Good morning. Good morning. If I could, what? I love it. That's better. That's better. I don't believe it. [...] Goodbye. I'm going to tell you a demonstration, a story.

[01:01]

One day, Yakusan Igen, the Weishan Daisho, was, he was either eating his breakfast or he was just coming out of Vazen. But a monk came along and said, Osho, do you understand letters? And Yagasan said, I think so. And the monk said, what letter is this? And Yagasan said, well, Yagasan wrote, And then the monarch said, turned this way, and he said, what letter is this? And the monarch of China wrote. Now this is a Buddhist symbol that was stolen and turned into something, it's opposite, actually.

[02:20]

In, well, then, the monk drew a circle. He said, what letter is this? And Yogyasana, this. So, I want to explain my understanding of this. This is manas when it becomes the wisdom of equality. So the wisdom of equality is horizontal, the horizon. Everything is equal in this one. This is Mano-Vijjana.

[03:34]

But when it's turned, it becomes the wisdom of great perception. great differentiation. In other words, hierarchy, seeing everything as it is and its differentiation. This is the vijñāna of the senses. And when it's turned, it's called the wisdom of great activity, beneficial activity. And yet the great round mirror wisdom of the alaya-vijñāna, when it's turned,

[04:42]

So this is all in one, the Four Wisdoms and the Eight Vijnanas as a symbol. Madame Blavatsky in the 20s was a mystic. who, a woman who was very powerful, actually, in Europe in, I think it was the 20s, and maybe before. And she started the Theosophical Movement. And she knew all these symbols. You know, one of her disciples was Major Alcott, who revived the Southeast Asian Buddhist tradition of meditation, which was dead.

[06:00]

And so she was interested in meditation and in Buddhist things and so forth. And so she popularized this symbol And there was a German philosopher who picked this up and introduced it into the Nazi movement because he saw it as a powerful symbol. But I believe it went the other way. But in Buddhism, it's used both ways. It's used both ways. And as a symbol, going that way, it's used for entering Tassajara. And as a symbol going the other way, and going the other way, in the other direction, it's used for entering the marketplace with bliss-bestowing hands.

[07:10]

the end of the tenth, the last alternate picture. So this is definitely a part of Buddhism, and it's a part of our Zen tradition, and it's a part of our transmission understanding. So... People sometimes say, we shouldn't use this because it stands for the Nazis. But actually, it's Buddhist. And I think we should use it because it belongs to Buddhism and shouldn't be lost just because it was taken to mean something else. So, I like this idea. This symbolizes the eight vijnanas and the four uh loose drums and uh um the three doddies

[08:11]

It's not wrong, it's just not right. It's really ancient. And there are various Variations. Lots of variations. And the one, this is one variation. Yeah. Oh yeah. Good. That's, that's, that's one way of doing it. And then there are other ways of doing it. I can't remember his name.

[09:27]

I don't know. I can't remember. But it is documented. Also, you know, this is also... It's very simple. Anything that goes like this is the basis. Because this is, this is across, and this is up and down. And that's the basic symbol of our life. And when these two meet, is exactly the place of where we are right now. The horizontal and the vertical meet, where the inactive and the active meet, is where exactly time and space, emptiness and form.

[10:41]

So on each moment, that's where we are, moment to moment. One Christmas, Linda and I went to her old Lutheran church in Naples. They had various symbols. He means Naples, Long Beach. Yeah. They had various symbols all around the church. And one of them was a Christian cross superimposed on a cross of St. Andrews in a circle, which made it a spoke wheel of the Dharma. Yeah. It's also a picture of the fifth. This is mind, the character of the mind, sim, inside of the soto, which is the center, the center.

[11:47]

And then there's... What does that mean? That means entering the world. I've got the... Sometimes I'm... You can go this way or that way. I sometimes forget it before I throw it up. It really doesn't matter so much. What is associated with the hospital of Pantor? Pantor? Well, yeah. In the concrete, I'm sure it's used, but I'm not sure what the variations are. This is my understanding.

[12:50]

When it's drawn with the swirls, spirals, it reminds me of like unfurling bronze or a spiral galaxy. Yeah, there's all kinds of options. So what is the practice, the philosophy of being on the bag, the concentration point? On the... Oh, the angle. Simple as, oh. Well, it's a map of practice, which is... I'll talk about that later. You see it on the Buddhist chest. I think it means setting the wheel of dominion into motion. Because it is a wheel.

[13:53]

That's the other part. This is the axis. It all turns on a big mind. And these are, this is the, when he did this, it's like the wisdom of beneficial action, right? So these folks, this is like the tines which dig into the earth and make it move. Feet. Feet. So now we're going to start.

[15:19]

I want to go back to the part I can't remember what page yours is, but it's where... Page 90, where... Yeah. Where he says, followers of the way, even though you may have pursued your studies in a three-fold learning... 89, bottom of 89. Bottom of 89, okay. Yes? I have to analyze it a little bit. But I'd rather get on with this. And I'll come back in my analysis next time. Followers of the way, even though you may have pursued your studies in the three-fold learning... You got that?

[16:41]

As I said last time, three-fold learning is... precepts, meditation, and study. Those are the three legs of Buddhist practice, you know, in all of Buddhism. So even though you may have, in other words, been studying all along and in the threefold learning, continuously through many kalpas, and that's an exaggeration, if you have not directly experienced the four wisdoms, you are not permitted to call yourselves the true children of Buddha. Followers of the way, if your investigation has been correct and complete, at the moment you smash open the dark cave of the eighth or alaya consciousness, the precious light of the great mirror wisdom instantly shines forth. But, strange to say, the light of the great perfect mirror wisdom is black like lacquer. This is what is called the rank of the apparent within the real. So this is the first rank, right? The first rank, the apparent within the real. In other words, mostly dark.

[17:43]

So what he does here is just outline the five ranks for study, and then he goes into each one of them. So I'm just going to read the outline and not get into explaining so much. But there's a koan, case number 86 in the Blue Cliff Record. Each one has their own light. So if you want to read that koan, it's really my favorite koan. Number 86? Number 86 in the Blue Clip record. Just as extracurricular study. Now, having attained the great perfect mirror wisdom... that's the first rank, you now enter the rank of the real within the apparent, just the opposite, where the phenomenal side is in the ascendancy.

[18:48]

When you have accomplished your long practice of the jewel mirror samadhi, you directly realize the universal nature wisdom, which universal nature wisdom is the same as wisdom of equality. Just a different name for that. Which is the horizontal. So actually, you can see how this is... You directly realize the universal nature of wisdom and for the first time enter the state of the unobstructed interpenetration of noumenon and phenomena. So the two, those two, the first and the second, right, are simply opposites. And that's the foundation. Form is emptiness, emptiness is form. So the first rank is emptiness.

[19:51]

All forms are empty in their own nature. They have no inherent nature of their own. Numenon? Numenon, yes. That's Numenon. And the second rank is phenomena in the Ascendancy. So the disciple must not be satisfied here but must enter into intimate acquaintance with the rank of the coming within the real, which is the third rank, where you have the little dot, and surrounded by the phenomenal. And it's all there in that page that I handed out to you. And then, he says, after that, by depending upon the rank of the arrival at mutual integration, which is the fourth rank, she will completely prove the marvelous observing wisdom and the perfecting of action wisdom, at last reaching the rank of unity attained, which is the fifth rank.

[21:11]

And after all, coming back to sit among the coals and ashes. Coals and ashes, okay. So then, we've read I'll read it. Do you know why? Pure gold that has gone through a thousand smeltings has not become ore a second time. That means you just get to the essence. My only fear is that a little gain will suffice you. How priceless is the merit gained through the step-by-step practice of the five ranks of the apparent and the real? By this practice you not only attain the four wisdoms, but you personally prove that the three bodies also are wholly embraced within your own body." Have you not read in the Daiji Shogong Yoron, when the eight consciousnesses are inverted, the four wisdoms are produced. When the four wisdoms are bound together, the three bodies are perfected. Therefore, Soke Daishi Daikaneno composed this verse. Your own nature is provided with the three bodies.

[22:14]

When its brightness is manifested, the four wisdoms are attained. He also said the pure dharmakaya is your nature. The perfect sambhogakaya is your wisdom. The myriad nirmalakayas are your activities. Now we start on something new. The poem. Tozan Ryokan's verses on the five ranks. So for each one of these five ranks, Tozan apparently wrote a poem to epitomize the meaning, or at least to get you into it somehow, to get your mind around it. So this is, and everyone translates these verses differently, but here is the translation from the text we're reading, which is Zen Dust. The apparent within the real, that's the first rag. The apparent within, meaning hidden within. Or, you know, the real is in the ascendancy and the apparent is hidden.

[23:21]

The apparent within the real, in the third watch of the night, before the moon appears, no wonder when we meet there is no recognition. Still cherished in my heart is the beauty of earlier days. So this has the meaning kind of before the moon appears, everything's dark, right? So no wonder when we meet you can't recognize anything because there are no outlines. So in the dark, all things are one. This is why we use dark as a metaphor for the absolute. When you turn off the light, everything stops. There's no differentiation. When you turn on the light, you see all these, everything in its uniqueness, all these, the vertical, all the unique qualities of hierarchy.

[24:31]

But still cherished in my heart is the beauty of earlier day. In other words, vague memory of the way things were. So, plunging into the dark, you let go of everything. This is like just letting go of everything. Even though you have a vague memory of before, this is immediate and real. All of past is like a dream. So here's what Hakuin says. He says, The rank of the apparent within the real denotes the rank of the absolute. The rank in which one experiences the great death shouts, Ka, sees Tao, and enters into the principle. The great death, there's a koan, In the booklet record.

[25:41]

Which one is it? You can, huh? 41? Could be. Yeah. Look up case 41 if you want to find out about something about, the koan about the great death. Does a person who has died the great death come back to life again? Well, that's a good koan. So, when the true practitioner, filled with power from her secret study, meritorious achievements and hidden practices suddenly burst through into this rank, the empty sky vanishes and the Iron Mountain crumbles. In other words, Above there is not a tile to cover the head, and below there's not an inch of ground to stand on. So that means everything that you depended on before, you can't depend on anymore.

[26:53]

You see through all of your false dependencies. So this is really the purpose of practice, is to be able to see through all of your false dependencies. And when we come to Tassajara, we find ourselves sometimes in shaky ground because all those things we depended on are not there. And so more and more you learn to depend on the essence rather than our crutches. And so practice becomes difficult, can become very difficult, yes. Are there real dependencies in the egalitarian world? Are there real dependencies? If you think they're real, they're real. Are you sure they're not? Well, we don't always need what we depend on. So often we form dependencies and then depend on them.

[28:02]

So, and then when we depend on dependencies too much, we lose our center. So, when we depend on our center, so to speak, then we can stand up without leaning to the right or the left or forward or backward. So that's why we practice straight posture. Don't lean forward, don't lean backward, don't lean from side to side. So when sitting zazen, this is zazen. Straight up and across, that's zazen. You don't lean to one side or the other. Horizontally we're stable, vertical we're stable. So he says, the delusive passions are nonexistent.

[29:14]

Enlightenment is nonexistent. Samsara is nonexistent. Nirvana is nonexistent. Everything's gone. That's the state. This is the state of total empty solidity without sound, without odor, like a bottomless clear pool. It is as if every fleck of cloud has been wiped from the vast sky. So this is cleaning the board, making the board clean. So too often, let me just think about this a minute. It's, you know, in Zen, sometimes there's a phrase, the bottom falling out of the black lacquer bucket. When the bottom falls out of the black lacquer bucket, it's like everything's gone and there's no bottom. There's no, it's a bottomless thing. bottomless tube.

[30:20]

So too often, though, the disciple, considering the attainment of this rank to be the end of the great matter, Great matter is like the true way. It means the reason and the way and the path. Like Dogen says, the true matter is the matter of birth and death. Resolving the true matter is resolving the matter of birth and death. And the sign says, if you are not totally dedicated to investigating the matter of earth and death, you should go to the place down the street. So, too often the disciple, considering attainment of this rank, that to be the end of the great matter, because it could seem like it, you know, it's like a total immersion.

[31:34]

and his discernment of the Buddha way complete, clings to it to the death and will not let go of it. Such is called stagnant water Zen. Such a person is called an evil spirit who keeps watch over the corpse in the coffin. even though remaining absorbed in the state for 30 or 40 years, that one will never get out of the cave of the self-complacency and inferior fruits of prachekabuddhahood. So, it's like someone who sits zazen all the time and never gets up, or never does any, never goes to the kitchen and cuts vegetables. Someone who just thinks that zazen is, without anything else, is what you're supposed to be doing, has practiced. This is really called pacheca Buddhahood. The one who...

[32:38]

has, does have a certain enlightenment, but doesn't express it anywhere. It's not expressed. It's only, it's called, and this is like dead zazen, or dead practice, watching over the corpse in the coffin, like forever. So... When Suzuki Roshi would never let anyone sit zazen while we were doing kinhen. There were always people who wanted to just sit through, you know, just sit through kinhen. No, you had to get off the tan and do zazen with everybody else, and do kinhen with everybody else. You were never allowed to go into zendo and sit by yourself. What's your feeling in a Tibetan tradition? What tradition? In a Tibetan tradition, certain yoga, you know, spending, you know, doing these mountain retreats for a certain period of time, and some of them, even to this day, you know, spend decades just sitting.

[33:47]

And I'm just curious, like, your feeling is about that and in their tradition. I'm not going to criticize their tradition, but if they did that in our tradition, We would call that watching over the dead corpse in the coffin, maybe. But I don't know what they do. So I really don't know what they do. What about Bordie Diamond's transmission of the mind? What about it? His nine years of upright sitting is still related to this day. Yeah, but it looks like Bordie Diamond never got off the tongue. But that's just a man of speaking. It says that he gave Heiko Eck very little instruction, but just pretty much said, sit down right here. Yeah. That's good. So a good student should pick up on what the teacher's doing.

[34:51]

So the teacher doesn't have to say very much. But when you read literature, you have to be very careful. of how you take it and see it. And, you know, the example of Bodhidharma sitting for nine years staring at the wall and never moving is a kind of, you know, it's kind of symbolic. You know, it's like, instead of meaning that, you know, it's stated in such a way that it looks like he sat and never got up. But I think what it means is that his dedication was so strong that he wasn't moved by anything. I think that's what that means. For nine years, he sat and wasn't moved by anything. That doesn't mean he didn't get out. I didn't think of that, but I did think of that he did a lot of sitting. Yeah, so this doesn't mean he shouldn't do a lot of sitting.

[35:54]

This means that you shouldn't only do zazen. Even though it says zazen only, we have to understand what zazen only means. It doesn't mean only to sit zazen with your legs crossed. You need to do zazen in all of your activity. All of our activity, if you... This is what practice means. It doesn't mean that when you're sitting on the tan, that's practice, and when you're doing other things, it's not practice. But everyone falls into that. We all fall into that. I don't fall into it. It doesn't mean I do everything right, but everything is practice. Even the things that you don't do right are practice. If you don't see everything you do as practice, you're not practicing. I mean, you may be practicing even though you don't see it that way, but if you recognize, if you make an effort to see everything you do as practice, then this kind of question doesn't, you understand this kind of question, or you understand what's happening.

[37:14]

That's why there are five ranks and not just one. The first rank is talking about your misunderstanding of Bodhidharma. Just sitting and gazing at the wall for nine years without getting up. It's just emphasizing something, right? It's emphasizing one side of practice, the story. And then Eka Kav is on, right? And Bodhidharma said, oh, you know, do you think that really happened? Yeah. It's a story to emphasize a point. And this is all of a sudden in the Zen literature are stories to emphasize a point. And sometimes they emphasize a point at the expense of some other point. But that's why it's important to not so much depend on the literature, but to depend on the practice as he's handed down.

[38:22]

So he says, So this is called stagnant water, Zen. Such a person is called an evil spirit who keeps watch over the corpse in the coffin. Even though she may remain in this state for 30 or 40 years, or nine years, she will never get out of the cave of self-complacency and inferior fruits of Pacheco Buddhahood. Therefore it is said, one whose activity does not leave this rank sinks into the poisonous sea. That person is one whom Buddha called the fool who gets his realization in the rank of the real. So, you know, just to see that everything is one is not enough. That's what the sutra says. That's what the Sandokai says. Just to see that everything is one is not enough. It's just the beginning. So, one thing about the five ranks is that it seems to be that these are the five ranks after realization.

[39:42]

Not necessarily beginners for beginners, but I don't think that's necessarily true. It's just practice. But he talks about it in this way as if it is. So merging with principle is still not enlightenment. So this is like water without waves. So everything is totally still, motionless. There's no disturbance. No disturbance. So in order to test your real understanding, you should sit zazen in the midst of the marketplace. That's why I always thought that Page Street was a great place to practice, especially when the freeway is there.

[40:54]

Because all the stuff going, when people are shouting in the street, you know, and I... And he just sits touching. And when we had a Zendo on Dwight Way in Berkeley, Dwight Way was this big thoroughfare. Cars just going by all the time. And then there was a drummer who moved in across the street. So it's nice to have no disturbances, but that's not real life. Real life is disturbance, waves. So, therefore, as long as that person remains in this hiding place of quietude, passivity, and vacantness, inside and outside are transparent, and his understanding perfectly clear, the moment the bright insight occurs,

[41:55]

he has thus gained far, thus far gained through her practice, comes into contact with differentiation's defiling conditions of turmoil and confusion, agitation and vexation, love and hate, she will find herself utterly helpless before them, and all the miseries of existence will press in upon him. It was in order to save that person from this serious illness that the rank of the real within the apparent was established as an expedient. Established by whom? Imagine. Established by who? Oh, partosa. So then comes the rank of the parent within the real.

[42:57]

The real within the parent. That's right, yeah. The real within the parent. Where the waves are... dominant. In other words, you don't see the ocean for the waves. You don't see the forest for the trees. The real within the apparent, a sleepy-eyed grandma encounters at dawn, encounters herself in an old mirror. Clearly she sees a face, but it doesn't resemble hers at all. too bad. With a muddled head, she tries to recognize her reflection. John Woo, who wrote the book Golden Ages Then, his translation is a little different.

[44:04]

He says, the phenomenal moving to the noumenal. The dawn has come to the surprise of an old woman. and she chances upon an antique mirror in which she sees clearly and distinctly her own face, so different from all the images she had formed of herself. That makes a lot of sense. From now on, she will no longer ignore her own head and grasp at its mere shadow. So she sees clearly. In other words, after coming from this rank, from this position where you've let go of everything, you come up and see everything in a fresh way. You see all phenomena in a fresh way. So this is the wisdom of discernment. So, Hakuin says, If the disciple had remained in the rank of the apparent within the real, his judgment would always have been vacillating and his view prejudiced.

[45:15]

Therefore, the bodhisattva of superior capacity invariably leads daily life in the realm of the six dusts. The six dusts are like the sense fields. He'll close off the sense field, the five senses and one of his kind of the mind. The realm of all kinds of ever-changing differentiation. All the myriad phenomena before your eyes, the old and the young, the honorable and the base, halls and pavilions, verandas and corridors, plants and trees, mountains, and you become the jeweled mirror of their houses as well. So this is Tozon's poem, translated in various ways. Shun elsewhere to seek him, or from him you will stray. As I go on alone, I meet him everywhere.

[46:18]

He is what I am now, but I am not what he is. Such should be one's comprehension united with thusness. That's when you get Toza's poem. In other words, everywhere I turn, I meet myself. That's his poem upon, one translation, upon meeting his face in the mirror, and in a stream, seeing his face in the stream. So then he quotes Dogen as Ehe, Ehe. When we chant Dogen's name, it's not Ehe Dogen. It's Ehe Dogen. Ehe Dogen. Yeah. I'm just confused with the first and second rank. Which is form and which is emptiness and form? Okay. First rank is form is emptiness. Second rank is emptiness is form.

[47:19]

And the second rank is maybe not? No. First rank is noumenon. All forms are empty. Second rank is phenomenon. In the second rank, the forms are the emptiness of forms. The emptiness is form. First rank, form is emptiness. Second rank, emptiness is forms. That's right. You see all forms as forms of emptiness. This is emptiness. These are forms. Those are the forms of ifs. So Ehe Dogen has said, the experiencing of the manifold dharmas through using oneself or advancing is delusion.

[48:26]

The experiencing of oneself through the coming of the manifold dharmas is satori. This is just what I have been saying. This is the state of mind and body discarded. Discarded mind and body. It is like two mirrors mutually reflecting one another without even a shadow of an image between. And shadow and image between would be distortion, would be partiality. So it means seeing just as it is. This is the... It is like... Mind and objects of mind are one and the same. Mind and objects are one and the same. Things of oneself are not two. A white horse enters the reed flowers. Snow is piled up in a silver bowl. So this is interesting. Mind and objects of mind are one and the same. In order to see something, there has to be an object.

[49:29]

and it has to be a consciousness, and it has to be a organ. We went through this before. So, the object and the subject seem like two different things, but the object is an object for the subject, and the subject is a subject for the object. So that the subject does not, Consciousness does not come up without the object of seeing. So the subject needs the object, the object needs the subject to be seen. Therefore, they are just two aspects of one thing. Subject and object are one, even though they are also separate. This is the second, right? This is the second rank.

[50:30]

This is the rank of the real as the basis for the apparent. But it's the apparent that's apparent. This is the rank of the waves. The first was the rank of the water. This is the rank of the waves. This is the rank of agitation. So the real and the seeming are not two different things. They are one thing with two aspects, with five aspects, with two aspects. The water, when it's at rest, is, and this is the metaphor, right? The water at rest has no activity, right? So that's the first rank, no activity. There is activity, but it's dynamic stillness. And the second rank is the waves.

[51:38]

The energy, the dynamics of movement. So the first rank is the upright. Second rank is the inclined. So like this, this is no movement. Everything comes to rest. And this is concentric and this is eccentric. Concentric, there's Nothing. And then eccentric means that we need eccentricity in order to make things work. So this is how everything comes into being. So if you ignore the waves, then you're only living half your life.

[52:45]

The ocean has to be expressed as waves. It's okay for the ocean to become. The Sargasso Sea, you know, if you get caught in the Sargasso Sea, you may never get out. You know about the Sargasso Sea, don't you? You never read those wonderful books? The Sargasso Sea is this place in this ocean area of ocean. I guess it's the currents that go around it, but the water is totally still. And sailing ships would get stuck in the Sargasso Sea and they'd never get out because there was no wind, no movement at all. The doldrums. The doldrums. Yeah, the doldrums. Were you there? Start rowing. Start rowing, yeah. You don't have consciousness without a object.

[54:00]

It's just a verbal, artificial abstraction. It's not consciousness without an object. It's like you don't have a sense of smell without odor. That's right. It's just verbal artificiality that lets you in. You have a sense of smell, but actually you have an odor. And it has to be odor. That's right. All the conditions have to be there. No, there's no split. But we split it, is the problem. And we say, oh, over there's the object and here's the subject, but we don't necessarily see that the subject and the object is like one thing. They're both connected to the same, they're two sides of one thing. So, mine, I'm just wondering, things in themselves are not two.

[55:06]

A white horse enters the right, green flowers, snow piled in a silver bowl. That's from the Jewel Mirror Samadhi. This is what is known as the Jewel Mirror Samadhi, oh yeah. This is what the Nirvana Sutra is speaking about when it says the Tathagata sees the Buddha nature with her own eyes. When you have entered this samadhi, though you push the great white ox, he does not go away. The universal nature of wisdom manifests itself before your very eyes. When I gave my first shosan, I told you this story at the very beginning. This is my opening remark. I'll read it to you. This is Chongshan Dao An, who lived in the 9th century. I lived with Master Ihsan, I lived with Ihsan more than 30 years.

[56:11]

I lived with Ihsan, I was on Mount Ihsan for more than 30 years. I ate Ihsan's food and I shit Ihsan's shit, but I did not study Ihsan Zen. All I did was look after an ox. If he got off the road, I dragged him back. If he trampled the flowering grain in others' fields, I trained him with a whip. For a long time now, how pitiful he was, at the mercy of people's words. Now he has changed into the white ox on bare ground and always stays in front of my face. All day long, he clearly reveals himself. Even though I chase him, he doesn't go away. I don't know if you remember that. But that's what he's referring to here. When you enter this samadhi, even though you push the great white ox, you don't go away. You train him all this time, you know, and then you finally enter this samadhi. And you can't

[57:14]

You can't get out of it. It's on. You're stuck. I think you asked a question about that, too, at that ceremony. Does it have to be, does it have to go through all those many years before realization is attained? Or, you know, is it sudden or gradual? Oh, yeah. Well, all sudden enlightenment is gradual. And all gradual enlightenment is sudden. If you start making these distinctions, it means that you think there's such a thing as length of time. You're creating a length of time. Someday I will be enlightened. That's why we don't talk about enlightenment as either gradual or at the end. Enlightenment is the beginning, so you can just put it away. And then just practice.

[58:17]

Just, okay, here's your present. Put it up there on the shelf and practice. You've got it. Don't worry about it. But don't brag about it. So this is what is meant by the expressions, there exists only one vehicle, the middle path, the true form, the supreme truth. But if the student, having reached this state, were to be satisfied with it, then as before he'd be living in a deep pit of fixation in a lesser rank of bodhisattvahana. Why is this? Because he is neither conversant with the deportment of the Bodhisattva, nor does he understand the causal conditions for a muddha-land. Well, let's see. 10.20. I think that I should stop there. Did the kitchen leave? And I want to talk about muddha-land a bit.

[59:25]

So... We'll stop there. And I promise that we will complete this before 15. One way or another.

[59:49]

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