Okay, so we're studying Case 47. And I put it last week at a charity circle like this, and my motivation for doing it this way is so that you can move in the room if you want to move physically. And I asked someone, how she felt about this arrangement. She said it was a little formal, and then she'd be, you know, seeing how she felt about it as time went on. But I'd like to say to you right now, if anybody would like to move your chair anyplace now, sort of rearrange the room in any way, go ahead. Right now, or any time later, that you'd like to move around, sit some place now to move, let me change the formation of chairs. That's OK. I just wanted them so that people could move freely. So is there any other arrangement you'd like to set up?

[01:04]

Go ahead. I kept on mute. I kept meaning to say this, and now I'm a member to say it. And that is that we've been studying this case, how many weeks? Three or four now? Huh? It's the fourth week. And I felt in a lot of ways that basically what I've been trying to do for these three weeks, and including tonight, is basically set a table. I could set the table for a feast. The case itself provides some table and setting. The verses provide further implements, dishes, flowers, candles,

[02:16]

And then the other stories which we brought in, the other stories of Jojo, like when a monk asks him, does the cypress tree have Buddha nature? And he says, yes. And the monk says, well, when will the cypress tree become Buddha? And Jojo says, when. the sky falls to the earth. And the monk says, well, when does the sky fall to the earth? And Xiao Zhou says, when the cyclist tree becomes Buddha. So this is more stuff on the table. But mostly, I think, I don't want to be too heavy about this, I'm fixed about this metaphor, but mostly this is setting the table, the actual vegetable and animal materials which we serve are actually you.

[03:18]

Your own energy is actually the food that's provided. But we set the table so we understand kind of where the table is and what words we're using to discuss and converse while we eat. So after After working this way for three weeks, I'm kind of like saying, well, maybe tonight we are ready to have a feast. I can't hear it. I'll get up close in person. You can sit right here. Anybody else have trouble hearing that this particular volume? Really? One of those, do you have to raise your hands? Come closer to somebody.

[04:22]

Now, how about talking like this? Is this OK for people? Why should I talk louder? It's OK? Anybody need me to talk louder than this? I might need you to talk louder than that. We've been studying this case long enough so that people are starting to dream about cypress trees. More than one person dreamt about cypress trees and had something important happen for them, a dream. So here we are. Please commence with your dinner time conversation.

[05:45]

Good luck. Zhaozhou. Jojo, the great master Jojo, had this wonderful way of bringing peace to the world. It's called the cypress tree. Do you have a cypress tree to bring peace in the world? Or are you just going to use cypress tree? I'm really hesitant to try to name something outside myself.

[07:01]

I can't bring myself to do that in response to what I think you're asking. You can't bring yourself to do that because you think it's naughty? It just doesn't feel interesting. It doesn't feel interesting. And yet you don't quite yet know how to speak without doing it, is that what you're saying? Did you succeed just now? Somewhat. Somewhat? Was there a taint of speaking about something outside yourself there? Mm-hmm. How did you feel that taint? Where was it? Which word did it happen on? Or at what point of your speech did you feel you were going outside yourself? Not sure. Not sure?

[08:02]

Just the not sure. Not sure? Was it not sure outside it? It was a quality. Quality of externality was there? Is there internality manifested here too? Mm-hmm. Does it have a name? I don't know it. Is it Susan? If you say so. No, I don't say it. I'm asking you to tell me if it has a name. I'm just guessing it might be Susie, since, you know, that's the name that you said. I mean, that I said, and everybody else said, and you didn't argue. So I'm not trying to talk you into this. You do this. Well, to name it, it's the same problem.

[09:06]

To name it feels like something outside myself. So you can't... To name it, but can you use a name without naming? Susan. How did it go? That felt okay. Because it was a response to your question. That helps. So there's a large table in the middle of the room. You don't have to talk to me, really.

[10:12]

You can talk to your neighbor if you want to. Aren't you the waiter? I could be the waiter. What would you like? Can I get you some? Pardon? Pardon? I'd like to wait. You'd like to wait before you order? I'll come back later. Take your time. What's on the menu? Universal Peace and Harmony. In which bowl do we put in it? Yes, we had tonight's special Cypress trip. It's very delicious. And you, sir, can I help you? Did you have something? Can you pass Gamacio? I'm sorry, I didn't bring it to Gamacio.

[11:16]

Anything else I could give? I mean, I could go get it for you. Do you want me to? No, no. There's no Gamacio in the room right now, actually. It just appears. You see a Jarjo's cypress tree in Piari's case of seeing the worst for the tree. I thought that was great. You thought it was great? Well, the way you said that sounded like you thought somebody didn't think it was great. Did you think there was some opposition to that? Whoops, who's this? Ah, Michael. You have a reservation? For a dare.

[12:19]

Will another person be coming? Uh... And you missed what we found. Would you like to order, Luke? Would I like to order? Yes. And you, Nancy, are you ready to order? OK. Yeah, I'm not really sure about . Well, we have Zhaozhou. We have living Zhaozhou and dead Zhaozhou. I'm still trying to get over my goosebumps from last week. We also have the goosebumps viewing. It's another thing we do.

[13:23]

Right. I know. So you'd like to wait a while before you order? Would you like to disorder? Yes. No, no, it means disordered. It's just a word. Would you like to disordered? Are you thinking you want something outside yourself now? That's not what I'm talking about, OK? This is all the things I'm offering to serve you are yourself, OK? But not yourself, but just inside, right? Because we wouldn't do that in this class, would we? Right? Everybody understand that? Except for Yumi, of course, who missed class last week. Where were you? Now, we don't.

[14:25]

This class, these strategies, the strategy of Georgia of the Cypress tree is not an inside or outside tree. It's something beyond inside and outside. That's what we're looking for. We want to be able to speak with each other without coming from inside or outside. So Elizabeth, how about you? Are you ready to order it? Anything you'd like? What kind? You want kind? Just order a little kindness? All right. Barrett, would you pass your kind? Pardon? A fountain of kindness, please. Oh, a fountain of kindness. Barrett, would you pass a fountain of kindness to Elizabeth, please? How's the fountain? Splashing. Splashing. Splashing fountain. And Pat, how about you?

[15:25]

How's the fountain down, Pat? It's still here. It's still here? Anybody, do people understand about this fountain, that she's this fountain of kindness? Can you feel the water splashing on you, the water of kindness splashing on you? Can you feel it? Anyone not feeling what? Your kindness? Was anyone not served for the kind of water? I feel anxiety right now. You feeling kind of choked? Not choked, just kind of like churning. Churning? A little bit of, yeah, churning. And I'm wondering how the dishes are going to get done. Oh, if the lair captain has to know what's going to happen with the dishes?

[16:28]

Yeah. But I don't know if the anxiety is coming from that or this. All you have to do is eat any burgers you can pass. Bus? Bus? Bus the dishes. Oh, bus the dishes. Corrie, I need machines here. We're all talking bus. Still say how the dishes are going to get them. But could we... Oh, I think you're done. I'll take care. Thank you. I'll put it back in your book. Now, are you ready to eat computers? The anxiety kick. Well, do you want more or less?

[17:33]

Anxiety. I think I'll keep going with my hand. Yeah. You got it? Yeah. Hey, my answer. Yeah. Well, it's like... Yeah, you're smiling. It's like you're real scary when you do that. Not hearing. And I'm ready to order him. Yes.

[18:34]

What was your name? What can you get to? Well, I can't think of anything I can order him that I've already eaten. Oh, really? Can you tell us about something that you haven't eaten? Yeah, there's something left open. There's always something left open, sir. Maybe there's something which you ordinarily wouldn't think of eating that you could tell us about. We could put it on the menu. Do you have anything? I can't think. Is something there that you can't think of? Probably. I agree probably. Would it help if you moved around the room a little bit? Think something might come up?

[19:37]

Did something come to set the place something there? Yes. What was it? Humility. Humility. Ah. Well, we usually have to put that on the menu. Yes. All right. It's on the menu. All right. It takes 20 minutes. It's working. How is it put? What do you think? Roasted. Roasted? Roasted. Roasted. Are you willing to roast it? Mm-hmm. Could you help out Ken? Yeah. Mm-hmm. All right, good.

[20:40]

So we've got a roast here. She's working on the humility for you. So would you bring it to her when it's ready? This is one of our chefs this evening. So we have quite a few strategies for quelling riots here in the spring. So although I've been designated as your server, your waiter, I can come up to any of you, and you can give me new items for the menu, new strategies. OK? Katie, what is the point of Bodhidharma coming from the West?

[21:42]

Could you say it a little bit louder, please? To ease this lump in my belly. And how did he teach you to ease the lump in your belly once he arrived from the West? Has he done it? Yeah, he did teach that. So perhaps you could shuffle through your Zen history notes. your co-on notes, and remember a thing or two about it. There you go. Isn't that wonderful? I thought he would have taught her. Ah, yes. Now, you brought it up now. May I serve it to you? May I serve it back to you? Do you have it now? Do you have it, Bodhi Dhammas teaching?

[22:52]

Yeah, how's it going? Well, actually, the love is rising. So it was in your fat room before? It was down below before? Yeah. Up in your neck? OK, you want to get it up your mouth now? Let it come out your mouth. Tell us, put it, say it. Go ahead. Don't worry. What? I'd rather chew on my tongue. You'd rather chew on your tongue? Go ahead. I'll come back and see if you're ready to let it out later, okay? I know you didn't actually call me over to your table, but, you know, no one seems to be calling me. So I'm just wandering around the feast table.

[23:59]

Would you like to order something, Sister? Are you not hungry? You're not sure where the Cycler's tree went? Well, Do you want me to serve you the sacred strip? Or are you interested in where it went but you don't really want it? I don't want to eat it. You don't want to eat it? What do you want to do with it?

[25:16]

What do you know so far about what it is? It's the meaning of Chan Buddhism. That's what you know so far? Right. So far, that's what you know about it? OK, yes. We all know about it. OK. Well, being interested in the psychistry, did you say you wanted to know more about it? Is that what you said? What did you say about it? You want to know more about what it is for you? Are you having a conversation with other people now? Well, I also said eating or conversing. That's true. Before we can discuss the type of truth, that's part of the feast.

[26:20]

in discussing the Cypress Tree is to discuss the reason why Bodhidharma came from India to China. So the Cypress Tree is the answer to the question, why Bodhidharma? What is the reason? What was his motivation in coming from India? So I might discuss with you that. So could you please tell me what you think his motivation was, since you happen to be an expert and put it down, right? And what do you think, what was his motivation to bring you Cypress to it? No, I... I was talking about Jerry, about Second Street, because he died a bit, but he was talking about Second Street.

[27:36]

I used to go around living it, too, but... I've never been able to do a little job like that. I was there with the extreme thought. Jerry's body lining down is up. That was true. Yeah. I'll be back. Does Jerry lying down have something with Bodhidharma? Is that what you're asking? Yeah. Well, I mean, I can say, you know, as your waiter, I can say that Bodhidharma came from India, went to China so that Jerry could lie down the way he laid down.

[28:47]

That's why he came. Bodhidharma, of course, directly helped Jerry die the way Jerry died. And Bodhidharma helped us be with Jerry when he died, rather than stay away from Jerry when he was dying. That's Bodhidharma's... That was the reason why... It isn't exactly Bodhidharma did that. But he came so that that could happen. That was definitely part of what he came for, is so that we all could be, we could do as well as we did. Now, we could deepen our practice, but basically we did as well as we did, and he did as well as he did because of Bodhidharma. You know, I can't exactly say, if Jerry hadn't come to Zen Center, and Zen Center wasn't here because there was no Bodhidharma, then Jerry wouldn't have been able to have a death like that.

[29:53]

I can't exactly say that, but I can sort of say that, of course. Because that was a rare thing that happened there. People don't usually die like that. We don't get to usually see that in that ordinary world. And people don't get the kind of audience and support as you've got. So there's the connection. That's just a wrap-up here. I mean, I have to remember that very long after the sacred street, I thought, like that. Yeah. So now, do you have to order a secretary now? Are you full? That was fine. OK. Yes, Nancy?

[30:56]

Are you just touching your head? Oh, yes? No, it's not ready. It's got about 8 minutes and 56 seconds. Do you want to wait? I don't know. I'll have the fish. You'll have the fish? The surfer's special. Surfer's special. OK. Is anyone ready to serve that up? The surfer's special? Serve stuff? Would you please tell us more about this, sir?

[32:03]

Hello? So you put your left foot down and you pick your left foot up? Is that what it is? What did you say? Pardon? You're listening for the surf? Maybe you should ask Nancy a little bit more about how she wants her fish. Nancy, she's the one who responded to your call. Would somebody do something? ... [...]

[33:11]

People, please speak up. Oh, I sing along. Steve? Yes. Why? You feel that way? You feel like it's going to crash down, but you don't think it's outside you? Is that just me?

[34:20]

I feel that sometimes when I start to see this activity inside, something bad, something very fearful. And when you see this, I understand that fear. Why does the fear of something not being met up Now, are you saying you see the cypress tree as inside now? Sometimes I feel like getting closer to that and then ask yourself and wants to get that cypress tree back into the object. Now, is an object you're not afraid of it then? No. No? I'm maybe not afraid, but I'm secure. Uh-huh. OK. So now you're asking, how is it that when the cypress tree seems to be internal, you feel fear?

[35:35]

You're asking that question? Yeah. Something about the way that question is posed to the question itself. Well, the way I hear your question, you're asking me, you said why. But I'll take it as, how does it happen that when you feel the cypress tree is internal, you feel fear? How does that happen? Somehow I feel when you're talking that when you make the Cypress Tree internal, that you're still making it an object of your awareness, that you're just saying it's internal. But it's in a realm of awareness. It's in reverse of what you're familiar with handling. I say you feel anxiety, and then you get into something that's going to happen.

[36:42]

That's what I feel. How about you? Tell it then. There's nothing wrong with your question. Now, Bodhidharma came so that Jojo could offer you the Cypress Tree, so you could tune yourself around this Cypress Tree, so you don't feel You don't feel, for some reason, such a problem with the cypress tree being an external object. You feel the problem with the cypress tree being internal. So this cypress tree is offered to you to quell the riot. The first thing that happens in the process is you feel the riot. Before you heard about this cypress tree being offered to you, you didn't know there was a riot. Now, and now, when you feel the riot, then you want to say, what's going to happen next in the riot?

[37:47]

And then you feel fear. Before you imagine what's going to happen with the cypress tree, you already feel depressed and anxious because of the way you handle the cypress tree. So the cypress tree is an offering to you, first of all, to get an idea of how you mishandle cypress trees. The first step in quelling a riot is to Feel the right. According to what you said, you're feeling it now. That's good. Now you ask about that. This is what I have to say so far. So I should just stick with that as long as you can stick. Stick with what? Stick with the right as long as you can stick. Is there anything to be said for patients? Is there anything to be said for it? Yeah. Yes.

[38:48]

We say that there is no higher virtue. That's what we say. And it's difficult to practice. And there's no limit to its development. And also not just patience with it, patience with this riot, this cypress tree riot, but also be balanced, be patient with it, and be balanced with it. Those two things. Then you enter into awareness of how the cypress tree has become a word which you relate to in such a way that you feel anxiety, you will see how that happens. If you can see how that happens, you will see the Dharma being revealed in this, the way you handle the word cypress tree.

[39:55]

Zhao Zhao was speaking cypress tree from a place of peace. He was not speaking from anxiety, he was speaking from a place of peace with any kind of anxiety that arises with handling the time for the workstation. Excuse me. I'll be right back. . Thank you. What do you got there, Herb? It looks like a casserole.

[40:57]

I think what I tasted its humility. All right. . [...] Well, I mean, I'm a pretty direct person, and I like to figure out a lot of things like that.

[42:13]

You can figure it out, but that's not the spot. but that cypress tree will offer itself, but you didn't figure out the cypress tree. That's not what the cypress tree is saying. Not you can't figure it out what the cypress tree is saying. We tell Joe cypress tree is saying, try another approach. What's the approach that Joe suggested? If I just told you, I don't think he's going to figure it out. What do you think he's suggesting by offering such a thing? No, he didn't say that he wasn't an object. He said, you shouldn't be using an object to guide people. And he said, I'm not.

[43:15]

But then Anon says, well, what is the meaning of bodyguard in front? He says cypress tree and guard. So he didn't say cypress tree isn't an object, because cypress tree is an object. And for you, cypress tree is a subject. You can make it a subject, too. He's not saying it's not an object, he's saying he's not using an object to guide people. So if you say to me, you know, what's the meaning of 40,000 companies, and I go like this, you can say to me, don't use an object to guide people. I'm not using an object. I'm not using it. In other words, this is coming from a place beyond subject and object. That's what I used to guide you.

[44:24]

If you see an object here, I'm not telling you, you shouldn't do that. And I won't say this is not an object, because for you it is, if you see that. But then if you see it as an object, you tell me not to use an object, I say, I'm not using an object. You say, what is the meaning of what you don't affect in the present? Maybe. I could do something else. How do you find the place of expressing yourself from a place which is not subjective or objective? That's what we're discussing here tonight. And we have been discussing in three weeks. And I'd like to can you for a while? And also, he says something about, he said, imagine yourself driving down the street, driving a bicycle, imagining object, object, object, and then he's thinking maybe I shouldn't do that, and then maybe I shouldn't tell myself not to do that.

[45:32]

Do you something like that? Yeah. Well, all those things, classical thing on the street, calling them objects, all that stuff, saying that you shouldn't be doing that. If you say so, that means that's the way you experience it. But every one of those things could be witnessed to appear as not subject or object. You could watch, you could look at your bicycle, look at your bicycle, you could touch your bicycle, or you could touch the bicycle, you could touch it, bite it, sit on it. Put it in either category, and also without avoiding putting it in either category.

[46:33]

Both categories perfectly there. You are patient with that. Your patient all comes with that. You're balanced with all that. And there, once you're balanced, you're ready to propose something which will coil the right. And when you say something, it will be difficult to say anything that someone couldn't make into an object. Make that into an object. Something. make that good object. But that doesn't have to come from me using it as an object. I don't have to see it though. So when you ask Geoggio, why did polydharma come from the West? Of course, it came to bring peace to China and America.

[47:35]

So he could have answered that, right? And then if you say, oh, he came to bring peace to America, then people hear that, and they make that the object. The object, the meaning of why he came for that object. So if he had said, he came to bring peace to China, to calm people's tortured hearts, among politicians as well said, don't use an object. What I was saying is Cypress Tree is very powerfully drawn in that direction. Because if somebody says, bring peace, he might not so quickly notice that that could be seen as an object. But I'm not saying he chose Cypress Tree just so someone could think that way. I don't think that's why he said it that way. Why did he say it that way? How did he say it that way? I think is that when you're in a place where these two, internal and external, are not separate, that things come out of your mouth from that place.

[48:52]

And then if people say it's this or that, you can honestly say that that wasn't your since the boy came. Doesn't have leaves. Doesn't have leaves. Yeah. I'd like some tea. I'd like some tea. I'd like some cypress tea. That was created with a wire of kindness and peace from the cypress tree. What can go up here? I'd like some warm tea. I'd like some tea. Could that be subject and object?

[49:53]

It could be subject and object, but how about neither? I say, if you take kindness and apply it to the greenery of the cypress tree, kindness won't make the cypress tree into an object or a subject. That's not very kind. The kindest thing to do to anybody is to not insult them by making an object. Now, if you do make them into an object, then, I mean, say you're sorry. Then, because they might make you crazy, but to yourself, anyway, say, I'm sorry, I can't help it. Also, making it into a subject, that's also not very common. What's kind is to meet people and not do either one of those things.

[50:54]

And what's kind when you feel anxious is to be kind to your anxiety and not make that into a subject or an object. And that way you will be able to settle into your anxiety. and see how it arises. That will be a T, where a subject, neither subject nor object, are projected onto the sequestration. So in fact, the august sequestration comes from kindness, and the monk responding to kindness And Jojo responds to the monk's kindness. So this is the story. It is a book, it's definitely. So also we have, pardon?

[52:15]

Can I show you what? Can I show you love without an object? No. Yes. Could you see it? Anything you'd like to order? A glass of milk? Not bad or bad? Keep that in mind. But if I don't have enough for you, I won't be able to give you any milk. Pardon? Oh, by the way, you can order questions.

[53:20]

Questions you have to leave, too. You can order a question, you can ask a question. Or you can ask a question. Like a question? What is the meaning of Suzuki Roshi coming from the West? Pardon? Did you use an object to guide me? Yes, ma'am. Hmm? Did you? Oops. Pardon?

[54:21]

Did someone speak over there? I think there was a gasp. A gasp? There was a gasp. Any other, anyone else would like to order a question? Oh, okay. It has to be subject. Okay. Maybe subject would be, like I'm looking at you, okay? And I feel like there's this thing up here, which is looking at you. You feel yourself in a subjective mode. I'm subject to you. You're affecting me. You object lives. Something is affected over here.

[55:23]

Something is impacted by the object. That's the feeling of the subject. When I talk about this video, I just make it to objects so you can hear about my subject. for that subject. The thing is getting this information back, impressed by it, and modified by it, impacted by it, that's a subject. Do you feel that? Yeah, that's maybe me and your object. The object doesn't usually feel. The subject feels. The object felt. It's felt. So you ask me those questions. The feeling one, that's the subject.

[56:26]

The one who felt in such a way that she expressed herself by making that face. The one who then thought she understood it was another subject. See, I'm in the subject world, see? I'm talking about objects, which means you're making the objects, so that you can have this role of subjective experiences. Buddha Dharma is not about either one of those. But it's not the slightest bit distant from either one of those. But it's about both of those totally intimate with each other, mutually creating each other. It's about whether they're not independent and not totally. Whether interdependent. That interdependence is where Jaljira talks from. And that interdependence is why Bodhidharma came from the West. It's why all Buddhists make their effort. It's because of interdependence.

[57:33]

And not only is interdependence, Their motivation or their intention, it is the meaning. It is the character in the Chinese is intention, the intention of Boydian and also the meaning of Boydian. The meaning of coming and the intention, the same thing. Meaning is to give this teaching. It is to give and have this teaching understood. And the intention is to give it. So this case is focusing on this issue of object and subject. And it is not about that. It's not coming from either side. Any particular one you like? Do you see any questions on the buffet? Mango question. There isn't a mango. So what is a mango?

[58:34]

I heard the question. Yeah, I said, what is a mango? Huh? What? A mango is the question? Right. Nonsense. The mango question is, what is a mango? That's your question. Now, please give us a response. Na. Now. Now, respond to the question, what is a mango? The mango is not up there. The mango is in your heart. The heart. That's the answer. What was the meaning of the situation coming from the West?

[59:36]

When friends meet, they forget themselves. To forgetfulness. Always. To forgetfulness. Have some tea. Yeah. Elizabeth, would you like to order something? How's your appetite? That's a common thing that happens to people when they order things at the restaurants. Were you afraid it could be too expensive? Would you like to order something?

[60:57]

There's nothing to order it? Can you say it? Is there anything you'd like to ask? Could you speak up, please? You know, I've been misquoting the story. It's the cypress tree in the garden. It's the Cypress Street in the courtyard. That's the Cypress Street. It was the one over there outside. It was the Cypress Street. It really was what? There really was the Cypress Street in the garden. In the sense that, you know, there really was Jauja. Okay. There really wasn't Jauja and there really wasn't the Cypress Street. But in the sense that there was Jauja, there was also a Cypress Street. That's the reason for it being the Cypress Street.

[61:58]

Yeah, because it was right there. It was in the yard. It wasn't a generic cypress tree. It was the one right up there. It also was a discussion tree. I think it was a common cypress tree. That's what I think. Anybody else have a different opinion? It would have been common, but there was just that one of Yeah, well, cypress trees are, you know, good-sized trees, so you might only have one in the courtyard, although there might be several other outside the monastery. Unless it was a really big monastery, you might not have room for about one cypress tree and one pine tree in the courtyard. Chinese courtyards didn't really have a lot of trees in it. So probably just one cypress tree in the courtyard. Well, the one that I was thinking of when you said the one that my certain favorite is it, the one that came to mind, it wouldn't be taking anything away from other people.

[63:39]

was what I thought, the dessert I was going to offer you was jiao jiu. It was very sweet and rich, very sweet and rich, jiao jiu. But, you know, the more you eat of jiao jiu, the better for the rest of us. I wish, you know, I'm not criticizing people at all, but I wish you would eat more of jiao jiu. That would be very nourishing to me. Like, I see people eating jojo. I don't feel like, oh, what about me? You're gonna want some jojo. Thank you for saying that. Thank you for saying that. You're welcome. How was that? How was that? Delicious. It was delicious? Anyway, that's what came in mind.

[64:48]

Mark, is that okay? Third dessert? Yeah. You can say dessert, but you just said something sweet. Street. You didn't say dessert. There was a dessert again. I guess I worried that children wouldn't be sick. You worried that he'll make you sick? Yeah. I think there's anxiety. Good, yeah. Well, that's like the Cypher Street for Steve, right? Well, Jojo will make you sick if you make Jojo into an object. That cypress tree has a dragon's nest in it. It has what? A dragon's nest in it. Yeah, definitely. But things won't hurt you if you don't make them into subjects or objects. Or even if you're made into subjects or objects, you see their independence, nothing will hurt you anymore. And now if nothing hurts you, you won't hurt anybody else. Now I won't get hurt anybody else. You will be very helpful.

[65:52]

Any other thoughts? expressions of what's causing it. What would Chaocha say, what would you say about where Jerry is? Where is Jerry? What Chaocha? Jerry does not have a location yet. Who's in the room then?

[67:24]

way who is in the room is that who does not have a location in this room? Who is in this room? He said he has no location yet. He said he has no location yet. Right. He will have a location. That's my understanding of what I know about Jerry. I think Jerry is going to be reborn. I don't think he's an Arnold. I'll have to tell him, don't get reborn. But anyway, either they do or they don't.

[68:43]

But police staff is doing it before. Pardon? Do you know anything about where it will be? No, not really. Will it feel different when it's reborn? Will it feel different? It'll feel different, but we may not know that that's the reason it feels different is because of him being reborn. I don't have that kind of substitute myself. But I don't think I, you know, I don't, so far, you know, I've got plenty of other things to work on. I don't seem to even need that ability so far.

[69:46]

There's so many other abilities I have which I'm not fully utilizing, but I don't need to get to that yet. those abilities do come, I guess, to practitioners, but I haven't been concentrating on developing them myself. I feel there's more kind of urgent business than developing those abilities. Although I don't say if those abilities would be of some use sometimes to some people. They're sometimes useful in converting people to practice . Anything else? Yes, Bob? I have a question. Yes. The Cypress Tree for me is .

[70:54]

So I'm just going to remind you, how do you sort of work with, and you know, I realize, of course, that suffering is one, suffering. But the object is still there, and I can't keep working with it. You're suffering. Ah, just sort of like the beta. You're already sick of it.

[72:05]

You told us, you said you're suffering. You're already sick of it. But even though you're sick of it, even though you're suffering with it, you won't, you don't just by getting sick of it, by getting sick of it isn't enough to give up the pattern which gives rise, tired and sick is not enough to abandon the cycle, the conditions for the arising of the suffering. You have to do something more than just be sick of it. However, being sick of it isn't part of the motivation for doing the work. And the work is, as you said, you basically need to accept it. But accepting means that you have an object of awareness and you have some pain because it's an object and you accept the pain. That's not the totality of acceptance. You also have to accept the fact that you have to give up

[73:17]

all kinds of meddling with the object. You have to give off all kinds of strategies to get rid of the pain and to manipulate all situations. You have to give all that up. And this is to be balanced in the middle of the subject that feels the pain and judges the object in such a way that feels it to be balanced between those two. And then by being balanced between those two and not messing with either one of them or the pain which arises by their interaction, then to keep your eyes open and see how the Dharma is manifesting there.

[74:23]

That's how I'm recommending you deal with this pain, which arises from the object, from the way you handle the object. The way the pain arises from unskillful handling of objects. And while having unskillful handling is going on, we need to be present in the middle of that, You see how it happens until we understand that the diamond is right there in the seconds. And exactly how the pain arises in the darkness is the pain. You don't have to, like, reduce the pain in the slightest bit. You don't have to decrease your meddling with things in the slightest bit. You don't have to increase your meddling in the slightest bit. Just as you're meddling, just as you're messing with things, just as you're causing pain right now, that's enough.

[75:36]

That's perfect information to work with. I can use the upright there, make it back to you, and just see, it's dependent for us. And that's very difficult. This is like to learn the skillful way of handling things. The skillful way of handling things is basically to watch the unskillful way of handling things. The skillful way of handling things is to not learn. But you can't stop handling things. That would be the worst way to handling things. That would be the most unhealthy way to handling things is to pretend like you weren't There would be a solution inside a solution. Everything you ever see, you handle. Everything you ever see, you judge. Everything you see, you judge. Everything you see, you gather. Every face you see, you gather. Every color you see, you never stop.

[76:37]

Every moment, you gather. Positive, negative, and positive. That's not going to stop unless you have brain damage. That's happening. You take up your place. If you have to accept the experience and then you have to be upright in the middle of the experience, you have a chance to not leap forward or shrink back. Either one of those, you ignore the diamond. That's me right there. If you don't shriek back, you don't immediately see the diamond, but anyway, you're present for it and it can be revealed to you.

[77:45]

Yes, which also means intention. Pardon? Yeah, that's not what it means here. That meaning means here, it means two things. It means attention and more like significance or import. What is the point? I'll put it down from the words. What is his motivation and what impact did he have?

[78:50]

What impact does the teaching purport to have? That's the meaning. The meaning has nothing to do with the words. However, you must induce the words to manifest the meaning. That's the kind of meaning that there is here in this. I'm glad to be here.

[80:03]

Soft tongue? Softly. Sauteed tongue? Yeah. Riding on the waves. So... Sauteed in seawater? Sauteed in seawater. Sure. And so, I thought about, you know, self and other things that took to the back of the universe. Don't close the gap. Don't close it. Don't close it. Don't meddle with the gap. Don't meddle. Don't widen it. Don't close it. Ride the waves that are created by subject, topic, and separation. All the waves in the universe are created by that. Don't try to close the gap, though.

[81:08]

I mean, of course you will try to close the gap, but don't confuse that with practice. Closing the gap or widening the gap, that's just kind of Right. That's why you need to develop this river talk. River tongue that can go, that can keep moving when you're anxious. So you can say, I'm anxious, I'm anxious, I'm anxious. You should know that you're anxious inside, but it's also good to say it out, to speak it out, to say you're anxious, to get your anxiety outside yourself. Otherwise, your anxiety is going to be not just useless to you,

[82:13]

Poisonous. Poisonous. Poisonous. It will destroy you. If you don't get your anxiety out, it will destroy you. If you get it out, it will liberate you. Now, it isn't just get it out. You have to get it out and then stay upright when it comes out. Then it will liberate you. And then you can talk while you're Ailey didn't even talk it out. I'm anxious. I'm an anxious person. That's me. Anxious I leave. I'm not sure if they were to use it. It's probably the same as you put out. Part of me feels like we should just keep studying case 47 for the rest of our lives.

[83:39]

And I asked for commitments several weeks ago concerning this con, so some of you are going to keep studying this case for the rest of your lives. And I again say to you, please get it out of your mouth. Get it into your voice, in your speech, get it into your body. Bring it out. I invite all of you to do that particularly goes to make a commitment to do so. I hope you follow through. But I also just want to keep studying the whole book. So next week, I will start studying case 48 with . Case 48 is . Now, I'll just tell you, and you can just take this information in, that case 48, Now, this book is, in a lovely way, Case 84 of the Clip Record.

[84:48]

So when you're ready, you can look at the Clip Record, Case 84, to see how they come up with that case, the story of the Model 13, . I also would suggest that you read, when you're ready, the Vyamala Kirti Sutra, the chapter on the non-dual entry into dharma, or reality, or the non-dual reality entrance, whatever the way it's translating, but read that chapter as a background in this case. And so we'll start studying then Vyamala Kirti's wonderful response. But I think it would be good to actually, I kind of recommend that you look at the book of record too. What chapter did you say, Rick? What chapter? No. What chapter? It's called the entry into non-duality or the non-dual entry into reality.

[85:52]

Next. Bookless record, case four. Yes. Could there be some copies of the Blue Cliff Record case next week for those of us who have just one look? Yes. How many people would like to copy your Blue Cliff Record next week? 2, 4, 6, 8, 10, 12, 14, 16, 18. Where is it? And where do you get the copy of V-Molecurity Sutra? What we have in the library, don't we? Yeah, it's in the library. I think one, yes? V-Molecurity Sutra. V-Molecurity Sutra.

[86:56]

V-Molecurity, case 48. of . This dialogue is in the sutra. OK. So in this case, I'll tell you this case will take a while. . It took a while. So I wouldn't be afraid to read a lot of stuff between now and next week. But I would suggest you that there's going to be a break. So start thinking about how, you know, if you have a break between that class and the next time it's that the class is alive. I think that that chapter is one of the most beautiful chapters in the sutra and actually one of the beautiful chapters here.

[87:58]

It's a beautiful chapter to study and think over. And that's in the background. This is my sister. She is another very rich, somewhat richer, many people. So take yourself, but be steady and keep going forward and carry on. And I think you'll be very grateful for your study of these cases in that chapter. Wonderful, wonderful kind of dual teaching. that chapter in where it was in before.

[88:59]

I would encourage you to try to move in class. Some people did move. I appreciate that. I would encourage more physical movement. especially because maybe people will suggest maybe get up and start moving. It will help. It will help all sentient beings to do that, right? Please, you know, give the opportunity of all the space that you are moving and encouraging yourself. You know, kind of like turning. I don't want to take all this space off of you strutting out the room all night.

[90:11]

But if you want to start moving, I'm going to do that. Well, it's kind of, right? I mean, it's kind of like, you know, if you're not going to, then I'm going to. And I know that that will be kind of a problem for most of the people. Suddenly, there I am. I don't mean it that way. I just know what happened, but it'd be better if you take the initiative. I think it's more edifying to you if you move first. I can do that if necessary. Always. But I have that. That's when we need to use it. It was sort of like we were all sitting down at a big dinner table.

[91:16]

For impolite to get up and leave the table. I think there was quite a lot of movement going on. I'm glad. Well, in that case, I won't bring the table. Of course, I feel very grateful to Zhao Zhao, but I also feel grateful to those who appreciate the teaching that carried over the centuries. Because they will always have to be Chinese, kind of, make some love that God is teaching his life to us. Thank you. Thank you. Thank you.

[92:20]

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