So this next section of the passage is maybe the most difficult section because Dogen goes back for it. Just to remind you, last week we started talking about the koan on page 3. And it's probably a good idea to start with that. The Great Master Seppo said, To experience our real selves, it's the same as facing the eternal realm. Whenever a few of us meet each other, we get chances. Or if all of a sudden, a clear mirror appears behind us, and right there in front of us, whenever we stare at it, it intersects.

[01:08]

Yeah. So we kind of went through the first half of the call, let's start. and we talk about the necessity for human peace and treating humans as we are treating each other as we are treating ourselves as we are treating earth worship and what So we stopped right about the point on page four in the middle where it says, according to popular legend,

[02:34]

These three mirrors are transmitted together directly from the gods as their representatives. They were made from highly polished copper in accordance with the Indian principle. These mirrors express the time as it comes. Whether past or present, the present expresses the present. And if it's past, it expresses the past. Such mirrors are eternal mirrors. I want to come back to this issue of the present is the present, the past is the past, a little later on, because the issue of the eternal has come up again. Earlier in the passage, we talked about how the past does not turn into the future, into danger or harm. Spring is not eternal, it's a summer.

[03:38]

Spring is not the beginning of summer. Summer is not the end of spring. Each is completely within itself. And eternity is not that. Once again, once again, once again, once again, A complete use of it is totally a use of God itself. But on a more complicated perspective, it's not so easy to live your life with the past being trapped in the present.

[04:41]

Well, most of us have. Oh, I'm over that. I dealt with that. I resolved that. Over the last year or two, I feel much better. But they reappeared before us. What would it be like to go back to the past in the past? And in fact, the past is the past. And it can only appear in the present as the present. And we recreated the present. Sure. Yeah. I don't want to get too addressed here, but we think of memory as something that we, like a thing inside us, like a trace in our brain, which we tend to bring out.

[06:04]

I remember it, but the metaphor that I've come across in neuropsychology is that memory is more like a script or a play that you perform in order to unite. And it has to be performed in order to be there. And one line leads to another. It's actually a good example. It's a very good example. In terms of its not being there, I'd like to come back to that. One of the more confusing parts in this section has to do with not knowing who we are.

[07:19]

But right now, we sort of are making a transition here from eternal to clear bearer. And we ended with the idea of the importance of immediate experience. I managed to make the table very wet last night. It's a direct experience. We're here. If you think about it secondarily. Directly and immediately, here we are.

[08:25]

That's right. But then, you're there, but here, who's reflecting who? Where is here? When is there? And this is the point of this paragraph when you say, when a foreigner comes, a foreigner is deflected. It's not the concept of a foreigner. A foreigner is just a word. Oh, well, you're from Texas, or you're a foreigner. But Nobody's from Texas. Texas is a myth. It's a concept. If you walk where there's no line on it, which says Texas. And so how can anyone be a Texan? They're just themselves at this moment.

[09:30]

So it's a specific person who's going to inform us or an Indian, or an African-American, or a Jew. You might have some concepts about it which might guide you in a certain direction. But each person is unique. Just like everybody else. So, I'd like to pick up on that. We should study Genshin's question. If all of a sudden a clear mirror appears, what happens? In a way, before we talk about all of a sudden, it has to do with the eternal mirror.

[10:36]

A clear mirror appears. What does clear mean? And he says, in these words, the coming, so here, he's saying it's coming. In these words, the coming is not necessarily restricted to a foreigner or a Chinaman. It's just a clear mirror which can never be realized as a foreigner or a Chinaman. Though a clear mirror of coming is a clear mirror of coming, it never makes a reality. So there's no duality. The eternal mirror is still the eternal mirror, and the clear mirror is still the clear mirror. Both Seppo and Gensho's teachings certify this, both the eternal mirror and the mirror. We should study this as the Buddhist truth of form and emptiness.

[11:38]

We should recognize Gensho's pleasant talk of the clear mirror coming as state and freedom. then we should recognize it is brilliant in all aspects. I hope I've clarified this to you. Other graduations? Okay. So Gensha steps out and asks, this is where we should study Gensha's question, which is vishidyamatri, which means that we should study Gensha's question.

[13:25]

And she says, Gensha steps out and asks, what if suddenly it needs to come into the real world? What might be the scale of the expression of the word fear, in which word it is coming, is not necessarily that of a formula or of a chain. This is the pyramid which Henschel says can never be realized as a formula or as a chain. And instead of a clear mirror coming and [...] a

[14:36]

One way of looking at it is you can think of the corner being a When you say you're a foreigner, when you're a native, that means they're different, right? The river is different from the internal one. later on in the classical, it's going to get confusing as to whether the commuter and the engineer are the same or different.

[15:48]

And one of the fundamental descriptions of Zen practice is leaving the commuter as a man-eater. That's what's happening throughout this whole succeeding section. And if you try and get stuck on one side too much, you're going to get very confused. It's a little like... Practice and Enlightenment? Yes. Yes. Right. It's like... You can think of practice as form and enlightenment as emptiness. Now, it gets tricky in that it goes down to five realms. First realm, form is emptiness.

[16:52]

Second realm, emptiness is form. But then you go on, that which is form is emptiness, that which is emptiness is form. Form is form, and emptiness is emptiness. Another way of looking at it, oh it's good to go back to the Gen-K, come on, what is that? And if you remember the very beginning... As all things are buddhadharma, there is delusion and realization, practice, birth and death, buddhas and sentient beings. As the myriad things are without the divine itself, there is no delusion, no realization, no buddha, no sentient beings, no birth and death.

[17:56]

So he says one thing in one paragraph, another thing in the next paragraph the buddha way is basically leaving clearer than many in the world thus there are earth and death delusion and realization essentially within buddhism and then the churning phrase getting attachment blossoms all in a version which is a Direct it from practice. Don't push anything away. Don't hold on to anything. You won't be falling. Yes. That's right.

[18:59]

But part of not holding on to anything or pushing things away, is pushing things away and holding on to things. We say we should not be attached even to the practice. When alone with others, So you can't be attached to non-attachment. But if you're not attached to non-attachment, there are is. And where you are, it's free. Which is why we wind up The Theory of Error committee is complete freedom, brilliant in all aspects. Therefore, if someone comes to accept and welcome you with complete freedom, this is really the crucial drawing here.

[20:23]

It's welcoming. Well, if Andrea went on a break, is she Andrea or someone? And the answer to that, of course, is she can only be someone by the name of Andrea. There's no other way to manifest the truth except through your truth, which is your life. It is.

[21:26]

That's right. And they're all different. That's right. That's right. Exactly. Are they in chambers? In chambers. Yes, that's what this is all about here. But don't get stuck in the clear mirror and eternal mirror.

[22:28]

This is basically about how we relate to each other. If you get stuck in the mirrors, it'll just be abstract. of hinting at what is true of the form of slashing the penis. That's right. Let's just take the next paragraph. It says, are the clear of the clear mirror and eternal of the eternal mirror the same, or are they different? Is there eternity in the clear mirror? Is there clarity in the eternal mirror? We must realize the words eternal mirror do not necessarily imply clear. They're not necessarily the same. But he says, the important point is, I am like that, and you are also like that.

[23:56]

This is the principle of treating human beings as a bird. When I relate to Eric. I have to relate to you both as a whole human race, rocks, trees, water running, a whole thing. And as this very specific, unique person. And if I miss either side of it, So, you might want to think of the eternal mirror as emptiness, as this complete unity with all beings.

[25:22]

And the clear area is, hey, Eric is clearly Eric. You know? If you know Eric, you'll know that, and you see him walking from a hundred yards away from the back, and you don't know who it is, you'll say, oh, that's Eric. You'll recognize him by his walk. Because we're completely ourselves in everything we do. I am so-and-so, I'm from Upland, and I said, Oh, I'm glad. Oh, I'm glad. It's a great way of putting it. It's just like, this is sad.

[26:25]

I don't know. You know, if I were, like, not out of it, you know what I mean? They already did it. And what can you do for me? You know? But it's just the sound that comes with it. I think they recognize it. They hear it. Like an accent. No, I just like the play of the sound. Right. Suddenly, I mean, just the sound all the way has its own reality to it and doesn't signify anything other than itself. Right, right. It's really interesting.

[27:26]

Saying a word to it, and you say [...] it, and eventually it sort of loses its connotation, and it just becomes itself. That's sort of what we do with sausage. We hack ourselves, hack ourselves, hack ourselves, hack ourselves. There it goes. It's all gone. We burn ourselves off. by being ourselves. We're not on love. [...] We Yeah, it's just like some expression of chair, but can we start asking more questions? The chair is the whole universe.

[28:33]

The chair is your original self. What happened again? I didn't get Jumper's name. He named something. I just didn't name it. A series of associations. An ancestral master's question, he says, for the place God, we should call it the eternal mirror. This is kind of nice, because you remember back in the 80s when you were talking about, wow, can he polish something? No mirror, no vision. So here we are polishing each other. I wish to ask, is there polishing mirror? What do you say?

[29:33]

Our practicing study was complete with the teachings of all the gurus and all the ancestors. Each and all. Our first vow is that I vow, beings are numberless, I vow to save them, and I want to work out a story for them, and I re-translate it into myself. Beings are numberless. My vow is touching all that are in need. When we say one person for one moment, we say all of a sudden. It's a dangerous question, simple question.

[30:52]

Whatever is there will be hidden. The meaning of this is that what it is, the pre-emergent moment, both the Chinese and the foreigners are in the business of one system. That the foreigner, in return of the authority, I mean, it clearly doesn't include the external power. So why should they have both be in the same system? So, we talked about how the masked side doesn't hinder the white cloud, and the white cloud is what hinders the masked side. And previously we said the eternal mirror doesn't hinder the border. The Chinese say the eternal mirror. So if Mustang's hindering anything, how far should they both be able to go?

[31:57]

And his answer is, clear and eternal mirrors subsume each other. And I should go back to the previous question, because that was my way of trying to get to it. Is he saying that you can only look at one person? When the clearer you are at this, It absorbs the eternal matter, so that both disappear and form. Nishijima processes things, especially in the case of the eternal matter.

[33:03]

When the foreigner comes, the foreigner appears. And as he tries to appear, the coming of the clear mirror is naturally the coming of the clear mirror itself. Therefore, the foreigner, in trying to reflect it in the eternal mirror, are both invisible objects. It's good that I'm getting clearer. Yes. When the clear mirror comes, which clears itself even of reflection. When there's no reflection, it's like, what happens when a mirror faces a mirror?

[34:08]

What's there? It's not something you can observe. And because it's not something you can observe, it's actually not something you can understand. In other words, you can't think about it. I don't know if two people can see that way, because everyone is in the mirror.

[35:16]

So, on the one hand, when you and I meet, as I present eternal miracle to you, I show you yourself. as whatever appears is reflected. You know, if you can focus on what sometimes it feels like. Oh, wow. Here I am. I mean, you're just aware of every little quirk of yourself as you get thrown back on yourself. So that's the eternal mirror. Whatever appears to be quite important comes from the eternal mirror. But at the same time, it's a different face, but at the same time, I present a clear mirror to you.

[36:18]

And in the clear mirror, there's no... You can't hold the function. How can it show you yourself when you and I are the same? It's just, we meet each other and there's this absolute joint participation. which is what we are. It happens despite us. I'm getting a little caught up in distinguishing what we're talking about here.

[37:24]

We say eternal mirror, emptiness, clear view, and sharpness and distinction. You could say that, but it'll confuse you. If you try and pin one down to one side, in this next paragraph, according to Steckel's explanation, the eternal mirror is one face, and the clear mirror one face. But the moment the true clear mirror emerges, it does not hinder the forehead, and the time may reflect the eternal mirror. The commentary on this in Nishiyama, Anishchima thought, says, so both masters, or each master affirms both sides. I don't want to belabor this, but I do want to go on to the next section.

[38:45]

And we can make some of these views if OK. But I think this next paragraph, separate teaching, whatever appears to be reflected does not say that the corridor and the terminal come and appear on the terminal, in the terminal, on the front, or back, inside, or outside. It's kind of interesting when you think of the mirror. If you think of the reflection as the moment, the moment of the foreigners and Chinese coming and appealing, it's the eternal mirrors coming and reflecting in this moment of meeting, which all seem like it's all The Nishiyama translation ends this paragraph by saying, this is most beautiful.

[40:03]

And I am being somewhat liberal here in my translating. To insist that even when the foreigner and the Chinaman are both invisible, the mirror will remain is to be blind to appearance. But we must be aware that we do not know the meaning of the reflection of appearance. We do not know the meaning of the reflection of appearance. Now, one of the problems that we may be attempting here To the extent that we think of determiner or plumer as a thing, we are better ready to do it. How do you do it?

[41:04]

Reflections. I mean, every thing is, in a certain sense, illusion. Even if we call it a thing. see it as a thing, but we're restricting it to a subset of itself. So every thing is a reflection of our true world. Right? We as a human reflect on you, not your minds, So, everything is a reflection of mind. In which case, the reflections in the mirror are reflections of reflections.

[42:09]

It's sort of like, when I look at you, I see you looking at me looking at you. And you can just keep going back, [...] back. So here we know we have appearance. Here you are. I see you. I see you. That's the truth. And since I see you, you feel, see, and recognize yourself. We need other people to see us. At the same time, it's a total illusion. So when you see yourself exhausted, you see good.

[43:35]

When we see each other, The world breaks apart. We actualize ourselves. Something opens. Just the feeling of it. Something opens. And it's different from the feeling of, oh, I love you. You love me. We really get along together, which is wonderful and real. But there's another something which happens, where it's just, wow, the world's very big. So this is

[44:41]

why, in its next section, I think it's better to treat this, don't try and stop at one paragraph, which is to keep on going. And Gansher says, I doubt that. He says, both will be hidden. What's that one's name? This is what we're trying to understand. And Gansher said, uh-uh. Seckler says, what's your view? Actually, Fogelman doesn't comment about that very much. That's a very interesting question about Seckler. Both disappear. Seppo says, you know, both disappear. And then he says, what's your view? You haven't disappeared. And Gensho replies, please ask me a question. And Dogen says, it wasn't passed idly over Gensho's words. And they, please ask me a question. It's just a question. Seppo and Gensho have thrown themselves into the moment. Please ask me the question, it's the same as, see me, I see you, or let's play hide and seek.

[45:56]

That's what we do our whole lives, we play hide and seek with each other. There's a novel, it's a civic story, I don't know what this is really about. I like this story, so I'll tell it. The rabbi was caught with a small child crying in the house, and the rabbi says, I want you to remember him. And the little boy says, I received him, I received him. And we were playing hide and seek, and I went in, And nobody looked for me. And the rabbi says, God feels the same way. God hides, and nobody seeks. So this is a very wonderful game of hide and seek.

[47:07]

It's a continuing question back and forth. Intimate. Intimate. This is the key word here. This is intimate understanding. Only understanding might be intimate with the table, cup, and our friends, and so on. It sounded wonderful, pretty sure. You know, we say Buddha, Dharma, Sangha. On a certain level, they're all the same thing. None of them can exist without the other. And the usual way of thinking is, No meaning.

[48:17]

No where is it. No who is it. No truth. That's exactly it. No real conception. So they throw themselves into the moment. When someone requests the Master's question, it may be that someone inethical has already understood Precisely the state in which the question is asked. And while the state of the questioner is already thundering, there is no place to escape.

[49:22]

No place to hide. It's like Zazen. Zazen construction. In Zazen, basically, we say to the master, Please ask me the question. What do you do when you're sick, is that so? Master. Yes. Wake up. OK. Don't be deceived. All right, all right, all right. Very good practice. So requesting the Master's question is very intimate.

[50:28]

But to answer his question, Seppl said, all of a sudden a blue mirror appears. What happens? It's not just a question, though. Okay, I'll repeat the question. That is Sepulchre manifesting himself as questioner, rather than answerer, another face. And so the question is one eternal mirror in which teacher and disciple are answering together. The questions we have. Let us realize ourselves together with each other.

[51:35]

That's right. Yes, exactly, exactly. Yes. Great. Great. And in fact, so when a clear mirror appears, what happens? It breaks into hundreds of pieces. There goes the eggshell. 100,000 myriad of pieces. So this clear mirror, which at first we think, oh, so clear, everything disappears, breaks into hundreds of pieces. And studying the pieces is itself that we are learning. It's crucial. In every single moment we encounter it is a piece of the rhythm. Yeah, I can get one of these, which I would love.

[52:51]

That's so wonderful. Oh, yeah, pieces. It's OK. Of course, I don't know about you folks, but there are many times I do. Oh, yeah. Right. OK. And very important advice, if we try to grab the clear mirror, it will certainly break the pieces. And breaking the pieces itself would be a mistake. Do not take the narrow pieces. Formerly, there was a moment of not yet being accepted, basically, and that afterwards, this moment of not being accepted, basically, is simply great. These pieces are nothing but pieces, a solitary state.

[54:06]

This being so, does this mention the hundreds of good things that are described in the eternal mirror or that are described in the clear mirror? Well, questioning it, we're not just talking about the eternal mirror or the clear mirror. Even when we've been able to ask about eternal mirrors, clear mirrors, we've discussed pictures where maybe what's manifesting itself before us Now, this book, as only sand, pebbles, fences, and walls, has become the tip of the tongue, smashed into hundreds of bits and pieces. What are words but hundreds of bits and pieces? What is the nature of these pieces? What form this smashing table? Eternal objects. It was wonderful.

[55:25]

It's just wonderful. So we go from eternal to death. could do in space. This group of monkeys. This next session is very funny. So, there's cosmic consciousness. And then Seppo is walking along with Sancho and says, Oh, look at those monkeys! Each one of those is back with one eternal river, and each of them is carrying an eternal river on its back. I want to study this. Walk with the monkeys, that's what we really like.

[56:26]

Each is back with one eternal river. That it backs each individual monkey doesn't mean there are big mirrors and small mirrors for the individual. There's one internal mirror. As to the meaning of fact, for example, we say a painted image of Buddha is fact. He's basically given a, he's playing around with the word. which is on the back of the locus is the eternal mirror. What kind of paste could have been used? What paste is the eternal mirror to us? We don't appear in the mirror or on the mirror. The mirror does not appear in us or on us.

[57:30]

Why are we talking about this? Try answering this, he says. You don't want to see the exhibit. OK, try answering this one. If what's on the back of the monkey is the eternal mirror, what's on the back of the eternal mirror? A monkey? And he says, the back of the eternal mirror is backed with the eternal mirror. The backs of monkeys are backed with monkeys. What are we talking about? Is it a monkey or an eternal mirror? What can we say? Are we monkeys or are we not monkeys? Can we ask someone whether we are monkeys is beyond our knowledge and beyond the knowledge of others. Being ourselves is beyond intellectual understanding. I think one way of approaching this is just to say, so here's Douglas Nash. Just in short.

[58:38]

Yes. I can sort of read it and absorb it without getting disturbed. figure out actual history. It breaks into 100 pieces, actually. But then at the same time, there's an insight here, because I couldn't generate these metaphors, symbols that he's generating. So there's the silent truth of poetry, to read it. And there's the concrete truth of words and animal and human.

[59:41]

And each enriches the other. So you can read it both ways. And when you read it both ways, again, you're bringing up both eternal and infinite. We'll get along. Sure. Do you know what I've been thinking about? Well, you enjoy it. Yeah. We'll do one thing at a time. Yeah. And it kind of, it works really well. It's like that breaking it down into You know, trying to get into the future of that. I would get things done, but you just do one thing, and then you're there. Not worrying about, you know, the next thing.

[60:48]

But it would get you everywhere. I mean, it's very simple. Well, he knew. Oh, like when we talk about, like, this global, you know, destruction of the military and everything so terrible, but you're trying to light up one corner of the world, take care of what's in front of you, keep it simple and keep it true, and here we are, taking care of the world. That's right. You're raising a very big question. If you don't take care of what's right in front of you, how can you possibly take care of the whole world?

[62:01]

If you only take care of what's right in front of you, When I speak with Greg, when I speak with Ed, at the same moment, it needs to be just you, me, everyone, and at the same time, everyone in the world. Another way of saying it is, I can't talk just, I can't really end with an awful, natural, human, The Afghani who's feeding the droids.

[63:10]

The white who's feeding the people. The person who's putting on the compassion or helping out. The bomber who's playing over them. The protester who's hurt them. The dog who's hungry in the night. This section is getting into being ourselves. The whole next section is basically that. who we are, and the whole issue would be in a hurry, but it looked as well.

[64:15]

It starts out, Sancho said that which is eternal cannot be known, so why is this important? So, that which is eternal, So he's trying to get to the 6th key trinity, which he may not even want to get to. So he says, I hiked through this, even more. Another translation. that things which are eternal beings, things which are present before the awakening of our world that we take as form has not emerged since the beginning of time

[65:21]

I think it's very true in both of these things. And of course, assessing the outcomes needs to be more aligned with the normative health systems that everyone here needs to see inside and outside of a medical insurance plan. Quality of care and afford is just a shortcut. cannot be named to describe some faces or many faces, the faces of which an American would be named. When the unnameable is really the unnameable, there is never an example of truth. In that case, the Sanchez words cannot express truth. So. Sascha said, okay, that which is eternal cannot be named, but you're calling it eternal.

[66:33]

So as soon as you call it eternal, it's no longer eternal. You're grasping it. Okay. Now... Govind said, Before our mind or a moment of consciousness ever appears, that which is eternal leaves today this world. That which is eternal leaves today this world. Without this present moment we cannot happen. What Doblin is saying here is, frankly, that the theme of this Backwards is Eternal Panoply theme is heard on high. It still calls it the eternal mirror. So Sancho, when he's saying Backwards is Eternal Panoply theme, is still naming it.

[67:46]

And so Goethe says, so this expresses the eternal mirror as what? A dragon's head with a snake's tail. He says, ha! De Saint-Charles, you're still stuck. And he says, at this time, Seppel might have said to Saint-Charles, you, as it should have said, It should have gotten him past this problem he's having. It should have grabbed him and gone, the eternal mirror, you dummy! The eternal mirror! Now, now, now, now, now! But instead, he said, you know, it's actually quite cute. Basically, he's like, oh, I'm going to catch you. That's right. Oh, it's kind of like you were praying in silence, and someone walks in, and the person goes, shh.

[68:50]

Don't talk. I'm better than both of you. I would never talk. Instead, several states of flaw has appeared. Path. He basically is saying, in a nutshell, fact, he blew it, pure flaw, which sounds like criticism, but isn't. Because what you're ignoring is the eternal mirror described by a flaw as a pure, is the total eternal mirror. Sanskrit has not come out of the cave. He's blemished in the state of the blemished mirror. The blemish occurs in the mirror, which produces the blemish in the mirror, because the law of mirror is the mirror. This is where we determine where we practice.

[69:52]

In other words, when we practice, we are using the frailty and the flaw in each other. And this is very flawed in which we reflect. to learn ourselves through our meditation. This is very professional. Learning through Turmeric practice, whatever appears is beautiful. The other day, I was at a salon, door, and David was making an offering, and he seemed to bow his forehead and bow, and so I did the bow, and then he did the offering, and then he bowed, and, oh, well, I guess here's another bow.

[70:58]

It was a real pleasure. There I was. Actually, the week before, I was really happy to see that Mel was negotiating to leave something after Juneau. I think that was big for him. That's right. That's where we find ourselves. Very important to enjoy your mistakes. That's funny. It's that one time at the end.

[72:05]

Now, I think I'm going to stick with the light. And not know the difference is written like this. That's right. That's right. This is, essentially the next few paragraphs are all about this, and they're going to end with mistakes are abundant jobs. So maybe we'll get there in the next 10 minutes. We'll see. Maybe we won't. In terms of 10 minutes, very, very loose, consciously.

[73:07]

What so deadly urgent that you're not conscious of the story? So another way of thinking. saying what Sancho seems to be trying to say here is, why do you hurry so when you do not even understand what I've said? Sancho says, blemish has appeared. Sancho says, don't be so quick about it. Right. Why aren't you conscious of what's going on here? This is real Dharma combat. Back and forth, back and forth. Oh, this is kind of like my turn to have a bit of storage on the ground. Very lucky. She truly manifested her motherhood. What is this deadly emergency?

[74:10]

This is a good question. Why do we hurry so? I mean, we don't understand what's going on. I mean, you know, if you stop and think, like, where am I? Where is this? Where is this? And we're running, [...] running all the time. And this deadly emergency isn't a matter of today or tomorrow. self, external world, the whole universe in the 10 directions, or a specific place here. What is the deadly urgency about? It's what you imagine, but apparently, you're very confused as to what could be happening here. And on the one side, don't waste time, on the other hand, it's impossible to waste time. Because we are time.

[75:23]

Saying don't waste time is saying don't waste your time. And as to the meaning of story, This is rather poetic. Some meanings can be understood through the words themselves, some are not understood through the words, and others are understood without them. There are stories that have been told to be told, stories that have never been told, stories that have already been told to be told. Now, the truths which are in the story are being realized here. That applies to what you and I are doing in this moment.

[76:23]

Now, right there, the truths which are in the story. The truth of Buddha is being realized. now and here are the same thing. There's no here without now. There's no now without here. That's right. So, I mean, this is so wonderful because nobody The words here transcend this time and these words, and they're right here, and you can actually feel it. It's not the story itself.

[77:25]

The story itself shocked me when you said, I am in love with everyone at the same time as the entire universe. So Buddha's enlightenment did not occur a few thousand years ago. Buddha's enlightenment has never occurred, has always occurred, will occur, and didn't occur. This is never a matter of polishing someone else's decorations. direct experience. But this direct experience, when we do not understand, he's talking about being ourselves is beyond understanding. When we do not understand, we use the expression, I do not know, the same as Bodhidharma used when the emperor said, who are you?

[78:32]

He stands before me, and Bodhidharma says, I don't know. Not knowing is pleasant. Lilly says, this is being face-to-face with non-consciousness. Non-consciousness. Think, not thinking. It's not that there are no stories, no words, no understanding. It's just that the concrete situation is beyond consciousness. It's not that there is no practice in the world right now. It's just that it happens a lot.

[79:33]

Non-consciousness is no self, red line in every situation. In other words, there's a naked line. Think of here you are, here we are, naked body, homey body, fresh. So it's not seen with total clarity. It's seen without separation. So separate until this whole world is mistaken. And that comes from this poem, well, This expression can indicate more tone errors, but it doesn't mean justice. This whole point of view is the master of the habit. One who studies earnestly in practice of the self.

[80:34]

Study the self. Forget the self. Lots of forms. Study only one. The old monk's one who is your true self. Though we appear as Buddha and as ancestors at every moment for 10,000 years, we should study simply this one moment. The stakes are abundant. The job is temporary. How does one become master of oneself? Master is not only temporary. The koan is, that this is referring to, is the golden fish koan. San sheng e, wei fei, the golden fish that has to be the net, what does it use for food? When you come out of the net, then I'll tell you. Donnie Chambers says, the teacher, do you think I can keep him yet?

[81:38]

You don't even know what I'm saying? Dwight Cameron says, oh, my ass is out of my head. The golden fish that's passed through the net, what is he concluded to Chris by saying, OK, once you've become enlightened, what do you do? How do you manifest yourself? And Tway King said, when you're enlightened, that's how you manifest. And why did she want people to be fooled? That's right. And sometimes she said, ah, you're an avid, you're a big feeling, you can't even tell me? And Tway King said, I'm sorry. My past is avid already. Sorry I failed here. I failed. I don't know. Zen practice, one mistake after another.

[82:52]

And so those are our jobs, to practice with them. So when we meet each other, It's very important to be very accepting and welcoming of our mistakes and the mistakes of other people. This is really what it means as a bill. I'm very proud of what we've done. I'm proud of trying to teach George Bush's will very hard. But if I don't do that, I create a lot of problems. If I don't do that, I become the George Bush that I'm having problems with.

[83:57]

I think the very most difficult part of my practice is to sit and watch the way it appears now. I go nuts. I can't stand up. That's right. Well, the cats are great in Europe. Like, I used to have cats, like, watching me, watching TV. I was tuning the TV, and the cats would look at me. You take care. We are out of time. Let's just check the mobile box. Things are numberless.

[84:49]

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