in nj
marie

today i'm going to talk about a passage from a sutra called the be more acuity sutra
twenty of you know this text
two aunts
well we all know it better after today's lecture
the my cutie was according to the sutra a householder at the time of the buddha
who turns out to be wiser than all the buddhas great disciples so the sutra is a kind of pee on to the efficacy and primacy of household in life
in our own sitting group the song sanga we chant this sutra in addition to the heart sutra
it's a very interesting sutra it was very popular in china and japan among particularly among lay practitioners of zen teachers at that time
and because it extol the notion that you could live in the world as a householder with a family and a job actually seems like the molecular to as independently wealthy he was kind of an investment banker or something
transcendental generally wise person
the female a cure t is in the same family of sutures as the heart sutra
so the so-called prajna part media or transcendental wisdom
to school and so even though the characters are particularly vivid the the basic teaching is not dissimilar from the heart sutra
however the passage i'm going to read today i find unusually interesting because it attempts to address an answer one of the
biggest core questions of buddhism and of zen which is if as the heart sutra and other sutures teach the nature of the self the nature of other beings and nature of all reality is insubstantial
impermanent
illusory then why should we love each other
this is a passage that addresses that question directly and i think it's very interesting particularly as we in the west are a acclimating to the dharma
if we hear certain teachings in the dharma it may be somewhat misleading it may make us feel as though somehow buddhism is very detached or unworldly or apart from the world and the the speaker the teacher in this passage that i'm going to read as an email i care to himself
self and the person asking him questions is manjushri who is
they call him the prince in this text that he's considered the most talented of all the buddha's disciples and he represents that's statue up there he represents wisdom in buddhism so wisdom is coming to in the the personification of on juicery is coming to be security and asking him think
six so it's the passage is a little bit long and but i'm going to read it entire and then i'm going to talk about some of the salient points of it would i'd like you to do there's various kinds of sutras and texts in buddhism and we have to read them in different ways some tea
time sutures are
evocative are inspirational and they paint pictures of vast celestial realms and various various imaginative things that are going on as a way of teaching the dharma in a world that was pre literate so the imagery is very very strong it's like a painting so it helps people to a
understand things who can't read other sutras are explicit practice sutures so for example there are sutures that teach you mindfulness of breathing this sutra is this particularly this passage is more of a
a transmission sutra in the sense that to really understand it you can understand that exactly intellectually it's talking about something from inside practice so the war practice experience you have the more you can inhabit the sutra from the inside i am
just looking around how many people here are live here residents here
a few
okay
well anyway i'm going to read the suture passage

thereupon mon juicery the crown prince address the lee choppy householder mima security and said sir how should a bodhisattva regard all living beings
we will not care to replied my juicery a bodhisattva should regard all living beings as a wise man regards the reflection of the moon in water or is magicians regard things created by magic he should regard them as being like a face in a mirror like the water of the mirage like the sound of an air
echo like a massive clouds in the sky like the previous moment of a ball of phone like the appearance and disappearance of a bubble of water like the fun of games for one who wishes to die like the perception of color in one blind from birth like a fire burning without
fuel it goes on in this vein as you might imagine i'm not reading all the similes but you get the idea
precisely this non jew street as a bodhisattva who realizes ultimate selflessness consider all beings
now mon juicery via this sutra is you essentially so to part of inhabiting the suture is to put yourself in the questioning mode of my history the embodiment of wisdom
no you as my juicery when you hear this passage
there should be a question arising in your mind a serious question if you just accept this at face value your practice as a little passive this doesn't exactly make a whole lot of sense so immediately
if your practice is alive and vivid you should ask as my juicery asks manjushri then asked further noble sir if a bodhisattva considers all living beings in such a way how does he generate the great love toward them
you see the question is very very vivid because if it's really true as the heart sutra and other key sutures say that
all that we envisage all that we experience in particular other people are
like the sound of an echo like a massive clouds in the sky like the appearance and disappearance of a bubble of water you might think well those things are quite insignificant i shouldn't have any particular feeling about it at all it's all just in substantial but she understands that must not be there
right understanding so he says well how can we love beings
and then vimalakirti begins to reply mon juicery when bodhisattva considers all living beings in such a way he thinks
i'll stop there
so
the bodhisattva considers living beings
and thinks just as i have realized the dharma so should i teach it to living beings thereby he generates the load that is truly a refuge for all living beings the passage goes on extensively from there but i want to stop again and say if you're alert you notice a tremendous shift
in the quality of the discourse bhima cure to is just finished explaining how insubstantial and evanescent beings are and yet when mon juicery asks him how we should generate great love for them for those of you who are scholars the word his mom my tree
my tree and mecha you familiar with the word mehta you've heard the word mehta maha means great so great love my tree or met emma my tree how does he generates a great love for them
and be mama cure to immediately begins to speak
as though we're living beings are exactly real and we should love them so there's a great shift here first of all we we've just heard the beans are completely and substantial but when manjushri queries further suddenly living beings are backs of the speak
manjushri when a bodhisattva considers all living beings in such a way he thinks just as i have the dharma so should i teach it to living beings thereby he generates the love that is truly a refuge for all beings the love that is peaceful because free of grasping love that is not feverish because free of passions
the love that accords with reality because it is a quantum us can all three times the love that is without conflict because free of the violence of the passions
the love that is non dual because it isn't is involved neither with external nor internal the love that is imperturbable because totally ultimate
there's more of it i'm going to read but i'll stop again

living beings are insubstantial like a ball of foam and yet we love them
and treat them as though they are completely real the footnote this has been translated by various great buddhist translators and some of you may have heard of kumar jiva kamaraj g this comment
he is that
living beings have the living being feeling so inside being a living being they feel completely real and so as bodhi ciphers we inhabit that realm we generate the most positive emotion emotion imaginable what this passage is really
here's the stage of practice which we might call emotional transformation or emotional alchemy
and as the passage goes on it becomes more and more evocative and descriptive not just what is the understanding of a buddha but what is the emotional feeling tone of a buddha so this is a clue for us it's a clue that a very important terrain of practice has to do with
our emotional life and generating a purified
sense of openness radical openness and compassion that's very much like passionate love but it's purified in some unusual way so that the next passage is going to vote for us the feeling
in of how a person mature in dharma actually feels rather than thinks so this is a shift from on juicery who is the embodiment of wisdom of understanding to the bodhisattvas love which is much more buff
feeling or emotional quality
when i go on
thereby he generates the love that is from its high resolve unbreakable like a diamond the love that is pure purified and its intrinsic nature to love that is even it's aspirations being equal the to target is love to target to means the buddha to target is love that understands read
reality the buddhist love that causes living beings to awaken from their sleep the love that is spontaneous because it is fully enlightened spontaneously
the love that is enlightenment because it is unity of experience the love that has no presumption because it has eliminated attachment and inversion
the love that is great compassion because it infuses the mahayana with radiance to love that has never exhausted because it acknowledges voidness and selflessness the love that is giving because it bestows the gift of dharma free of the tight fist of a bad teacher
that's a strange passage will come back to that the love that is effort because it takes responsibility for all living beings to love that his wisdom because it causes attainment at the proper time the love that is without formality because it is pure in motivation i haven't read you
oh every thing here for reasons of time but i've read you the ones that i think of the most important this kind of passage
he's the sort of passage where every sentence is a kind of shimmering corn you can't quite understand it intellectually and yet it's talking about something quite real and quite a precious for those who practice
there are various mythological understandings about how this and similar sutures were created but the reality is they were created by human beings like us the whole mahayana literature is the creation of a body we don't know who have of and
animus realized yoga ends in ancient india mostly who have committed into words the innermost quality of their experience and so each of these phrases represents some commentary or teaching about
the emotional transformation of the emotional quality or aspect of a realized person so these are all clues actually not only for ourselves to look at our own life and see what is the quality of our emotional life what is the quality of our feeling for people but also a way to recognize
guys in others in a potential teacher
what quality we are looking for now
somewhere embedded in here are the six para meat is i won't go into detail and a scarily sense but there's a little commentary on each one of them for example beloved that is giving because it bestows the gift of dharma free of the tight fist of a bad teacher is done a power meter the love that is effort
is very apart media and so forth i'm speaking technically for those of you who are familiar with these things but the commentary is rather unusual
it could just save a love that is giving because it bestows gives freely but it has a little teaching inside of it that says the gift of dharma free of the tight fist of the bad teacher so
all of this is meant to provide some clues are some guidelines about the way in which are a whole energy or energy of encountering the world and other people is transformed through practice and in particular
it's turning the conventional notion of the insubstantial quality of things and beings and the notion of emptiness around when it's basically saying he is a realisation of emptiness actually opens you up emotionally
you might think somehow it detaches you were distances you from beans actually it opens you up and makes makes you completely intimate with them
the passage that
acknowledges this specifically are there's a couple here it says

the love that has no presumptions because it has eliminated attachment and aversion attachment and aversion are defilements in ordinary people's minds and when these are cleared up
there's no sense of separation emotionally between ourselves and other people we in a sensor in love with them and on that note i found a passage in one of the lectures of suzuki roshi that specifically addresses this point
he says
in the monastery the most important teaching he is this is japanese bear with me dojo dyson ichi ni
dojo means activity in stillness so basically it means the work of a monastery in zazen dyson he means everybody and ichi ni means one so he translated our activity should be with people the true meaning of it he says his selflessness
then he talks about dogan he said dogan early in the spring would watch the plum coming out in cold winter he gazed at it appreciating its beauty this is a picture detachment
detachment this is the key point detachment he says means to live with people with the beauty of the plum
if you want to appreciate the living flower or the living being you cannot be so much your mind should be instead in a state of selflessness so detachment means to live with people
so often i'm asked what is this detachment thing and buddhism it sounds detached it sounds cool or apart actually detachment in buddhism means just the opposite
he goes on to talk about the plum basically the idea is
the plum flower in winter his opening very slowly and constantly the same time it's dying
and to fully appreciate
essentially love the plum blossom you need to give up your sense of wanting the flower to be beautiful or wanting it to stay are wanting it to be some particular way which is all involved in yourself image of things and just appreciate
the way the flower actually is
so detachment actually means love in it's true sense love as the sutra says
which is
which has eliminated attachment and version so in the case of the plum blossom which is beautiful we have an attachment to its beauty or let's say the plum blossom as a person we have an attachment to it that person being a particular way in the in the opening that comes with seeing the and subs
dan geology of things actually we become emotionally intimate with everything like the plum blossom were able to
you know tears come to our eyes is just so beautiful and it's dying and we can't stop it and there's nothing we can do so
usually love is thought of is being something passionate something we have to struggle against in dharma
but somehow the love is transformed through the realization of dharma the realization of emptiness and it becomes the love this is another important point that is great compassion because it infuses the mine yana with radiance
radiance means just what it says and you radiate
and a teacher mature in dharma radiates
and you can feel it you can see it you can sense it
it's very much like the radiance of falling in love but it's not the ordinary falling in love where we are still involved in attachment in an aversion it's a radiance that is
imperturbable because totally ultimate
so in this radiance than we have the love that is giving because it bestows the gift of dharma free of the tight fist of a bad teacher i don't know about you but for me this little passage kind of jumps out here we are talking about
a very abstract wonderful things and suddenly we hear about the tight fist of a bad teacher this is what to me anyways a clue that there are real human beings behind the authorship of this sutra they're talking about something that they surely must have experienced not once but many times what does it mean the tight fist of a
a bad teacher it's a little clue about first of all it implies that there are bad teachers bad teachers and good teachers and bad teachers seem to have some kind of tight fist
so it's talking about the parliament of giving or done apart mean to in the context of teaching the dharma and
again mon juicery is coming to v mila security is a kind of student and same like here g opened me up about this intractable problem i have which is that my great wisdom which sees through things doesn't understand how i can shift to loving beings because as far as i can see beans aren't exam
actually there at all
and immediately a lot cure he starts to talk about beings just as though they are completely they're not only that but he evokes this quality of loving them
so the mullah cutie is modeling
ah what it means not to be he doesn't have the tight fist of a bad teacher the a tight fist of a bad teacher is referring to teachers other than being like cure tb mean like your tea is this a completely open minded teacher who in this other parts of the sutra it explains that what distinguishes
him from other kinds of teachers as he can go anywhere he goes to to racetracks actually it says he goes to to enlighten gamblers he goes to bars to enlightened drunkards he goes to and he's a businessman among businessman he goes to schools to elucidate and educate the children
he goes to hospitals to care for the sick he goes everywhere so like cure t embodies that level of practice were not only are you unhindered in where you can go and what you can do but there's a kind of radiance that comes off of you so that radiance itself
it infuses the mahayana with radiance without the radiance the mahayana is something rather dry
it's kind of implying here that my juicer he is a little dry and as understanding he's not opened up emotionally he doesn't radiate in the way that vimalakirti clearly does so there's something about this radiance about opening the tight fist and opening yourself up as
essentially what it means is that
your emotional life which for most of us is involved with history with childhood with trauma with likes and dislikes with fears with all sorts of things that we live with that all gets alchemically turned around and it's still there but
yeah it's imperturbable and completely radiant and open so this this passage in the sutra is trying to describe something it's very difficult to put into words it's a kind of pawn it's like a love song and of shakespeare or something you know you read it the law
language is beautiful
but you realize he's in love with someone you know and what he's really trying to talk about is this indescribable feeling that he has so this whole passages to explain the booty cycles love and the way that shakespeare explains his love for whoever it might be he seemed to be in love with a lot of people so there's different so
sonnets for that
there's a couple of other passengers that i think of very interesting the love that is effort because it takes responsibility for all living beings it's not just a matter of being a radiant beings and wandering around radiating
there's a responsibility that comes with this you know you're in love with beings and just like being in love with any one when you're in love with someone you want to take care of them you want to support them you want to be there for them so it's a responsibility and so part of the quality of this love as it turns into
effort you you have a sense that you can't relax that there's some way you have to be out there in the world taking care of the people you love who essentially as everybody so you know those of you who are familiar with christian theology will will get a sense that what's being talked about here is the day
difference between arrows an aga pay you know arrow arrows essential love haga pay is a kind of purified spiritual love and this is very roughly something like that except that here the aga pay or the or the purified love is emanating
from the basic understanding of in substantially which is the fundamental teaching of the buddha that self is evanescent impermanent like the plum blossom and so as everyone else's in the commentary the cuckoo kumara jiva has here he says that
in this in this quite interesting shocking moment where beaming lockyer to turns and begins to talk after he's essentially dismissed beings as like balls of phone you're all boss phone he immediately turns around and begins to speak about how much he loves beings as though they are completely solid
kamar jiva says what living beings means here
where he talks about loving living beings is that living beings have the living being feeling that's what he says we all have the living being feeling we have the sense of being alive and the body sad for
re-enters that space for the benefit of beings because we think we really exist female security is willing to go along with that he says okay fine you really exist and i love you completely and i want to teach you about the dharma i want to open you up like i'm opened up
so
it's still a little unclear what the tight fist of a bad teacher is but maybe it's referring to my juicery a little bit in a very subtle way that my juicery is little bit tight fisted in his feeling he's a little bit too much involved with the emptiness side
and not
opened up like in another passage in the melodic here t another monk who always tends to be the butt of the joke in the mahayana sherry putra
is sitting there with female acuity and a goddess rains flowers down from heaven and the flowers stick to share coutries monk's robe and he's
upset about it he tries to get them off and be more security the flowers just bounce right off at him and sharing putra says we will like cure t these flowers are sticking to my robe why they don't stick to you so this is kind of that feeling that sharp putra is still involved in some
sense of being a monk maybe a little tight fisted he has a sense of boundary about where he feels his practice is illegal activities has no boundary to his practice at all so he can go anywhere do anything the flowers don't stick to him so if you read this suture from the outside you think this
it's about some people even like cuir de mon juicery shari putra if you read it from the inside these are all about you these are all about me these characters are
who like puppet shows inside our mind
the each evoke different aspects or potentialities or qualities of the human being this is reading the suture from the inside and why i say that this is a kind of transmission sutra because to really understand it you have to be inside of it you have to inhabit the characters you have to inhabit the drama
completely
the love that is without formality because it is pure in motivation

it was interesting being a student of suzuki roshi
so much of his way of teaching
was
spontaneous and in the situation
ah he wasn't
he wasn't a brilliant scholar or his english wasn't so good pretty good it's good as it needed to be
but

the love that his wisdom because it causes attainment at the proper time
this proper time is a very important point the literature and oral tradition of sin is full of descriptions of the quote proper time
suzuki roshi would often
just be with us and watch us for a long time and suddenly when you least expected it he would do a little something and if you are alert you'd realize he was trying to teach us something
i'll tell you a somewhat embarrassing story about myself
it's been thirty years so i've gotten over my embarrassment
i was the attendant
when suzuki roshi met a very important figurines and center another roshi from japan who was kind of
and being difficult shall we say and so it was him to roche's in me in a cabin so i was you know
very
i want to didn't want to make a mistake i wanted to be really on for this great huge moment they were very relaxed in fact most of the time they talked about the weather which amazed me
it's one of the ways i realized that japanese don't talk about anything important using words they don't communicate important things with words it's all done non-verbally so this the weather stuff was a way to just pass the time while the real communication was happening but i didn't know that at the time so they were sitting there saying a cold yes very cold cold
the than last year and
i i had in addition to the t i had served them olives nice islands
and we all ate our olives and i ate some olives to and
in the middle of the conversation suzuki roshi was talking to this other roshi about the weather he reached out without looking picked up one of my olives and put it in his mouth
and i suddenly realized that i hadn't eaten the whole olive there was some all meat left on the olive and he noticed it in the midst of this supposedly very important thing he was kind enough he cared about me enough to want to
point out something to me i i have a kind of careless temperament it's always been my way and he knew that he just you know after thirty years i still remember the feeling it's like having an iron ball stuck down your throat you know
he's eating my olive and i'm thinking oh i just had the flu i'm going to kill him
and that he was very common and he would do stuff like that all the time
this see you know you can't say about him and i don't mean to idolize him too much he was just my teacher so i'm telling you a story but
he was always only alert for things like that and he would do things that people remember you tell me after years and years and years they remember some little thing this is the open hand not the tight fist the open hand is always
interested in the living beings you're walking through time and space and living beings are like plum blossoms that they open and close in time and space and you see them you watch them and he says he didn't quoted but he says later on in his teaching you should be prepared for the disk
appointment when the plum blossom falls we should have that quality
there is in the midst of this love a real strictness to we can't be casual about this this is a very serious business but if we take it too seriously then we become tight fisted
and we lose that sense of radiance which is critical to the transformation of
the realization of insubstantial ability to the living out of insubstantial city we live it out in a kind of
without formality you know it was not as though i came in formal doak son and did my three bows and sat down in full lotus and faced my teacher and then he ate my olive you know that wouldn't actually have worked
if he'd said i'm now going to eat your all of which you were careless about it would have been a much less potent teaching you you follow what i'm saying the whole quality that made it valuable was that
ah he was with me in a situation where i wasn't even with him i was all involved with making the tea
ed brown who i know to teach us here from time to time
tells a story in one of his books about out there was a beautiful rock at tassajara in front of the office everybody loved it it was a great rock and people sat on it and all that and it didn't have a stepping stone for his cabin so it's kind of awkward to get into his cabin and
one day he went to his cabin and the the beautiful office still and that everybody loved was right there as a stepping stone for his cabin and he found out the suzuki roshi had ordered it move there
and when he talked to him about it he said oh well
i say you needed a stone and ed was embarrassed he said well that's the that's the office to everybody loves that stone and suzuki roshi said oh we'll get another stone i wanted you to have this stone so it's that quality of even noticing you think how cared for how loved it and he expressed it in the book
out how cared for he felt at that moment that the thing that mattered was taking care of it was was being there for ed not the stone which everybody was attached to you and wanted it to be at the office wicked another stone another pawn blossom you know the plum blossom of the dead was
the right in front of
the teacher and so the teacher
moved without formality it wasn't so there was a big ceremony to move the rock with lots of it just moved iraq so this quality of
i'm coming back to the text now
the love that his wisdom because it causes attainment at the proper time
what does this mean attainment at the proper time is that there's some proper time for attainment well to some extent it's true the zen stories that you read the enlightenment stories the corn stories are proper time stories and unless you understand the context you can miss the importance of that these
stories are remembered because they are the combination of maybe twenty years of a relationship
one of the famous ones is about yeah kojo and a wild geese
basco and how could you i'm sorry i i get the characters wrong forgive me my memories going but i believe it was yaka kojo the student of bosco and they were standing there and some geese flew over and buses and what are they and yeah said they're wild geese bassett said
where have they gone and how could you said they flung away in bus reached out and grabbed his nose twisted it he said they've been here from the very first and this is jaco joe's enlightenment story well
it all sounds very wonderful you know but actually it's it's like two people that have been married for a long time
and bustle knows yaka geo yeah cujo knows bosco and there's some moment
where
there's an opportune time the teacher and student know each other very well and something can happen in that moment
but the commentary says
it causes attainment it's a proper time because it is always opportunity
it is always opportune every moment is the is the proper time
but sometimes we can't see it that's the only point
trump or and pj whom many of you may know as one of the founding he was in the tibetan tradition one of the founding teachers very close to suzuki roshi
had a wonderful way with language in one of his terms
was
self secret

dharma is a self secret there aren't actually any secrets except for the tight fist of a bad teacher who evokes a quality that he has something that you don't have nothing is secret it's all completely open to you right now the problem is we create the sikh
crit
through our attachment through our lack of being able to see through things are inability to open up so practically speaking
but it's not a secret because it's a secret it's because it's a secret because you make it a secret it's a self secret it's a very interesting turn of phrase i don't know if it's a technical term and tibetan buddhism that he translator if you made it up but it's i think i'm very accurate
term to describe what's going on particularly in this sutra in a sense the love of a bodhisattva first is kind of a self secret to mon juicery in this passage on just he doesn't quite get it because it's not something you can get it's something you have to open up to to feel and
ah
oh
it was one of their passage i wanted to point out
the love that is spontaneous because it is fully enlightened spontaneously this is again this quality of it's always available
the geese fly over every day
but it's only at the moment that the story recounts that it opens up for ya kojo or these stories are always about us so shocking in this case is you or me the point at which it opens up his the point is the opportune moment which is always there every day there are geese everyday there
they are flying by but when do we see it when do we notice it when we notice it we realize as boss says they've always been there where we then
so
i think the key point just to summarize and up the key point of this sutra passage is too
help us remember that
in the end practice really isn't about us
if we own practice or think that it's something this is the this is the meaning real meaning of as it says in the heart sutra know attainment
the notion of attainment means there's something we're going to get we're going to be different
we're going to be enlightened or something
ah
this is a narrow understanding it's not the understanding that your is talking about
there's nothing to get
ah
it's a self secret there's no secret it's just a self secret
you know kids have a certain age like to play a game where they put something over their head and think they're invisible
those of you kids no additionally put it something over their head they say you can't see me you can't see me well actually course you can see them it's just they can't see you so it's something like that you know we walk around with the bag on her head and we think that there's somebody out there who can see
ah and we were desperate to find that out sometimes we are desperate and you know all it's really required is to take the thing off of our head and you realize you can see perfectly well you just had a bag over your head you know
children in a sense are very wise but they're not mature so their wisdom doesn't necessarily go anywhere this is the unfortunate thing when we're old enough for it to go somewhere we forget
how easy it is really the there are some modern zen teachers as one in particular that i read it's one of the commentaries and the moon kind of keeps talking about the child samadi the child as samadi have a child children are naturally radiant a children
in a sense i have a lot of these qualities but it's it can't be called wisdom because children are not fully apprised of how things are children don't
children don't suffer in the way that we do
so i suppose one rough way you could talk about what dharma is as dharmas a way to become a child and adult body with an adult's mine and your opened up with love that
is without conflict because free of the violence of the passions the love that is non dual because it is involved neither with the external nor the internal you probably read a lot about the non dual it's the new buzzword in dharma not non tool non dual
it sounds like some kind of car turn in only non dual carburetors something non dual it doesn't mean anything
no
until you're inside it and then it doesn't mean anything so it doesn't mean anything completely it's not something that can help you but if we hear that it's not involved with the external or the internal it's more of a clue
when our ordinary state of consciousness we think that i'm
and so my love for you is is channeled through this quality that there's an internal and external so there's some conditioned quality to my love if i don't like the way it goes i might take it away
the love that is non dual isn't involved anymore in a sense that i'm here and you are there
so instead of and this is my final point instead of all of this ah a text about beans are ah
a moon and water or magic show facing the mirror the water been a raj cetera et etc and instead of thinking of that is a kind of sadness or a kind of put down of living beings it's the opposite it's an embrace man of living beings in there
true quality of how how we actually exist together
so
in the end
i think the main point of this passage is that my juicer his wisdom is good but until it's opened up emotionally with the my tree the great love of the bodhisattva that be luckier to e-books there's something in complete about it there's something not quite
finished and it's only when you have this kind of sparkling care for being that you can seize the opportune moment are in your relationships with other people and then the dharma becomes alive not as something to understand
but as something to live and you live it wherever you go and the radiance that it speaks of
he isn't something that you put on or something that you ha
turn on it's something that you are and you yourself may not even notice it dogan says don't think that you'll always notice your own enlightenment
the best kind of radiance the kind that is most effective in helping beans is one that just is there like a candle or like a lamp it just shines of its own nature there's no need for any effort so i realized that this lecturing on a suture this way in one hour
our is maybe a little bit of a push i hope i've managed to bring out the essence of it without being too technical
this kind of sutra is is pretty technical and to really understand it in detail you have to go through sentence by sentence passage by passage but at the same time you know
zen in particular has the teaching that we don't rely on the scriptures so the best way to understand what's said here is to practice is to sit and then it all comes from inside so these are the mumbai wins of people
trying to share something about their practice and
we shouldn't think that somehow by scrupulously steadiness over and over we're going to get it you know it's best to get it first and then read it and then it becomes more clear so
you know dogan was asked early in his career should we study coins should we study the sutras and he said well i used to do that that's good but in the end it doesn't know
and suzuki roshi said the same thing he he used to come up and give lecture and he'd start out by saying well
whatever i say it's not going to help you so
but i i know i'm supposed to give a lecture now so i will and of course it was very helpful but typically when he would talk about a text like this he wasn't as disciplined as i'm trying to be he would he would read the he would read the first sentence
mon juicery the crown prince and then he put it down the whole lecture would be about birds or something
and he said that he would study very hard before a lecture was teacher told him how was very important to make that effort but he his lectures weren't ever about the text they were about practice itself and he was always pointing us back to the reality that in xin unlike other buddhist schools
hell the sutures from inside our own body and mind we don't
read the sutures from the outside this is the key point
because if we read the suture from the outside it's a self secret the bags over i had so actually we can't really see anything the best ways to set the sutra side it's good to study and it's good to be inspired particularly if we pay close attention to the precise way that the suture being
told but in the end it's somebody else's wisdom not your own and the best way is to study it respected put it down and go back to your cushion where the real work happens and the real penetration and real opening that will make you realize that you
you are a buddha you've always been a buddha you always will be a buddha just like upon blossom opening up and closing down and a falling off
this is the anyway the zen way to understand this kind of text so i apologize if i've been a little bit too technical
using too many technical terms but i think now most of you know the term my tree or netent's so this is actually a very specifically about the relationship between a junior or emptiness and mehta or love
and it's clear that the to are not just closely related they really amount to the same thing in the end
so thank you for your attention i'll be happy to answer your questions later on when when the time comes thanks