too. In some ways, I think some lawyers actually know more about transmission. And that's, I think, because they know more about loving younger lawyers. And some Zen teachers know about loving younger priests. Transmission isn't the problem also if there's something going from one place or the other.

[01:06]

That's the problem with transmission. It's sometimes thinking of going from teacher or the student that really must go in both direction. It's recognition. Right. And there's love between these. There's love and compassion between the experienced and the experienced lawyers. You won't. And sometimes between Zen teachers, there can be competitive competition, just like between some senior lawyers, junior lawyers, seniors sometimes don't want to give it to them. They don't want to give it to them. They don't want to give it to them. They don't want to give it to them. Sometimes I feel that way too. Not sometimes I don't want to learn, but I don't want to learn so fast. Like it took me 20 years to learn this and I'd learn it in three months. Unfair, you know. That's evolution. The other side is, there's no need for you to make all these mistakes I did.

[02:12]

I can introduce this next story, which has our favorite topic in it, equal, and also is about fate. It's also about face. It's about face. I think I'll take the story, the long story, and then let it be condensed down pretty. Think, case 23, think, don't think good, don't think evil. At that moment, what is your original face? That kind of core. And there's an I in this. That's the core of the spirit. The name of the spirit, K23, is called Think Neither Good Nor Evil.

[03:23]

I don't understand original face. Original face? That's what we've just been talking about. Original face. Buddha face. Buddha face is when I see my face in your face, and you see your face in my face, and I see you see my face, when I see you see your face in my face, And you see, you see my face and your face. That's the original face. Your face is the original face. My face is the original face. The original face is this meeting. That's the original face in a human being. And that's what makes spiritual life go on. Just like another analog of it makes physical life go on. that men and women get together and make the same kind of recognition. It's original faces that requires two.

[04:28]

Original faces connection between two. It's connecting between two, and the connection between two, of course, means that they're separated. where things connect is where they're accepting. So it's this harmony between the fact that we're separate and detached and that we're involved. Harmony between detachment and involvement between descendants and compassion is only a balance we can do with them we can notice that we're different and exactly how we're different and compassion which makes us only together balance in this two is called me that's the original place and this is talking about this thinking of me the good and evil that place is the same is another description of the same place

[05:34]

that the sixth ancestor of Zen said to this monk who was chasing him. So I'll tell you the whole story. It had this long story, which is condensed in this UK 23. I'll tell you the whole story. And you have the whole story. And then you can study the part story. Did you want to say something to... What is the original face of me? What is your original face? I say, you think neither me or me, okay? I say, okay, I do the meditation session.

[06:39]

And then, from the beginning of the meditation, then I say, what is your original face? That's my me alone. If you think that then, that is what Ming thought. He woke up. If you think of me, if you think I'm talking about human, I ask you what your original face is. Okay, and then my original face is how I appear to the other. It's not how you appear to me.

[07:42]

It's also how I appear to you. That's also the mission of this. Why I care to you, it is too much who you are as what you are caring to be. But why you think you are, is no more who you are than what you think I am. All of some things, that's your religion, that's what is also mine, of course. Our religion is, that's the center of your religion. It's good to do it because although your original face is not yours, still the place where this awakening happens is on a person. It's a person. It's addressed to a person because it's your person if this happens. Do I have an infinite number of original faces that one of you and one of you? You say one.

[08:51]

Because your original face is the nature of all these faces, all these relationships. Our relationship, the essence of our relationship, it's vibratory mutuality, that radiance of the mutuality of our relationship. How responsibly are you to each other? That's the same as everything else. All the other relationships are that same life. Music. Do they? Is there that same nature of relationship between you and me who have been talking? You're like, well, you can see them because my back is in trouble. And it's the same following of even outside a relationship, just things by themselves, together with a thing by itself. In fact, it is the result of the relationships.

[09:55]

Each person, besides, I'm not even talking about her life in a relationship, but what she is in itself in a relationship. That's her light. That's her light. That's his light. But again, the way this is realized is, first of all, you realize your own light. that come from you settling on yourself, or settling in your darkness, actually. As I said before, in the first story, realize your darkness completely, and the light's going on. That's your light. And then do that with somebody else. You won't be determined by it. So, the first story is about a guy who was becoming more and more aware of himself, and finally realized your darkness. When the teacher turned the light on, and he blew the light out, he realized profound darkness. But he realized that the darkness is not the secret person in terms of his own self.

[11:00]

Then in relationship with the teacher, he realized another darkness. With that relational darkness, it's a darkness that everything kind of passes the light away. So in that way, I think they started working psychologically These two stories. You want to hear the story? Yeah. Yeah. So there was one in China, a man named Luke, Mr. Luke. or sometimes called workman loot. He lived in southern China, probably around Canton. And he was in the Canton market one day. He made his living on collecting firewood, selling it at a market.

[12:05]

He supported his mother. His father was a miner official and died. And he was fairly young, so he had to support himself and his mother by collecting firewood. And he was walking through the market. I would propose that he was aware that he was in the market. He knew he was in the market, and he knew he was selling firewood. And that's about all he was doing, was in the Market Sound Fire Road, working in the loop. And he walked by a fortune teller's booth. And the fortune teller was chanting, Diamond Sutra, which is the sutra that our first hero, in our first story, was an expert on it. The old lady in the mountains knew a lot, too. And when he heard section 10c of the Diamond Sutra, which says that an enlightening being, Bodhisattva, should produce a mind, should produce thought, which has no ability.

[13:29]

He heard that. He woke up. He woke up. Bodhisattva, an enlightening worker, a compassionate... It's the state. Yeah, it's the state. What's that? The statement that... That you woke up on? Yeah. Bodhisattva should produce a thought which has no... which doesn't depend on sight, on forms, and colors, and sounds, and smells, and tastes, and touchables. It doesn't depend on mind objects. There's no about it. It is a thought like that. This thought that he's produced is the same thought which is this darkness which is illuminated. It's this mind in mind. It's this form, it's the true form of form, this thought which doesn't avoid.

[14:33]

It's also in this story called, think of neither good nor evil. That's a thought that doesn't avoid. In other words, it doesn't depend on good or evil. It also doesn't avoid good or evil. It doesn't avoid. Like a story I often tell, this example I like to give of this was one time I was up at Lake Lanza with my daughter. She was about two. We were with a friend of ours who had a little boy who was also two. They were naked on the beach there eating strawberries. And my daughter said to the mother of the little boy, pointing at his body, she said, what's that? And the mother said, that's a penis. And the mother pointed at my daughter's body and said, what's that? My daughter said, it's a strawberry.

[15:35]

That's an example of a thought that hasn't went over. In fact, all thought they were like that, but we don't see it that way. Usually we're locked into it. It's like, you know what, it's like a giant or bulb. But her mind did not have the bold of the conversation. It wasn't pending on that. That's the mind of freedom. And in fact, in an inter-dynamic relationship, in a moment, that's the mind that the body self produces. It's the speed of relational mind. When he heard that, he woke up. And he said to the fortune teller, what was that? The fortune teller said, that was a dinosaur. He said, do you want to hear more about that?

[16:41]

There's a Zen teacher who lives up in the northern part of China, who is an expert and he's trying to teach you what it's really about. So if you want to know more about this, let's see. So he made arrangements to go study with the Zen teacher who was the fifth patriarch or the fifth ancestor of the Zen lineage of China. Hung Ren. He lived at Wong, or not, Wong Me, which means yellow lung. One of the things you see here is that although he was awakened, it wasn't like his awakening made him feel like, well, that was nice. Now I can relax. He was more like, that was nice. I can learn more about this. So he went to study. And on his way, a long trip, I was put to Northern China, he met and he stopped someplace and spent some time at the house of some people. And they had a nun living with them.

[17:42]

And he started talking to the nun about Buddhism. And the nun realized that he was quite an awake young chap. And she said, won't you do some talks about your understanding? She gathered some people together and he started giving lectures. And pretty soon he had a huge following. And he stayed and talked for quite a while. He said, further, what do God do? What do you do? But after a while, he realized, oh, wait a minute. What am I doing? I wanted to go and deepen my understanding and understand more about the Buddha time. I shouldn't be teaching these people. So he left. We continually went to see this fifth patriarch. We got there. We got there. He somehow got an audience of the guy.

[18:45]

And this man had a large group of monks, they say 500 of that weave, but a large group of monks, professional meditators. And so this kid, this young guy comes in, he was not even a monk, off the street, so to speak. And... Hongren says, by the way, Hongren means spreading patience. So spreading patience says, where are you from? And he says, I'm from, what he says. And he said, he went from the south. He said, this typical word. relatively uncultured, compared to the northern part of the time. He said, people in the south have no Buddha nature. And the young man said, well, when it comes to people, when it comes to Buddha nature, north or south, it doesn't matter.

[19:53]

And the teacher saw what he had here and he kind of didn't want the other monks to notice so he said something like get this thug out of here put him put him in the rice corner here so he happily went there and hauled the rice He didn't die. He gave him several months. The fifth ancestor, spreading patience, announced in the assembly that it was time for him to transmit the Dharma. He said, I would like April to write a poem expressing her understanding.

[21:02]

And the one who has the best understanding, I wrote my necessity. And so there was in the assembly one monk who was much more learned than any others, and everyone said, well, there's no need to write a poem, because obviously the third monk whose name was Shun Xu. He would obviously write the best poem he'll become a successor, so why even try it? Hseng Xu actually was somewhat enlightened because he knew that he wasn't very enlightened. He knew his understanding was not, actually. He wasn't certain of himself. And yet he had a high status in assembly. So if he put a poem up there, he had everything to lose and also a lot of community.

[22:08]

So he wanted to gain, but he ultimately knew this position. So he thought what he could do, he could write anonymously a poem on the wall, a killer or something. And if the teacher thought that it was good, he would say, it goes mine. It wasn't good, but I thought you'd kind of have to say that once she didn't like it, she would just go off something like another line of work. Which reminds me of two other stories. One of them is short. There's this great potter, a Japanese poor potter, his name's Kamada, maybe some of you know him. And he didn't sign any of his works. And people said to him, you don't sign your works.

[23:11]

I said, well, because now I don't sign them. If anybody sees any good pottery, if it's not signed, they think it's what they said tomorrow. And if they say it's bad, I'd say, I didn't. The other story is longer, and I won't tell it. So he did write his poem, and the poem he wrote was, The body is the Bodhi tree. The body is the tree of awakening. The mind is like a clear mirror. Moment by moment, wipe the mirror carefully. Let there be no dust upon it. And then the teacher came and saw it. that, because he was all around, he said, oh, this is really a good poem, he said to the monks. You people should study this poem and practice the meditation, just practice this meditation very good at it.

[24:18]

Then he said, try it with a headache, that although it's a good practice to a certain extent, it doesn't shut through the understanding. And they left it up for a while, and the workman Lou was about back in the pounding area pounding with the rice. And some monk was following the teacher's advice, walking around chanting this poem, being eliminated. The doctor's in meditation, he'd go and chant. So he'd walk around chanting this, and the fourth man was a little hurdy and chanting. He said, what are you chanting? And the monk said, well, this is the poem that Ed Monk wrote. The teacher said that the super-goodest doctor said we should learn this to practice.

[25:20]

So I'm good. But the monk said, hmm. He said, well, actually, I have an understanding I'd like to express. The guy said, oh, you do. Oh, okay. Except I don't know how to write. So, can you find that somebody can write and I'll dictate? So, he had Somebody who knows how to write Chinese, he dictated the poem. Bodhi has no truth, really. The mirror, too, has no stain. From the beginning, there's nothing at all. So, where can dust the light? That was written on the pillar. But he came by and saw it.

[26:23]

He was very happy. And so, this is nonsense. Erase it. And then he went. And he knew he loved it. He found out the world. He went to see it. He knew he loved it. Because he had met this guy already. But it put him on in here. So he went to see the guy and on in here. And he went over to, I think he said something, he had his staff with him. And he had to sit him, but he can't at the same time. And he said something about him. He had no rice by 60. I am, we are, but I know, took the city, don't you know, shh, [...] shh.

[27:32]

And the teacher said, come on up to my house to the midnight. And the teacher said, come on up to my house to the midnight. And the teacher said, come on up to the midnight. And the teacher said, come on up to the midnight. Come [...] on up to the midnight. playing dance with the young man. He wasn't even a monk that gave the robe, which was the robe he received his teacher and son. Gave him the robe, gave him his pole. But this guy couldn't even wear it because he got to the moon with signs of transmission. Then he took him He said, now you've got to get out of here.

[28:36]

He's taken. He's trying to kill you. So I said, let's go. Then the knife took him down to the river at the face of Mount Long Mill. Rolled him across to the other side. Rolled back. He said, hide yourself. I can't find you. They'll kill you. The way I understand is they'll kill them because one understanding is they're physically killed. Another understanding is, because he had this punk that got his transmission, at this point has become quite a politically and materially important position to be a successor to this country. So one's understanding, but I think a more reasonable understanding is that they were spiritually covered. And the two main ways that they would spiritually kill him would be, first of all, they would make him a teacher, and he was a baby.

[29:38]

He was just a baby chick. They'd make him a teacher too soon. They'd make him take care of him before he understood what he'd got to teach. The other way, which would be very worse, is if he tried to teach, they would pressure him to teach like that teacher. They'd say, well, the The teacher didn't say it. The teacher didn't say it. It was two ways to recover spiritual judgment. Besides the actual physical and political pressure that was proven with the problem too. It usually happens in a situation at that point. One person is chosen, but especially some newcomer who wasn't even a priest, So he ran away and he did for 16 years among farmers and laborers. Hunters. They did not teach. They're not going head over. The next morning, the teacher addressed to the assembly and said, I'm not going to teach anymore.

[30:48]

And the assembly said, who did you give your dharma to? Who did you give your teaching? To one who's capable, to one who's able. And if someone knew that Workman Lou's name, his police name, was Wayne Numb. That's his character, Numb, which means he's able and capable. Is Workman Lu around here? There is Workman Lu. So the head monk was, well that's a Shenzhou, but sort of the leader of the pap, which ran after him, actually, after him, and then we get the role we all got. The leader of the group was this guy named Meat, not Meat.

[31:49]

And he had previously been a general. He was quite a powerful guy. And he went after them. The new successor, right? There was still a young laytor, 24 years old at this point. And as he got to this mountaintop, he sensed people coming. So one story is, the one in here, he put the rolled and the fold down on top of a rock. And another verse of the story says, put the road down on top of the rock and hid in the bushes. I like that one better. So he hid in the bushes and then the guy came up, saw the road in Boulder, went over there and tried to get it, pick it up, but he couldn't pick it up. And then he said, You remember, I had to come here with a bowl.

[32:51]

I came from Dharma. Before, he couldn't pick it up. Because he couldn't move them, he remembered it came from Dharma. Now, that may sound supernatural, but you could also understand that just as soon as he touched them, he remembered what he came for, and so he couldn't put them up. Because he remembered his true heart. Or another version of it is he came from this 3D thing but because he worked hard and ran so hard and so intensive he did his homework. When he got there, he actually was aware of the beating part of the sweating body, and he was there. He was ready himself to recognize. So when he went after the bold robe just by force of inertia for what he came for, when he got there, he realized this will be what he came for.

[33:54]

So he said so. And then Workman Liu came out of the bushes. and said, yeah, you know, I don't want this girl to not be strong, but something over which we fight. And the monk May says, please teach me. And he said, neither good are you. At that moment, what is your ritual? And then again, he said, you're my teacher. Poor friend Liz said, no.

[34:59]

He said, if you understand that I'm your teacher, then actually you show that we're both students. of his credit patients. And then, in honor of his Donald Brother and also his teacher, his teacher's teacher, changed his name to . [...] And the verse that Wu Man wrote about this story, I like very much. It can't be described. It can't be pictured.

[36:01]

It can't be praised enough. Stop roping for it. When the world is destroyed, it is not destroyed. That's sort of talking about this. But the thing I like I missed the original face, sorry. The original face has nowhere to hide. The original face has nowhere to hide. The original face has nowhere to hide. When the world is destroyed, it is not destroyed. Even someone as evil as us cannot destroy it. But the part I like, which is woman's commentary, it must be said that the sixth ancestor forgets himself completely in taking action.

[37:11]

He is like a kindly grandmother who peels fresh leche, removes the seeds, and puts it in your mud. Then all you need to do is swallow it down. I think that's what's true in this person. I mean, it's often when he's... He's a young man, but he really was a kind of grandmother of a boy that was... that was pursuit of it. So when the man didn't pick up the road at the door, it was the need he had to get something in the room. I didn't even say that, but I thought the meeting he had was after he woke up. And it was said that the train number was to teach it. He'd sit on his side. You know it. And what I want to explain, you call me a teacher, but really what you see is with my teacher, you see all teachers are grandchildren.

[38:26]

Therefore, you and I are both teachers of this teacher, both students of this teacher. Because you see me as a teacher, you really see my teacher. Therefore, we're both teachers, students. But this is his first disciple. His first disciple was this guy who was going to do, I don't know what to do. Because he can, you know. That's the way it sometimes works out. Your first disciple is somebody who you sort of have to say, OK, I guess it's you. I mean, I have to admit it. I wasn't planning on it. It's like, what can I say? It's you. I was wishing it was somebody else. I'm sorry. I'm going out so long tonight. It's kind of late. It's a very short moment.

[39:31]

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