Last night, someone was searching in the airport. She was sold by the people in this airport. We knew what was going on. We made it sound too easy. It's really not that easy. Not that many people can give up everything. In other words, what I'm saying is it's really easy to give up everything. It's not easy to give up everything. It's hard to give up everything. Especially since you can't even do that.

[01:03]

If it doesn't count, you do it. If it doesn't count, you do it. So as I mentioned, maybe I could write on the blackboard, you know. There we go.

[02:06]

of the independent cell. Okay. Even up around the other side you have The reality of it. Can I see it for you? You see the real thing, right? That's the spirit. That's the reality. I'm going to knock. I'm going to knock on the bridge. I'm going to knock on the bridge. Fundamental.

[03:18]

Fundamentally compliant. So, studying this side, studying the side of delusion, studying the side of self, independent self goes with selfishness, of course. When you believe in an independent self, then your inner circle is selfish. Also, over on this side, there's ignorance. Ignore. Ignore. Ignore what? Ignore yourself. Put anything on this side. I'm going to say something.

[04:23]

What I told you is that this is what we operate in our hands. This is all we have. That's all we've got to work with. And to pay attention to that kind of stuff, For example, to study selfishness, the study of selfishness is selfless. To study delusion is quite enlightened. To study reality Selflessness over there. To study reality, and non-delusion, and fundamental things you can rely on, and also to study selflessness, that's delusion over there.

[05:37]

It's delusion to study those things. Enlightenment, it's delusion itself to study those things. Well, of course, you don't really study them, you just sort of, just combine them in your creative mind. So to rely on reality, non-delusion, selflessness, and that kind of thing, this is the realm of enlightenment. The realm of enlightenment and selflessness is to study the shit on this side. To study this side is related to giving up everything. People want to live over here, right? In the realm of selflessness, reality, non-delusion. So because they want to, they go right ahead and do it. And they make their dreams into what they want. They make what they want into their dream of reality. But actually, it's selfless and enlightening to stay delusional. That's what I propose to you.

[06:40]

So that means what can I see if you If you want to accomplish something in your life, then it's better just to sort of like operate on the side of reality and go right to work, right? And what do most people consider to be reality? Well, what they think they consider to be reality. So that's what most people are doing, is they're busy accomplishing things, and the basis upon which they accomplish things is what they think, what they assume is true. This is the realm of karma. To turn over and spend your time looking at selfishness and delusion, you're not going to be able to accomplish much very much, right? Because you can't accomplish much based on, or at least you can't accomplish good based on selfishness. So you'd like to, which rather is kind of a waste of time if you spend your time looking at this stuff over here, right?

[07:48]

You're in trouble if you're spending time paying attention to these kinds of things. You're in trouble. You're facing that you're in trouble. I'm suggesting not that you actually turn your attention in this direction. Because if you turn your attention in this direction, you'll just be turning it again towards what you selfishly want to look at. Does that make sense? Whatever direction you turn is going to be in a selfish direction. Does that make sense? The reason is because you think you can turn in that direction. So it just doesn't work. However, if you just sit still, and walk straight ahead, various things will present themselves to you.

[08:57]

For example, selfishness will appear before. Of course, first, other people's selfishness will appear. That's already there. That's reality, right? Other people's greed, other people's cruelty, other people's evil, that will appear to you, but it won't start to appear to you. And when your own starts to appear to you, then other people's virtue and selflessness and kindness will start appearing. It's funny that your own delusion and other people's wisdom come up together. And your wisdom and your understanding of reality and other people's... It's funny how that works. It's a rife. So, of course, most people think that they have something to work with besides their own delusion.

[10:15]

Now, some people think that they have some wisdom and maybe some delusion. Some people think that they have mostly wisdom, a little bit of delusion, and some people think they have just all straight out wisdom. Anybody kind of thinks that they're completely wise. I'm not sure. Actually, I think some people do. I mean, I think they do. I think they don't have a moment of doubt that they're wise and they say, you know, I think I've heard about such people. Actually, they're dying for somebody to invite them back. the world of the living. But they won't come out of that prison unless you go into that realm and pay your respects. You know, after that, you're some kind of, like, they stuck over on this realm of arrogance.

[11:28]

The people who are paying attention to this stuff Well, you know, they're just like Rex, right? Rex. I mean, people will pay really good attention to them, like, poor-hearted, and they open up to this stuff. But realize that's quite the opposite point. Rather than everything they think of reality, they think everything they think is meant by delusion. Everything that I think is Delusion. That's the definition of delusion, what I think. Even if you think you're deluded, that's delusion? Even if I think I'm deluded, that's a delusion, even though it's right, even though it's correct. It's a delusion.

[12:28]

So what? What? Oh. Well, it's correct. It's correct. It's correct. It's a delusion. And it's correct. It's a very causal, valid delusion. It's valid and invalid delusion? Yeah, right. For example, thinking that I'm not deluded is an invalid delusion. If I not only think that I'm deluded, and also understand that that's correct, okay, but have no resistance to that whatsoever, right? Then I am a Buddha at the same time. And that's why you want the Buddha nature over on the other side. Because if you completely settle into this side, give up everything, give up all your kind of like power tools, you know, power tools like here you are sitting there, okay, you got in right, got in right, you got in wrong,

[13:33]

Of course, you've got your right and your wrong. You give up that stuff. Then you just say, and also, you give up, I'm deluded. It's right. It's a powerful, actually a very powerful tool to know that you're deluded. Very powerful. And to know that other people are deluded is also helpful. And also to know is also powerful. So you know there's only certain group you should mention this to. Pardon? So, it is to think that I'm deluded is another delusion, which I need to let go of. It is not correct. And also to really accept it. And that's my That's my situation, and that's my Buddha Buddha.

[14:41]

...who are settled into their wisdom, and they're non-divine, and that's called being possessed by a demon. They think they're Buddha. Now, actually, a Buddha can occasionally think that... Okay, that thought would fly through their head, but they know that that's a delusion. And when the Buddha says, I'm Buddha, it isn't because that thought ran through their head and they thought, well, that's true, and they grab it and say it. It just comes up out of them, for the sake of all the beings. Look for the Buddha. But they don't really identify with what they say. But I can guess that Liz was there for a while, and then now she may feel like she doesn't have much to hold on to.

[15:44]

The last part was really a little bit. So if you hear that all we have is illusion, and then you say, well, but to think and to hear that, well, And then, oh, we have delusion. That's not delusion. Well, that's a delusion, too. What that means is that, although it's correct to think that it's something there by itself, you know, actually that exists like a truth, like delusion is delusion is a truth, then you slip back into being caught by that. How can you be very evolved? almost untouchable truth in how who can hurt the living in delusion. But it's not who can hurt it, but who can be hurt by it, and who can be hurt by anything that you then make into something. But it's okay to go ahead and say that.

[16:46]

We will. It's called fear and dread. It's got some of the stuff in there that I was talking about before I was born. Anyway, before I get into the sutra, would you like to discuss any rebellious comments? Let's say angelic comments. Angelic comments. Any light comments? Yeah.

[17:52]

You know, I need to talk about that. Yeah, me too. Oh, I'm sorry. Well, I'll see you when I believe. It's okay. We should even see the... Okay, don't. It was weird. You were talking about this, and then I thought of Jen, and then I thought of all of the porn with them, which I just can't feel. And... Then we thought, there is black and green people. What the form you're getting? You mean like roads and shaved heads and stuff? What? Or buying and... You know what I mean? You're getting what they are from your people? Yeah, right. And we have, so we have the forms, and then we have lots of teachings to protect people from the forms, right?

[18:57]

So we have the forms, like I wrote that character, you know, which is, will be ceremony, be ceremony or forms or procedures for conducting religious practice, right? And it's combination of meaning and person, so it's a way to, the opportunities for the person to bring forth energy, to come and meet that expression of effort in the form. The form gives a person a place to put the effort. And the meaning comes and meets the effort simultaneously. That's a ritual form. But we have to say to remind that meaning is not in the ritual. It's not in the form. It's not in the ceremony. It's not in the word. They had a saying, meaning not in the ceremony. However, the meaning comes to the place for the ceremony.

[20:00]

But you could change the ceremony and bring your energy to the ceremony in a different way, in a different form. And the meaning would also be formed today. But how do you think of a form and bring your energy to it? That's the problem. And so that's the nice thing about tradition. Now, what would the form be that I would put my attention to? But if you... That's one of the reasons why in Zen we have, like, the student-teacher relationship. So, that's one of the advantages of the student-teacher relationship is that you get up in the morning, you know, at a Zen monastery, you go to the teacher standing there, sometimes, in his Bermuda shorts, and if Potbelly's picking out, with a bottle of beer. He said, this is the practice today. This is the ceremony. And you say, but this is not traditional ceremony, is it?

[21:05]

Well, it's not traditional. I've never heard a ceremony before, but it's traditional that I show you a form. So let's do this one today. So the student says, the student doesn't become catched then, maybe. And there's other stories I've never heard about this. A monk goes to study with some teacher. And he comes and says, will you study Zen with me? And the guy doesn't answer. And he says, will you study Zen with me? And the guy doesn't answer. And the guy finally says, well, just sit down and shut up. And he'll help you cook dinner. So they cook dinner together and stuff like that. And I actually was attracted to the form of Zen before I met Suzuki Roshi, and I came to him to help me with the forms. But after I hung out with him for a while, if he wanted to attach to the forms, I would have gone and knocked on the forms with him. So if we attach to the forms, of course, that's the problem.

[22:13]

and we attach to the forms, and we think the meaning is in the forms. The verbal teaching, and we think the meaning is in the verbal teaching. So, in fact, part of Zen practice is that people do come, learn the forms, and attach to them, and then beat other people up with them. That's part of what happens in most Zen monasteries. And it's happened right here in Newt Valley. Students have beaten up other students. They said, you're not doing the form right. Boom, boom, [...] boom. And the person feels, oh God, I didn't get to form myself. Some people go on the Zendo and they feel, at least they can tell what's the way to do things, and they feel like they're just going to make lots of mistakes, and they feel really bad. There's no way to eliminate it by not having anything here. But still, even if we took down the temple and took down the bridge and took off the Zendo, people still came to this valley, they'd come in and they'd say, there used to be a Zen temple here. You could still make a mistake right there. It's probably some way to violate the spiritual sanctity.

[23:20]

It's not inherent in us, but it's the very deep archetype called the meaning is in the form. So in Zen, what we do is we offer lots of forms to bring that out, to bring that delusion out, but either way, and then we just play with it and massage the way it can be attached to the form. The more precisely you can get people to do the forms, the more precisely it brings up that attachment. If you do it sloppily, then you think, see, I'm not attached to the form. When they learn them precisely, suddenly this demon comes out. That's why it's good to learn it precisely. That's why part of the transmission between the teacher and the student is for a teacher to know very detailed ways of doing these things. Little tiny things so the student can because they think the meeting's in form or grab it because they think the meeting's in form.

[24:24]

It's a great opportunity. And you can get hurt in the process, but it's part of the deal. There are some bumps that happen as we veer off and grab things in the process. That's one thing that Zen offers. It scares a lot of people away from Zen, and they'd rather go to some other Buddhist groups, which I think it's a skillful way to transmit Buddhism to the West, is to have a meditation center where you can lean against the wall and bring a teddy bear. But it's fine. Some people won't even come into Buddhism if they can't bring certain kinds of stuff with them. So if you get them out in the middle of the ocean, and then take their teddy bears away. You know, gradually, by mutual consent, kind of. And if they can tell when they come to Zen Center, right off, uh-oh. Mistake in this place. These people are watching me. Like those uptight black road creeps.

[25:28]

Fortunately, there's some people, you know, for long enough so they realize all these are jokes. And those are the people that are, you know, really training the new uptight student. Picking fine details. And they were taught by their teacher to do things very specifically. Training is the way we really concretely convey the love of our tradition. To give a form and convey the true meaning. But they're dangerous people. Like Tsuji Kureishi, you know. He sent me to Tassajara to learn chanting. from a visiting chanting minister. He was known in Japan for his excellent chanting. So I learned the chanting from him, and I learned it, if you'll excuse me for saying so, from the tape off. I learned it really well.

[26:38]

So when Suzuki Roshi came down, he wanted to learn the chanting from me, because I really learned it so well. And he kind of teased me, because I learned it so well, I learned it too well. I learned how to chant in the kind of rural accent of this old man. And he says, what Katsugami Roshi chants that way is beautiful, but when you do it, it's really funny. So he had me chant for him. He had me do a chant. I did the chant in front of him. And he just took a little... It ironed the champ. It ironed out all those special accents, you know. And it was very difficult for me to be in that position to have him looking at me, ironing me, flattening me. It was very difficult, but, you know, he needed me to learn that from the other guy and learn it. He could come in and touch it, you know, mold it into something that looked more appropriate for me.

[27:46]

It's hard to keep the bond and also smooth it out. But it's possible. You need to get somebody else to teach you. And I could have, once I learned it, I could teach other people that thing. But I also could beat people up with it. So that's part of the trick. You convey these bonds with a sense of what they're for. not correcting people, but giving people an opportunity to bring their self out in a clear form. You have a very clear form. And each person's self shows up in a form that is very clear. And again, this is a direction set. If I go to a dance and look at you, I don't know who you are.

[28:49]

You know, pick up one ball, but let's do this. He couldn't see who we were. But when we all line up in the line, we all see exactly who we are. Very characteristic way of being. So that's the, your self is expressed when you learn these forms. But then you're also exposed. And will you be, will you be, will you be afraid and rejected once you show who you are? And people are afraid of that, so it takes a while before people have the trust to put themselves in a situation where they'll show so clearly. When people chant, you know, we have chant, we have people chant, chant, and whenever anybody, whenever anybody starts chanting, you really hear it. Each person, you really hear it. When they make the chant, You really hear each person very clearly. Because the form is so clear.

[29:54]

If the form was vague, you know, then you wouldn't hear the people necessarily. You could hear them a little clearer. Like some people chant Japanese with a Texas accent. Or a Danish accent. Can you imagine? Or a football player's accent. Or a ballet dancer's accent. Everybody puts their own thing on it. But since it's Japanese, we don't like them. And so all this different variety that come up. So you get to see yourself, and everybody else gets to see you. So that's what forms a poor thing, I think. It wasn't very polluted. Oh, my. Yeah, I was just wondering if both sides are the same thing or both sides are delusional.

[31:01]

When you look over on this side, it's delusion within delusion, right? Because they're tricked by the names. And also, if you turn your direction, your eyes in that direction, Then you're temporarily off track. It's all over on this side, you could say. They're the same, but really it's all over on this side because that's all we can see of delusion. We're built to function on delusion. A fish lives in the water. And no matter how far they swim, they never run out of water. If a fish leaves the water, they will die at once. Birds live in the sky. And no matter how far they swim, they never run out of air. If a bird leaves the air, it will die at once.

[32:06]

Know that for the fish, water is life. Life is water. For the bird, air is life. We light this air. The same is true of human beings. He says. So I tell you. No, I'll tell you. Presbyterian. He didn't write. Human beings swim in delusion. And no matter how far they swim, they never run out of delusion. If a human being These delusions, they will die at once. Know that for a human being, life is delusion and delusion is life. For a human being. However, delusion, it is for us delusion. For fish, it's water. For bird, it's air. And when fish understand that, and we understand that, then we and the fish all together are like far beyond in our little deluded world.

[33:15]

But if you think that you're in reality, then you'll always be trapped in delusion. If you know that you're swimming in delusion, and that you leave it to die, and you just swim with your whole heart. If you're a Buddha, And no matter who you meet, you're connected to them by delusion. And you're not better than anybody, you're not worse than anybody. In fact, they only need to separate you from everybody, including the fishes and the birds, with delusion. If you want to know how delusion works, look at how you're separated, that's it. And that's basically all we operate on, is separateness. Without separateness, there's no self. But going into the realm of no self isn't enlightenment.

[34:18]

Enlightenment is not understanding no self. Enlightenment is understanding the delusion of self. We call that understanding no self. But you already knew this, right? You look like you're about to pass out from heat and lack of oxygen. Is that right? No. No? Is there some life left? Yes. Yes. Well, show it. I've gone far enough. What do you have to say? Hell, when you've broken the door, let the heat in. Let the ascension beings in. Let the bugs in. Yes? I have a question about practice. Oh, yes? Yes. I come from a background of Vipassana practice, and I'm really enjoying it as well.

[35:32]

But I'm wondering how much... Intensive sitting practice, whether it's in session or if you're in some form of retreat, really gives you the experiential wisdom to grasp these teachings other than relative to living in a community or following the forms. Now, how important is the actual sitting practice It extends to me like it's... It's a ceremony to initiate, to mean to, the meaning of zazen. Zazen is a key situation, right? It's a key to initiate, to get a feel for what zazen is. I guess, I guess what I would say about the trick-doer experiences that might occur during sitting practice where you might, you know, experience the interconnectedness more fully or you might experience dissolution of the body or think that would give you like an actual sense that

[36:59]

That is not true from your own experience, not the experience that should tell you that it's true, or reading a book that says it will cure you. So in sitting, what can happen to give you direct experience of this? Or is sitting the key to having direct experience of this? Is that a fair enough question? No, it's not. It's just a ceremony for a direct experience of it. It's a ceremony. It's a traditional, established ritual procedure for giving this kind of experience. But this experience can happen in any situation. But it also can happen in the ceremony. And often does. So a lot of people are doing the ceremony, sitting up in that room, doing that ceremony. Various things happen to them. Where they get to see what's going on. For example, a person can go up there and sit down Or maybe a person could be feeling quite calm, cruising down Tosara Avenue.

[38:07]

During a practice period, feeling really on the ground, present, compassionate, relaxed. then something happens, you know, a person maybe thinks of something, right? The person was thinking before, but they were like, you know, thinking of stuff that's just all flying by, you know, swimming in delusion. And then suddenly a certain delusion comes up, you know, like, it would be good if this place was non-derivative. One would be, another one I had was, it would be good if the Founders Hall was resurfaced in a traditional way. You know, you sue me, sue me.

[39:17]

Okay? You sue me like that, you know. Right? And you have these thoughts. This is Tathahara, Nirthva. You're a woman, Nirthva. Okay? That's a stone wall, Nirthva. You'd be good at this place if you were non-dairy, Nirthva. Okay? These are delusions, right? It's a delusion. It's a delusion for me to think that you're a woman. It's a delusion. Everyone agrees you're a woman, but also it's a delusion. It's a valid delusion. whereas calling and saying that you're a man is getting a valid delusion. That one's a whole other argument. People aren't going to go along with that when we have a convention. But anyway, you see a delusion, then suddenly you see one happen and you go, you grab it. Like, resurface the wall, resurfacing the wall in the traditional way. That is like really true. I mean, that's really good. And it would be bad not to do that.

[40:17]

And good is, and I know what good is. Then the guy who was swimming through delusion before, cool monk, is now twisted and turned. Thrown about. Big waves of poisonous gas. Okay? Right here in Telsa. Then he trots up to the den and he sits down in his seat. And he sits there. He sits there all this upset. He says, here I am on the den. I'm not supposed to be calm. I'm not supposed to be present. I'm not supposed to be attached to old crap. Or even like attached to my idea. But I am attached to my already here, right? And it's a big mess right here all around me, this big mess. And unfortunately, no one knows, you know, because they're looking at the wall. And I'm a mess, and it's very embarrassing, you know? This is like during Zazen, right? Zazen gives me a chance to sit there and stew it. It's like, attach me.

[41:19]

There's a reason that comes from my attachment. There I am stewing in this. Okay? And I've got nothing else to do but this ceremony of stewing in this state. And I stew, and I stew, and I stew. I mean, I'm embarrassed, and I'm embarrassed, and I'm embarrassed, and I'm embarrassed. Providing the container, the ritual container for me to feel the consequences of attaching to my ideas. Direct experience of the consequences of attaching to my ideas. Then, The voice comes up and says, clearly observe, mind monk. And you just see. You just see what you're feeling. You just see. Holding. Point. You just see. You don't even let go.

[42:21]

You don't even let go. You don't have time to let go. You just say, clearly observe. And all of a sudden, the ocean of delusion is simmering. Healthy, calm, serene. You're in the same place that you're not holding. But you have to suffer like that. You see the consequences until you just spontaneously drop your attachments. And then you see, well, yeah, so this is what's life. And you don't attach to delusions. There's still delusions, but you're not attached to them because you shouldn't attach to delusions, right? You don't attach to them. It has to be deluded to rethink our reality. Like, this is a good person. This is a bad person. This is right. This is wrong. In other words, deluded to something that becomes reality. So then, if it's reality, you must hop and grab. And then, of course, jump into hell. Zazen, not to stop you from tossing into hell, not to stop you from grabbing, it can put your stuff in your face until you see what it is, and when you see what it is, it drops off.

[43:35]

Zazen is really providing the context, the ceremony provides the context for Zazen to happen. Zazen doesn't happen until you see and drop it. Then Zazen is realized in the ceremony. But, It could also happen, this same turmoil could be happening, you could be walking down the street and suddenly the voice comes up and says, and you see it and you drop it right there in the parking lot. It can also happen, and often does, during meals. People get quite concerned over the form of dietary impact on themselves. People are quite concerned. People think it's a matter of life and death sometimes, what goes down the chute. And they get really concerned about it. And as they stay there during the meal and stay present, they can see somebody's concerned about something here, and that concern seems to be causing conflict.

[44:40]

And if they see that, somehow they drop their concern. They still may think it's good to be non-dairy, but they aren't holding to it anymore, and they drop it. So the meal provides another ceremony. Work is another ceremony. Kitchen work is another ceremony. Every situation is, but that's the, what do you call it, on the last ceremony is the city. And it does provide the situation for great liberation from delusion. But we are in the delusion all the time. It is the question that when you see it, it gets liberated. If you think it's a trap. Most of the stories are not about what happens during Zazen. Because the people who are sitting there during Zazen, they're sitting there dropping body and mind and not much of a story. Because most of the stories in Zen is when it happens in the middle of a conversation. Two people are talking, you know, and suddenly somebody gets it and draws it right there, and then there's a new thing that comes out of their mouth.

[45:46]

You know, word from drop wings. And that's a famous story. Or somebody's walking across a river, and they draw it. Or somebody's cutting an onion, and they draw it. Somebody falls, you know, somebody's flying through the air, and they draw it. Those are most of the stories because they're sort of... But actually, most of the time, it happens in the zentra. high percentage of dropping in realization that the teaching happens in Zendo, but most of the stories about them happen in daily life. Part of that is because, but also part of it is because we want to make very clear to people that it doesn't just happen in the sitting. But this thing that happens there, we call that Zazen, when that happens. Rather than dropping and waking up And I will. But we have a call-on course at the Green Gulch. We're in case 48.

[46:50]

Five years, we're in case 48. So we go through these stories week after week. Anything else? Yes. We must work here. Anything else? Yes? I'm trying to figure the way I feel. I know you don't meet at night most of the time, but if I hear that there's a solution, then, you know, everything has to wait. I wish I was. That's right. We're deluded till we die. But if we know that we're deluded, then we're free.

[48:08]

We're not intoxicated in it. You're not intoxicated when you think delusion is something you should drink. In other words, when you make delusion into something that's going to help you, rather than delusion into something that you live in, basically what you do is you sit up right in the middle of it and respond. So like this story here, you know, this scripture of the Buddha is called Fear and Dread, right? So basically the proposal is the Buddha is talking to this guy, apparently an Italian. His name is Giannussoni. Anyway, I was talking to this guy and having a nice chat and the guy said to Buddha, I understand you and your disciples live out in the forest, in the jungle thicket.

[49:14]

Doesn't it get kind of scary out there in the middle of the night and you're sitting out there? Well, if a person has not yet cleared up their mind, they do get scared. But I don't get scared because I'm, you know, unclear about what's happening to you. And then the big conversation goes on. If I were to get scared, then if I were sitting, if I got scared while I was sitting, I would just continue to be in the posture I was in when I was scared. If dread and fear came, if those kinds of delusions came and assailed me, sitting and they came, I would sit. If I was walking and those things came, while I was walking, I would walk. If I was standing and those things came, I would stand. If I was reclining and those things came, I would recline. That's what the Buddha would do.

[50:18]

And if one does that, if one is assaulted in this way or assailed in this way by greed or fear or dread, then one becomes clear of one's paints, and then they don't come to visit anymore. If one practices that way, then one becomes a Buddha, and then they don't come to sit the sale anymore. And you don't have greed anymore. But even if you do, you should behave like a Buddha, and if you behave like a Buddha, then you will be a Buddha, and then they won't come to visit anymore, because there's no mileage for them off somebody who just continues along their merry way when they come to visit. In fact, they've got job security. If you try to do something different, hoping that that would be a better way to cope with them, then they're effective, they've got you.

[51:38]

If you just respond according to circumstances, and were harmoniously moved with the situation, basically you're in the same place you were before. You're not doing anything. You're not trying to meddle with what's happening. And they'd also disperse. Okay. I'm going to check that scripture out. And at the end, you know, the guy, Señor, when he says... Oh, no. He doesn't say that. Buddha says... Now, you may think, Señor, that the recluse is not free from lust, hate, and delusion, even today, which is why he still resorts to going off and sitting in the jungle thickets of the forest rest places of the Zendo.

[52:52]

But people often wonder, you know, why do the Zen masters keep going up to the Zendo? Practice. And the Buddhist said, you might think that I'm still sort of hung up on this stuff. I keep going out in the forest to meditate, you know, to check out whether I've got the dread and the fear. But you should not think like this. It is because I see two benefits that I still resort to the remote and the schedule. I see, first of all, I see pleasant abiding from myself, here and now. It's just, it's kind of like the Buddha's, you know, country club. They go into the mountains and sit in the meditation hall or, you know, on a rock or something. And second, I have compassion for future generations.

[53:56]

Just to show, just to show, about sitting like that in the midst of being a human being. So those are the reasons they continue. They wouldn't have to be. They do. So then, I say in your own, John Sonny says, Indeed, it is because Master Gautama has the accomplished one, the fully enlightened one, that he has compassion for future generations and continues to follow the Zendo schedule. Zendo schedule. Follow the Zendo schedule. Continue to follow the Zendo schedule, even though you don't have to. Or even if you do have to. But anyway, he didn't have to, but he did.

[55:01]

Compassion for future generations. Magnificent Master Gautama. Magnificent Master Gautama. Master Gautama had made the Dharma clear in many ways. As though he were turning upright that which had been turned upside down, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the dark to those with eyesight to see forms. I go to Master Gautama for refuge and to the Dharma. But today, let Master Gautama remember me as a lay follower who has gone to him for refuge for life. Can you say something about revealing what is hidden? Is that enough?

[56:24]

I want to thank you all for letting me come down to Casa Parra. It's terrific. I hope you can stay upright in the rain and eat waves. They're delicious. Stay upright and Resolute. Hardness. Detonate. Click. [...] It's good to know a variety of strokes. And one of the best strokes is the backwards step. That's for another day. Thank you very much.

[57:29]

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