Yesterday, our visiting teacher, Aoyama Roshi, started out her talk by saying something like, some people think that if you practice hard your whole life, then maybe you'll get enlightened. Something like that. She said, but that's actually something like that's actually kind of not a Not the way she understands things. And that way of understanding is like the way of understanding of the son who got lost. Remember him? He thought if he worked hard, things would work out. He didn't necessarily expect to get enlightened, but basically, he thought to earn a good living, I could work hard. You know, we have to work hard and live a good living. But he didn't actually have to work to make a good living.

[01:06]

He actually was already extremely wealthy. He just couldn't believe it. So as our Yama actually said, you all of us are already completely, fully endowed with the Buddha nature. And I read this morning from the Buddha woke up from the Vavagonia scripture. The Buddha saw all living beings fully endowed, fully possessed the virtue and wisdom because of their attitudes and attachments. They don't understand that. They don't realize that. So every now and then, Almost every time I talk, I should remind us it is not that we're going to practice hard, and then we'll be Buddha. Rather, because we're Buddha, we practice hard.

[02:12]

Buddhas are hard-practicing creatures. They're not kind of like lokers. And actually, it's easy for Buddhists to practice hard, because they're hard-practicing people. It's not like a strain for them to practice hard. But they do. But they don't practice hard to become Buddha. They practice hard because they are Buddha. When we teach Zen practice, we teach a practice which is actually kind of hard. But it's not that by doing the hard practice you're going to become a Buddha. It's that by doing the hard practice, you already are. And I think it's good to mention that because that way, as you do the hard practice, you're not just doing a hard practice plus being like, I don't know what, cropping at the mouth with green meat and slashing everybody.

[03:19]

that might injure you in your great, you know, obtainments. You know, you're kind of relaxed in your hard work. So, again, I just start with that. Now, since this is the way we are, now we have a, you know, since you are Buddha, you are the target. What you are, if you are suchness, if you are suchness, You are suchness come. You are the coming of suchness. That's the kind of thing suchness is. It comes all over the place. That's what you are. Okay? But you may not fully realize that, so we have what's called the teaching of suchness. It's the people who are such who kind of called Teaching of Suchness.

[04:24]

Let's imagine a book that we've met before, Teaching of Suchness. The Teaching of Suchness has been intimately conveyed, intimately transmitted by Buddha's ancestors. The Teaching of Suchness, the Teaching of Thusness, has been intimately conveyed by Buddha's ancestors. They convey it to people who are that way already so they can understand what's allowed. Now you have it, so take care of it. Now the teaching of suchness is basically to teach you how to practice suchness. And so when you start practicing suchness, actually, I guess, about it, considering whether it applies to you at all.

[05:27]

If it applies to you, you might start training it. The actual practice of suction is identical with Buddha practice. So most of us, even though we have to train, And also, we have to train before we can actually do the practice, not do it, but actually realize the practice of suchness. So we have training in suchness. The teaching of suchness to train is to show us how so we can realize that we are such. I made up a little reading list for you on the teaching sessions. And one of them was an anthology on the list.

[06:33]

It's called Minding the Mind by Frank Sessions. And he said in the introduction talked about five types of concentration, five types of meditation in Buddhism, or such in Buddhism. And I just might mention the fifth type. The fifth type is the highest type. The fifth type is the practice of suchness. And the fifth type embraces all the other types and uses them whenever it's appropriate. All the other types of meditation practices, all the other types of meditation practices, all the samadhis come from the practice of satchmas in between. But he said one thing that I'd like to pick up a little bit when he said that what this highest form of meditation is, it's a practice

[07:43]

of penetrating insight by which you arrive at being as it is. And I would say it's right at being as it comes to be, rather than how it is. Well, one is that it's like, what do you say, like, when Nanyere went to his sixth ancestor, his ancestor said, what is it that thus comes? What is it that thus comes? And Manu has said, if I say it's this, or if I say this is it, I miss the point.

[08:48]

If you say it is as it is, it's kind of, I miss the point. And actually, what he translated is pure and clear meditation. Pure and clear. Being as it is. But if it's really pure, it doesn't even get stuck in, it is like this. So the first case of the Book of Serenity is about this. The first case in the Book of Serenity. A world-honored one gets up in the sea. Gets up in his seat, and Manjushri strikes a gavel and said, clearly observed, the teaching of the king of teaching, the dharma of the sovereign of dharma, is thus.

[09:57]

The teaching of dharma sovereign is thus. The teaching of blessings. No hold, no give. But then Manjushri has been criticized for pointing that out. This teaching of satsang, see the Buddha, that's the teaching of satsang. He's a little bit too much pointed at it. But he had to, in order to get things done. He is the Buddhist equivalent of Judas. Well, Judas, if Judas hadn't turned Jesus in, we wouldn't have Christianity.

[10:59]

But anyway, because of Judas turning in Jesus, we have this wonderful thing called crucifixion and resurrection. Which is important for that. The Buddha got up on his seat. So monks running all over the place, you know, the Buddha gets up on his seat. The monks are all running all over the place. The Buddha is saying, just get up on your seat and get down and go. Many couple monks said, you know, we couple guys saw him, you know. And this is the only thing to do, right? And he's like, oh, the Buddha's getting up on his seat, and then he'll give a talk, and then he'll talk, okay. Manchurian said. Oh, suchness. Oh, some, you know, maybe it's there, maybe it's the oriental one. It kind of has a little bit of a compromise, a point. But he didn't quite go so far as the teaching of the sovereign is this.

[12:02]

He didn't say this. But this is, you know, that's still a problem. Anyway, because they did that, people already did what they were doing. They said, oh, that was it. Oh, that's it. And when they got through it, they just said, people stopped, you know, solving it. Oh, wow. Most people wouldn't use it. They said, just leave it as you're walking down the street. Someone says, well, most people missed it. So they put it in his own phone, and he didn't want to think at all. He was a king, but people, you know, didn't do the whole picture. I'll tell you a song in context. It's kind of like, you know, we can just look at a magnet and we might think, oh, a magnet, right? It's a model. But when you see the magnet in relation to the island, you see, ooh, look at the island. So look at those walls. So you're like, oh, there's a moment there.

[13:03]

But without some kind of thing like that, people don't usually get it. And without Judas pointing out that So I'm going through my little paper, which is sort of at the bottom of my reading list, because it's the most recent thing on the reading list. top of the reading list, I put the reading list chronologically, at the top of the reading list is Shakyamuni Buddha's teaching, but particularly Shakyamuni Buddha's teaching on training in suchness. That's what I, Shakyamuni teaching, not all of his teachings were training in suchness. He had a variety of teachings. He taught all five types.

[14:05]

But I'm choosing his teaching on suchness to be proper to you. And that's what I was teaching and training in the session. That's what I talked about last night. The Buddha said to this monk named Bahiyu. Bahiyu. Bahiyu. Buddha said to Bahiyu. Bahiyu. Oh, Bahiyu. Fan yourself. Train yourself thus. Train yourself thus. That's the Buddha's instruction. And that is the highest instruction. That instruction given to the wrong person is just the wrong instruction. You want the highest meditation, so you don't say train yourself thus. You go to the soul. Work hard.

[15:08]

Work hard. Stop laughing. Get serious. Or, you're doing great. Here's a dollar. Or, you know, we're going to promote you. You're doing really well. We're going to make a hell of a crew. We're going to give you a raise. Well, good. And at this rate, you'll be a brutal mortal. What's a rape? Rather than Thus, that's how to be a guru. Train yourself thus. So for some people, are ready for the higher teaching. What's ready for the higher teaching? That's what I'm talking about. They're not. They are the teachers. But the teachers, they will promote you. What do you need to do? They will, you know, will promise you goodwill. They will do it swiftly. It was completely promoted to a Buddha.

[16:12]

There are some of those practices too. And if you repeat those, you'll have some small promotions of Buddha. I'm talking about the practice and concentrating on what I consider to be the teaching, the practice of such and such. It's a Buddhist stuff. Train yourself thus. Train yourself thus. How? Thus. What's this? How do you do that? Thus. And so on. And Mark said, you know, he was pretending. He was pretending. He was pretending. Thus, thus, thus, and he didn't want to, right? I'm sorry about your last name. I was wondering what you were saying. I don't know. [...]

[17:13]

I don't know. I don't know. I don't know. I don't want this. I don't want this. I don't want that one. But actually, I don't want any spit. Could you just yell without spitting? Now I'm going to write this one, George. This is that. Ah. Ah. Ah. That's that. That's that. That's that. That's the instruction. Like that. Like you're in line. Every moment. That's the practice.

[18:29]

That's the instruction. What do you do? Then you go, whatever you want. You can change it. Blah, blah, blah, blah, blah, whatever. It's happening, it's happening. It's coming to be. This is what to work with. That's the instruction. That's what the Buddha said. Right? Bahiyah. Train yourself. Ta ta ta. Ta ta ta. In the seen. What you see. In the seen. It will be just the seen. In the heard. It will be just the heard. In the reflected. It will be just the reflected. And in the cognized. It will be just the cognized. This is a little bit of elaboration. Da, da, da, da. So da, what do the da's come in? The da's come in colors.

[19:29]

Da, light. You see, da, [...] da. Da, da, da, da, da. Comes in your nose. Da, da, da, comes in your mouth. You see, da, da, comes in your mouth. Da, da. That's the way it comes. So somebody said, what's the difference between reflected, and pogroms, or imaginary pogroms. Well, I was going to work on that and try to explain to you the difference between imagination and pogroms. When I did that, I looked up the poly for what Kulipahana translated as reflected or imagined. And it's muta. And when I said that's muta, I looked up mute, and what mute, part of what mute means is reflected, thought, and imagined.

[20:31]

But when it appears with the seen, the heard, and the cognized, seen, heard, mute, thought, and that four pairs, actually what it stands for is smell, taste, and touch. Just the scene, just the earth, just the smell, just the taste, tasted, and just the touch. So like, you sit down in a chair. In a chair, you haven't sat in a chair. And you're not into like, oh, well, I'm going to sit in the chair now. You're not sitting in the chair. And then suddenly, you get a suchness in the butt.

[21:38]

And it's just, [...] Just the touch. Just the smell. Just the taste. That's what the Buddha said. Well, how? Well, through everything, every way that suchness comes to you. It comes to you, it arrives in the six ways. There's more things, there's more. There's five dimensions of sensuality. But, still, these five senses are conceptual. That's where it comes from. You don't actually experience the things as they are. You experience them as they come to be for you. That's what the Buddha said. Train yourself well. When you see or when you heard or when you just behold, when you smell, when you just smell, when you taste it, when you just taste it, when you touch it, when you just touch it, when you know it, when you just know it.

[22:51]

So I think you can do that. You can try that back. You can do that during sessions all day long. See that you can learn how to let things be thus. And the Buddha goes on to say, learn from you. In seeing, there is just the seeing. And in the heard, there is just the heard. When you smell, they're just a smell. When you're tasted, they're just a tasted. When you're touched, they're just a touched. When you're grown, they're just a grown. Then you will not identify with it. This practice of training yourself thus, it self-drops away. because you no longer identify or disidentify with what you know, with what you hear, with what you smell, with what you see.

[23:59]

Identify with it or disidentify with it. There's just that. There's not you on that. This little thing happens there through this practice of mind and objects merged with suchness. Just in a sense, the object. Every object and subject merge. And your mind and your life become one substance. Which, in other words, we enter into this non-conceptual. We enter into non-conceptuality. We enter into suchness. So he says, when things are that way for you, when you can taste it, grill tomorrow morning in that way. Just taste it. Taste by taste by taste, and let it just be that. And then if you know what kind of taste it is, let that what you know it to be, just what you know it to be.

[25:05]

Let each thing be such a thing. Then you will not identify with it. When it's completely with that, you will not identify with it. When you don't identify with it, you will not locate yourself in it. When you locate yourself in it, there will be no here or there or in between. And that will be the end of suffering. That's what the Buddha said. It means you'll be back to start. It's hard, but still, it will make you a Buddha. It will make you realize that you're a Buddha. You're already a Buddha. And so I'm going to be, I don't know, but I'm going to talk about all these other teachers who teach the same teaching. Vasubandhu, Bodhidharma, Dungshan, Sonsa, Bansai, Dogen,

[26:13]

Keijo, Keizan, Daichi, Menzan, Shogaku. So I don't know how many of these meditation types we can get to, but I'll give a reading list. We can study them. But it's very much the core of Buddhism, I would say. It's the highest form of Buddhism. The highest form of Buddhism meditation. So for example, But most of them, people do not practice it. They don't want to. People know it's yoga's teaching. And if there's not proper knowledge, there's going to be much other teachers occasionally. I don't know him very well, so you might find some places where he keeps other colorways. So that's what I will try to bring this same teaching up on many texts.

[27:25]

You can read them and you can find them yourself. You can see it all over the place. Go ahead. He says he'd like this. It's not exactly a mistranslation. It's this mystery. If you look in the dictionary, at the beginning, it says thought, reflected, and sensed. It would be translated as sense. So it wasn't so far off. And the traditional way that Buddha taught it, for example, if you can check, you can find, for example, in Dīgha-Nikāya, you know, Roman numeral 3, 2, 32, in that section, Buddha talks, he brings up this formula four times, based on the fours, and talks about four types of Aryan speech and non-Aryan speech.

[28:34]

He says that You know, RA speech to, you know, to say what you hear, to say what you sense, and to say what you want. It's not RA speech to not say what you do, to not say what you hear, to not say what you don't. So it doesn't, it just says that once, but it's understood as summarizing a story. It doesn't literally say those things. According to the formula, though, you can see that it wouldn't move. That's really, that's really hard. It's more exactly a mist on the ocean. Yeah. But you understand that sense means those more subtle senses of smelling, tasting, and touching. Some don't want to. Some don't want to practice the future practice of such. Well, like I said, there's five different types of meditation.

[29:39]

And some of them want to do other forms. I mean, by soto-zen, I mean the living soto-zen temple, the soto-zen meditation college. You know, they're real sincere practitioners, but they say, you know, I don't want to do soto-zen. I don't want to say all sorts of things. Come on, say that. They don't want to. They want to say, well, Which happens to be the mind. Which is fine. That's one of the kinds of meditation we have. Meditation for liberating one person. There is meditation like that. The teaching of satchinism is not about liberating one person. One step down from the teaching of satchinism is the bodhisattva meditations. All those bodhisattva samadhis for liberation. There's all those. The essence of all those. Where all those bodhisattva samadhis come from is this one teaching. A few years ago, I couldn't remember if I was avid yet or not, but anyway, some tenor was having an identity crisis and wanted a vision statement. So I went to the mandala, which I talked about in the middle of the mandala.

[30:47]

I love the teaching of suchness. It will bring you to the topic of suchness. You can talk about that, but maybe you should talk about Buddha. But really, it's good, right? You have to put it in. And some surface-end people do not want to get right in the middle of it. They want to sort of mow around the edge. But they're still sort of in the surface-end church. They know that they live there and support it. More and more in general. Well, like yesterday you heard Yama Roshi King, right? Didn't she sound like she was talking about something about what I was talking about? Sound kind of familiar? I did tell her what to say, but she still went along with it. And also, you know, that thing about which Tim thought where it was translated as using Zazen.

[31:48]

Remember that part? And Tim said, well, if you start using a function, a great function of Zazen, wouldn't that be a gaining idea? And if there's anything you could use, if there's anything you could use, you could harness Zazen, you know, if you like. That would be it. Or you would be in charge of the way things work. So, I mean, that's Buddhism. But it isn't that we use Zazen. We do not use Zazen. We do not use Zazen. That's what she was saying. When Zazen uses you, that's Buddhism. That's Buddhism's function. When you are just like Zazen's vehicle, you are a venue, you are a mold, you are how Zazen works. Exactly. And you do all these different Buddhist things, you know. Reaching out and saying the same thing. I'd rather not say things to the... ... [...]

[32:50]

So that was when all those people said, no, no, no, no, no, not use that. Not use that. No, no, we don't use that. She said, one session was like, don't make that in a toy. It was not your toy. We don't do it that way. So a lot of such as in people probably It's like some art. It's one way of creating some art. So, you know, here, within the circle, I grew different presentations of different teachings. Do you want to talk to him? Yeah. So, the way I kind of first see what there is in this scene is that there is no one scene. Don't get into that yet. Don't get into that yet.

[34:15]

Don't get into that yet. [...] The view is like we've just received. What have we got here now? What have we got to receive? And that's the way it's reviewed. That's all we've got to receive. And we don't identify with it. What does that mean? Because that's all it is. It's Yeshua. One per unit is just a bird. The sound of a flowing mouth. That's all it needs to do. They need to identify with the second part of the song. It's a mouth. Or not. Well, guess what? Now, this is the sound of the northern world.

[35:17]

When it's like that, I just don't follow it. It's that sound. Or the smoke. Or the fog. And it's just boop, boop, boop, boop. And you don't want to locate yourself in the afternoon or yourself outside. It's just that. And you're carried along by it. So this is the Buddha's instruction about how we realize self-prosperity. There are many other ways of talking about it. But you'll hear it walk through here, and you'll see that we're moving away the same form of ways to achieve this thing called true objectivity, which is impossible unless the subject drops away as a separate entity.

[36:27]

So this is the first tree. The more subtle, the more subtle what? Ones? No. The more subtle, the more subtle, the more really, you know, the one is. Maybe that's why they're categorized together, just the sense. Because actually, smell and taste are real close, aren't they? But the taste of hamburger is not as much taste as hamburger. But we say the taste of hamburger, but what we mean is the salty taste and the smell of tomato.

[37:29]

Or whatever you want to call it. You can't. There actually is not a taste. We have six tastes, but hamburger's not one of them. So when we say hamburger, we mean taste. Taste is confusing. Taste is subtlety. And then sometimes the touch of the hamburger, it's usually when we taste something that's touching, too. So there's the touch. The taste and the smell all come mixed together. So that is kind of complex sometimes. You get all three of those dolls together. Let them be. So, can you say more? I did. I have two more things I need to talk about. How can we be with each other? We don't have a baby. [...] Exactly.

[38:34]

You knew how already. Then it would be that way for you. Well, so. Very, very, you know, very. Okay. Down to earth. Down to earth. Yeah, that's. Just let what you see be there. Try to have a scene there before the identification. And when there's identification of red, maybe there's something more. So the next step has to be that. That's the difference between this visual thing or this auditory thing. So just be auditory. Yeah, like there's not really a color rep.

[39:37]

But you put color . And also there's not really a color pain, and color anger, and color confusion, and color . But you can know these things. You can sense these things, mentally sense them. All these things are concepts. They're different types of concepts. The concept of different colors is different than the concept of a person, and the concept of judgments and things like that. They're different concepts, when you're aware of them, they're concepts. And we had a question a while ago. The training in mere concept, or mere conception, is the same training. I'm talking about . Anybody else? Yes, I think so. Is it thinking any further?

[40:43]

Not yet. Thinking is... I'll get into that one, because I'm talking about karma. So far I'm just talking about not thinking so much, but just the thought. Thinking has to do with more like the shape of it. Now, if what you're thinking about, if what the object of your awareness is, as you're thinking, I'm talking about just learning the thought as a known, not yet studied or analyzed intentionally. No. No. Conventional designations. which is going on about all these things. One other thing I want to say is, I was talking to someone, and she was talking about seeing a color, like seeing yellow, and how she was saying, you can't get behind the concept of yellow.

[41:49]

When you see yellow, you can't get behind the concept. I said, that's right, you can't get behind it. If you get behind the concept, you wouldn't know it. The point is not to get behind the concept when you see something yellow, to get behind the concept to experience the real yellow, or to get behind the yellow to experience the reality behind it. That's not the point. The point is to realize just that what you've got there is the concept of yellow. If you realize that and let it develop, you get limited. The point is not to get behind the appearance of some reality. find is to realize that your point does not lead up to truth, you want to get liberated. Once you get liberated, you may want to jump over the tools and find out what's going on. But maybe you can't do that. But then, literally, if they were able to do that, they didn't even want to talk about it. Like, the Buddha wouldn't talk about it, you know, in character or reality. He wouldn't talk about it because it doesn't help people.

[42:53]

He said, why don't you just sort of, like, love the empirical reality, even though it's just empirical, even though it's more ultimate truth, and even though it's just an appearance, and even though it's just a concept, even. Why don't you just let it be that? Let it be that. That will liberate you. There's other stuff I don't want to talk about. But we are interested in that. We want to kind of, like, get to the way people find out what they actually are, But the Buddha could never find them. So he dropped that and just worked with how are things actually happening. And the way they're happening is not the way they're happening for you. That's not the way they really are. Because the way it's happening for me is not the way it's happening for you. It's not the way... I'm not really working with the way things really are. I'm working with when things have come to be. It's come to this, has it? For me. That's what I'm working with. That's what Buddha was going to work with.

[43:56]

First of all, he tried, like a lot of other people, to find out what it did to him. He never could find it. He gave up. And he said, listen to this. What you got in the middle there, working with this, has it just come to you? Not that. Yeah. It's crazy, you know? So anyway, we've come to this, right? We ignore what's really happening. We don't want to look at that. So let's deal with what we are looking at. If we place that, we could become liberated from our ignorance. That's all we need. It's almost 8.30 in the night, I suppose. But before, you know, the confusion comes when you're not satisfied with the colors.

[45:17]

So one of the key things you're going to watch is when you see something, you see some color and you hear some sound, notice if there's some unwillingness just to look at it like that. you will often end up with a lot more than that. And then you get more than that. But you lose your channel by not appreciating what you've already got. You will get something more anyway. Things will change when you get something more. So if you look around, you still put together faces and stuff. The question is, you put these faces together after having rejected the colors that you used and looked at. of the unknown thing before you make it into a known thing. You miss the opportunity of the more basic thing to ask. So if you see some colors in any sort of face, and you say it's red, recover at any point and say, OK, mom, what do you have there?

[46:23]

But again, at what point are you going to stop if they're going to look at red face? That's it. Let's just let it be that. It might be more than that. At some point, you have to let it be lost. Let it just be lost. You need to do something else. But if you have trouble, you have trouble, just let it be seen. If you do, then that happens. You need to switch it to the non. Oh, that's more. That's good. But if you don't like seeing, then you see. You get hurt, you get hurt, then you get to the non. So when you move on to the next thing, by always moving forward and never appreciating what's happening on the move, you're not appreciating justice, which means you don't appreciate yourself. Or because you don't appreciate yourself, you don't appreciate them. So this is a practice. Actually, you don't have to appreciate yourself. You're not moving in. This is called, you know, just sitting.

[47:25]

Just, you know, commit. That's what you do. But you know, it's not that hard because we're here to be okay and move on. We always cannot have something wrong. This isn't good enough. Because it's, you know, a little bit more green. Yeah. But we are attending to each one anyway. It's just that we attend to them and normally resist. But the resistance maybe makes it feel like it doesn't have power. It's looking at this. So this isn't just happening to me. I can fight back with no power. Because life should be different. But, you know, it doesn't have power. You don't have to just sit there and watch what happens. You can watch what's different.

[48:27]

Any time. Even if you experience this bombarding left and right, you can whisper more or less of it. Anytime you want. I don't like this. Let's have something different. I wish you were someplace else. I wish you looked different. I wish you had a different look on your face. I wish you were taller. I wish I was taller. I wish I was thinner. I wish I was younger. I wish I was better looking. I wish I was popular. rather than you're sick, you're sick, I'm sick. I'm sick, [...] I'm sick. Really, just let the sick be the sick. You will not identify with the sick. When you don't identify with the sick, you won't locate yourself in the sick. When you don't locate yourself in the sick, you won't be a good person. They'll just be like, just tell me you're sick. Tell me you're sick. You didn't tell me you were sick. You just got liberated from suffering.

[49:28]

You're only liberated from suffering when you're sick. And then because you're liberated, you're kind of irrelevant. Because now you're exhausting yourself. All right, so that's a little class that we had just now. Did you notice it? Now we have a little fashion. Moment by moment, wild moment by moment. See if you can sit there and have no alternative to the moment, no alternative to this smell, to this touch, to this taste, to this smell, to this sound, to this thought. You're going to be there anyway. Why not? Check it out. This is your life. Zen student. I love you.

[50:32]

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