. [...] For Paul usually sits with the walls in the walls. I think so. Then some hand come right down in the middle one to the side, and I'll go around. And Paul, carry her down. Paul's up to the back. He's up to the left of it. Well, he's in a gate with the first options. OK. That's it. Here, if it's the Jeep, it's good. It's good. It's good. Where is the ball in place?

[01:21]

Yeah. It's very lovely. Is that cold right? No, we can't do one more. It's a cold and high-end water. I'll try to do a while. It's like a walk-in. It's a little slow. And then we were able to sit. Let's take a second there with the other student. Okay. I heard that's the instinct. Yeah. Okay. You like that? Yeah, you like that? Yeah. All right. I forgot to check the electric.

[03:16]

I don't know. I don't know. It's just a few pieces. You know, here I am. There's a lot of vegetables inside of this. Oh, yeah, there's a meal. It's supposed to be a lot of vegetables. Left it?

[05:32]

Okay. Yeah. Yeah. Yeah. I don't have to answer.

[09:00]

Service permission. We'll do three bows with the Doshi when they come in. closer to your base.

[23:05]

I think it's better on the right here. It's better on the right. It's on. It's on. It's on. So I have this penetrating and perfect timeout. It is regularly in the matter, the evening of a hundred thousand million dollars. And it is the end of the century to remember and accept. I have been going to chase the truth of those times.

[24:08]

Well, it's great to be there. At the risk of sharing too much information, it turns out that it's a much convenient way to do this. It's a non-resident mistake, where Miss Cunada, Hathamah, And that just, when I get here, throw my rope over the top, and so on and so forth. But the thing that it does is it makes it much more difficult to sit back on. We have at least twice as many pleated garments on it as you did previously, and that's . But anyway. give a talk that's a little bit prompted by a co-on inside the K6 of the Blue Cliff record.

[25:18]

So here's what I thought I'd do to start off. I will recite the co-on. While I'm reciting, it'd be great if everyone could just sit quietly and feel what happens as I recite it and the good news is it's incredibly short so you don't have to respect it much time very well and then if you want when I'm done it would be great if you could at least a few of you speak up and get your impressions and if there are people out in the world online that breaks their Zoom hand, they can do that. And they don't move on from there. So, him knows every day.

[26:23]

He was addressing his own reasons. I'm not talking about before the 50th day. Tell me something about after the 50th day. And as usual, the young man, nobody could answer. So he responded on their behalf. And he said, 50 days. So let me say that. And then it says, I'm not talking about before the 15th day. Tell me something about that for the 15th day. And then, in the end, he answers on every five. He says, whatever comes up for you is just, I can know what he's talking about, and that's fine. Any responses to that? Any thoughts? Anyone else?

[27:39]

Go ahead. I get it. The separating of the bay out of all the days is like separating yourself out of all the people. Very good. You've settled on a talk for a little bit. Yes. Who else? I would be happier if we turned to death, because you're not good on any of that. Well, it really makes me think I've had some really bad days in my life, and so it raises a special point about what were the days.

[28:48]

Yeah, that's right. I think it's safe to say that everyone has bad days, and some people have really, really bad days. And It makes you wonder, what the hell is talking about? There's bad days, some of them are really obvious, and then there's this middle ground, where it's become smart in terms of murder. What's going on there, and what do you call it? So yeah, absolutely. It's worth noting that when Yen Ren said the 15th day,

[30:11]

I think he's talking about a lunar calendar, and it was the 50th day is the following. And so if you think about it that way, then at least conceptually, he might be referring to awakening, right? So maybe he's saying, I'm not talking about before the day you wake up. Tell me something about that after the day you wake up. And then afterwards, you said it's every day. Or maybe it's not there yet. It's possible that both are true. It's like you said as well. Separating out this one day from everything has a certain unit. Well, I'll be surprised to hear that the reason I decided to give this talk this week is that we've just enacted the biggest 15th day of the whole Western calendar 10 years ago.

[31:37]

People make a really big deal out of it and they They do a lot of speaking out before New Year's and after New Year's. I presented at a memorial service last Saturday, which was wonderful. And afterwards there was a reception and there was a tremendous amount of talk among people who had decided that they were going to stay sober for the month of January. And then here they were in this real emotionally charged environment and really felt like they went possible. The other thing that the young man's doing is he's setting up a duality. He's setting up before the 50,

[32:40]

just like before years and after years, just like, as you said, self-enetic, you know, but in the recasting of predicate logic that was written by the staff piece, Spencer Brown, he says you can construct all human logic starting with just the distinctions, the first distinction, which is the distinction between self-enetic, blooms into what whole world exactly. But, you know, Zen, Buddhism in general, and Zen in particular are full of dualism in Zen. You've got Enlightened Anonymous. You've got Big Mind and Convention Mind. You've got things like the Bodhisattvas, or if you've got Buddhist essentially.

[33:47]

And it's worth noting that this is in the context of the Zen distinctions that are in the context of a Mahayana Buddhist school where one of the primary axioms My impression is that all of those dualities, lists, distinctions, categories, and so on, experiential categories, which means that they're not true. From a logical perspective, it means they're not true. which is sobering, and it would be more sobering if we didn't chant it nearly every day, but it's still sobering.

[34:51]

And there's kind of a dodge that has been invented in the context of Buddhist philosophy and also invented in other flows out of those flows if you go to Western philosophy and so on. And I think independent would have been, which means that it's pretty useful, right? But this whole two-truths doctrine, which basically says that there's two truths. There's the provisional convection truth, and then there's the absolute truth. In the Buddhist realm, the absolute truth is inherently ungraspable. Maybe in some Western philosophical or scientific conditions, the absolute truth is not ungraspable and unknowable.

[35:57]

It's just we don't know how to get. But in any case, It's a mistake to think that, at least in any version of the teacher's doctrine, that the two levels of proof, the provisional and the absolute, the one that we think we've got a self, and the one we think there might be. and so on, and the other, right? It's tempting to think that they're both equally true in some way. And while it's true that the notion of a self and the notion of the equal path and the Brutus format that it's in, the category of presenting needs in Brutus, well, those aren't useful from the point of view of thinking about

[37:09]

talking about and so on through his philosophy. The horrible truth about it with a capital H capital T is that the truth from the point of view of the provisional is not true. And how could it be otherwise? How could a human mind really grasp the actual truth about the self, the world, the relationship between the self and the world, et cetera? we live in this world where we build a model of the self and a model of the world that we're based on incredibly standing information and a desire for everything to kind of work out in favor for us.

[38:23]

And then we add them into the world. And it kind of looks okay. But it's fundamentally delusion that that any of that stuff is true at all. It's just our best effort in the moment. And, you know, good for us, but it's still not true. So what was Yan Ren doing anyway, as you said? by pulling out this obviously sketchy and then even a sphere of duality and pointing and saying, hey, I'll talk about what's on one side of it, let's talk about the other side.

[39:32]

A few things he was not saying. He was not saying like, it's a good day, it's at least summer in the world all the time. And he was not saying, every day is a good day if you just look at it right. If you think the right thoughts about it. Or, it's a good day because it's better than somebody else's bed. And he was not saying, especially not saying, if you pull in a whole metaphor for awakening thing, he was especially not saying, it's good that after you wake up, then it's about you know, previously. He was not saying that.

[40:34]

He's pointing at the practice and the mind that inherently and without the slightest shred of effort goes beyond and could end up. And he's doing it in this confusing way, where he uses good day as a marker, just to mess things up even more. This is called falling into the secondary in order to teach people. If you read the climate area, pretty much the whole record they use that a lot.

[41:57]

And that's a recognition that, one, we don't provide clarity. Or another way of saying it is, We're never going to be rid of the mind that draws categories, makes lips, is dualistic, has a bad bit. And fundamentally, why would we want to be rid of it? tremendously useful, richly rewarding, and... we could probably call it a good gift.

[42:59]

And it's also, not paradoxically, but at least somewhat annoyingly, the source of all or something. I mean... How, without it, how could you make, without it, how could you not do it? I mean, she just ran 80 miles an hour, why does it hold that breath for an hour? For sure you need to hold that breath. But we've got categories. And if you would. So why would we want to get there?

[44:00]

the mind and the practice he's pointing at is what we practice in Zaha. And we practice it, the sense of practice there is two. One is, we practice it by doing it a lot. And second of all, we practice it by actually enacting the the opening to this model that isn't really all a concern, that isn't bound up with duality at all. that simultaneous co-advance with our everyday cognition.

[45:25]

When Duggan said, There's no distinction between practice and realization. That's what you said. This practice, this thing we do when we're sitting, that we hopefully do also when we're standing, walking, going down, and hopefully all the rest of the time, except when we're in, you know, I don't think we're mostly, in which case it's not an issue. It's as natural as the day is made, but it also requires this kind of subtle effort. And the practice of it is to just to recognize and learn that subtle effort.

[46:50]

And like all the right effort, it's the effort that tails up to nothing. So I took on this project the ages ago to write it on for every case of Woodworth record and it's not found that well but it's only case sex and the The poem I wrote for this, it's very, it's actually, it's actually a moniker, which means it's a single line that has written works of what it's described. And it's something like Janus and then just a bit of a small, but kind of the answer to all the questions.

[47:53]

Yeah, Genesis, just the day possible, calmly answers all the questions. That's very good. It's not that there aren't questions, and it's not that we don't. than mine, if you want, if you want, conventional, conventional mine, everyday mine, less of current difficulties galore. But then it's solved. Without, it's, you know, when you experience the answer just, So, that might be all I have to say.

[49:03]

Does anybody have any questions? Actually, I wanted to put up this, but I'll say that. Does anybody have any questions? I think I'll bring you up. You mentioned that you don't buy anything. Yeah. And I haven't been practicing that very long. When outside of that, I know you can resist dwelling in rationality to the degree of going out trying to dwell.

[50:10]

It's the nature of not being at mercy of abiding clarity. Yeah. That's a fair one. So I'll tell you a story about that. So a few years ago, I mentioned more than a few years ago now, I was invited to come down and sit the robots in the end of the year. Then I went down and I had this marvelous set of experiences. I was swallowed by a giant fish. It was really a sort of energetic and marvelous experience.

[51:16]

And then I would say some things became there in this moment. And then a year later I was invited to do the same thing. I was down there It was kind of great and I realized that I was really not liking it very much. And it wasn't because it was difficult. It was because it was different and I had this idealized moment, this collection of moments that were by that point now a a barrier to further practice. How does that even work? It's the thing that Suzuki Roshi says is the hard thing about practice.

[52:23]

Everything else is kind of straightforward, but the hard part is not tangling up your humanity, but I'm paraphrasing it. But not tangling up your conventional cognition and your humanity, your practice, which is a thing to do with everything you care about. We tangle up our preferences, our ideas about success, our ideas about who's doing it well, and who is it, and all of us. The request is not to struggle with it and not to try and abolish it, because that's just like trying to become not a human being. The request is to allow this mind that isn't so concerned with that stuff to

[53:29]

rise up and kind of take its natural place in your everyday activity. And in the end, over time, the tension just moves from place to place without effort or barrier. And sometimes there's It's starting to vary, and sometimes it's groping and dark, right? And both of those are equally practice, and fundamentally should be good for those issues. Does that offer? Yeah, okay. It's a really good question. Anyway. I think your answer to this question sort of helped me.

[54:44]

Certainly, it answered a little bit in my question, too. I just had trouble with the words true and false as you used them. Sometimes I think, I mean, if you say, none of this is true, then I have to say, that's false. And if you say, oh, this is false, I say, that's true. And so there's this, all this work constantly, you know, in fact, you're boring. So we brought up with two truths initially. Yes, I have. But it would be a reaction, like you said, it's tempting to hold people. Because now your agenda teaches that we should hold them equal. That they exist, at the same time, constantly.

[55:49]

They are part of thinking I can't deny. If I deny this, It's that I am in peril and everything I do makes a difference here. Being this illusion. How conditions are now. If we get caught thinking this is wrong and the other side is where we belong. Kind of that that's how we justify all sorts of horrible things. Yeah, totally. I mean, that's the most carnitious duality, is this side isn't as bright and this side is wider. It's so horrible that pretty much all of the worst things that people have done of each other have been in the name of that dual.

[56:52]

Because it's so easy when you think you're on the right side to to connect across it. Yeah, I agree. I mean, again, the injunction in my advisor about, you know, no, but Sarah, no, no, is there mostly to act as a pointer to the fact that delusions are inexhaustible, basically.

[57:59]

And it's not because of some failing, because of some human fail. It's just that the whole truth is ungraspable, invisible, and Yeah, and Dougie says the tree can't grasp it. And when you find yourself thinking things like this side is, this side is the good side and the other side is the bad side, the heart sutra is supposed to be your reminder that And that you should be relying on something else, right?

[59:03]

And that something else is essentially continuous practice of staying awake to what's, to the best you can, as best we can recognize it, what's happening right now. Does that help? Yeah. Thanks. Okay, well I just had time for what, for the left scenes, which is that. So, you know. I wrote this poem about the Generous Noon.

[60:07]

Yeah, I'll put that with the sixth piece in the booklet for Fitzgerald. And then my project continued to land. And sometime later, I wrote this as a result of the height on Mount Tam that it was at the exact same time. I felt it climb the mountain by the last light of day, and descend by moonlight, but the moon shot. It took a long time to rise, and then, flight hiding behind a veil of clouds and bursting far suddenly, lighting up the path. Suck my earthly being, so much stumbling along in the dark with my ghost-looking man. Thank you. May our intention yield us and to every place where the true and every star of the Buddha is where the things I am not with us are in the power of the spirit of life.

[61:30]

to lose children's discipleship in this hospital. I had to be able to pay it up for two days a day. The fact that my mother would keep me with discipleship out of the nurse, and my heart would be able to get out of the hospital and get out of the hospital. For the day when there was a school, I had to be able to get his sister out of school. My heart would be able to get out of the hospital. Thank you everybody for coming.

[64:17]

If a few residents can stay behind to help me send back together, that would be great. Thank you so much. So, just filming with this one. So, this is how I move it over. I could have a spoon.

[65:22]

I'll share this. Thank you. Thank you.

[66:26]

So, it's not good, it's not good. It's [...] not good. There's also a Zabaton needs to go here. Thank you.

[67:52]

No, I force you . Thank you. I'll do that.

[69:01]

The last part is that he will not go to this. No, I don't think you're not here. I'm going to. [...] Thank you.

[69:31]

@Transcribed_UNK
@Text_v005
@Score_70.88