So another thing that the bodhisattva dharma wisdom says is that bodhisattvas are encouraged to learn and study how to carry on instruction by means of the most subtle sublime dharma. I said subtle, but the translation here says sublime. And I was thinking that in this sutra, the most sublime is not a fixed thing. It's actually a dharma, a teaching,

[01:05]

which adjusts to circumstances that's given according to people's needs or people's people's needs people's mental situation mental and physical so some teachings are not appropriate to give to children. Some teachings might not be appropriate to give to a beginner. Some teachings are not appropriate to give to someone who is barely able to stand their pain. But even though the teaching may not be appropriate for this person at this time, it might be appropriate to somebody else at this time. The most sublime teaching, I would say, is a teaching that's not a fixed thing, that adjusts to the needs of beings.

[02:17]

I'll just see what the other translation says. Oh, maybe this is the translation. Sublime. sublime teaching. So I wouldn't be surprised if you have no questions about that. Except for the part that says always, always carrying on instruction about something. Turns out by means of the most sublime teaching. But how about this always carrying out instruction And again, when you're carrying out instruction, even for a moment, you do not necessarily think, I am instructing these people. You might just think, I am carrying my daughter on my back and sweeping Page Street sidewalk.

[03:28]

You might think that. However, even though you're thinking, I'm sweeping the street, At that moment, you might be actually giving the most sublime teaching because it might be just the right teaching for somebody. It's that it's appropriate to the person's needs that makes it so sublime. And in order to be able to adjust, it can't be a fixed thing. The next part... Maybe that's it. So that's just for a moment, right? In a moment. Now how about always this is something to learn about. Would it be possible to learn how to be a teaching for beings without even thinking of it and yet be a teaching for beings in every moment?

[04:34]

This is what we're being encouraged to learn. Of course, doing it for one moment is great. That would be great, I think. One moment of offering a teaching which is just right for somebody is sublime. How about doing it all the time? And once again, you don't have to be thinking you're teaching. You can just sweep the ground. And actually we have a koan about that. More than one. A koan about sweeping the ground. Want to hear one? So one day, our ancestor, what's his name? Yunyan. The Chinese ancestor. Yinyan was sweeping the ground.

[05:37]

Maybe he heard this teaching and he was sweeping the ground. Not necessarily thinking, I'm always teaching the sublime teaching when I sweep the ground. He might not have been thinking that, just sweeping the ground. However... However, this story is in our koan collection because he was teaching the most sublime teaching. He was. Some of us might feel, I really appreciate this person, this Yunyan. A very ordinary person who teaches the most sublime teaching. when he's sweeping the ground and when he's not. In this case, he's sweeping the ground. And again, I don't imagine that he's thinking, well, I'm sweeping the ground, but actually, while I'm sweeping the ground, I'm instructing with the most subtle teaching.

[06:51]

I don't think he was thinking that. But he probably heard about this teaching, about always teaching the most sublime teaching, always instructing by the most sublime. He probably heard about it. But he also probably forgot about it. Because actually he was just concentrating on sweeping. He was just sweeping, I would think. He might have been thinking, it's really hot today. Anyway, he was sweeping. Like me, the younger version of me, just sweeping the street. I wasn't thinking I was teaching. And I don't think he was thinking he was teaching. And while he wasn't thinking he was teaching, his good friend came over to him and said, you're too busy. Too busy what?

[07:53]

Too busy. You should be teaching the most sublime dharma. Right now you should. So he's wondering, what is he going to say? I'm kind of accusing him of saying he's too busy. What does busy mean? Busy might be. He might be accusing him of thinking he was being a Zen monk, that he was thinking, oh, I'm a Zen monk. That would be an example of busyness. Did you understand that? I'm a Zen monk doing this Zen monk thing, sweeping the ground. I'm a Zen monk doing this Zen monk thing called cleaning the temple. He was accused of something like that. Basically of thinking. And then Yinyan said, you should know that there's one who's not busy.

[09:02]

There's one who's not thinking. I'm a good Zen monk. I'm a great bodhisattva, or I'm a below-average Zen monk, or I'm above-average Zen monk, or I'm actually a Zen nun. There's somebody who's not thinking any of that. Who's just not even thinking that they're sweeping. Sweeping without even thinking about it. And yet, you must think about it in order to do it. So he's accused of being too busy and it may be, what do you call it, a valid accusation. But then he says, even so, even if I am too busy, there's one who's not. And then his friend,

[10:05]

Da Wu, Yuan Yan's friend Da Wu says, then are there two moons? The busy one and the not busy one? And then Yuan Yan raises his boom and said, which moon is this? Is this the busy one? Or is this the not busy one? That's a question. Accusation. Pointing out that there's also somebody who's not guilty of this accusation. Question and question. And there's no answer. Dawu just walks off. Which moon is this I say to you today? Is this thinking that somebody's teaching? Or is this teaching which is not even thinking of teaching?

[11:07]

Which one is it? One might feel, like I do, this is a sublime teaching. Yin-Yang slipping the ground. Just like you all do. Just like you. That's a sublime teaching. Not one that's not you. Because again, this chapter is about us. All the Buddhas in this chapter have the same name as you. They're all called Deborah and Myoko and Anju and Milo. They're all called by your name. When you call your name, you're calling all the Buddhas. And what I just said, was that the busy one or the unbusy one?

[12:11]

So that's number four. Encourage to learn how to constantly, no matter what you do, no matter what you do, instruct people. But it must be the most sublime teaching in order to have it be all the time. Because any other teaching that's not sublime might only be occasionally, might only be appropriate for this moment. And not this moment. The sublime teaching can adjust to all the different moments. So it can be all the time. You can't always tell people how old Buddha is and how tall Buddha is and how smart Buddha is. But you can always show them the most sublime teaching. And so here the bodhisattvas could be instructing by telling people something good about Buddha.

[13:18]

That could be an instruction. But you can't do that instruction all the time. I don't think so. Most people will walk away after you've done it 40 million times. But the most sublime people, you can always find a place for that. Always. So that's an interpretation of the fourth thing, the fourth Dharma that is encouraged to study and learn about. I could stop there or I could go on. Or both. I could stop and go on. I could go on by stopping. How about that? Yeah. I'll go on by not going on. And now you can speak without saying anything. Or you can be silent and speak.

[14:19]

Yes? You were thinking? Oh, yeah. She was thinking. Can you hear her? Louder, please. Linda can't hear you. I was just thinking that, especially as a parent, we're always teaching even if we aren't quite planning on it. Louder, please. I was just thinking, especially as a parent, how we're always teaching even if we're maybe not planning on it. Right, yeah. And also as a non-parent, it's the same. As a non-parent, it's the same. Everybody's teaching all the time. But if you're teaching all the time, it has to be the most sublime teaching. Because other teachings only happen once in a while.

[15:28]

And those can be there too. But the sublime teaching is the one you're teaching all the time. And please consider the possibility of accepting that assignment to learn how to do that. And which means take responsibility that every gesture you make with those children is really important. And it would be good if it was the most sublime teaching. And wouldn't that be good? And therefore, the next moment when everything changes, you can do it again. Thank you. oh my gosh, look who's here. This reminds me of another story about what Buddhas are doing all day. Yes, yeah, there you go. There you go.

[16:32]

That's another Zen story. What is it? Oh, it's the one about the ancient teacher Yunmen, which means cloud cliff. Yunyan means cloud... Yunman means cloud gate, and yinyan means cloud cliff. So cloud gate, Yunman said to his friends, or maybe somebody asked him, what's the Buddha doing all the time for her whole life? What was she doing? And he said, an appropriate statement. Pardon? An appropriate response? Yes. Sometimes, anyway, it's appropriate. The character is actually teach. So it's actually appropriate teaching, but also appropriate response. And the Chinese characters are, the first one is one. Second character is each.

[17:36]

Third character is teach. Each. No, the first one's one. Each. Second one is meet. Third one is teach. Meet each teach. But that can be translated as according to who you're meeting, that's how you teach. You don't have some idea before you meet them, and then you meet them and this wonderful thing comes out of the meeting. So it's And some people translated it as oneness meeting teach, meeting one teach. That's okay too, but I like more like meeting each teach. And that would be done all the time. For the whole lifetime of Buddha, he met each and taught.

[18:38]

Other Buddhas taught differently because they were in different situations. Thank you, Oscar. I don't know. It's kind of a tie between Sonia and Houma. You didn't have your hand raised, did you? No. Okay, Sonia and Houma. Does teach imply students are learning, and if so, that would mean that there had to be some open view on the other side? Does teach mean there has to be some openness on the other side? I think the appropriate would be a way that the other could open to. To give a teaching that they bat away isn't really appropriate. So the other's receptivity would... So the Buddha would find a way to teach.

[19:41]

Well, maybe they would see that, and then given what they see, they would meet that. And the Buddha can see when this person, when it's appropriate to give this person something, even if they don't like it. So the Buddha can see this is true, it's beneficial, And it's the right time. And the right time might be that even somebody, even offering a teaching which people don't welcome, sometimes it's okay. But a lot of times, if they don't welcome it, it's not the right time. And the Buddha can see, even though they don't, I can see they don't want it, but it's the right time. But other times, I can see they don't want it, not the right time. Well, maybe not restraint.

[20:48]

You see this is true, this is beneficial, and it's not the right time. I don't hold myself back when I see it's not the right time. But if I'm kind of anxious, maybe I have to hold myself back. I was thinking of when two people are holding a jump rope and they're swinging it, you sort of wait. you know, to see when to jump in. So you kind of, you want to jump in, but you wait for the right moment, and then you jump in. And the Buddha can see, okay, not now, okay now. Yeah, thank you for all those koans for number four. Yes? Genjo koan. Say again. The moment as teacher. The moment as giving the teaching. The moment as showing the reality.

[21:51]

It's the reality that's being shown now. So to join that is to, you can always do that. To learn how to use this moment, and then this moment, and then this moment. Yeah, that's the Genjo Koan. To learn, we're being encouraged to learn this, to use this moment, and we always have this moment. So there's an opportunity there. Thank you. And that's the most subtle teaching, someone might say. That's the most sublime, is to use, and Cleary translates Ganjo Kohan as the issue at hand. The issue at hand. I said to somebody, do you read Buddhist books? And I said, do you want one? And they said, yes.

[22:55]

And they said, which one are you going to give me? I said, the one closest to my hand. And I reached over and gave them that one. One of the people in this room that happened with, besides me. And then Mumma? Or if it's a realization that I see when you say meet, no, meet, meet was the... Yeah, actually, it's actually meet, each, teach. The first character is meet, the second character is each, then teach. Meet, each, teach. teacher or the student.

[23:57]

And in that moment of oneness, the teaching comes. Yeah. There's no teaching, actually. Yeah, right. And that's, as I said, another translation was, meet oneness, teach. Meeting oneness, teach. Or meeting oneness, teaching. The teaching of oneness of the meeting. So that's the virtue of meet oneness, teach. But also meeting each. Because the oneness misses the fact that we have each person. So appropriate is good because it is appropriate to meet oneness and also to meet each. To do both is the most sublime. When you meet the other, you are meeting oneness also. That's right. Or no, it's not so much you're meeting oneness, it's the meeting is the oneness.

[24:59]

You're not outside meeting the oneness. Your meeting is the oneness. This meeting is the oneness. Isn't that nice? Meeting's where it's at, folks, according to some people. Yeah, that was an unexpected treasure trove that popped out here. I thought I was just looking at the things here, and then all these koans came. But now if I talked about this again, I'll probably bring those koans up again, give a stale lecture, but number four. If you're a real Zen student, you think, wow, wow. Okay. We could stop forever. We could stop forever. Or we could... Yeah.

[26:07]

Yeah. I just said that. I didn't mean to shock you. I just said we could. But I didn't mean that to shock. I just wanted to be open to stopping forever. So we could stay... stopped now, or we could go on to number five. Okay, here it comes. Number five, we are encouraged to learn and study praising the unexcelled Dharma. In this case, it didn't say always, it just says learn to praise the unexcelled Dharma. Seems to me that we've been praising the unexcelled Dharma just quite recently here. We've been praising the sublime teaching and also praising our ancestors who we can see they were teaching it.

[27:12]

It's so wonderful. So this is something to learn to do. If anybody wants to praise the unsurpassed, unexcelled Dharma right now, you're welcome to do so. Is that your praise? I'm looking for it. Right, you're looking for it, but when you say I'm looking for it, is that your praise? I hear you and I'm asking you.

[28:18]

It's like that musical Fiddler on the Roof where the husband says to the wife, do you love me? She says, what do you mean do I love you? For 25 years I've been doing your laundry and your socks and stuff. What do you mean do I love you? So I'm asking you when you ask that question, do you love us? And then you could say, what do you mean? I'm just asking that question. But please learn how that question is praising the teaching. Please learn that. And is that praise of the sublime teaching? Yeah, maybe. Would you like it to be? Okay, you don't have to answer it.

[29:22]

I just said, would you like it to be? And you don't have to answer it. You can just say, I would like it to be. Anyway, I would like my affection for people to be praise of the sublime Dharma. If I feel affection for any of you, which I might. That's great, sometimes. But the thing that protects it from getting stuck in it because we do sometimes get stuck in affection, is that this is affection, but it's praise of the sublime dharma. It's that kind of affection. Like sometimes people say to me, do you love me? And I say, mm-hmm. And then they say, but you say that to everybody, don't you? And I say, mm-hmm. I do. Anybody who asks, mm-hmm. But then you should know that's not just for you. You're not going to get stuck in me love you alone.

[30:25]

It's me loving, it's me trying to love everybody. That's my aspiration. So making your affection or your love for a person, also praising the sublime dharma, lets you love them without getting stuck in it. You can really love them when it's the sublime dharma, which is not just for them. Also, I often mention that Suzuki Rishi said towards the end of his life, when the number of students started to grow, he said, now Zen Center has gotten large, and people have to make appointments to see me. In the past, there were sometimes very few people around Zen Center, and you could just walk up to his office and knock on the door. But as Ensignore got big, now people have to make appointments. And then while he's talking to one person, somebody else is waiting. And sometimes people are like, that person's talking a long time and I'm waiting.

[31:25]

He says, you should know while you're waiting that I'm talking to that person for you. I'm not rushing through them to see you because I'm taking care of them. And when I talk to you, I'll be talking to you for them. This is praising the sublime dharma. That's number five. Yes? In order to praise the sublime dharma, one has to recognize it. No, you don't. fortunately, because some people do not recognize it. And even if they recognize it, anything you can recognize is not the sublime Dharma. So thank you for that. I really am saying no. But I'm grateful for you to... What?

[32:27]

Say again? I'm saying no, you do not. I'm saying you do not have to recognize the sublime Dharma. Just like, yeah, I can praise something that I can't recognize. Say again. And what if you do? Recognize? Then I say, I recognize it, but that's not it. It's too sublime to be recognized. You can't get it with your recognition equipment. That which is met with recognition is not the sublime dharma. But you can recognize it and say, well, that was fun. I just recognized the sublime dharma. That was one of the best things that ever happened to me. Fine. That's fine. But what about when you can't recognize it, when you still praise it? I praise your Buddha nature, but I can't see it. It's too sublime. I praise your true nature, but I can't recognize it.

[33:34]

It's too unexcelled. A holder for what? Well, the word is kind of a holder for it. No, it's a placeholder. But anyway, everybody you meet, you can meet them. And when you meet them, your meaning can be praising the sublime dharma. And so you can say, nope, as praise of the sublime dharma. You can be devoted to people that you can't recognize. Or you can recognize them and understand they are not your recognition of them. I'm devoted not to my recognition of you, but who you actually are, which is who you actually are is the unexcelled dharma.

[34:40]

between you and Binda, I thought maybe two more koans came in. But I'm checking it out. I'm checking it out. Are you going to tell us about them, or just? One thing that came to my mind is one that said, what is it? And the second one that you often brought in is not knowing is most intimate. Those are kind of the sublime. Now you're saying grasp it, so maybe this blind part is not knowing. Checking out. Because Linda didn't know, she just... You're checking it out, and we appreciate that. Thank you. Is praise just love? It's a particular, it's part of love.

[35:52]

Love's more than just praise. Praise can also, you can also, love could be a question and praise could be a question. So it's not just like, it doesn't have to sound like praise to be love. But love, it should love, praise should be love. Again, affection, it's that. But it's not just for this thing. I was learning this art from the Hand of Messiah. She's a singer. It has these words that say, wonderful. Is that the phrase you're talking about? Yeah. Yes. Yeah, so I didn't know Dogen said that, but it sounds good to me.

[37:20]

One time, she said, it's recorded, you can listen to it. He was giving a talk at Zen Center, San Francisco. And he said... Oh, no. And somebody asked him a question. She said, you said yesterday that if you're not enlightened, you can't help people. And then she said, so then pretty much most of us wouldn't be able to help people. And then he said... Well, you know, actually, enlightenment's kind of difficult to understand. And then he said, not to say this is the truth, but he said, enlightenment is like understanding that others are yourself. Enlightenment is understanding that others are yourself. That's another, kind of like intimacy. Yes?

[38:22]

Can you be? I don't know. But anyway, you're too busy. And you should know somebody who's not busy. And which one is this? Which one is it? making, we're going very, I'm surprised at how rapidly we're moving through this list. Are you ready for number six? Yes? Okay, here it goes. Studying and learning about the virtues and merits of Buddha. Which I think we've been doing here today and yesterday. Yesterday we went through the ten powers of Buddha, the ten the knowledge that Buddha has about sentient beings, so that Buddha can help the sentient beings.

[39:34]

We did that yesterday, and we've been doing it today, too. So this is part of what we are encouraged to do, is to continue our study of the virtues of Buddha, and to do it in a way that we really enjoy. Not you're supposed to do it, you're just encouraged to do this study. Today you may not want to hear anything more about Buddha. That's fine. But you have been encouraged to learn about Buddha's virtue. Which reminds me of another story of a Vietnamese monk. And he was invited to, I guess, a big feast. And he was eating the feast. And the feast had lots of animal products in it. He was gobbling down all these animal products. And one of the lay people at the meeting said, what you're doing is not like Buddha.

[40:44]

And he said, I don't want to be Buddha. And Buddha doesn't want to be me. But Buddha does want me to be me so completely that I'm not stuck in being me. And of course, Buddha is so thoroughly Buddha that Buddha is not stuck in being Buddha. This is the celebration of the virgins of Buddha. That was number six. And again, we just did that yesterday. We went through... all these virtues of Buddha, all these great knowledges that Buddha would have. And that's part of the background of how we study. So again, in our study of our Bodhisattva practice, it's good to understand the virtues of what we're aspiring to.

[41:49]

And what we're aspiring to, we understand. We haven't quite got there yet. We don't have all these knowledges. But we aspire to them. That's part of the study. which we're doing. But then we don't get stuck on it. We move on to number seven. It's not exactly been there, done that. It's been there and be aware of it and continue to take care of it. We're not going to end this. And you don't have to do it all the time. We're always stopping. Always stopping. Somebody gave me a great compliment one time. She said, you're always like this and you're ready to go like this. So I'm always busy and I'm ready to stop. I mean, I aspire to that. Stop.

[42:50]

Okay. Please do this. You can stop me anytime. I welcome you to Give me a time out. Yes? Are you ready for me to go like this? I'm not sure. Okay, so that's why I get to be the teacher, because you can do this to me. If you want to be the teacher, then we can all do this to you. Go ahead. By the way, for the recording, anybody who listens to this, when I said this, I meant the time-out sign. The big T. Yes? I'm looking with a big T. And questioning and curious, what would be the big T in your case if you see a monk eating, gobbling the

[44:01]

food, you know, the food that it's gobbling and there's animal, what would be the teaching you would... Well, before I offer the teaching, before I say anything, I've already took a break. But I think you're asking what happens when we take down the big T and say, go ahead, you can talk to him now. We told you to stop and you did. Now I want to bring you over and look at this monk. What are you going to say to this monk, old man? And I don't know, of course, but it's possible that I might feel like asking him a question. I do not want to judge him, but I do want to love him. And if I'm wanting to love him, I might say, excuse me, sir, may I ask you a question? May I ask?

[45:07]

He might say yes. Could it be a question about the Dharma? And I might say, what is your Dharma practice? No, no, I'm not talking to you. I'm talking to this monk who's eating this way. I might, because I want to have a conversation with him. I don't want to boss him around. I want to have a conversation with him. That's what I want. But I don't know how I would say that, but that's possible. Usually talking that way to people works pretty well. Except most people you can't say, what can I ask you a question about Dharma practice? But in the case of a Buddhist monk, he might like that question. Or he might say, leave me alone, I'm eating animal products. And that's his contribution.

[46:11]

And then I might have something to say back to him. I might, for example, could I have that food you're eating? Would you please give it to me? No, I'm not going to give it. Who knows? I would like to have a creative conversation with him. That's what I would hope for. What it would sound like, I don't know. And I wish to do that, but also it could be scary when somebody's gobbling... animal products. It might be scary to talk to them because they might start biting your arm. Have you all heard the story about me getting a blood transfusion? It's kind of a funny story. So I was in the hospital and I was riding a bicycle and I fell off the bicycle and my leg got broken.

[47:17]

And then they brought me to the hospital and took good care of me. And after the operation where they fixed my broken leg, I was in the hospital and I, for whatever reason, they were not giving me a blood transfusion. They were holding back. giving me blood, and I was losing blood. And my hemoglobin was going down, down, down. And the hematocrits were going down, down, down. But they wanted to get really low before they gave me that blood, because I guess that blood is really valuable and expensive. And they didn't think I qualified. And finally it got low enough, so they gave it to me. And before they gave it to me, I had no appetite. I was eating, but because I didn't have any hemoglobin or hematocrites, I couldn't really digest it. I couldn't oxidize the food. So my body said, this is no good. You're just passing this stuff through.

[48:19]

It's a lot of work. Forget it. And so they gave me this blood. They gave it to me. They mentioned to me that it might have HIV in it. I said, okay. Here we go. And it's going into me. And while it's going into me, there's a TV show, which I wasn't really watching much, but I just see up on the screen, somebody had a TV show, and one of the actors in it was Mel Gibson, and Mel Gibson had just made a dinner for somebody. Can you imagine? And they put out this food on the table and I looked at the food and I thought, wow, that really looks good. Because there's the hemoglobin. I can oxidize that stuff. That would really be good.

[49:22]

And I don't know what it was, but it could just be a pile of potatoes, you know. And I said, oh, now I see why people want to be vampires. Yeah. When you have blood like that, you can really get greedy. Yes. Yes, it's very good. You can push it further. Push it up all the way. Yay, even further. I don't care. Thank you. Okay, so that was number six. But now it's getting close to the end. Maybe we should stop because we don't want to rush through this list, do we? Or do we? Okay, let's have number seven.

[50:25]

There it is. This is not animal products, but it was produced by animals. Animals wrote these words. Very unusual animals. Anyway, number seven. Being born in the presence of Buddhas. And constantly being gathered in and received by them. So that's what we're encouraged to learn about. Being born in the presence of Buddhas and learn about how they gather us in and receive us. Which again, like, learn about intimate conversation with Buddhas. That's number seven. Hmm?

[51:30]

What? Well, some of the people might be chewing on this still. Number seven is to learn about being born in the presence of Buddhas. So now you heard about it, a possibility. And previously, in an earlier part of the sutra, it was talking about this... Actually, in the later part of the sutra, so this is the first abode, the... third one, I think, no, the fourth one, the fourth abode is noble birth. And noble birth is to be born in the presence of the teaching or be born in the presence of Buddhists. When we meet the Buddha, when we meet the Dharma, we kind of like, excuse the expression, we're reborn. When we hear the Dharma, we're like a new life, new Dharma life. So that's one of the stages of one of the four. So here it's saying to learn about being born in the presence of Buddhas and how the Buddhas gather us in and receive us.

[52:36]

Learn about that. Study that. Yeah. Again, I think of, like, back in the old days, the Tassajara, particularly the Tassajara, I noticed it. When Suzuki Rishi was living there he had students and they were in his presence and when they were in the presence they had noble birth. They were like good boys and girls in the presence of their teacher who they loved and they listened to and they were like not competitive too much and they were kind to each other. They were in the presence of Buddha. It was lovely. And then they walked 50 feet away and started being mean to each other again. But in the presence, yeah. And Suzuki, she didn't see that. Because when he went over there, they would be in the presence of Buddha again. So they would be docile and respectful and kind.

[53:42]

As a matter of fact, right at that time when I saw that, I saw people being really... like, you know, really respectful and kind when they were with Suzuki Rishi. And then when they were with me, and we were digging ditches, and they were leaning on their shovel, smoking cigarettes, I said, could you please join the shoveling? And they said, F you. But when they went with Suzuki Rishi, they were so sweet and respectful. LAUGHTER And he saw this person who was so great when he was with his teacher. And so because he looked so great when he was with his teacher, his teacher said, let's have him be the director of Talsahara. Because he looked so great when he was with his teacher. And then people said, oh, Roshi, no, no.

[54:43]

That wouldn't be good. And Roshi said, why? And they said, because he does... He did that, and he did that, and Roshi said, oh, maybe not. Maybe not, director. He still loved him, and he still could see how wonderful he could be, but he didn't know about what he did when the teacher wasn't around. But still, think about being born in the presence of Buddha, where it's easy to be kind to everybody, because in that presence, it's like... I want to be kind to everybody, not just the teacher. Anyway, that's number eight. No, that's not number seven. That does happen. I've seen it happen that people really behave really well in the presence of the teacher. And also, if you see the teacher by himself, without the students around, the teacher may not look

[55:49]

anything special. But when the students come around the teacher and they all start behaving really well, I say, oh, there's a teacher there. Wow. Bye-bye, whoever that was. Gene? Oh, Gene. Bye, Gene. She had to leave. Yes, she did. She asked me to give you her apologies. Thank you so much. But you gave me her apologies. Thank you. Okay, so that was number seven. And the next one I think is not so difficult. I can say it quickly. And number eight is expediently, appropriately expounding in stillness and silence. So that's one translation.

[56:52]

Clearly translated it as expediently expounding stillness and silence, which that's fine too. Teach stillness and silence. But the other translation is teach when you're in stillness and silence. That's a situation to teach. That's number eight. There's two more. One we've already done. So maybe next time we'll do number nine. Or not? Is it okay to not do it? Yes. Okay. That's so... Do you think you should just read them to us? Just so we kind of have a... Well, I asked if it was all right and now I kind of hear maybe not. It won't take so long to read it. Number nine. I wrote it down wrong, I'm sure.

[58:02]

But I'll just tell you what I wrote. It's extolling cyclic existence. Cyclic existence. Extolling samsara. But what does it actually say? It says... Oh, I forgot one word. Extolling detachment in cyclic existence. And the last one is learning about being a refuge for living beings, which connects to number three. So we did it. Amazing. Boy. I was sitting this afternoon.

[59:13]

I was thinking about eradication. And I thought of the teaching of the many and the one, how there are many words. And what came up after that was melt away the group of transgression. And I thought that as a kind of melting and eradication without such a heavy word. And we chant that. Now and then. Yeah. And also, the word transgression is another one that's hot for some people. Transgression? I thought I got away from that going to talk. I didn't hear about going to Zen temples and hearing about transgression. But anyway. They're just melting roots. How nice, thank you, yeah.

[60:23]

But you gave it to Sonia. After all that, I don't know if I'm going to give you that gift. Okay, well, it's been quite a day. It's been quite a two days, which you may have noticed. Thank you so much.

[60:50]

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