of true practice and the true mind of faith and the true mind of faith. Today I'd like to talk about the relationship between giving close attention to all our activities and the self-fulfilling samadhi of the Buddhists.

[01:16]

the relationship between turning the light around, shining it back, and observing our intention in each moment, or in a moment. The relationship between that study, that awareness, and the awareness called the self-fulfilling words of the Buddhism. The relationship between studying your own action, the action of your own mind, and the ancestors' samadhi. although it's sometimes many ways, all buddhas have a wonderful method.

[02:25]

And the self-fulfilling awareness is its standard, is its criterion. And sitting upright is popular as the gate to this awareness. Sitting upright and being aware of the activity of your own body, speech and mind is the gate to this awareness. So I propose to you that the self-fulfilling vision and awareness The mutually enlightening pattern of relationship among all beings bonds upon us in the midst of close attention to our current intention.

[03:44]

And our current intention is a current pattern of relationship that we see having with the world. And this current pattern of relationship may be apparently an unenlightened relationship. the vision of how all things are mutually enlightening each other. That vision dawns upon one who observes a relationship which does not look like all things, mutually enlightening each other.

[04:54]

And yesterday, people came to us and confessed that they did not see this, they were not in this self-fulfilling samadhi. They were in a different awareness, an awareness of how enlightening all beings in this valley. And the beings in this valley were not enlightening them. They confessed a vision of not seeing that all things are engaged in bodhisattva. to see all things engaged in Buddha's activity, to sit upright in the awareness that all things are engaged in Buddha's activity, is the path to enlightenment.

[06:07]

It's the path of enlightenment. It's the activity of enlightenment. And I don't know if I should say, therefore, being aware of how we do not see that all things are engaged in Buddha's activity. And confessing and repenting of it melts away the roots of the vision that these are not mutually engaged in Buddha's activity. So it's also nice that we just chanted that by reading Closing our lack of faith and practice by revealing that I do not see all things in the Asian Buddha's activity.

[07:14]

I see a bunch of grumpy people, depressed, cold, mean, etc., so-called Zen students. And of course, this is ridiculous. What I see is ridiculous. I'm blind. I don't believe this. I can't see. It looks to me like almost nobody here is engaged in enlightening activity. Occasionally I get a little glimmer. Maybe that baby is. Maybe Rozzy is. Maybe that cute little bird up there is.

[08:16]

Occasionally I get a little glimpse, and I would say, hallelujah. That's true. Those things are engaged in Buddhist activity. You're right. You did get a glimpse. But by confessing the other times, when I look inside and I do not see, oh, I appreciate these people to the max, and I My life is enlightening them, and their life is enlightening me. I don't see that. [...] I do see this. I do see this. I do see this. In this meditation, which is to pay attention to the moment by moment, in this meditation, the self-fulfilling samadhi dawns.

[09:25]

Twenty years ago, I was over in the Abbott's Garden having a conversation with someone, and I said to her, I do not believe what I think you are. I do not believe what I think you are. I do not believe what I think you are. I really didn't want to believe it, because I thought she was not enlightening me. I thought she was not. And I thought it was ridiculous that she wasn't. But I wanted to tell myself and her out loud, I don't believe this, because I knew that if I believed it, or if I didn't keep yelling that I didn't believe it, it would be very, very bad, very harmful.

[10:45]

I would not appreciate her to the max, which is not good. It's ridiculous not to appreciate people But when we can't see who it is we're looking at, we can't see how wonderful this relationship is, then it's hard to appreciate it sometimes. So we confess, this is really silly, what we are doing, what I'm doing, what we're doing. We're not loving each other, we're wasting our time. That's the way it looks. I confess it. I repent it. I confess it to the Buddhas who tell me that all things are engaged in Buddha activity.

[11:54]

I confess, I don't see it. And also I don't see emptiness either. So, you know, we have this emperor's clothes thing, you know, the emperor's supposed to have his nice outfit on, and nobody wants to say they can't see it. They can't have that outfit on. So, Tassajara's supposed to have his beautiful fabric of interdependence laying over everything, jeweled robe, of enlightened activity is supposed to be on top of everything in the valley. I don't see it. But fortunately, some people here have enough of a child in them to say, I don't see it. I know it's supposed to be there, but I don't see it.

[12:56]

And the other people sit inside. That was brave of her. I don't see it either, but I don't want to tell everybody. I don't want to tell everybody. I don't see the jewels all over you. I'm blind. I don't see that you're inconceivably beautiful. I'm blind. I don't want to admit that. I invite somebody to do it. That's basically your relationship. Study karma. You need to study your intention. You need to study, in the moment, the cognitive orientation that's arising in your mind of your relationship with the world.

[14:06]

and if that cognitive representation of your relationship with the world is not too many people, or nobody, or just a few people are enlightening me, and I'm just enlightening you, or nobody's enlightening me, and I'm not enlightening anybody else, if that's the kind of picture you got there, fine. Just observe it, confess it, And also confess that you don't feel comfortable with this picture of your relationship that's not the picture of mutually enlightening relationships. Confess it. And in that process, this great samadhi, which is the hallmark, the standard of our meditation, will dawn upon this valley, somewhere in the neighborhood of your city.

[15:14]

You will see that it's not yours, but you will be able to enjoy it. It's also called the self-enjoyment samadhi. Although it's not yours, you get to taste it. And it is the greatest taste. It is the taste of freedom from the light of seeing the world as not your close friend and seeing yourself as not the world's best friend. Freedom from that obstructed that comes to us because I've not studied halkana in the past. Logan, as you know, talks about the Buddha mudra,

[16:30]

The Buddha mudra... What's the Buddha mudra? Mudra means, you know, a circle, or a ring, or a circle. The Buddha mudra is the mutually enlightening activity of all things. It's the actuality that things are engaged in. It's the fact. That's the Buddha-mudra. And Jogin says, when we express the Buddha-mudra, our three actions of body, speech and mind, by sitting upright in this awareness, the whole phenomenal world becomes this seal of virtual activity, and the entire sky turns into enlightenment.

[17:45]

Once again, as a result of thoroughly studying, thoroughly observing and learning about are unenlightened how we express the non-buddha-mudra in our actions by learning about how we see an unenlightened relationship with all beings in the world, how we do not express the buddha-mudra in our three actions, learning about how you do not express in everything you do This is naturally enlightening activity. By studying that, in that study dawns the expression of the Buddha-mūja in those same activities. This is not naturally enlightening extending the magnet.

[18:52]

I confess it and repent it. By doing this over and over, the Buddha-mujo will be expressed in extending the hand. And at that time, the entire sky turns into enlightenment. The whole phenomenal world also joins this expression. All things realize correct awakening, Myriad objects partake of the Buddha body and sitting upright. In this awareness, you immediately leap beyond the body. And this broad awakening resonates back to you and helps you inconceivably so that body and mind drop away.

[19:58]

And the samadhi of the ancestors is simply body and mind dropping away. And body and mind drops away because all things help you inconceivably. And all things help you inconceivably all the time. We can't see it. The reason why we can't see it is because we don't pay close attention to what we are not seeing. We are paying attention now, aren't we? We are paying attention to our actions.

[21:09]

We are noticing the pattern of relationship we see between this person and the world. We notice some lack of vision of the practice of mutual enlightenment, of imperceptible mutual assistance. We notice that, and we confess that. We feel sorrow about that. We are involved in the pure and simple color of true practice, aren't we? We are confessing the independent. But we also admit frequently, sometimes, horribly all the time, I don't see of this samadhi.

[22:23]

But I do understand that that's quite normal for human beings, and that I keep studying beyond this polluted state, or that we'll be leaping beyond this Buddhist state, this Buddhist state, this human state, this Buddhist state, this human state, So while I was talking, you were enlightening me.

[23:37]

Was I enlightening you? Maybe it seemed you didn't see it. I don't believe that. Can I ask a question? Can I ask a question before you ask a question? Could you hear any of that, Ken? All of it, fine. Wow. If you were talking about mutual enlightenment, or... Yeah, mutually enlightening relationships, empathics. So does that fit?

[24:39]

Yep. Sounds quite familiar. Okay. So it seems to me that the mutual part, part of it is actually... practicing on anything, because the only thing I can take care of for sure is what I'm working with over here, and whether I'm having any beneficial effect or not, where practicing is kind of their business, not my business? No, wrong. Wrong? Well, let's talk about that. Let's talk what's wrong. Okay. Nobody's business, nobody's business, people may be horrifying to hear that, is not real business. Everybody's business is your business. So how would you... And your business is everybody's business.

[25:44]

That's true, Phil. That's true, that's true. Phil, what? I think I'll just chew on it. You just stand there. That's my business. May I say something? It's something really good, but I can't remember. It has something to do with our conversation. And... It has something to do with faith.

[26:55]

It has something to do with... When he was about to die, the great ancestors said, there are ten million dharma that I don't yet understand. Now, if I comment among the infinite, and billions of trillions of things about Buddha Dharma, there were only ten million things he didn't understand. But still, in other words, there was quite a bit he didn't understand, even though he'd understood quite a bit. Even the great master still saw some things he didn't, wasn't clear about.

[27:57]

But he said, I do have the great of right faith. And I think his faith is, look at your own karma. So there isn't faith there, because some people think, forget about looking at my own karma. I look at what my own karma is just going to slow me down, or whatever. The right faith of giving close attention to the things you're doing in hopes that the saint would be here. With the confidence that the ancestors are very clear about studying karma, and that they have studied karma, they have studied the activity of their mind. In the activity of the mind, some confusion in the early days of study.

[29:06]

And after they could see more clearly, they saw that there was delusion, and that there was not a picture in their mind of working together with all beings, but they had faith in studying them. Not all their teachers told them about this to mind. They just said, pay attention to what you're doing or I'm going to break your neck. He says, Okay. And they paid attention, and they paid attention. And then the teacher says, What did you tell them? And the teacher helped them look more clearly and see their intention. They had faith in that, they practiced that, and they woke up. And they encouraged their successors to study the same thing as they did. I don't exactly ask you to have faith in that things are some way, but at least understand that seeing things this way is what the Ancestor says is the path.

[30:17]

And being honest about what you do see is also part of the path. And being honest about what you do see is the most important thing. what you empirically are aware of, to be clearly aware of what you're empirically experiencing, and to disclose it, and get other people to help you look at that. So we have faith in that. In that way, every action is action within practice. We are active, always. There's always an action there to work with, to be aware of. And when we accept the gift of this action as an object to study and learn about dharma, this is the grandmother mind of our tradition.

[31:18]

This is the spiritual one. And when you look at your own intentions, you're actually doing a practice And if you think that that would be a good thing to do, then that is dogma's faith. Your activity is my business, although I'm not really supposed to be watching your activity as much as you're supposed to. I do watch your activity, but before I watch your activity, it is a well-established teaching that before you look at other people's activity, First, look at people's activity from the seat of meditating on your own, and you will see that their activity supports your activity, and yours does. Yes.

[32:34]

Do you actually, like, personally, do you actually see, like, someone? I don't know if it's something that I can actually see. Well, let's say, put it another way, I sometimes don't. I don't. I say, I do not believe this. I do not believe you're not my best friend. I don't believe you're not my close friend. I don't believe it. I don't believe it. I don't believe it. Do I sometimes see that you're my close friend? Yes. Do I sometimes see that you totally depend on me being my close friend and I'm your close friend? Yes. I do see that. Now, is the way I see that you're my close friend and I'm your close friend, is that the way you actually are my close friend? No. Do I understand that?

[33:36]

Yes. But I do have of the ocean of our friendship. We'll circle a miniature golf course version of this infinite field of play that you and I are involved in, of supporting each other. I have a little picture. And it's a lonely picture. And I understand that it's only a lonely picture. And I accept that. And then I open to the actuality of our close friendship. But if I don't see it, I just feel bad. And I confess my intent. I mean, I confess it, and then I feel quite right that I It doesn't feel good, right? It's not comfortable. It's painful to not see it.

[34:38]

Is this seeing conceivable? Like, can you have a guess? Well, you can have a conceivable vision of it. Like, can you see a circle of it in the middle of the ocean? You can't see the ocean except in little circles. However, as you watch the circles, if you watch the little small versions of this grand relationship you have, that will fill you more and more with the truth The little Dharma lessons will fulfill you. And then you will realize that even this view of this wonderful picture of mutual support is not the actual mutual support. The mutual support is inconceivable. Although it's inconceivable, you can see it without having a concept of it.

[35:49]

But you have to, first of all, accept the limits of your current understanding of this. Some people, what they see in the conceivable realm, is a realm of not-natural support. So it's very painful. By studying that, you'll get to see another picture, which is not painful. However, it's not complete. You have to work with that until you realize the limits of your view. The limits of your view is the same kind of exhaustively mastering of Duryodhana, as it says in Gyanjala Kama. When you realize the limits of your view of this wonderful samadhi, that's when you've fully attained it. You've actually fully realized it at the point where you've realized the limits of your wonderful view of how the Buddha is your friend and you're everybody's friend. So first of all, people would like to have an occasional glimpse or frequent glimpse of how everybody is their friend and how everybody is devoted to them.

[37:02]

And then by practicing that, you realize, oh, this is a wonderful view, and I'm glad it has dawned upon me. But this is a conceivable version of an inconceivable relationship. And the more you understand this teaching, The more you understand the limits, the more you understand that you've reached the mastery of his teaching. And then you just continue to practice from the position of realization. But as it says in it, the way this is done doesn't become an object of your consciousness. But that doesn't mean that you also don't have an object in consciousness where things look really good, and where a very happy vision kind of guides you to continue in that way of seeing things, which doesn't at all exclude seeing that you don't see,

[38:16]

Buddhists can tune in just to channel mutual selfishness and demonstrate that they don't fall for it, that they don't do it obsessively. They do it just to basically go to hell, in hell that they don't really believe that hell is substantially existent. So they can do wonderful things in hell, to encourage people in hell to look at their karma. Yes. Generally, we say confession and repentance as though they were two things. But to me, they feel like the same thing. Wow.

[39:25]

I don't want to separate them. The term, the Buddhist term that we chant, sanghe, is two characters, means two characters, but they're put together into a compound. It's actually a compound, which is one thing. But each part of the compound is the character, each one has a meaning. And the psalm more emphasizes just confession. And the gay means confession, but also solemn. So there's a certain element in the confession process where you just call a spade a spade. Period. And that confession could even be used to confess faith or confess you know, what time you arrived at wood or whatever. Confess doesn't have to be just for negative things.

[40:27]

But the second part of the thing has a quality of sorrow in it. But when it comes to confessing a view, a dualistic relationship with the world, then that confession, if allowed to live, would start to draw some sorrow into it. I feel sorrow in my confession. That's why I think of it that way. That sounds fine. And sometimes, as you know, if some of you have been watching the evolution of this chant, at one point it says confession, at another point it says repentance, and then now it says confession and repentance, and then you go back to repentance or confession. So, anyway... It's the pure simple color and shape practice. That's the main thing. Well, the kitchen's getting ready to go, so is that enough for today?

[41:35]

Do you want to say something, Maria? Is that what you need? Yes, okay. I sort of forgot why I was going to say that. People here are awfully sweet. People here are awfully sweet. Yeah. Just kind of guilty. How can you not, how can we not do that? People here are awfully sweet. How can we not say that? What's the answer? Say what? Stay a while and get a sense of humor, too. Before I had a grandson, I did not realize how sweet the male of the species can be.

[42:54]

When I was a little boy, I might have been sweet, I don't know. They might have been sweet, but I didn't notice. I thought they were just little boys. So I liked to hang out with them, but I didn't notice that they were sweet. I didn't get that. But now I do. Now I see the big, smelly man. And they're really sweet. Incredibly sweet. Sweeter than even little girls at times. I knew little girls were sweet, and big girls were sweet, but I didn't know that men were sweet. And I used to wonder what he was going to say about some guy. He's so sweet. I said, I don't see. It becomes a momentary.

[44:05]

Yes, totally. It's a momentary enlightenment. Enlightenment is a momentary thing. All phenomena are momentary phenomena. We don't have any non-momentary phenomena. in this government.

[44:17]

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