Becoming a Buddha and being an ancestor is disliked for wearing a defiled name. Wearing horns and fur is pushed to the superior position. This is why, quotes, the true light doesn't shine. Great wisdom appears foolish, unquote. There is yet another... who is deaf for convenience and pretends not to be skilled. Do you know who she is?" Nanchuan said to the assembly, the Buddhas of the past, present, and future do not know it is. Cats and cows know it is. And Nanchuan, according to some stories, Nanchuan did study traditional scriptures quite a bit.

[01:18]

And then he had a chance to hear and meet the Zen master, Madzu. And and he didn't defer to Matsu. He met the great teacher and didn't defer to the great teacher when it came to facing situations. Is that clear what that would be like? Is it clear to you, Lisa?

[02:21]

How would it be? I mean, how is it? How would it be? How would it be? How is it? Huh? Good? And then it says he repaid, he paid back his debt. So somehow, what's a debt? What's the debt? What debt did he pay back, Lisa? Huh? Just sitting, is the debt? What's the repayment? Huh? I don't know. OK.

[03:23]

So what's the debt? Anybody else have a sense of the debt here? Transmission. Transmission, uh-huh. Justin? Your bad karma. Pardon? Your bad karma. Your bad karma. That could be another debt. But I would suggest that in this case, He's not indebted. His meeting with Master Ma and not deferring to him is not an act of good or bad karma. We're getting into trouble right away here. But does that make sense to some people, that the way he listened to and interacted with Master Ma was not good or bad karma?

[04:30]

I mean, maybe there's two stories. One story is about good and bad karma, and the other story is about meeting I don't feel myself indebted to somebody else for my good and bad karma. Yes? He's indebted for the teaching of it. He's indebted for the teaching? Yeah, he's indebted for the teaching of it. Yeah, that's a normal, that's kind of a normal way to understand the story. He's indebted for the teaching. Yeah? I have a feeling that the nonchalant A man should learn to be a light to himself. Yeah, right. That's another way to say not to defer to your teacher is to be a light unto yourself, or to find the light of yourself. So if you don't defer to your teacher, what's the debt to the teaching?

[05:31]

Yeah, but what's the debt? You have to teach the way out. He has to teach the way out. But is that a debt or is that a repayment? Liz? Maybe you can always read the cover, reading a situation because we have the opportunity in the future. Right. Does that make sense? You need a teacher to not have a teacher. You think you don't have a teacher. You think you don't have a teacher. Well, you don't know what that means until you have a teacher. You think not having a teacher would mean, well, there's no teacher around. But you need a teacher to learn what it means not to have a teacher. Or anyway, the second meaning of not having a teacher is you have a teacher, but you don't defer to your teacher.

[06:47]

You learn. You don't defer your learning to your teacher. But you're still indebted to your teacher because you can't learn that without the teacher. Does that make sense to everybody? All right. Well, then so he repaid his debt by himself being a teacher for Zhaozhou. That's the way you repay the debt, is to find somebody else to be with when they learn how not to defer to you. in the learning department. Does that make sense to everybody? Yes.

[07:51]

Yes, Bud? When it says here, he paid back his debt in the hands of Zhaozhou, just the way the sentence structure is, you know, it's almost like Zhaozhou was again his teacher. Almost like Zhaozhou was his teacher? Yeah. Almost like the student was the teacher? Yeah, because it says, in the hands of... It's almost like that, yeah. It's kind of like, it gets to be extreme. This non-deference gets to be really non-deferential. Gets out of hand. Gets out of hand, yeah. Gets out of the teacher's hand and into the student's hand. Or feet, yeah. A special reason for gratitude is in school, when teachers, they don't teach us. Yeah.

[08:55]

Buddhas, maybe Buddhas teach us. Almost, maybe. That's why some people like Venn, because Venn teachers go beyond Buddha and don't even teach you Buddha's teaching, and yet you learn it. And after you learn it, then you have to find somebody else who won't learn it from you, because you won't teach it to them. Because you learned it because somebody didn't teach you. You don't defer to the teacher. The teacher did the work. No. Cows and cats know where it is.

[10:03]

And then in the commentary, this teaching is brought up by Nan Chuang. He's teaching everybody. And one of the people there he's teaching is Zhaozhou. And so he asked a lecturer, probably someone who knows a lot about Buddhism, he asked him about the Nirvana scripture. what's the ultimate principle in that scripture. And the lecturer says, thusness is the ultimate principle. And Nantran says, as soon as you call it thus, it's already changed. Monks of today, of the present, monks right now, actually, should act or practice in the midst of or in the middle of different kinds. And then there's this discussion, big discussion about different kinds, which the people who

[11:19]

weren't here last week, I would suggest you read that commentary about different kinds. Or, you know, you might want to. It's very, very interesting. And the nonchalant teaches there's different kinds. And then Guishan Another teacher who wasn't Nanjuan's student, a collateral teacher, well, kind of a Dharma nephew, actually. Guishan's a Dharma nephew of Nanjuan, a student of one of his Dharma brothers. He picked it up. And then... Da Wu and Yun Yan, who are closer to our lineage, they transmitted it.

[12:27]

And two generations after them, another Zen teacher named Cao Shan started to teach the same thing as the Three Falls. And I have this paper here about the three falls, which some of you got that right and some of you don't, right? But there's an article you can read. You can read about the three falls. if you want to. And there's a piece of paper here which had the three falls written. And Thomas Cleary just, I think, found examples of three falls in various parts of literature and gathered them together. So it's kind of repetitive. This piece of paper isn't the way anybody ever presented it before. It's just a collection of comments that various teachers have made about the three falls. You can get a feeling for them in this way.

[13:29]

Nanchuan also said one time, in the 700 eminent monks on Wang Bo, excuse me, Wang Mei, Wang Mei means a yellow plum, and it's the mountain that the sixth ancestor of Zen lived on, the sixth ancestor, Damang Hongren. He lived on that mountain, and he had 700 eminent eminent monks, they say. Pardon? Yeah, the fifth. And he had 700 eminent monks, and they all understood the Buddha Dharma. But they didn't get the robe and bowl. There was only a workman who was in his community, Ponded Rice. His name was Workman Lu.

[14:42]

And he didn't understand the Buddhadharma. That's why he got the robe and bow. We have a practice period now, agreed ultimately as a study period, a study period where the people in practice period can study Buddhist teachings. and learn about Buddhadharma. I don't know if anybody's going to understand Buddhadharma during that study hall in the next few weeks, but be careful about understanding Buddhadharma. It's not like the worst thing in the world to understand Buddhadharma. Those eminent monks on the Sixth Ancestor's mountain, they were good people. They understood the Buddha Dharma.

[15:47]

It wouldn't be so bad to understand Buddha Dharma. But there's this other thing, this weird thing about it, about getting the robe and bowl. And that seemed to be related to something even more difficult called, you know, or not more difficult, but anyway, something of a different order of life called not understanding Buddhadharma. And Workman Lee, you know, didn't, according to Noam Chauvin, but so he got the robe and And this is the teaching of Nanchuan, but the Soto lineage, the lineage of Yaoshan. So Yaoshan, and his two disciples in this commentary are Dawu and Yunyan.

[16:50]

And Yunyan's disciple is Dungsan. So the Soto lineage comes from Yaoshan. And there's a story in here about writing, so it follows the verse. Okay? So, are you ready for the verse? Those of you who know about Buddhadharma are probably ready for anything, right? And those of you who don't know about Buddhadharma, you'll probably never be ready for anything. So we might as well go on and read the verse, right? What? It hurt. It hurt? That hurt. Oh, that hurt. Did you understand, Carol? No. Do it one more time. Say it. That hurt. That hurt.

[17:51]

The Bruce is, you know, and for those of you who haven't read the commentary, there's quite a bit of discussion before you get to the commentary about whether anybody knows it or not. Really. So, Buddhas know it. Bodhisattvas know it. Excuse me, don't know it is. Buddhas don't know it is. Bodhisattvas don't know it is. All these masters don't know it is. Cats and cows know it is. And then there's quite a bit of discussion about who does know it is anyway. And so then now we have the verse after all that discussion. Very interesting discussion. Palsied, limping, tattered and disheveled. A hundred can't be taken in. One isn't worth it. A hundred aren't appropriated. Even one isn't worthwhile.

[18:52]

Sirens. knowing himself the peace of his own state. who says in his guts he's a fool. All throughout the universe, everything becomes food, nose hanging down, excuse me, nose hanging all the way down. One may freely seek to repletion. What does ebbul mean? What does ebbul mean? Joyful. Another translation is potent. Potent. Who says, in his gut is a fool? Indeed. I think ebullient seems to me to have an association with the word enthusiasm.

[20:03]

Enthusiasm means to be full of God. And then there's this nice story about the people in, some of the people in the lineage of Yaoshan. So palsied and limping describes clumsiness. So Yaoshan was reading a scripture and Bayan said, you should stop making monkeys of people. Another translation is, you should stop fooling people. teacher, and Yashan rolled up the scroll, scripture, and said, what time of day is it?

[21:07]

Bayan said, high noon. Yashan said, is there still this pattern, or there's still this pattern? And Bayan said, I don't even have nothing. Yashan said, you're too brilliant. Bayan said, I'm just thus. What about your teaching, teacher? Yashan said, I'm limping and palsied, ungainly in a hundred ways, clumsy in a thousand, and yet I go on this way. Sounds like he's accepted himself. Like a nose hanging down all the way, one may really seek repletion, or one may be content to be full.

[22:22]

That's a cow eating, you know. A piece of grass in its mouth. What? Chewing a lot. Chewing a lot. So this is a kind of a... Well, I don't know. This case, in one sense, it's difficult, in a sense, to relate to it, like a cow would relate to it. And it's difficult to relate to it as a Buddha would relate to it, because, you know, It kind of doesn't sound appropriate to relate to it that way.

[23:35]

In the Blue Cliff Record, where Nanchuan is quoted saying that the Buddhas of past, present, and future do not know what it is, but cows and oxen do know what it is, then he says, the oil peasants either crown or sing. But tell me how you will understand this. And tell me what eye do the old peasants possess that they are like this. You should know that in front of the old peasant's gate, no ordinances are posted. There must be some background to posting ordinances in this gate.

[24:52]

Yeah, like around in the village square. There would be a, what do you call it, a bulletin board, and the government people would come and post ordinances, you know, make post proclamations and ordinances, you know, no guns in this town or... But did they also post them at people's gates? Well, they probably wouldn't post them at a peasant's gate, no. But a bunch of peasants might live together. and have a gate in front of their compound. Like one peasant probably wouldn't have his own gate. But a bunch of peasants together might have a little enclosure around their houses with their rice paddies around, with their buffalo in the rice paddies. So then they would come in post coordinates at the peasant's gate. But it wouldn't be probably a personal peasant's gate. They probably couldn't have their own. gate, but a bunch of them together could have a gate, and that's where they would post the ordinances for people to see.

[25:53]

But he's saying that on the old Peasants' Gate, there's no ordinances posted. Yes? Could you say where in the booklet you're saying... It's Case 61. Case 61 is this case where... Somebody says, if you raise a speck of dust, the nation flourishes, but the farmers are unhappy, the peasants are unhappy. If you don't raise a speck of dust, the peasants are happy, but the nation is destroyed. Anybody have the booklet on you? Like, you know, if you start a Zen center, right? Like this.

[26:58]

If you're raised, like, you know, put up one bean or a little shed for practice or put up a little sign or a little ordinance saying, you know, like, you know, birth and death is the great matter. Don't waste time. Put a sign up like that. The empire flourishes. Like here, right? This is like one little empire. Because we put up that sign, birth and death is a great matter. And we've got a bell, you know. And now we've got a little tea house with a little garden. The tea house is flourishing. But the peasants are really unhappy. Now, if we didn't do that, peasants would be happy, but we wouldn't have a tea garden. Maybe because we lower their land value and things like that.

[28:01]

Pardon? Lower their land value. Lower their land value by having an empire? Well, yeah. No. Their land value would go way up and then they'd have to move off. Pretty soon we'll have to move out of here. This place will be so nice. You know, only there's to be all BMWs and Mercedes-Benz in the parking lot going to the tea house, right? We'll have to leave. Why do they have those scruffy Zen students around here for? We don't need them. They don't even know tea ceremony. Couldn't they live like, you know, in Santa Fe or something? We always get beat about it. Did you say something funny? I... That's the part of the blue clip record where he's quoted as talking about the Buddhas don't know it is, but cows and cats and peasants do know it is.

[29:18]

We've been studying this case a pretty long time, but... Of course, we could continue indefinitely if that kind of a case seems to me. But it doesn't seem too early to inquire as to how your realization's going. What's this got to do with your life? Mark, how's it going with you in this case? He thought a long time about the question. And he finally said... I have difficulty with the cows and the...

[30:37]

What difficulty do you have? Well, would you like to have something else? Would you like to have something else besides cows and cats? Yeah. What? Well, part of the topography of the planet is that when you get up in the mountains of China and India, and you get up a certain altitude, you can't grow rice up there anymore.

[31:42]

In China, they get these rice paddies up really high sometimes, but at a certain point, they give up. And in the rice paddies, there's cows. But way up high is where you find a lot of these. The saints, right? The saints are up high in the mountains, way up there. The yogis. And where nothing, where almost nothing can be cultivated in terms of crops and so on. And there's no water buffaloes up there. They're down in the... Huh? Think of a millet? Yeah. Okay. Incense they grow? They grow literally saints. So it's these domesticated animals.

[32:45]

It's not those tigers and phoenixes and saints up there. So I think we're talking about these just ordinary animals. Yes. The cows or oxen and the cats are two animals that I think are fairly closely associated with village life in China. There are other animals too, but when you think of two animals that really know how to relax, those are two that come to mind. If you've ever seen an oxen in Asia relaxing, it's pretty striking pain to me.

[33:50]

I think everybody here has the experience. We have a couple of cats at my house. standing joke is, or Cat Covey is, you know, Covey, you really ought to be able to chill out a little bit because you look really stressed and you're going to hurt yourself. So those two animals, I think, you know, dogs can do that too, but animals don't have that sense. dogs can be really, really anxious. And we really appreciate that. They really, you know, empathize with our anxiety. And dogs are really, really attached to us. And we appreciate that sometimes. And some cats don't seem to be that attached to us. Kind of like, oh, okay, you come, you go, okay.

[34:51]

So they have... And cows don't seem to attach to humans either. Mm-hmm. Cows are enigmatic. Enigmatic. I don't know about the... It's very dependent on how you feel the... But Cindy, when she talked, when we talked to her, she answered back. So your cat's more dependent than some cats? Uh-huh. Well, cats can be trained. Yes? That was the way my cat knew that I came back. But she doesn't know that she's playing. She skips the middle part of knowing that she's tired.

[36:02]

Oh yeah, that's funny, you know, tell you that my other situation where, you know, I'm a disciple of Zen, and in Zen, you know, when you're tired, you rest, and when you're hungry, you eat. But now, when I'm not tired, I rest. It's the new school. rehab then. Greg? Do you think that it matters so much that it's cats and cows that, I mean, what I'm getting from it was that an analogy is being it, it's not thinking about I'm a cat or I'm a cow, just being what a cat and a cow does. Yeah. Yeah. It doesn't necessarily have to be. Yeah, right.

[37:17]

I think the main reason why it's cows and cats is because of Nanchuan. But Nanchuan was really into cows, and he's the one who's talking. And cats, yeah. Nanchuan is into cats and cows. He's most famous for his relationship with cats. Do you call that a relationship? It's not cats. It's cats. And he said that when he died he would be a water buffalo. And he called Jojo his water buffalo. So Nanchuan, cats and cows are kind of like Nanchuan's trademark in a way. Potem. Potem, yeah. Now maybe they really weren't, but now a thousand years later we say they were. For him, it's appropriate that it would be cats and cows, but another Zen teacher, it might be polar bears or, you know, rhinos.

[38:19]

As I said last time, the Zen school, I think one of our strong points is the animal thing, the animal thing in our tradition. There's lots of different animals in the teaching and in the discourse of the Zen school. There's lots of animals, which I think is really good. It's a sign, I would say, of the evolution of Buddhism. I think that early Buddhism needed to move away from some of what people need in their religious life. Buddha had to clarify the revolution that he started. about what dharma really is, the teaching of emptiness, which I haven't seen. The only place I've seen anything close to the Buddha's teaching of emptiness in world religion as a central message in the teaching, I see it scattered here and there, but as a central message is Rumi.

[39:26]

Rumi's very strong on emptiness. It's the centerpiece of his teaching. But otherwise, the Buddha had to really put all his energy to convey the teaching of no-self. The teaching of no-self, or emptiness, and dependent co-arising, really were put in. He had to make that clear, because that's the thing of really distinct... He didn't have to... say all this other stuff because he assumed somebody else would take care of that because he had this big cultural context that he didn't have to establish. He didn't even make up much new vocabulary. He used what was available. But he wanted to make this in point of no self. So he didn't have to tell you all the other stuff because it was there. But as things went on, the other elements of the psyche had to be re-included. And the Zen school does that. So if you look at the stories of other traditions of Buddhism, there's no other tradition where stories are so important in the transmission of the teaching or stories of interaction.

[40:40]

And I wouldn't say that the interactions aren't as important in other schools. But in a way, I mean, they might have been, but they don't say that they were by telling us the stories. Does that make sense to you? If you look at Theravada Buddhism, most of what the teaching is is not about what happened between the monks and the teachers. Whereas in Zen, almost all the teaching that's Zen, that you don't find in the scriptures, is this interactive stuff. So that's why we have this meeting here tonight. It's an active situation. This is a group event here. Because we all could just be, we could just have study hour, and we could just read the Buddhist scriptures in our little cubicles. We wouldn't have to deal with each other. Yes, Bernie? In other stories, they're making an issue of the Ancestors Zim versus something like that, sometimes the North versus South School.

[41:52]

Is that getting at the same thing here when they talk about the people who get Puri Dhamma don't get it? Is that the same force there? I think so. Go ahead. I was taken to a peasant's house by a French friend who wanted to buy honey from him, because he sold big bottles of honey. And he said, you know, he said, my French friend would say that this peasant called me by woman.

[42:57]

Uh-huh. Hey, woman. Uh-huh. Yeah. He talked like that. Yeah. Boy, come here. Yeah. He looked at us, and my dog was saying, don't worry. He looked at me. And I was very comfortable with him, very impressed. And my associations were, if either angry at my, at something my friend did, or didn't agree with me to do anything, to look at it, to think about it differently. He could figure out what I was thinking when we were there. Finally, we could look at the honey. Uh-huh. but yet it isn't quite eternal.

[44:27]

It is. Knowing it is and not knowing it is are somehow different. So, I don't know, I just feel uncomfortable with the two-sidedness. Uh-huh. So, feeling uncomfortable with the two-sidedness, that's how this story is for you now? And does your own life have this two-sidedness? How does your life have this two-sidedness? Wanting to be more comfortable. Wanting your life to be more comfortable? Your life shared with gringos? And So the story is kind of like your light big green light? A little bit uncomfortable? Well, should we go to a different story?

[45:33]

I have a feeling it won't be a different story. We can go to a different Green Gulch, too. That's good. Mia? Well, it's not as if it was, you know, the desert. Yeah. No, right. She said it wasn't quite that. Not that extreme. But it's still, she feels like there's some duality being set up here that she's uncomfortable with. And so that's kind of how it looked like, how the story is related to her life. How do you live with a situation that you feel kind of dualistic? You get through that. Pardon? Yeah, or that Buddhas know that it is, but forget about it. That would also be possible. Oh, they're just turning it again after what you got to.

[46:56]

A Buddha should move back and forth? A Buddha could move back and forth. Buddhists can move back and forth and Buddhists can also be in both places at once. They can do both at once. Huh? I don't know, but anyway, Brutus can see better worlds at once. They can see the world of difference. They can see the world of forms and appearances. At the same time, they see the world of emptiness, but they can also go back and forth. Mahi? There's no ordinances posted on your gate? You couldn't get that? I couldn't post it.

[48:10]

I can't post an ordinance on your gate. No. You're protected from my ordinance posting. Even right now. You don't know what I'm talking about, do you? No. So that's how it is for you. Yeah, I don't feel stupid. So you can frown. Do you know what frown means? Yeah, I do. Are you frowning? Yeah. You just feel stupid? Do you just feel stupid? I do, but it's not frowning. It's not funny that you feel stupid, do you say? No, it's not frowning. You're not frowning. You just feel stupid. Yeah, because that's the way it is. And you sing? Yeah. No. It's your job. Mark, we just came to the class. Did you know about the story before you arrived?

[49:11]

Not much. No? Well, do you know what it is now a little bit? Yes. Well, what's the story? How is the story for you of being a newcomer? I'll put my hand up in a minute when I can tell you. Oh, okay. Dave, how is the story for you? Are you new to this story or were you here last summer? I'm new to this story. You didn't read it last summer? No. How is it for you? It's new. It's new? It's fast and clear. I like the shortness. Me too. I like the shortness. Is that being short? It's 17 syllables? It's not syllables. Unfortunately, it's more than 17 syllables. Can you make it 17 syllables, Dave? Huh? It's almost 17 syllables if you take out nonchalance said to the assembly.

[50:28]

Mark? I wonder if it's okay about that. It's not about that cows and cats know because they just are. They are alive, they just are. So they know because they are. Whereas Buddhas and ancestors, they know They have the knowledge, but they are not. It's the theory and the practice. It's like studying a lot about, I don't know, India. Or how about you? How is it for you? Yeah, when I want to think about it, I become like one of the Buddhads.

[51:38]

So I can know about it, but I don't know. because I'm not living it. What I see by it. How is it if you're thinking about it and you're not living it? Are you sometimes that way? Thinking about it and not living it? Most of the time you're that way? Is ordinance posted on your gate? Are there ordinances posted on your gate? Do you know what ordinances are? No. They're like laws or rules. that are, like, set on the wall by a town or something, the laws of the town? Are you like that? Yeah. Yeah. And sometimes are you another way? Sometimes I'm a cow. Sometimes you're a cow? And that's what you're uncomfortable with, right? That sometimes she's one way, sometimes she's another? Are you sometimes... Which way are you now? Now that I'm talking about it, I think I'm a good... Just talking about it.

[52:40]

Are you comfortable being a Buddha or would you rather be a cow? I think I'd prefer to be a cow. But you sometimes are a cow? Sorry. Any other new comments? People haven't spoken yet? Yes? Dana? When I first read it, the word no came out as... N-O-W? N-O-W. N-O-W? It's a very different point about what it means to know or not to know. And so I was reading that thinking, So what is the difference between Buddhist and Tapu Tao? Just knowing. And my first several days with it seemed to be that Buddhists don't know, because that's a mind-body process, which Buddhists have dropped out of.

[53:57]

And then I was having a conversation with Paul about it, And so he gave back to me because I wanted to be focused on the word it. And so then I sat with that for several days. And it was more like, if you don't know it is community, it is separate from itself. and cats and cows, you know what it is, they eat stuff and other things. Mm-hmm. Which is how I feel, pretty much. Mm-hmm. So, you know, those two words were kind of a theme. Uh-huh. But it's so, So you're sort of interpreting the story as are free of the self, other sort of things.

[55:11]

And . That seems right, doesn't it? But Buddhas are also free of being free. In other words, they not only realize body and mind dropping off, or self-other dropping off, but they also realize dropping off of the dropping off. In other words, they happily come back into the world of self and other. which is part of what I think Susan has a problem with. She'd like to bring the Buddhas back to the world of cows. But they are back with the world of cows. It almost sounds like the story is preferring to be

[56:14]

Cows and cats. I don't call it preference, but cows and cats. But cows and cats are Buddha going beyond Buddha. When we think dualistically, we are Buddha. We are what Buddha would be. We're the life of Buddha going beyond Buddha. We're the life of Buddha going beyond the world of self and other being dropped off. Of course, Buddhists have realized body and mind dropped off, but they've also realized dropping off, dropping off. And they don't do it half-heartedly. They do it all the way, as cats and cows. That's why.

[57:25]

That's not to say that's why, but that's why. Nantong says after he dies, it's going to be a water buffalo down at the bottom of the hill. And if you want to practice with the great master in his next life, you've got to come with the grass in your mouth. But I think some people, maybe even me, feel a little uncomfortable about going to the trouble of being a cow, walking around eating giraffe all day, getting whipped by children. Does anybody have the moon interrupt tonight? But the story I was looking for was Guishan, the one who picked up this business from Nanchuan, practicing among different kinds.

[58:45]

He said something like this. So Guishan lived on a mountain called Mount Gui, right? So Mount Gwe is the mountain. He lived there. And he gets named after the place he lived, where the place he lived becomes his name. And then down from where the place he lived, just like with Nantron, down below it was rice paddies with water buffalo grazing around. So he says, something like this, for 30 years, I'd been eating Guishan rice and shitting Guishan shit. I haven't practiced Guishan then, but just have been taking care of a water buffalo. When he strays off the path, I yank him back.

[59:58]

When he goes into other people's fields and eats their rice, I whip him. I've been training him this way for a long time. Such an adorable one. He understands human speech. If you try to get rid of him, he won't go away. Are you taking care of a water buffalo? Or not?

[61:07]

If you're not, are you referring to somebody else to take care of a water buffalo? There is a water buffalo. right in front of us all the time. So Nanchuan wants to take care of the water buffalo, and he's recommending that you practice in the midst of other kinds. If you practice with these water buffaloes and these cats, you take care of them. And if you do take care of them, you only get to be gone. You get to be a water buffalo. But again, I don't know about it, but usually in Buddhism, people are really worried about not being reborn as a water buffalo.

[62:23]

But here's a teaching about a master who wants to be reborn as a water buffalo. He's a human Zen teacher now, taking care of water buffaloes, and he will be a water buffalo in the next life. At least he's saying that to talk about being a Buddha. . Now, he wants to be surpassed by his students. So tonight, you can end the class early so that you can experience a few minutes of the class going over.

[63:41]

Class is now over. OK? Now what are you going to do with your life? Mary, how are you going to take care of your life? Now the clock is over. Liz, who will take care of the farm? How are you going to take care of the water buffalo?

[64:45]

Are you going to? Maybe I should ask you, Liz, what are you doing right now? How are you taking care of the water buffalo right now? Pardon? Megan, how are you trying for the water buffalo? Are you deferring to me?

[65:55]

If you knew how, would you? No. You wouldn't? Why do you know? I don't. You don't? Do you intend not to? Do you hate it? Huh? You hope now or you vow not to? If you should ever learn how to, you would intend not to take advantage of the opportunity? Now take the advantage of deferring to me if you knew how to. You vow not to? Liz, Jane, how about you? How about you?

[67:11]

Is the person sitting next to you named Lydia? How about you, Lydia? You don't understand the question? What was the question that you don't understand? That's a good one. What's the answer? That is the question that you fabricated. Would you please stand up? Would you please stand up? Would you please stand up and say, I don't mean to be disrespectful, but I don't understand what you're saying. Pardon?

[68:18]

Did anybody think she was being disrespectful? No. You don't want to? Better already. Yeah. They may not have been disrespectful, but so you don't understand the question of how you can take care of water about the law, did you say? Okay, so there you're assuming the water bubble is a metaphor for something. And you don't understand whether it's a metaphor of or for. Is that what you're saying? Does anybody else assume it's a metaphor for something? You do? What did the metaphor for? Huh? Pardon? Whatever you whip, or whatever we yank back. I did?

[69:32]

Is anybody here not a metaphor for something? Mm-hmm. And do you take care of this thing that's a metaphor? Do you take care of your metaphors? And do you have a variety of metaphors? Do you take care of, like, Andy and John and Liz? Do you? Do you take care of Andy, John, and Liz? Or do you? Do you? How come only one person said yes? You don't want to talk? No? Nobody wants to talk? Do you take care of Andy? Do you take care of Andy? Lydia, do you understand now how to take care of water buffalo? Or if you think you can see Andy, but you can't see the water buffalo, is that the problem?

[70:39]

Speak. English. Is that the problem? You see Andy here, and you understand that metaphor? Is that it? . You will? Okay. Linda, how are you? [...] And Mark, the newcomer, how about you in the water buffalo?

[71:53]

Yeah, put him by that. Anybody need a ride? We've got a car, too. Mimi, how are you in the Water Buffalo? Mimi, how's it going? It's tricky when we look for the heart attack.

[73:03]

Laura. Fred. Fred. I don't even know what it is for who has my friend. So I have found it. That's how it is for you? Yeah. You're too brilliant. Do you enjoy taking care of a water buffalo? No.

[74:05]

You care about the waterbushes? The waterbushes are being fed for? Are you deferring to me? I'm deferring to you. Are you deferring to me? Yes. Would you please stop? Michael, how about you? It's painful. I didn't care for it. Latin, fate, and things and... What kind of fate?

[75:09]

One, you know, it wouldn't be much of a thing. Seeing the long mirror. We know a fate. Pindy. How's it going? With the, uh... You ask too many questions. I want to know how you're taking care of your water buffalo. Where are my water buffalo?

[76:15]

How am I taking care of you? I didn't hear you. Where are my water buffalo? How am I taking care of you? That's another question. You see how I'm taking care of you? Do you see how I'm taking care of you? No. Will you answer my question? I do. Thank you. Please stand up. I'll turn up if you turn up. I will not climb up on my chest. Is he almost black? Don't know. Would you please tell me how you're feeling?

[77:36]

Would you please tell me how you are feeling? I'm feeling very happy. I am too. Are you getting fed? Are you getting fed? Yes. So am I. How are you getting fed? How are you getting that? Are you afraid of something? Are you afraid of something? I almost got you. Pat. How's the water buffalo? Pardon? How do you love the water buffalo? Pam.

[78:48]

How's the water buffalo? Confused and a little sad. The water buffalo is confused and sad? No. How's the water buffalo? I can't quite get the water buffalo. Can you take care of the water buffalo? Yeah. How? With my face.

[80:11]

Manjuan recommended that people now practice among different kinds, different kinds, different species, different kinds of life. So it doesn't mean we don't practice among people, but about the different kinds. So I don't know if you want to start practicing among different kinds, but that's what his recommendation seems to be. Sometimes, in my experience, people are like different species. And so this is kind of my message, because I already gravitate toward species other than people.

[81:56]

That comes naturally. But, you know, Learning how to practice among different kinds of people is a lot more challenging. Yeah, I think it means different kinds of people, too. So a species, but also just varieties, varieties of beings. So do you wish to, do you want to try to practice among different kinds of people? Would you like to do that, even though it's difficult? Mm-hmm. but I was initially, I think I'm learning how to want to. You're learning how to want to. Yeah. Sometimes you don't want to. Right. So you're trying to encourage yourself to want to. I guess I feel I have the opposite challenge. I don't think I've ever seen any of the same kind of species.

[82:59]

Everybody's just so different. Uh-huh. So I've been looking for my kind and not seeing the species. Well, it looks like Nantuan's the guy for you. Sounds like he's saying you're on the right track being with these different species. So rather than looking for other kinds, just be with… Rather than looking for your kind. Right. Yeah. So maybe you're unnaturally practicing the way he's recommending. And it looks like it's a little bit difficult, to say the least. Okay. You don't understand what I just said to her?

[84:04]

She seems like she's practicing with different kinds already, and it's kind of hard to be practicing with different kinds. We generally want to practice with our own kind. You know, we'd generally like things to be like us, but we think they're not like us, and we would like to get to be with things like us. In other words, we'd like people to be the way we want them to be, and everything to be the way we'd like it to be. This is our species. Sure. Yes. That's right. They might. They might give the same answer. But in any case, it might feel like they're different species, but really they're different species of yourself. So we ended the class early so that you could practice beyond the end of the class.

[85:26]

So now in class, when you leave here, I hope you can continue to take care of this water buffalo. Yes? Do you know the song Buffalo, Gail? Oh, no. Sing it. Who said that, Vernon? I told him about his... What did you tell me about it? I actually need one of those pitch pipes. Tanya gave me a pitch pipe. And so I was going to get Daniel or somebody like that that knows how to use a pitch pipe to teach me how to use it. But let's say I had a pitch pipe.

[86:27]

Now, how would I use it, Vernon? You wouldn't use it like a pitch pipe because you'd never understand it. So would you please lead us in Buffalo Girls, Vernon? I do not know this. Linda, would you lead us in Buffalo Girls? Yes. Come out tonight. [...] This song was popular around the same time that the Red River Valley was popular. Yes. Weren't you a Texan girl in your last lifetime? There's more than one Red River Valley. There's more than one Red River Valley?

[87:42]

Yeah, but I think that the Red River Valley in that song feels like it's the Red River Valley in Texas, the one between Texas and Oklahoma, because it says cowboy, right? I think that's the biggest Red River Valley in cowboy land, isn't it? I'm a celebrity. I didn't know it. I used to play it on prom. So Vernon Please practice with different kinds, okay, please Intentional

[88:24]

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