There's lots of animals in Zen stories besides human animals. I'd like to say some words that I've said before, things that you have heard before. Do you allow me to do that? This is a story about how to paint the portrait of a bird. First, paint a cage with the door open.

[01:05]

Then paint something pretty, something simple, something beautiful, something useful. Then place the canvas under a tree. Garden in a wood in a forest. hide behind the tree without speaking, without moving. Sometimes the bird comes quickly.

[02:23]

but she can just as well spend long years before deciding to come. Don't be discouraged. Wait. Wait years if necessary. The swiftness or slowness of the coming of the bird with the success of the painting. When the bird comes, if the bird comes, observe the profound silence until the bird enters the cage.

[03:33]

When she has entered, gently close the door with a brush. Then paint away all the bark one by one, taking care not to touch any of the feathers of the bird. Then paint a portrait of a tree, choosing the most beautiful for the bird. Paint also the green foliage and the wind's freshness and the dust of the sun, the sound of insects in summer heat.

[04:44]

And then wait for the bird to decide to sing. If the bird doesn't sing, it's not a good sign. Painting is bad. But if the bird sings, it's a good sign, a sign that you can sign. So then, very gently, pull out one of the feathers of the bird, and you can write your name in the corner of the picture. before realization, before understanding, there really is no separation between any beings and things.

[06:27]

Before you see that all beings are in peace and harmony. The forms of our practice may serve like the bars of the cage or the walls of a prison cell. We already have a cage, but it would be good to actually paint it together and then voluntarily enter the cage.

[07:32]

Siddhartha says, form is emptiness, So we need to set up a form that we can enter to realize emptiness. Emptiness means emptiness of self and separation. And therefore, in emptiness of self and separation, there's no disharmony. We enter form means we enter the world of separation, the world of birth and death. And we enter it so that we can realize that there is no separation. We enter the cage in order to realize there is no cage. we enter into being trapped and bound in order to realize freedom.

[08:48]

Or in other words, we bring our cage out in front. The cage with someone else who wants to make a cage because they can help you paint it away. I would change the story a little bit if I was going to more fully use it to show our practice. Or not necessarily a better way, but another way, a more traditional way is to paint the cage and also put things in the cage to attract people.

[09:57]

One of the nicest things about the age is a very pretty teacher. A very useful teacher. A simple teacher. People don't necessarily want to go into a cave, but they're willing to if there's something pretty and useful and beautiful and simple in there. They might be willing to go into a little room, a simple little room, if there's something in there they want to meet. And then when they get in there, the door gets closed. And then they may want to paint the room away, but the teacher might say, just wait a second before you paint that away. Let's paint it away together. Can we do it with that one?

[11:01]

In other words, don't paint it away out of anger and fear. Paint it away with understanding. And then, in the case of the bird, they painted the bar away, all the bars away, and then the perch inside the cage, they painted a branch for the bird. But in the case of the tradition of the Buddha, usually after we paint the bars away, we paint the bars back again. And oftentimes we paint the bars back again, but now we have the bird in the cage. So then the bird is what attracts the next bird. So we paint the bars back in because the bird that's been freed likes the cage, enjoys the cage, because the cage was the place where they became free of the cage.

[12:11]

And also, they want a place to invite the next generation of birds to come. You can redesign the cage however, every time. It's okay. You can have your hair redone, wear makeup, make a new robe. The bird doesn't need the cage anymore. It's happy without the bars. but it likes the cage. And also, it wants to trap another bird so that another bird... The birds are flying around and they're not in a cage. Really, they're not in a cage, but they think they are. Even birds flying in the sky are afraid.

[13:16]

Or hawks. or many things. Birds are afraid because birds, just like us, do not understand that they're free. They do not understand that they're with all beings. So they have to enter a cage too in order to realize that there's no cage. So the free birds make a new cage maybe like the old one, maybe exactly like the old one because they don't have much skill in architectural design. Because if you build a new cage, it might collapse. But if you build it like the old one, it might work. But some birds are really good architects, and they can make a different cage that's good. And then they invite more.

[14:22]

They don't need the cage though because they've used the cage to realize there is no cage. So they don't need a cage for themselves. But they like the cage and they do it for other birds and find out that they're not really in a cage when they're flying around. Once again, I suggest to you that birds feel like they're in a cage when they're flying around, and fish feel like they're in a cage when they're flying around. Fish swimming around in the water, they think they're, you know, working in a shopping mall. They think they've got a job that they don't like in some department store in a shopping mall. And the birds flying in the sky thinks that they have a job as a parking lot attendant or as a principal of a school.

[15:41]

And they feel trapped in their occupation and their family life and their religious practice. But they don't know how to deal with it. The birds need a cage and the fish and we need a cage to see our cage so we can become free of our cage. Then, before realization, the cage shows us our self, our belief in self, And the problems of that, after the cage, after realization and during realization, the cage is the supportive playground in which the realization grows further.

[16:44]

And one of the ways the realization grows further is that the freedom is put back in a cage. Putting your freedom in a cage makes the freedom grow even more. So in practice are like, you know, buildings, schedules, meetings. So like going into a room to meet someone and having a ceremony by which you meet them. So the room is a cage. The person is another bar of a cage, which you have to deal with, or several bars. having a form of meeting them, or several more bars.

[17:50]

There's an invitation, which is the open door. And these forms are ways to experience that you don't feel intimate, And by feeling the way you don't feel intimate, you realize that not being intimate does not exist. There is no lack of intimacy. But when you go into the room and use the forms, you feel that separation. You feel the intimacy. And if you open to that, you open to the intimacy. open to the harmony by feeling the disharmony very clearly on specific things.

[18:56]

This forms to feel the discrepancy, to feel the difference, to feel the separation, and to help you open to the intimacy. Some other, Nicola asked for some examples of this. You know, like a massage therapist. I met one woman who was a massage therapist, and she says, I can love every client that comes, no matter what they're like. I can give myself to them fully. And I said, I think you can do that because of the clients that you have. So the massage therapist has boundaries. There's certain things which will not happen, which he or she does not allow. There's some limit. And because of that limit, they can be... But if there wasn't that limit, they'd have to be careful and watch all the time, watching to see what's appropriate.

[20:08]

But they have clear boundaries so they can, inside the cage, they can take away separation. And psychotherapists, they have a time boundary. Also, massage therapists usually have a time boundary. And they meet in a certain place. And they generally do not go out to lunch with their clients. And if their clients ask them how old their children are, they may not tell them. They may say, what do you want to know about my children for, rather than tell them. They set limits so that they can get more and more intimate. These limits are ways for us to realize Peace and harmony. And I also thought of a story which I don't think I remember properly.

[21:20]

It's called Fear and Dread. It's the name of a scripture. And the Buddha used, before the Buddha was enlightened, the Buddha used to go out in the forest. And at the time he lived, the forest was a very dangerous place and still is. So when he was walking in the forest, if he thought he heard a tiger or a poisonous snake, if fear arose in him and he was walking, he would continue walking If he was sitting and the fear arose, he would continue sitting until the fear calmed down.

[22:29]

If he was standing, he would continue to stand until the fear calmed down. And if he was lying, he would continue lying down. In this way, he realized freedom from fear and dread in the forest. Do you want to translate dread? Fear and dread. And after he told that story in some detail, more detail than I'm telling, there was one of his students, I think it was a

[23:31]

It was a lay student, not a monk. I think it was. Maybe it was a monk, but anyway. And I often speak of him as an Italian student. His name was something like Provisole. Anyway, he had a name that sounded Italian. So I call him Signor Provisole. He asked the Buddha, he said, are you the teacher of many people? He said, yes. He said, and do these people like follow your example? And he said, yes. He said, well, then are they going to follow your example and they're going to go into that dangerous forest? And the Buddha said, they might. He said, that doesn't sound very good to me that you're getting people to go to a dangerous place. And I think the Buddha said, well, I know it's dangerous, but it's for them to become free of fear.

[24:39]

Because even outside of the forest, in the city, they're afraid. And they may need to follow my example and go into the forest and do this practice that I told you about in order to become free of fear. So yes, I do practice this way, I did practice this way, and my students do sometimes follow this way. And it is dangerous, but otherwise, if they don't go into the dangerous situation, they may never become free of fear. And then the Buddha offered, and someone may wonder, if I'm awakened and if I'm free, why do I need to continue to do the practice that I did in order to become free? And in particular, why do I continue by which I became free of fear if I'm free of fear?"

[25:43]

And he said, I don't need to. I am free of fear and I do not need to keep going into the dangerous forest to become free of fear. I'm free of fear in the city. I'm free of fear in the forest. The reason I go into the forest still is not because I need to be free. I freely go into the forest because I like to go into the forest and practice with the tigers and the lions and the poisonous snakes and the trees and the insects and the mountains. in the heat, in the birds. I like to. And also I go in there for the next generation to show them a practice. To invite them into the cage. The cage of dangerous animals and fear.

[26:52]

and then we can paint the cage away. When you enter the cage, you make a commitment. When you enter the forest, you're making a commitment. And you can learn a lot about the forest So some of you, for example, are practicing the precepts, and you love the precepts, and you're practicing the precepts, and you're learning about the precepts, and you're happy to get a little bit more skillful at practicing the precepts. And you're also sometimes noticing that you're not skillful with the precepts and you're practicing, which is part of practicing the precepts.

[28:03]

And this is all very good. But you can learn something else when you go into the forest, when you commit to it, when you inside the precepts. and let somebody close the door on you and stay in the room with you and watch you carefully. So you can learn a lot about the forms without committing to them. You can. And then you learn something else when you commit to them that you can't learn without it. So committed and uncommitted practice are both useful. But the uncommitted is a little bit like the cage. You can learn a lot about cage by flying around it.

[29:07]

You can. But it's a lot different when you get inside and then it's even more different when the door opens. A, it's harder inside the cage than flying around outside. And many people come to me and say, I've been flying around Zen Center for many years and now I'd like to come inside. And then they get inside and they say, and now I want to leave. I've been flying around Zen Center and happy to visit and no problems with it. But now I'm inside with the door shut and I have big problems with it. So the problems you have inside are different. So again, I'm not trying to talk you into committing.

[30:09]

I'm just trying to say something to you about how the process works for your... And I invite you to edit the story I just told. Yes? Coming back to the story of the Buddha walking in the forest. So when the Buddha walked in the forest and heard what he thought was a tiger or a snake, and he continued walking as you pointed out, then did he engage in insight practices? He asked if he felt fear and he kept walking, did he engage in insight practices?

[31:15]

I think that when he said until the fear come down, I think you could say that that was a brief... Those words are describing tranquility and insight, both. So he wouldn't like, yeah, walking could be code or, you know, a simple way to say that he didn't, if he was walking, he continued walking, meant he didn't move. He basically stayed in the same mode he was in. It means he was quiet. So in one sense he calmed down. And when he calmed down, the fear also calmed down. So in one sense you could see it as a tranquility practice that he did. But we could also say he did more than just calm the fear down. He also became free of the fear.

[32:19]

After calming down with the fear, would be to practice insight. So in this story, in a sense, you could also see a calming phase. The calming phase would be spoken of a number of times. One is, first of all, you paint the picture and you put the canvas down And then you sit behind the tree. The canvas is sitting under the tree like the Buddha. And then you sit behind the tree like the Buddha. So you're calming down. You're not moving. You're being quiet. That can be calming. And then in that calm place, a presence starts to develop. When you're calm, you're more willing to be here.

[33:25]

Does that make sense so far? We're here anyway, right? But when we practice calm, when we sit still, someone told me that her daughter says that she wouldn't be able to sit still because she would feel so nervous. So a lot of people feel nervous, but when they sit still, they really feel nervous. In other words, they're more aware of their nervousness when they sit down. More aware of their nervousness, they might even get more nervous. It's hard to say, but anyway, so it's hard for them to sit. And so I recommend walking meditation for that person. But anyway, you sit down, and you start to feel nervous, but then if you keep sitting, you start to calm down, you feel fear, you sit still, you still feel the fear, but gradually, as you calm down, you're more willing to really be there in the fear.

[34:30]

The more calm you get, the more you can be there. Until finally, of the fear. So I think he entered the fear then. He calmed down with the fear and he entered the fear. And then I think he looked at the fear, and he looked at the animals, and he looked at the sense of separation, and he painted all that sense of separation away. And then the fear was not just calmed down, but there was no fear. So I think he did both. it isn't enough just to calm down with the fear. You also have to see the conditions for fear or belief that something's separate from you. So if you put yourself in a cage or a prison or a monastic cell or an interview room,

[35:37]

You feel the fear, and then you notice the fear has to do with a sense of self as separate from this other person, or a sense of self in the room separate from being outside the room. You think outside the room, or outside the Zen center, or outside the house, is different than inside. And the belief in that creates this disharmony. And you study that, and that's the insight work. So I think in this story he didn't unfold the tranquility and the insight, but I would say they're implied because he's not just calming. But in order to study fear, you usually have to calm down with it somewhat. in order to see where it's coming from, you usually have to be somewhat calm. And when you can see where it's come from, and you can be calm with it, you can see that where it's coming from is a belief in something that doesn't exist. So then, it's not just calm down, there's no fear.

[36:47]

As it says in the Heart Sutra, without any hindrance, no fears exist. And what kind of hindrance? Hindrance to seeing So when you study the form, you realize that the form has no separate existence. When you see that the form has no separate existence, your eyes are cleared of the obstruction to see how that form is in harmony with all things. So we have to use a form to see that to see that self does not exist. And when we see that self does not exist, we can see how things are interdependent. Can I ask something else? In respect to the last statement you just made, I tried to speak up here.

[37:50]

So, when you say that the major focus, very pragmatically, like sitting here, An insight meditation would actually be to try to locate that separateness in every moment of experience. And then, of course, we won't. So through this negative process, we basically start to gain more and more insight that the form is separate from us. Yeah. Searching for something which gives me better opportunity than just searching for the sacredness. The irony somehow is that I don't know as much as this object.

[38:55]

That's not actually, I was going to say it to you earlier, that's not irony, that's a paradox. Irony is when you say something which doesn't mean what you mean. Irony would be for me to say, you're a bad student. But it's a paradox, yeah. So, but actually you can see, people can see the image of a separation. You can imagine what separation looks like. You can see it and then try to find what appears. See if you can find this thing, this separation which looks like it's there. See if you can actually find disharmony. But particularly if you if you find the absence of separation, that's the main thing to find, the absence of independent self that you can imagine, that you can visualize, but never find.

[40:13]

And you can't find anything else either, but other things do exist, but self does not. And the way that things exist is interdependently. But, of course, independence does not exist interdependently. It doesn't exist at all. Yes? Yes? very compassionately and generously handed down to us. And then still there are teachers who very strongly emphasize the opposite. I know, as far as I understand, they said, well, this is just another object to go into.

[41:15]

And they said that they have seen a lot of not being able to get rid of the virus again, not to be able to get them off again. Could you understand what he said? Well, I have two responses. One is to say, what did if they say what you said, what would they recommend? What do they recommend to do? If the person is aware of the cage they already have, then you don't need a new one.

[42:25]

But most people that I know are not very aware of it. And if you make this new cage, they seem to become more aware of it. Plus also, if you make a cage that either they build with you, I think it's good to build it with people, or a cage which was built by the tradition. If you enter a cage built by a tradition, and then you accept that cage, the tradition can help you paint the Because you can get attached to them in the tradition. The representative of the tradition can say, these bars that you like, we're taking them away. And you say, no, no, no. But I built these bars. And you know the person did in a way. So you take them away. It's like they provide you with the rug and they say, I'm taking my rug back. Whereas For example, if a person has a cage of their own house, they won't necessarily take their house away.

[43:41]

But if they move into the teacher's house, they may accept that the teacher will take her house apart. So if the person really has a nice cage that they're totally involved in, if they would let the teacher, you know, come and rattle the teacher's beak, and start taking it apart, if they really would let the teacher, they wouldn't need to enter a monastery, they wouldn't need to do the forms. And some Zen stories, the monk comes to the teacher, and the monk wants the teacher to build a new cage for him, and the teacher won't let him. The teacher makes them use their old cage, and then the teacher tries to take apart their old cage, and they won't let the teacher, and that's good enough. If the person's already holding on to their bars and they'll let you point that out, you don't need to make any new bars. It wouldn't be necessary. But if they're holding on to their bars and they don't know it, it's sometimes good to put a bar out in front of them and say, see this bar, you like it?

[44:52]

And they say, yeah, and then they grab it and say, okay, now I'm taking it away. No, no, I'm taking it away. It's my bar. I give to you. I said you could, or I'll give. I have it for an hour, is that okay? And this person says, yes. And an hour is up. Could I have it a little longer? No, you said an hour. Now I'm giving it, you know. So there's different possibilities, but the people who say that people become attached to the forms, I completely agree. That's the whole point of the forms. Not the whole point. It's part of it. Is to help the person become aware of their clinging. And then start trying to start the struggle. Like all of that thing. Let go of that thing. Please let go of the thing. No. You'll be all right. No, no, no. Okay, keep it. No, I don't want it. Take it away. So this is... Okay. It sounds like those teachers don't disagree to me. But if you had said something else, I don't see a disagreement.

[45:54]

But if there is a different type of practice that disagrees... was okay then I would say we should find a way to use that different practice as an opportunity to that would be another way to see if we really believe that that way is separate from us do we really believe that we're not in harmony with that so then a different tradition who said on on non-attachment and we shouldn't be working on becoming free of self. A tradition says there really is a self, things do exist independently. If there's a tradition like that, then we should see if we can verify that that tradition is not separate from us. The great Bodhisattva testing to see if we would feel separate from a teaching which says there is separation We're not working in harmony. It really is true that all beings are against each other and separate from each other.

[46:58]

That's the truth. And because that's the truth, if you pay $100, we will set you free from that world. So if you feel separate from such a tradition, that would be another opportunity to see if you can not fall for that one. As far as I know, the basic criticism about forms came into light by seeing and watching certain traditions really as a whole and as main features clinging to certain forms, as a whole not being able to let go of them. The danger of Soto Zen is to become too caught up in the minute attention to details, which is characteristic of the school.

[48:13]

That's the danger of Soto Zen, is to get caught up in the bars that we're trying to paint away. But also that attention to detail is a place where you can test to see if there is any clinging So the attention, if you're general enough, it looks like the person doesn't have a... If you get specific, you can sometimes surface it, but then also you can get stuck there too. So that's one of the dangers. It is a danger. And again, if I would say, anybody who says it's not dangerous, blah, blah, blah. But when I say that, do I feel any separation from that person so I can... I really believe that. Yeah. . Yeah.

[49:51]

So the question arose whether, if I say being supported by all beings, if I also mean inanimate beings. That that would be part of the support and part of what we support. Yes, I do mean that too. But inanimate beings, by inanimate beings, they actually are animate. Because some teachings in the Buddha Dharma, all material things are created by living beings. So mountains and lakes and rocks and water and things are material, but they are created by consciousness, conscious beings. So my understanding would be that physical things are not consciousnesses, but they are intersubjectively, or they exist

[51:04]

in the net of causation of living beings. Of course, they also depend on each other. So mountains depend on granite and limestone and stuff like that. But although they depend on it, mountains do not exist except in dependence on minds which grasp them as mountains. So mountains, although they're not, although they're material and not consciousnesses, they exist in dependence on consciousness. And not just my consciousness, not just yours, but the consciousness of all living beings creates the material world, which includes not just mountains, but also galaxies and planets. the entire universe, the material universe phenomena, I would say. So we depend on the support of other subjects, which includes humans and non-humans like rats, bees, and buffaloes.

[52:16]

But also we depend on the things which buffaloes, rats, bees, and humans make. which are stars and iron deposits and Cadillacs. All those things are working together. And so the world, the material world, actually is the same resonance with us. The material world is also doing Buddha's work. The material world is engaged in Buddhist activity, just like living beings are engaged in Buddhist activity. And the material world supports living beings, and other living beings support living beings, but the material world is not a living being, even though it's animate in relationship to us, because it arises with us. So I'll just show you this.

[53:26]

Somebody gave me this and wrote on it, self-receiving samadhi. So on the top is two donkeys and one sees one pile of food and the other one sees another pile of food. And these donkeys are tied together. they're, you know, connected to each other. So one goes that way for food and the other one goes that way for food. Because they're connected, there's a conflict. There's a conflict, there's a disharmony between them. But the disharmony, of course, is because they're connected. If they weren't connected, then one could go and do their thing by himself and the other one could go do But they can't do anything by themselves. So when they try to do things by themselves, they interfere with each other.

[54:31]

And they really try to do things by themselves. The third picture is they're really trying to do things by themselves. And they're getting very tired because the harder they try, the more they interfere with the other person. And the more they interfere with the other person, the more the other person interferes with them. So they're really into heavy conflict here. Because they're really trying to do something by themselves. Finally, here they... And they look down and they sort of notice that they're connected. They give up means, I guess that, yeah, they just give up trying to act independently. So somewhere in this picture, they're trying to act independently because they're so tired, and they notice that they can't act independently because they're connected, and they also notice that they're connected. So they notice they can't act independently because they're connected. So then they act together, and then they eat one pile together, and then they eat the other pile together.

[55:40]

and they get really fat and have heart problems together. But they're not afraid of dying anymore. And the food, the piles of food supported them in this realization. And the rope supported them. Everything supported them. So this is a very good demonstration of... Actually, the person who wrote this up here was not correct. Receiving samadhi down lower. Because up here, up here they don't understand. They're not in the samadhi up here. Up here they're in the self-independent samadhi. Up here they're in the concentration on how they are separate from other people and they can do things by themselves. In this one, they start to realize how miserable that is.

[56:44]

And they give up. And then here they enter the samadhi. This picture is where they enter the samadhi. And then here they enact the harmony from the samadhi. Yeah? Pardon? Where's the commitment? It's a kind of commitment. Listen, how do I see the commitment? How do you see the commitment there? Here's the commitment. Oh, yeah. Maybe they're making an agreement. Mm-hmm. Also, there's commitment up here. They're committed to eat. Well, I think there's commitment actually.

[57:52]

I think there's commitment all the way through this. That's why it's a success story. each stage. And their commitment, the commitment in the ignorant part, they're committed to the cage of separate existence. And their wholehearted commitment showed them how that works. So like I said last night, we have to really commit to our sense of separation. If you really wholeheartedly exercise the sense of separation, that will be how you realize it's not existing. So like with my grandson, right? He is very big into being separate from me. You know? He thinks he's separate from me. And he wants to always beat this separate person that I am. Whatever game we're playing, he wants to be the victor and he wants me not to be the victor.

[58:56]

He wants to win and he wants me to lose. He wants me to He never gets bored with that story of me losing every time and him winning every time. And he feels separate from me. Even though he kind of like sometimes comes looking for me to play with me, he wants to find this separate person to play with, to beat. So, like if we're playing some game, you know, and he's... Whatever game it is, whatever rule it is, he keeps changing the rules so that... So anyway... so he makes up the rules, and then he doesn't follow the rules, and I say, why do you cheat?

[59:57]

And he says, because I really... Yeah. Yeah. But to see he's... I know it's normal, but... So my job is not to necessarily fight him, but help him realize why he's cheating. So I think when you feel that sense of separation, really commit to it fully. When you feel you think you're better than somebody, really feel how you really think you're better than them. Not like, I think I'm better than them. I don't really think I'm better. No, no, not really. I mean, I do, but I really don't. Not really. No, I really do. I really think I'm better than this person. I mean, I totally think I'm better. And in that, you will realize you don't think you're better.

[60:58]

Yeah, so I think there's commitment all the way through here. Like, what is it... which is named Oscar Wilde. He says, if you're a fool completely, you will become wise. How does he put it? Do you know that expression? You do, don't you? My God. So anyway, that point is, if we completely exert our foolishness, we will become wise. And also another one, Buddhas are those who have great understanding of delusion. So, can you find any delusion? If you do, rather than push it away,

[62:10]

Become very, very knowledgeable about it. Study it very, very thoroughly. It doesn't make it go away. Buddha doesn't make the delusion go away. Buddha studies the delusion. Buddha finds a belief in something that doesn't exist, an independent self, and Buddha studies that belief that delusion exists. and really, really understands it. So again, whatever forms it takes to surface the delusion so you can study it, and once you find it, then commitment to it, but commitment to study it, and commitment to study it usually makes it more vivid, more horrible, and makes you more want to get away from it and go someplace where you don't have to look at the delusion and just operate under its influence without noticing it.

[63:19]

When it's out in front, it's very difficult to look at. But the commitment helps you. Like these, again, these donkeys. If they weren't so committed to eating, then when the other one moved over that way, when the other one who was committed moved over, they would just go with them. Or if neither one of them were committed, they'd tug a little bit, you know, you know, and they'd realize if they tug, it causes stress if they would tug, you know, if they would move towards the food and they would feel that, they wouldn't, it's very tiring. So they don't, so they don't keep working against that connection. Working against harmony is painful. But if you're not committed to work against it, you may not realize how painful it is. Concern with getting the food and doing things themselves, that commitment really helped them see how stupid it was.

[64:28]

A copy of the picture? I think so. Who gave it to me? Who gave it to me? Did you give it to me? Did you give it to me? You did? Is it okay to make copies of it, you think? Yeah. So yeah, we'll, if you, maybe, how many people want a copy? Quite a few. Okay, so we'll make about 25 copies. How much does it cost? Oh, I see. No, you may not count them. Come on.

[65:56]

Try harder. Don't you have any commitment to counting? I want to count these hands. Hands up. Now what happens if somebody changes their mind and wants a coffee? Not at all. Is that enough for today? This morning of me? Hmm? May our intention...

[66:58]

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