Dharma Talk, September 17, 2012: Faith in Mind
Faith in Mind ref: http://milwaukeemindfulness.wordpress.com/2011/03/07/faith-in-mind-poem-by-jianzhi-sengcan/ and http://terebess.hu/english/hsin3.html
Reciting the Four Great Vows:
I vow to deliver enumerable sentient beings.
I vow to cut-off endless vexations.
Today, we're going to talk about the poem of Seng Ts'an, called Faith in Mind. This is something that we've talked about before. It's a very famous Chan poem. What I wanted to do with this particular poem was to use it to concentrate on what we've been working on in terms of meditation. We've been working this summer on Silent Illumination and trying to get a feel for what Silent Illumination is and how it works.
Last week, we did a practice which I consider a very successful practice for you which was to think of "not thinking." It is actually easier than it looks or sounds like to think of not thinking. One just simply has to abandon the notion of what thinking is and becoming actually more aware of utilizing the mind to be aware of things rather than to grasp onto things and then to start categorizing and classifying it in terms of discriminatory information that follows habitually from its recognition of something.
So if I show you a box, you may say "Oh, it is a good box or I like whatever's on there." It is just a box with certain labels on it. But the mind, after visualizing the box from the first six consciousness, then begins to formulate and make choices about "I like this box, I don't like this box" or a neutral feeling. But this particular type of conduct, we take to be our "self" but it really isn't our self. It's just moment to moment an additional grasping, an additional adding onto what is there. But this part that we're adding onto doesn't really have let's say a fundamental truth to it.
For instance, one could say "Oh, I love chocolate chip cookies" until they've eaten so many of them, if they ever see another chocolate chip cookie they'll puke because they've eaten too many and now they change. There is no fundamental truth there to chocolate chip cookies. I'm sure some of you might beg to differ but you just haven't had enough of them at one time to experience that.
In any case, our mind is just simply set and rested. Instead, it always seems like it has to be moving; it has to be going, it has to have to happen opinion about something. So in this poem, this is a little bit different than the poem that we had last week. We had last week the stanza from Master Hongzhi (where he was talking about it in that poem of Silent Illumination) what it's like to be in Silent Illumination.
It is quite different from this one where Seng Ts'an (this is attributed to him, the third patriarch) is telling you "okay, this is how you do it!" Hongzhi is saying "this is how it feels like afterwards." But now we're kind of reversing it and going back to the beginning and saying "this is how you do it; this is what happens with it."
But what I want you to do is use your ability in terms of what you've been picking up this year and answer the questions. Those who were here and you're new, there is nothing wrong with you responding as well to any of the questions that come up. You're very welcome to do so.
So in this poem, and it always seemed like everybody starts it out and stops at the very first stanza, but because there are some of you who are here that are new to it, I will read this part. It says:
Attained the way is not difficult, just to avoid picking and choosing.
This is kind of like the paramount statement in Chan that people use to say to abandon the idea of duality. In fact, this very first verse of Faith in Mind establishes everything. If you understand this particular verse, you don't have to go any further than that; if you understand it right from the very beginning.
So when it says attaining the way, it means to follow the practice, to be in a state of Chan. It's not difficult; we just avoid picking and choosing but we always like to pick and choose. We like to pick and choose boyfriends, girlfriends, music, food; all sorts of different things. And when we don't get what we want, then we're not happy about it and then it causes us problems.
If you look at your life and you see what happened in your life and the problems that have come up in your life, you'll find that more likely than not, it had to do with you picking and choosing something or clinging to something that you thought that you should have or that you shouldn't have.
If you have neither aversion nor desire, you'll thoroughly understand. A hair's breadth difference is a gap between heaven and earth.
This is something that I've been really kind of pressing upon you this year, that the idea of the right view and how the mind works -- that if one follows how the mind works and you see this very clearly, then you'll understand that... if you don't quite have this right, if you don't abandon the idea of duality in the mind, then you're going to have a problem. The idea of duality comes from subject and object, something the observing some object rather than taking the totality of everything and establishing a sense of equanimity within mind itself.
We always want this, I see this, I like that, I don't like that, and this idea of. When you're just a little bit off, like let's say when you're sitting to meditate and going, "I want to quiet my mind or my mind is quiet. I have no thought." Notions such as these, you miss it. Even if you can keep your mind very, very quiet, you'll still miss it because you don't really have that right view there. There's not enough wisdom there that is being generated. If you keep practicing, fine; but if you are not corrected in the manner in which you are sitting to meditate and you believe that you need to quiet this mind down or stop this internal chatter, you're going to be off. You're not going to be able to get the results that you were hoping for when you sit. The idea of having result that you are hoping for, that too is an obstruction.
We'll continue on here:
Let there be no positive and negative.
For such comparisons are sickness of the mind.
Without knowing the great mystery, quiet practice is useless.
What he saying if you don't know this great mystery then this quiet practice of sitting down in meditation (let's say Silent Illumination) is useless. What part is missing; what part is he saying this great mystery? Anybody there this great mystery - without knowing the great mystery, quiet practice is useless.
Student: Everything is mind.
Gilbert: Okay, what were you going to say?
Student: The Right View.
Gilbert: The Right View; this right view of how mind works. This mystery of "what is this? It's just in this moment, right now; capture this moment. What is this, this moment right now? What is happening? How is it happening? What is here? Just this moment, are you clear about it? Are you clear where your mind is at? Is your mind straying? Is it not really being able to concentrate on what's before it? And if you could not have an understanding of this, of Right View, what is mind, of this idea, then, you miss it.
No matter how much you sit there and go, "I want to be enlightened, I want to be enlightened, I want to be enlightened," it's not going to happen because you're missing that you have this subject and object way of looking at things without seeing right view. What is it? It's mind; just mind. Just mind and you see that there is no duality here.
Whatever you're thinking, whatever I'm thinking, all these things has to occur somewhere. They are not really occurring spatially as we think they are. Spatially is only relevant to a present moment in terms of you don't bump into me or I bump into you walking out the door. But we create this idea of space and time so that ego has someplace to function in. And it doesn't do a very good job of it. It doesn't do a very good job of what it does that way navigating through the mental environment in this way.
If we let it go, we'd all be much better than we see, "Oh, you're thirsty; I'm thirsty. I need this; they need that." Whatever it is, we can give because we don't have this idea that this is mine and that's yours, that is my time, your money or your problem, not my problem. We're more able to see things more clearly.
The great perfection is the same as vast space.
Lacking nothing, nothing extra.
Due to picking up and discarding, you will not know it.
So he's saying due to picking up and discarding, you will not know it. What are we picking up and discarding?
Student: If someone picking something up or discarding something then there's self there. An as long as self is there, there's a world at odds with the self and the self at odds with the world. That would be the wrong view.
Gilbert: Okay, let's say you're at work and you dropped your pencil, would you pick it up?
Student: I wouldn't drop my pencil. "I" is an idea; ideas don't do things. The pencil drops and it just happens.
Gilbert: If the pencil drop happens, what would you do?
Student: I wouldn't do anything because I don't exist.
Gilbert: You'll just leave it on the floor because Gilbert says "don't pick it up?"
Student: "I" is just an idea; ideas can't pick things on the floor. Now, it might get picked up; that might happen but there will be no self involved.
Gilbert: Okay, and this is the way and this is the point. I was kind of belaboring and you were being nice to me. The idea is that whatever we do, we drop it; we let it go. And we pick it up, it is just natural. We don't have to go "you know, I'm not going to pick that up." Like, it's kind of something that you're constantly working on when you have kids at home. Like I always leave a message like "if you don't do this, then who will do it?" And "who elected me the maid of the house?" They're so nice to elect me to that position. The other one is "no wash dishes, no eat." (laughs...) That one catches their attention very quickly. This is all Chan but we do so by following function in what we do.
Don't chase the conditions...
This one is yours, Stan.
Stan: I have no idea.
Gilbert: No idea, somebody must have an idea. Don't chase the conditions. Sentha.
Sentha: Recognize that conditions are coming from causes and it just naturally happens. Don't go chasing after good conditions or running away from bad conditions.
Gilbert: Okay, give me an example of something that is condition? Like what he's saying "don't chase condition;" it's kind of like admonition. What is it that's condition?
Student: All phenomena are conditions.
Gilbert: What in particular is at that is condition that is most harmful?
Student: The self.
Gilbert: The self; so when he's saying don't chase the condition, then is there a self?
Student: There is nothing to chase.
Gilbert: Like James said "there is no one to chase it" which is actually a little bit more important. Why?
Student: Why is it important that there is no one to chase it?
Gilbert: Yes.
Student: I think it's important to know that; I don't think it's necessarily specifically important to know that.
Gilbert: Seng Ts'an is bringing up and saying "don't chase conditions." It's not just I like and dislike now, he's kind of zeroing in. He's trying to say "okay... and you said "there's no self." And the idea is that if we don't chase the condition, then there will not be a sense of self because we are going to have the right view. We are going to realize that everything is mind; that it's naturally arising.
But he's not trying to tell you "don't ignore the condition," he didn't say that. He's not saying "I don't want to see it." He's saying "don't chase it." What is the harm in that and what does chase mean, Sentha?
Sentha: The harm in chasing condition is the delusion of duality.
Gilbert: Okay, and expand upon that a little bit more.
Student: When you are chasing conditions, you are artificially dividing into you and each of the conditions. This duality or division causes a lot of problems because it deludes you into thinking that things are other than they actually are.
Gilbert: What is the biggest delusion?
Gilbert: The self; without chasing conditions, self falls off because self itself, is a condition. It is an illusion that there is an individual self. It's a condition; it's a mind reaction to whatever is appearing there that we put before like a shadow or an echo.
So when something comes up let's say a pistachio ice cream right now would be really good on a wafer cone, (and I see a few nods there...) everyone would go "now I want an ice cream; I want a pistachio ice cream" and so we pursue that. And then we create the idea "I want" but it's not really "I want." It's just a craving, a mental formation that arose in the mind going "Ummm..." because of one's remembrance of what it did to the taste bud - the coolness, the smoothness of the ice cream; all those things that one tastes the unique flavor of it. It is something that builds up the incredible sense of "I like."
And after we get "I like," what is the next thing that follows?
Students: I want.
Exactly, so we get "I want." So if we don't get it, then we have suffering. The suffering is there and the suffering is also a delusion and why is the suffering not real?
Student: There is no self.
Gilbert: There is really no self there that has the suffering but because we have constantly conditioned the mind into thinking that the "I" naturally follows all the conditions that are arising, then it also naturally follows that it will produce suffering as well as pleasure.
So when they say "don't chase the condition," it means don't chase after things. Let the things be; let them come up to you, let them sniff around, then let them go but don't pick it up. So when you are sitting to meditate, you don't want to say to yourself "I've got to stop my mind from thinking. You're only going to generate more and more mind wave simply because you're generating mind wave by having this idea that you need to stop this mind from having this internal discussion.
And the big problem when we sit to meditate and we have a scattered mind is we cannot focus on anything because the mind is all over the place; it's chattering, chattering, chattering. You ever hear yourself talking to yourself? What language is it using? It's chattering and chattering all the time.
Once somebody asked my mom because she's Mexican whether she thinks in Spanish or not. She just smiled and she said, "Do you see blue out of your blue eyes?" It's kind of an interesting thing, you know - the whole idea of conditioning and the idea that I am thinking or with those thoughts or what they are. Give it some thoughts; it's a little bit deeper than it looks in terms of how we think. With a mom like that, how would you think I was going to end up, right? (laughter...)
Student: (inaudible...)
Gilbert: The first question is valid. The second question is valid. The second question is going to "what is mind? What is this? Who is this? Who is thinking? And in what language is mind being transmitted? And is it just conditioning, that one thinks in English because you're here or whether your parents think in Arabic?"
Sometimes there's no language at all. It is just reacting to things. Sometimes you sit there and you're saying "you are doing a really good job or whatever or you're not doing a good job." But all things are just conditioned appearances in mind and that was kind of the point - see the things clearly, don't think in this way. She's kind of weird lady; she still lives.
It says:
Nor abide in the forbearing emptiness.
So now here's an interesting part - don't abide in the forbearing emptiness. What does this mean? What is emptiness? He's saying don't pursue the condition but then he's say that don't go the other way. It is like the people that let's say they used to smoke or drink and then if you see them and go you know, "would you like to have a drink?" And they go, "Ohhhh nooooo!!! Demon rum; get it away from me!!!" And they start apostatizing about the evils of all of that. And it's kind of the same way here if we hold on to the idea of emptiness, "I don't want to see thought! I don't want to look at this! I don't want to do anything!"
And it's funny because sometimes when people go on a retreat, they don't want to see anybody. They don't want to look at people. I just read a retreat report that somebody was doing that at one of the other chapters. I've been thinking "that's interesting" because to me, I don't walk around with like my hand over my eyes to not see people. I don't need to do that; I just walk around. I don't really see them anyway so there's nothing to shield.
But if you walk around trying to shield yourself and you go, "OMG! I just saw that person," you know. You're so hard on yourself. To try to cast out all the thoughts from your mind, you'll mess everything up. You can succeed in doing that and there's the possibility of doing that but you'll end up in what they call "Devil's Cave" where there's nothing going on at all. It's just a dead zone. There is no wisdom that's arising. Wisdom arises when our mind's eye is wide open; not closed – our mind's eye being able to see moment to moment what is arising but not clinging to it and not chasing after it.
Okay we continue. Any questions so far, you guys (new people) hanging in there okay? Yeah, alright.
In singular equanimity, the self is extinguished.
This is where we're headed that earlier is the idea of equanimity. The state of equanimity is actually the final Jana that one would reach to - the state where there mind is a rest; it is it purely involved in function, being able to follow whatever's happening, looking very, very clearly from one thing to another but not judging anything that happens. Just perfectly functioning in what needs to be there. It is a nice state and there are times when we can achieve that.
Have you ever been that way where everything seemed to be really, really cool and you're not bothered? Some of would go "what is that?" You keep practicing. It's not bad to have a state like that where you're not constantly being pummeled by the false notions of self that this is good and that is bad.
Ceasing movement and returning to stillness, this is complete movement.
I want to read this to you again and I want you to react spontaneously. What does this mean "ceasing movement and returning to stillness, this is complete movement." Sounds like a contradiction to me. Ceasing movement and returning to stillness, what is ceasing movement?
Student: No apprehension.
Gilbert: No apprehension of what?
Student: No apprehension of whatever is coming out of mind.
Gilbert: Okay, how about returning to stillness?
Student: That would be realizing the Right View.
Gilbert: Realizing the Right View would be returning the mind to stillness, not abiding by it. Is that what you were going to say?
Student: Doing nothing.
Gilbert: Okay, so this doing nothing that you are talking about is not just like somebody that is frozen in a state of suspended animation, right? That's not what you're talking about.
Student: Yes, there's no self; so to try to do something is absurd. Let go of that then everything proceeds naturally as it has been anyway. The illusion, the ignorance is out of the picture; nothing is arising from that. Ignorance is not part of the causes and conditions at the moment.
Gilbert: Okay; and then he says that this is complete movement which is what you're talking about. It is simply engaged in doing nothing but accomplishing quite a bit. Sometimes I say that in my best state, I'm busy doing nothing and in my worst states, I'm miserable and just suffering because I'm clinging and there's movement of the mind but it's not this complete movement; this movement of not attaching.
With many words and thoughts, you miss what is right before you. Cutting off words and thought, nothing remains unpenetrated.
Can you explain that?
Student: When you're trying to explain something with words, you're going to miss it because e you're not in touch with the experience of it.
Gilbert: Okay; explain it in terms of meditation. I know you're new to that but it's okay, take a crack at it. Let me read it to you again.
Student: When you're meditating and you have no thought, or you're returning thoughts as soon as they arise, then your mind is most open and things are able to penetrate deeper.
Gilbert: Anybody else want to add anything to that?
Student: In meditation, there will always be scattered thoughts but as long as you don't attach to it, just letting them go, then the mind is silent and in that silence if you keep that, then there's illumination of the mind.
Gilbert: Okay; when we meditate, we generally sit and when we're sitting to meditate and we're on our method and then we're off our method. Then what happens? We go, "I wonder what I need to do at work tomorrow?" Words right, thoughts? "I'm hungry. How long have we been meditating? Did I leave the water running at home? I have an itch on my back." All these things come up that has nothing to do with meditation but they come up.
And the problem is that when we meditate, we're not very good at catching that. We are not very good at becoming aware that these thoughts are arising in the mind. As soon as these thoughts arise in the mind, they take us away and we're gone. And we lose that ability to keep the mind centered and focused on the method. So what he's saying is that cut off these words; cut off the thoughts. If you really want to practice, let those go. How do you cut those thoughts off, Stan?
Stan: Practice sticking to the method.
Gilbert: And what else are do we doing when we're sticking to the method? What's happening there?
Student: We're living the experience rather than the dualistic thinking about the experience.
Gilbert: That experience let's say we call awareness, what is the awareness doing when you're sitting there?
Student: The awareness is letting you have a direct experience of mind.
Gilbert: This having a direct experience, is there a "you" there?
Student: No.
Gilbert: Okay; what the awareness is doing is illuminating the mind. It's illuminating the mind; you just didn't add that little extra bit there saying "okay, if being in the present moment is letting go of all these things," it's illuminating the mind with wisdom to say "cut off the words and thoughts." And as it is illuminating it, after a while, it no longer has to say cut off words and thoughts. It's just very adept at being able to sit without thinking.
Buy later on when we sit and meditate, you guys are going to lose that. You're going to be taken away by the thought bubble; you could be going to (if you're lucky) maybe to a vacation and if you're not lucky, to work or to a fight for whatever. But you bring it back and what you bring back is via illumination. The illumination enables you see that you're no longer on your method; that's what's arising in the mind.
So in meditation, you don't have to push the thought out of the mind. You just have to illuminate it and not stick to it. Just imagine the mind like a big Teflon pan that nothing sticks to it. So if a thought of a Krispy Kreme donut comes up, it just slides right off and down. The thought of work, it goes right off; the thought of some young girl (if you're a young person) phoom! right off; the thought of a young guy, slides right off. Yes?
Student: I think my issue is whenever I come here every week sometimes I don't understand the terms; like my perception of what the term would mean to be different from what you think it is. Like illuminating, to me when you're illuminating, you're amplifying it. That kind of seems to be a counter to what we do when we're meditating. By definition, what does illuminating means?
Gilbert: Illumination is not the sense of amplification or having that be dominating in the mind. It is quite the opposite. The illumination of it is that if we illuminate this room, it is very bright and you see all these people in the room, you see all thoughts that are arising at any given moment. What thoughts you do you have at this moment if you are just sitting there? What thoughts are coming up right now at this moment?
Student: I sometimes get confused by the rubrics - it's all mind; it's all nothing; it's all these. The biggest seed that you planted back when I was reading some of these was the Krispy Kreme. So for me, the delusional thought was the Krispy Kreme that I make out of the stuff that keeps popping up in the monkey brain. And I gave it weight and then I have to solve it. And that's just as delusional as carrying on the thought of Krispy Kreme.
So what popped in when you said what popped in your mind was that. Krispy Kreme to me represents the delusional mind; the mind that's laid out or something. I don't have to let it exist. I can let it go. I can get lost in the ego of "okay now I can solve this; I can solve this by saying "nothing's happening" and then I go through a whole new stuff and my mind still isn't quiet. By letting go of the ego that says "I can solve this" and letting it lose its atoms to let it just be quiet and not try to solve it or not try to get over it, let it come; let it go.
Gilbert: That's it. All you did was you apply the Krispy Kreme theory every thought that is arising in mind. As you do that and you got the idea from the Krispy Kreme that it is not the donut that causes the problem; it is that which rushes out to attach to it. Then all you're doing during the illumination of the mind is seeing thoughts arising including those that have no form; including those that we take as our individual self cogitating or thinking about something. We spot it and we are aware that it has risen. We don't have to do anything; we don't have to drive a stake through its heart, double-tap it with a shotgun or whatever, just leave it alone. Leave it alone and it will just dissipate on its own. But the illumination of it enables us to have a fertile environment for a calm mind.
When our mind is not illuminated, it's full of all sorts of different things. For instance, when you were a kid and maybe now some of you, when you're at home and the lights are off, what do you see, especially when you're a kid? What was under your bed? And if you had a tree outside your window shining out images through the window making shadows on your wall, that'd be even worse or rubbing against the building, then your mind brings up all sorts of phantoms and illusions because you don't know. You can't see it.
But one thing is that when your mind is very calm ,you can walk around your entire house. In the nighttime, I don't turn on the lights if I have to get up to go wherever I have to go. I just know it's there. I am not afraid. It's not like the light's going to turn on and the bogeyman is going to leave. Or if the light's off, the bogeyman is going to get me and I going to trip over a slipper or whatever that could be on the floor. One is aware of where they're at. That's illumination of the mind.
But the reason why we don't see the mind is we don't illuminate it. We keep it obscured by one thought to another keeping it like this. And by putting blinders on only to see that, we miss everything else. And when you miss it, you go "hey, why did you do that, didn't you see what was happening there or what was going on?" But you missed it because you never got an idea of that. It is like you trying to explain something to somebody and everybody around you going "I can't believe he doesn't understand it!" "No, I don't understand it; won't you tell me again? It could be a joke and then finally you hear "Ohhh, I get it!!!" like about a half hour later. It's because the mind is not clear. The mind is not to be able to see things. But when the mind is clear, it is aware of everything that's arising and it just lets it go.
So like right now, what is arising in mind? On the ceiling is the fan touching my skin, the sound of it, the sound of this one over here; the overhead fan, the cars, the people here, their breathing, their rustling, whatever they're doing, I am aware of that. I'm aware of each of your faces and what your faces reflect, what's going on – is there attentiveness there? Are you late for the door or whatever, one is aware of all things simultaneously.
And one can do that when the mind is in a state of equanimity. When it's not in a state of equanimity, it only sees one person so then it's concentrating on that one and it misses the whole picture.
Gilbert: Illumination of the mind is we're riding the mind; we're getting the mind in the right perspective where the mind is aware of things and things are coming out of the mind.
Gilbert: Once one attaches to a thought, then it's upside down again. It is consciousness governing versus awareness. Consciousness is only transient there to whatever's happening in that moment; whatever is imported in to mind. It's not there all the time. It is not like you're always lusting after a Krispy Kreme donut. There may be a lot of times it is arising but there are also all sorts of things that are arising.
Student: With the practice of meditation, in the beginning it seems like when I'm doing it, the illumination that you were talking about, it is like ideal for me. I would love to have just a thought come up and it's complete in the sense that I'm not looking at like the tail and of it. I'm assuming the rest... I mean I'm not attaching anything else to it.
So this thought comes up and the illumination that you talked about, "I am" I have a certain amount of attachment from it in such a way that I see that; I'm aware of this thought - whatever it's about; as a result, it kind of falls away because I haven't attached anything to it. Does that happen when you meditate constantly? Like you practice all the time and all of a sudden, you have a thought and you go, "there it is and there it goes kind of thing."
Gilbert: It only happens if you do it wrong. Does anybody know what her fatal flaw is in what she was saying?
Student: She wants to watch the thought come and go away.
Gilbert: She wants to watch the thought come and go away. That is the fatal flaw. The rest of what you're saying was good (I feel like Chef Ramsay or something) (laughs...) but it didn't have quite the punch that it needed. So here what you do is just sitting aware; practice awareness rather than practice consciousness that's under the guise of awareness. It is consciousness you know in awareness clothing.
So when the thought "I am not thinking" comes up, drop it. When the thought "no thoughts coming in" comes up, drop it. When the thought "I, I, I" come up, drop them and see them. And it's cool; it is really, really cool when you do this in meditation; especially you who are beginners and you're starting, you're converting chips. You got these crummy plastic poker chips and every time you let them go, you're converting them to like Krugerands.
What happens is that every time you let go of the "I," the mind is more and more illuminated; incredibly illuminated. But you don't have to go around going, "Out! Out! Out! Out! Out!" All you've got to do is just sit; just sit and illuminate what's coming up but you don't see what is coming up. Mind is complete in itself; the awareness is complete. We don't have to add an extra cherry on it and say "ahhh, I don't have any thought." That is a thought; let it go. Why, you just converted its goals. But if you hold on to it, then that is very very bad.
I always use the saying and it's probably from the hurricane Katrina. George Bush was there and they had the one person that was the head of FEMA. His name was Brown and George Bush was saying "You're doing a job Brownie!" And on TV there were all these people in the one stadium that were starving and thirsty and there were so many things happening. And he was totally oblivious to what was happening on the TV itself. It was very, very incredible what was happening.
That's the thing that we miss. When we sit to meditate, we miss all of these things that are happening and we become oblivious to our own method. We become oblivious to awareness. But when we were able to sit very quietly and not have the idea of thought and just simply aware of what is arising in the mind in that moment, then there is illumination. In that moment, you are using the Right View to see how things are going.
You're no longer trying to polish up the "I" and make the "I" something that's enlightened. It doesn't need to be polished up and made enlightened. Your mind as it is right now, as you sitting here right now is complete. There is no enlightenment beyond the mind that you're using right now. Just use it right. That's all you have to do. Any other questions? Okay, we're going to take a break.
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