So one of the thoughts about the performance is that it... I guess that the apprenticeship, that part of the apprenticeship for a mime, to a great extent, is to be still. And if you walk around San Francisco sometimes, you see mimes on the street. Like this, right? But with a painted face. And then sometimes you go... But mostly it seems to be stillness, seems like the first thing they train at is how to be still. And then, what kind of movement can come from that stillness? That's the real movement from that stillness, I guess. And I think that's very close to our practice.

[01:01]

is to try to find, we try to find stillness and then... and then more stillness. But some days a movement arises, a physical movement or perhaps a sound from the mouth. for humans anyway, we often go make vocal sounds. Of course, we can also make sounds with our body. So here, Marcel Marcon actually makes sounds with his body, often like that. His feet mostly, but sometimes his hands. And yes, I studied mine almost 30 years ago. It's something we studied for ourselves. We didn't really remember for that six months.

[02:05]

We lay on the floor with our attention in various parts of our body. We didn't remember for a long time. So, watching... Watching mine could be pretty, kind of like, pretty still stuff. Not, maybe not very entertaining. Could be not, it's not action packed. Or the action anyway is stillness. And so, um, And I think call-ins are kind of very similar. Now, there's maybe some stillness here in this story.

[03:08]

And then there's speech. And maybe these stories, are examples of where speech came from stillness and was authentically related to this stillness or authentically related, an authentic child of silence. A speech that is a flowering of true stillness and silence and returns to stillness and silence. And then even getting people together that perhaps can do this together, the stillness together, the silence together, and the movement and the speech together. And this kind of show, this kind of performance, performance of silence and performance of stillness,

[04:22]

It can be quite hard to be silent and still with it and to join that, to tune into that silence and stillness. If we're not tuned into it, we might find it difficult to look at, difficult to watch. Our busy mind might say, you know, get me out of here. This is too hard. the stillness isn't hard and the silence isn't hard, but if you're a little bit off from that, it's kind of pretty difficult. And so these, in some sense, these stories are very quiet and very still, or when they seem to be happening, they happen in this way that if we're not attuned to them, we have some little bit of difficulty maybe. So this is partly an encouragement in the study of these stories.

[05:28]

Maybe they're like that kind of thing that really require us to attune ourselves to this authentic stillness and silence, or authentic movement and speech. And another thing I... I want to say in this regard is that this, you know, again, like these apprentices in the mind, you know, how many years have those guys been studying with him? I don't know. I don't know how many students Marcel Masseau had. By the way, I think it said in the program, I don't know if it said in the program, but it might have said in the program that, you know, the movie The Children of Paradise? That was filmed in Paris during the war. 1944, they were doing that. And Marcel Marceau, and what's that guy's name? Huh?

[06:35]

Yeah, they were in class together, those two guys, in mine school at that time in Paris. So that's like 55 years ago, huh? They were students of mine. So he's been a student of mine for 55 years or more. How many years do we study this? And so, you know, there's, there's sudden enlightenment. But there's also like long study, long meditation. Somehow we have to train, you know, we usually require some long training. Now Shakyamuni Buddha, exceptional person, born wise, he only had to train in a way for six years. But even he had to train for six years really hard. And Bodhidharma, another outstanding meditator, even he had to sit for nine years

[07:40]

So these stories are kind of like maybe in this ballpark of long, hard meditation practice until we attune ourselves to the authentic stillness, authentic silence, authentic speech, and authentic movement. and recognize that it might be hard sometimes to keep it up. So it's OK to take a break if it's hard. But understand that it may require coming back many, many times to the study. OK, so we're studying now this final case in the summer study period, case 69. And for some reason, Thomas Cleary translates the name of this case as Najwan's cows.

[08:57]

But it says quite clearly white cow. I don't know why it didn't put white, but it says white cow in the original. So the main teacher in this case is Nanchuan, and he said to his group, the Buddhas of the past, present, and future do not know it is. Cats and cows know it is. And... We read the commentary last time, but it won't take too long to go over it again.

[10:07]

In the Dharma Master Fae Shan's Preceptual Jewels, he discussed the teaching of the special transmission of mind and criticized Nanchuan, saying, quote, Someone like Nanchuan never devoted himself to study. and didn't know the fundamental. He is not worthy to speak of the teachings of the Buddha." Maybe this Buddhist scholar, this Buddhist teacher knew something about Nanchuan's biography and knew that Nanchuan did not get certain kinds of education, or he heard anyway, he didn't do certain kinds of study. Maybe he wasn't an apprentice for a long time in certain important areas of Buddhist study. So how come he goes around talking and people think he's a great teacher?

[11:13]

This guy's criticizing him. Going by the collection appended to the inexhaustible lamp, it is plainly stated that Nanchuan first learned Vinaya, the rules of monastic conduct, then heard the Flower Adornment Sutra and the Avatamsaka Sutra, and the entry into the Lanka, the Lankavatara Sutra, expounded, and entered into the contemplation of the Middle Way and the Hundred Gates. So the commentator is saying, we have some record of Nanchuan doing some study, as mentioned here. But then he, you know, still someone might say that's not enough to be a, that's not enough for you to set yourself up as a great teacher. But then hearing that Nanchuan was transmitting the path outside of words, in other words, it looks like maybe he gave up studying these very important, these important scriptures and went to study with

[12:24]

Master Matsu was transmitting something outside the scriptures, and he repeatedly sought the essential meaning, then suddenly managed to forget the trap. What trap? The trap of trying to get something. The trap of trying to get something. The trap of Immanuel? Not the same thing, but through scriptures. The trap of trying to get it through scriptures? The trap of conceptualization. The trap of conceptualization. One day, as Nanjuan was serving gruel, Matsya said to him, what's in the bucket? So this is an example of transmission outside the scriptures. Okay? This is not studying a scripture. This is like serving breakfast. And the teacher says, what's in the, what's in the bucket?

[13:25]

What's in the gruel bucket? Trying to teach Dharma right in that meal serving event, which has never been, never, there's no scripture about this. This is like right now happening. He's going to try to teach. And Nanchuan says, shut up, old man, if you're going to talk like this. Manjuan didn't defer to Matsu in facing the situation. This is, you know, this is an important thing, you know, when you meet, if you go to a teacher and you meet a teacher and then there's a situation, right, like breakfast, you know, you might, I don't know, maybe none of you would ever think this, but you might think, well, let him face the breakfast and I'll just sit here and, you know, I'll have my chair, he has his chair, and he can, like, do the breakfast thing the way it's supposed to be done.

[14:26]

He can, like, see what the reality of breakfast is. That's not my problem. Do you understand? You don't? Do you go to a teacher for breakfast? No? I'm saying, you go to, you have a teacher, you go to breakfast with the teacher, okay? And this is, like, this is, like, gonna be, teaching is gonna be, this is a transmission of a teaching, right? This is me. You don't let the teacher do all the work. You take care of the reality of his breakfast. Not me. Like if somebody comes over and says, okay, what's going on? You say, well, ask him. Ask the teacher. Don't ask me what actually is happening here. Could you imagine that happening? Well, he didn't do that. He didn't say, well, let the old man figure out what's going on here. Later he paid back his debt in the hands of Zhaozhou.

[15:38]

What debt? What's the debt? Yeah. Receiving the transmission. Receiving the transmission, right. Being abused by a student. Pardon? Being abused by a student. Wait a second. The student... is abusing the teacher, what's the debt? The debt is the student's abusing the teacher? What's the student's debt to the teacher? We've got Zhaozhou, what's his debt? What is Zhaozhou's debt? Yeah, Zhaozhou's paying back his debt. No, excuse me. Nanchuan's paying back his debt to whom? He's paying back his debt to Matsu. Yes, and what's his debt to Matsu? Being set up. [...] And also being allowed to not fall for the set up. Would the shut up be the word? I mean, that's the translation.

[16:44]

What would that mean in Chinese? I would never say that to a teacher. Well, maybe you wouldn't. Maybe Miriam... Maybe Miriam Ellington would never say shut up to a teacher. Maybe you would... Maybe you wouldn't say it to anybody. Maybe you wouldn't say it to anybody. maybe you're not, maybe the way you would respond would not be like Narasimha. But anyway, the teacher's now giving you a chance for transmission, dharma transmission. Okay? And... So your debt, if your teacher would give you this opportunity, and also you would be able to utilize this opportunity in your unique way, even though you did your job, the teacher also gave you a, well, like Stuart said, a setup, gave you an opportunity to do, for you anyway, maybe to not say shut up.

[17:48]

So maybe after Nanchuan says shut up, you go study with Nanchuan, And maybe you wouldn't say what Nanchuan said to Matsu. Maybe you'd say something quite different. But maybe for him it really was shut up. Would it be that brutal? Well, what, you know, What's the actual essence of the interaction? The essence of the interaction is the teacher gives the student an opportunity and the student accepts the opportunity, meets the opportunity and doesn't get the teacher to do the work but also realizes that he wouldn't be able to or she wouldn't be able to do her work if the teacher hadn't given her a chance. You could not, you can't say shut up or you can't say not shut up

[18:52]

Or you can't say, thank you for asking. You can't say that unless the teacher says, what's in the bucket? The teacher gives you a chance, and not only that, but gives you a chance in such a way that you don't shirk your opportunity. And you come back with your response, and you have a great debt. And so how did he pay back the debt? Well, you could say, well, he's paid back the debt by having a great disciple named Jiaojiao. That's how he paid back Matsu. By himself. Giving somebody else a chance. And he gave his chance to somebody who couldn't meet him. Jiaojiao. Yes. So I'm having trouble with his response to... And is there a way... Is the... Is the way to understand that response unique to the person that gave it?

[19:58]

Is there some way I can understand that response as being an appropriate and perfect response for someone other than that student at that moment? Well, I don't think it is. I don't think there is that situation where there's some response which is for some other situation. It's only for that situation. But when you hear that story, when that story is given to you, at the moment of that story being given to you, you having the opportunity to meet that story, then you have your response. And then your response isn't like anybody else's. Do you have some question about that? No, I just... I wouldn't go so far as to say figure something out, but... Did I... Did I suggest your question?

[21:05]

Did I miss your question? No. So then I guess a different lecture, maybe a different lecture, Nantuan asked, what is the ultimate principle of the Nirvana scripture? And the lecturer said, thusness is the ultimate principle. Nanchuan said, as soon as you call it thus, it's already changed. So, we see this problem, right? I mean, thusness is, of course, a perfectly good answer to the essential principle of the Nirvana Sutra. Perfectly good answer, except it's no good to give it.

[22:08]

It's a perfectly good answer, but it's not good to give it, because as soon as you say it, you have just blown it. It's like what's in the bucket. It's like what's in the bucket, right. So, we got a problem here. Do you want to fall for this trap or not? Nanchuan didn't say that, so he got to criticize the guy who did. But he set him up, see? He set him up. He gave him a chance. But this guy doesn't owe Nanchuan anything. Nanchuan didn't do it good enough for him to be able to figure out the right answer. Nanchuan blew it. Because he didn't get a disciple out of this thing. The lecturer couldn't come back, so both of them lose on this one. We get to see. This is called, we get to see. So we're not going to make this mistake, are we?

[23:09]

And if we are, we'll be patient with ourselves, won't we? The expression different kinds sort of I'm not really saying, or type of skillful means. Here it comes. Monks in the present time should act in the midst of different kinds. So here comes a big, what's this? Act in the midst of different times. What is that? This is a big one. Isn't it big? Isn't it little? I don't know if the reason why they're not in class tonight is because they had trouble with that, but anyway. It's tough, isn't it? Act in the midst of different kinds. That's even harder than, I say there are seven people. Act in the midst of different kinds. So this is Nantuan's contribution. here, in addition to the, you know, cows know it is.

[24:16]

Now we have this thing. Act in the midst of different kinds. And then the commentator, and then Jiaojiao said, out in front of the meditation hall, Jiaojiao said, I don't seek, I don't ask about different, but what about kind? And then Nanchuan you know, gets down on all fours maybe and pushes the ground with both hands. And Nanchuan kicks him. And Nanchuan and Nanchuan, Zhaozhou kicks him and Nanchuan immediately fell over on the ground. Zhaozhou ran over, ran into the life-protecting hall, immediately shouting, sorry, sorry. Nanchuan had an attendant ask Zhaozhou, sorry about what? And Jaudra said, sorry I didn't kick him again.

[25:18]

So this may not be your way, Miriam. I certainly have done, because I feel so involved. You did that part. So, yeah. He ran into the life-protecting hall and said, sorry, sorry. Sorry I didn't kick him again. I'm sorry I didn't kick him again. Life-protecting hall. Life-prolonging. I love that. Huh? I love that. I love that expression. You love life-prolonging? I'm getting ready to use it. I don't know. Right. I didn't check the Chinese, but I'm guessing that it's the same. It's like the scripture for protecting life or promoting life or prolonging life.

[26:27]

And that character N means to extend or prolong or protect. We chant that when somebody's sick sometimes. Maybe this was a hall dedicated to sick people, you know, and they would go and chant in the hall, I don't know. That people had sick friends or relatives, or maybe themselves sick, they would do services in that hall. So he went in there saying, sorry, sorry, you know, there was... protecting the life of Dharma. Yes? I heard the book says infirmary. Yeah, infirmary. Oh yeah, that too, maybe. You have a little book? Yeah, all right. So Nantuan went up in the hall and said, since youth I have brought up a water buffalo. When I was herding it east of the valley, I didn't let it eat water plants in that country when I was herding it

[27:39]

west of the valley, I didn't let it eat water plants in that country. Now, it takes a little bit anywhere possible without being seen at all. What's that about? Huh, Vernon? Is that something about acting in the midst of different kinds? One day, Nanchuan saw the bath steward heating the bath and said, After lunch, invite the water buffalo to bathe. The bath steward went and invited him. Nanchuan said, Did you bring a rope?"

[28:40]

Zhaozhou pulled Nanchuan's nose with his hand. Nanchuan said, Right, but too rough. Zhaozhou asked, Where does one who knows it go? What? Excuse me. Where does one who knows it is go? Nanchuan said, to the house of a patron in front of the mountain to be a water buffalo. Zhaozhou said, thanks for your direction, Nanchuan said. Last night in the third watch, the moon came to the window. When Nanchuan was about to pass away, the head monk asked, after you die, where will you go? Nanchuan said, down the mountain to be a water buffalo. The monk said, Can I follow you?

[29:43]

Nanchuan said, If you follow me, you must come with a blade of grass in your mouth. This talk about different kinds was first spoken by Nanchuan. Guishan joined in. Dawu and Nguyen transmitted it. And now, It is Shaoshan's Three Falls. By the way, if you like, we have Diana typed up some information on the Three Falls of Shaoshan, and you can, if you'd like your own little copy to take with you and insert in your little book. Little as compared to what? Little as compared to what? The sky? The sky. Really? That's what she means. Okay. You said compared, right? Well, she said compared, then I said compared. Oh, we're all comparing. Relative people. So, there's different kinds, although you may not have known about it, but it seems to have, it's something that's transmitted in this related school.

[31:00]

So we have the Matsu, and Nanchuan and Zhaozhou. And by the way, Zhaozhou, Nanchuan also had a student named Changsha. Two main students, Changsha and Zhaozhou. Changsha is quoted later in the commentary. We have this neighboring lineage that we've been studying in the last few cases of Yaoshan, Yaoshan coming to Yunyan, Daowu, and the boatman. So Yunyan and Daowu are picking up this teaching and transmitting it to this teaching, packed in the midst of different kinds. And it becomes... The Three Falls of Saoshan.

[32:05]

Saoshan is Yunyan, Dongshan, Saoshan. That's the lineage there. So, you got the act in the midst of different kinds, okay? Now, we got this another thing introduced in the commentary to deal with. and that is Da Wu is coming down as a disciple of Yao Shan. Yao Shan has a disciple Da Wu, and Yao Shan has a disciple Yun Yan. Yun Yan has a disciple Da Wu, Dung Shan. Da Wu went and studied with... Da Wu and Yun Yan both studied with Bai Zhang Wai Hai for a long time.

[33:14]

Then they studied with Yao Shan and also studied with Nan Chuang. So they got around with the big teachers. And Dung Shan also studied with Nan Chuang. So... Yun Yan studied with Baijian for 20 years. Then he studied with Yaoshan. And his dharma brother, Dawu, studied with Baijian also. He studied with Yaoshan, but he also studied with Nanchuan. So he went to see Nanchuan, and Nanchuan said, What is your name? And Dawu says, Dongzhi, which means source of knowledge. And Nanjuan said, where knowledge doesn't reach, how can you take it, I would say, as a source? Do you have not a it in there? No. I think there should be a it there. How can you take it as a source? Dabu said, just don't speak of it. So here's the other thing, okay?

[34:17]

When knowledge doesn't reach, how can you take it as a source? Just don't speak of it. So this is another major kind of element in this commentary. When knowledge doesn't reach you, how can you take it as a source? When knowledge doesn't reach, how can you take it as a source? Where knowledge doesn't reach, how can you take it as a source? Just don't speak of it. Nang Chuan said, clearly, if you speak of it, then horns will grow on your head. Okay.

[35:22]

And then we have these wonderful stories following, right? And some people said, let's act him out. And somebody else said, no. But it might be helpful to act him out. Where'd that sound come from? Downstairs? Okay, is there anybody willing to be Notron? Okay, Kevin, come on up. Anybody willing to be Dawu? No?

[36:26]

Raise your hand! Okay, so Brian's willing to be Dawu. Anybody willing to be the dummy, Yuen Yen? This is our lineage. So Lance first, and then we can do the next phase. So why don't you three come up here. And could you stand maybe over by the piano, the three of you? Would it be better if they were over there, do you think? Is it too dangerous? I don't want to look at it. Okay, so be careful of the electrical equipment. Okay, so I want to also tell you something, and that is you're in the end the one who's having trouble understanding. This is like our ancestor, Soto Zen's ancestor. We get the dumb one. It's our lineage, right? But in some sense, you know,

[37:28]

We still, you know, he's our ancestor, okay? There's other guys that are really smart, but, you know, nothing wrong with them, but anyway, they're not our thing, okay? They're a little bit too smart for us. So, Da Wu comes to visit Nan Chuang. What's your name? Can I have her say that again? Just source knowledge? Yeah. Source knowledge. Where knowledge doesn't reach, how can you take a source? Just don't speak of it. Clearly, if you speak of it, then horns grow on the head. Okay. All right. So, should we have a narrator? So he said, you know, so he says, yeah, we have a narrator, so I'll be the narrator.

[38:34]

Three days later, as Da Wu and Yun Yuan were in the back room mending, Nan Chuan passed by and asked, The other day we said where knowledge doesn't reach, just don't speak of it. If you speak of it, horns grow in the head. How do you put it in practice? Da Wu immediately got up and went into the meditation hall. Nan Xuan then left. Yin Yan asked Da Wu, Little brother, why didn't you answer the teacher just then? You are so sharp. Yin Yan didn't get it, and instead went to ask Nanchuan. Why didn't Dabu answer the issue just then?

[39:42]

Nanchuan said... Nanchuan said, he is acting within different kinds. What is acting within different kinds? Haven't you been told? Where knowledge doesn't reach, just don't speak of it. If you speak of it, then horns grow on the head. You must go act with different kinds. Yunyan still didn't understand. Dawu knew he didn't get it. So he said, This man's affinity is not here. So he went back together with Yunyan to Yaoshan. So apparently they had been studying with Nyaushan and they went to Nanzhpon. You two, yeah. And now you will go back to Nyaushan. Who's Nyaushan? We didn't have Nyaushan. Come look at the Nyaushan. Yunyan subsequently related the foregoing story to Nyaushan, who said... Oh.

[40:48]

How do you understand this time there, that you have come back? What is that? You've been different kinds. Oh, I'm tired of that. Come another time. I have to come back, especially for this. I haven't come back. I've come back, especially for this. Oh, go away for now. So Yunyan then left. Da Wu was outside the abbot's room hearing... Yuen Yuen's failure unconsciously bit his fingers so hard... Oh, it's unconscious. He bit his fingers so hard it bled. He went down and asked his elder brother about it. And when he had asked about what he had asked the teacher, Yuen Yuen said... The teacher didn't explain it to me.

[41:55]

When both men were standing in attendance, Yao Shan said, Where knowledge doesn't reach, don't speak of it. If you speak of it, the horns grow on the head. Goodbye. Why didn't little brother Da Wu answer you? Well, today my back is sore. It was sore yesterday, too. You understand. You should ask him. Why didn't you answer the teacher just then? I have a headache today. Go ask the teacher. Oh, did I ask someone else? Later, when Yuen Yuen passed on, but before he passed on, by the way, he found a successor named Tung Shan, our great ancestor.

[43:09]

And then When he passed on, he sent someone a letter of farewell, with a letter of farewell to Da Wu. After Da Wu read it, he said, Yun Yan didn't know it is. Too bad I didn't tell him that time. Anyway, even so, actually, he was nonetheless a successor of Yao Sheng. Thank you. So Shren Jiao said, when this old, when this man of old spoke this way, did he himself know it or not? When what old man? Da Wu. When Yuen Yuen didn't understand back then, In what way didn't he understand?

[44:11]

Suiyan Zhi said, Dawu said, Yunyan didn't know it is. Too bad. I didn't tell him at that time. In speaking thus, did he know it is or not? I say Yunyan was the teacher of Dungsan, the source of the whole branch. Over and over, time and again, he didn't understand this matter. I have thoroughly recorded this to give people of later times one half-power help in looking into it from the side. looking to the side is like, you know, sometimes they say, you know, the teacher's talking to somebody, and the attendant's like standing nearby, looking at it from the side. So we didn't, you know, in some sense, we haven't yet got to be in this story. For now, maybe we're looking at it from the side. Later, maybe we can move around and be right in front.

[45:18]

But for now, this is to help us look from the side at the story. So he's telling it to us. Was it only Yunyan who didn't know it is? Suiyan just said, did Dawu know or not? I say, not only Dawu, did Suiyan himself know or not? And have you not seen how a monk asked Changsha, and again, Changsha is the other disciple, other main disciple of Nanjuan. Not as famous as Zhaozhou. Anyway, a monk asked Changsha, why don't the Buddhas of the past, present, and future know it is? Changsha said, before entering Deer Park, they still realized a little. The monk said, Why do cats and cows know it is?

[46:24]

Changshe said, What's so strange about that? At this point, I can just look from the side, the commentator says. Even the great Tien Tung must praise. So, acting in the midst of different kinds. Now, are they Buddhas and ancestors? Or are they cows? Are they water buffalo? What's this all about? And there's a story in here which I also read a slightly different translation of in the... There's a book that Tom's clearly published under the auspices of Zen Center years ago called Timeless Spring.

[47:36]

And under the section of Yaoshan. Yaoshan was reading scriptures one time and what's his name, Bayoung, came up to him and said, you know, how come you're still trying to fool people? And this translation says, you should stop making monkeys of people, teacher. What do you think he meant by that? Yashan's reading scripture and this other monk named Bayan comes up and says, you should stop making monkeys or fooling people, teacher. He's saying something about how the Dharma is lived in daily experience and not in

[48:42]

verbalize scriptures about daily experience? Mm-hmm. Is Yashinan fooling people, you think? Was he fooling people, making them think that there's... that it's in the scriptures? He's reading the scriptures. Does this monk think he's going to now fool the monks and make the monks think that it's in the scriptures? Is that what he's accusing him of? Are you going to give a lecture now on the scripture you're reading? Are you going to give a lecture about the scripture? Are you using the scripture to give your talks to train your monks? Are you going to fool people that way? Do you think that's what he's criticizing? Maybe so. But Yashan says, he rolled up the scripture and said, what time of day is it? And Bhāyāna says, pāi nūn. And Yāsana said, there is still such a pattern.

[49:49]

He didn't use different kinds. What would different kinds be? Who is he, by the way? Oh, yeah. He didn't use different kinds. He said, I didn't. Did Vernon get it? Yes. What's in the bucket? He didn't use different kinds. You mean he used the same old pattern? Yeah. Is that what different kinds is about, is not getting stuck in the bucket? Maybe it's about when you're stuck in the bucket. You're stuck in the bucket. Yeah. Yeah. That's a certain kind of different kind? What are the two different kinds of different kind? Well, two particular examples that I just gave were, if you're stuck in a bucket and you're stuck in a bucket, if you're not stuck in a bucket, then... Oh, I see.

[51:05]

Uh-huh. Okay. Okay. So then Yashan says, is there still such a pattern? And then Bayan said, I'm just thus. How about you, teacher? What is that? Oh, I'm just thus. What is your meaning, teacher? Now this is like, remember before we had this? Recently? It says first, I don't even have nothing. Oh, oh. Oh, sorry. Sorry. Is there still this pattern? So, he says, what time is it? And then he says, high noon. And he says, is there still this pattern? And then Bayan says, I don't even have nothing. In other words, I said that. I said it was high noon. But I wasn't stuck in the bucket. I wasn't like stuck in that pattern.

[52:06]

I don't even have I don't have that pattern. I don't even have nothing. That's pretty good, huh? But if you don't have nothing, that means you have something. But that's just like that. I don't take that as an insult, Miriam. I didn't think you did, but I wanted you to know just in case that I wasn't insulted at all. That was not rude. He wasn't exactly polite, though, either. You know, he kind of just blurted it out there. Unexpectedly, I didn't expect you to say that. Anyway, so that's pretty good. Yeah, he's... So he's saying, you know, what time is it? He says, high noon. He says, does that pattern still exist? He says, I don't even have nothing.

[53:07]

Now, he could have also said, what? It's 11.30? Well, it's not. Right? So that would be like, don't try to be smart. But he could have said something else. Like, what else could he have said besides 12, you know, not going, not 11.30 and not 12.15, but what else could he say? Lunchtime. He could have said lunchtime. Yeah. Right. He could have said the ants are expecting. Yes, he could have done that, too. You mean the ants are pregnant? Yeah. He could have said, now? Yep. But anyway, still, he could say, is that pattern, does that pattern, we still have this pattern. He says, I don't even have nothing. He said, you're so brilliant. Or did he say, too brilliant? You're too brilliant.

[54:09]

Okay, I'm just thus, you know. I'm just us, you know, I'm just brilliant. Please forgive me, I'm sorry. How about, what's your meaning, teacher? And, and Yashan says something like, you know, I'm awkward in a thousand ways, ungainly, you know, and I just stumble along like this. So this is Yaoshan. Yaoshan is the teacher of Da Wu and Yun Yun. So is the implication here that Yun Yun is the disciple of Yaoshan? Da Wu is pretty smart. Yun Yun is not. limping and palsied, ungainly and awkward in a thousand ways, a hundred ways, and yet I go on like this.

[55:23]

Is this practicing in... Is this acting in different ways? Yes. Is this like where knowledge doesn't reach, we don't speak about it? It's reality. It's reality? Are you speaking about it? Are you speaking about it, Miriam? Come on, fess up if you are. Horns. Horns and hair. Hair. You're not going to sit where? Here. What if I move over here? Okay. You're doing great, don't worry. You're doing great. Even though you're not being rude. But anyway, did anybody talk about it recently in this class?

[56:31]

Am I talking about it? John, you are. I am? You think so too? You think so too? Oh my God. That means I'm Da Wu, I guess. And somebody else gets to be Yun Yun's disciple, not me. Well, at least I was in the neighborhood at the time. Just directly seeing the soul. What? Just directly seeing the soul. Thank you. You're incredibly intelligent. Oh, you are so sharp. Okay, well, I'm glad we've straightened that all out.

[57:37]

So, some of us, you know, some of us are, I guess, going to talk about it. Some of us are not going to talk about it because we don't know how And we're just going to be kind of like ungainly and awkward and palsied. But we're not going to just like give up and die. We're going to keep going in this awkward, ungainly way, right? We're going to keep going. Keep coming back. What did he... He wouldn't answer it. No. Go over there. He wouldn't answer it. What did he mean? Go ask him. He kept going back and forth, that guy. And he's the teacher of Tungshan. And Tungshan, before he came to Yunyan, he went to Nanchuan. And Nanchuan said, this is a good candidate here.

[58:41]

And again, it looks like Yunyan never did understand maybe. I mean, he never understood. But he's the disciple. But fortunately, maybe fortunately, the people who did understand could be disciples of somebody else who is into understanding. But it looks like there's a particular variety, there's a particular variety of teaching which is this Yashan thing, this ungainly, awkward, stumbling, not, I don't know what, not getting it, lineage. But also, the ashram had other students who did get it, maybe. Or did they? But whether they did or not, that's one thing. The other thing is that somebody who didn't is a successor. Kind of encouraging. Is it encouraging?

[59:50]

But I think it's very important that you keep going. You keep going. You don't just say, oh, yeah, I don't understand. Great. you don't understand and you continue walking straight ahead or whatever, wandering about, you keep going. And I think this also, for me, comes back to, you know, looking at the mind and sort of like not exactly, it's hard to see what's going on because in some sense not much is going on. Basically, I mean, Nothing much has really happened, actually. I mean, there is a little movement, but there isn't any... Actually, he did have some musical background for some parts of it, which, excuse me for saying, was kind of a relief. A little music there in the background. You know, Beethoven. But, you know, that's okay.

[60:54]

Take away the Beethovens. I'm not Beethoven's grave, but take it away. Oh, God. Just like this, but he's moving a little bit, thanks. And there's a story, but what is the story? I think I got it. I got it. I got this. I see what he's doing. He's like, oh, this is a trial. Oh, yeah. He's playing the different parts. He's playing the accused and he's playing the prosecutor and the lawyer and the judge. Oh, I see. Great. What about before you see what's going on? What's my brain going to do? Anyways, it's all these different possibilities, right? Yes? There's a way in which it appeals to me like all these fellows are aspects of the mind. All these fellows are aspects of the mind.

[61:57]

They were all kind of representing a different way of looking at the mind. Yeah. And they carry all of these aspects. So all the different things are carrying different aspects, right. And even though the dumb one was a successor, he's not better than the ones that weren't the successor. The dumb one's not better than the smart one. The smart one's not better than the dumb one. Obviously, the dumb one is a great teacher. And so we have, in Soto Zen, kind of a dumb approach. There's a certain dumb approach. But yet, it's not better than the smart approach. But there is a dumb approach. There's an awkwardness, which is encouraging. to some people. And some other people, it's kind of disturbing. They feel like, oh my God, I'm smart. All the smart ones laughed. I'd just like to say that the, you know, where the headache guys and stuff like that, that's a lot like games we play around the lunch table sometimes when it's raining outside.

[63:18]

Oh, how lovely. But what I really liked was when... I mean, I don't often get those games, I have to say. Pardon? I'm generally the only one that doesn't get it. At those games? Yeah, so I'm quite proud of that. But it's nice, though, isn't it, to be there with the training? Yeah. But I just wanted to say, yes, that when Nanchuan up in the hall does what I interpret as his different thing, he's saying, since you have been brought up as a water buffalo when I was herding in the east of the valley, I didn't let it eat the water there. When he says that, to me, that's a different kind. And also... but it's a totally different order than the other ones. It's beautiful. I feel by the time he's finished stand-up, I understand his entire life. I can say nothing about his life, but I feel I have understood in a way that just makes me smile his entire life.

[64:22]

Well, you know how you're just explaining before you get the story? I was explaining? Sorry. Indicate. Talking? Before when I was talking? When you were talking and it sounded to me... Anyway, I got the sense of what it feels like when my mind is trying to really make sense out of something. So when you went to the performance of yourself or so. That's the way I feel when I'm in the Kohn class, 95% of the time. This frustration, it's like the brain can't make a picture out of it. But it sounds like you're saying that that's no worse than getting it. It's no worse, and getting it's not so bad either. We're not criticizing those who understand. And what? We're not... We're not criticizing them. Because, like Pat said, it's just... This is the whole, you know, our mind is actually all these people, all these parts, you know.

[65:36]

But there's still, within all these parts, there are like lineages in the ocean of parts among all the different kinds, you know. There's all these different styles. But it's good to know you can tell, you know, It's okay to notice that this person gets it and this person doesn't. That's all right. That this person is like elegant and you're kind of stumbling. That this person is brilliant and you're not like more or less brilliant, but you can tell that they're brilliant. Maybe you are less brilliant. Who knows? But some people seem to be brilliant and some people seem to be kind of like not so brilliant. Some people get it and some people don't. And who really does get it? Who really doesn't? And all that. What is it really all about? And yet there are these different kinds. And different ways. And which way is yours? And are you following through on your way?

[66:39]

Are you the shut up master way? Or are you the more polite way? Are you the brilliant kind? Or kind of like just foolishly running back and forth between teacher and disciple. But there's no, you know, there's different kinds, right? But there's no have-heartedness here. We don't have that. Can we play Kick the Master? Can you play it? Yeah. Do you think we could? It's a bit funny. I think the thing is, Is it authentic? If you try it and it's not authentic, then people say, you know, that wasn't really you. You know, you were trying to be like non-chuan or whatever. But I think, you know, I'm saying, yes, whatever is authentic, let's have authentic speech and the body.

[67:48]

And You try to find authentic stillness. You try to realize authentic silence. And from that or with that, you try to have authentic speech and postures. But still, you're open to feedback. These guys, these weren't operating in a vacuum. They were doing in the presence of someone that they went out of their way to study with. And the teacher also wasn't doing this in a vacuum. The teacher was expressing herself in the face of those who were totally devoted to study with him. These weren't like any old people. These were the people who were really devoted to study. So that's the situation. This is the teacher who is really devoted to you. This is the student who is really devoted to you. These are the people who are really devoted to the Dharma. Okay? And then, is this authentic?

[68:52]

Or did they slip? Did they attach? What happened? How's it going? Are they doing this long meditation? Are they learning? Are they really willing to stand and hold a sign still for a long time? Are they willing to watch somebody else? Their brothers and sisters hold signs still. Are they willing to watch their brothers and sisters try to like start to speak and start to move? Is this what we're watching when we see each other move and act? Are we watching them try to be still and try to move? We're watching them try to be silent and try to speak. Is this what's always going on anyway? And then are we responding authentically in stillness and speech? Limping, actually, you know, it says limping, limping, palsy, palsy.

[70:09]

This verse, a lot of repeats in the Chinese characters, but Tom's theory, it doesn't repeat them, but it actually says, limping, limping, palsy, palsy, tattered, tattered, disheveled, disheveled. Okay? So we know about this one. Yes. There's a book I'm reading called I Can't Go On, I'll Go On. It reminds me of this, that it's like Yunya, that's his way in the middle of the meeting, that you can't go on, you don't get it, but somehow that giving up creates the impetus to keep going on. Say it again, yin, yin, what? The giving up, keep saying, I don't get it, I don't get it, and going around, it's almost like, and that giving up, this thing, I don't get it, that, it's almost like the not getting it, you know, you're saying that billions of people don't get it, it's almost like they're, you know... Right.

[71:17]

If you can say, I don't get it, it's another moment of Dharma history. I don't get it. Okay, and what's next? I don't get it again. Well, you don't have to say again. If you just say, I don't get it, we know it's again. There are times when it's hard. When inside you hear, you hear that, I don't get it. Or you might even hear sometime, I can't stand it. You might hear that. Sometimes that's the way it sounds inside. I can't stand it. But you actually are standing it in the form of, I can't stand it. You can stand there or you can sit there and say, I can't stand it. This is too hard. We, Avalokiteshvara hears you.

[72:21]

You're doing your job. You're crying. But are you also listening You also hear, I can't stand it. Are you hearing it? I don't understand. Are you hearing it? I do understand. I am thus. How about you, teacher? Are you there listening? Are you watching yourself and the others expressing themselves? Does it seem authentic? Is this person really saying what she has to say? Or was that derivative of what she had to say? A hundred can't be taken. One isn't worth it. This is praise, right? This is Tien Tung's praise.

[73:26]

Tattered, tattered, disheveled, disheveled, limping, limping, palsy, palsy. A hundred can't be taken, one isn't worth it. What does it mean, a hundred can't be taken? And one isn't, one's not even worth it. Huh? A hundred views. A hundred views. A hundred perceptions. A hundred perceptions. A hundred perceptions of what? Anything. What? Of anything. Yeah, but a hundred perceptions of anything what? Can't be taken. And what does it mean, can't be taken? It can't be grasped. You mean you can't grasp the perceptions or the perceptions can't grasp it? Both. Both. silent, or no words, no words, knowing himself the peace of his state.

[74:46]

And our translation would be, she herself knows the calm of the fields. Wordless, wordless, silent, silent, She herself knows the calm of the fields. Ebulent. Who says in his guts he's a fool? Nose hanging all the way down. although the universe, all throughout the universe, everything becomes food, nose hanging down all the way, one may freely seek to repletion. How is this praised?

[76:01]

What does your repletion mean? Completion or fulfillment. Replete means, you know, fully equipped. So this is like a water buffalo. No hanging down. Like a water buffalo. Everything comes through. Throughout. all time and space. Breathe. Pull it. Doesn't this echo of now ye? It's a little bit everywhere, and no one sees it.

[77:33]

That's right. And then who is anyone who calls you a fool? Is it foolish to ask these questions? On the one hand, we say that... This disciple is going around asking questions and he doesn't understand. And we say he doesn't understand as if he's a fool. But who is to say that in her guts she's a fool? I mean, is a water buffalo a fool? No, no, no. Who says, I guess? Who says? Who says in his guts he's a fool? Throughout the universe, everything becomes food.

[79:28]

Everywhere she gets a little bit, she can get a little bit to eat. But only if she didn't eat the water plants of the West World. And what does it mean, only if she didn't eat the water plants of the west to the east? What does that mean to you? It means to me that she's free of any particular way or any habit or conditioning. She's free of any particular way or habit of conditioning, yes. And what else does it mean to you folks, or to you Arlene? It isn't that she doesn't eat those plants. It's that she didn't eat those plants. What were you going to say? Well, now she eats a little everywhere. But she eats freely. She's not eating by habit anymore. So that's right, I think. It must be so as part of freedom.

[80:42]

But what else is there something about she didn't... Huh? She's not getting licked. She's not being led. That's part of her freedom. But she didn't. See, she didn't. It's not that she doesn't, it's that she didn't eat the water plants of the East or the water plants of the West. She didn't let it eat. Somebody didn't let it eat, but also it didn't eat. So what's that about? What? Training. Now she's free. And she can eat a little bit anywhere. She's beyond her habits. But there was a training time when she didn't eat in the East and she didn't eat in the West. Now she's free. Now she can eat and get a little bit everywhere and no one even notices her getting her... Nobody even notices that the whole universe is food to her. But there was a time when she didn't eat the water plants of the East or the water plants of the West.

[81:43]

That she didn't do it and she wasn't let do it. There was a training period and now... She gets a little bit to eat everywhere. The whole universe has become food. Yes? Did anyone bring that comparative shit t-shirt in? Pardon? Did anyone bring that comparative shit t-shirt in last week? I brought one. You got one? Yeah. With you? Yeah. Oh, great. Thank you so much. But I have to have it back. Okay, now somebody, who's the scribe? You have a scribe here? Diana. Can you be the scribe? Please? Would someone give Diana paper and pencil? Do you have it, Diana? Huh? Huh? Okay.

[82:49]

So thank you, that's right. Now she's free of habits and all that. She can eat everywhere she goes. Everywhere she goes, she can get a little bit to eat. And nobody even notices that the whole world is food for her. But it is. Okay? So. Poison. Pardon? Even poison, right. Okay, so now our grand finale for this class. This is a short guide to comparative religion. L.A. imprints, area code 310, 208, 5165. Okay, so... Huh? Sorry, I don't know. No. Actually, why don't you write it down? Yeah, I think I'd like... I think if we get this transcribed, that'll be good enough. Okay, ready? In Taoism, shit happens. In Buddhism, if shit happens, it's not really shit.

[83:58]

Islam, if shit happens, it's the will of Allah. Protestantism, Shit happens because you don't work hard enough. That's not Buddhism, is it? But, in my main comment, if shit happens, it's not really shit, okay? That comes as a result of many years of not falling into the trap of not working hard enough or working hard enough. Those are the water plants of the East and the West. Working hard enough and not working hard enough. We don't eat either of those, do we? We're tempted, but sometimes we're not allowed to. I was good enough today. I worked hard enough today. I did my work enough today. I didn't do my work enough today. Okay, excuse me.

[85:02]

Judaism. Why does this shit always happen to us? Hinduism. This shit happened before. Catholicism. Shit happens because you're bad. Hare Krishna. Shit happens. Rama Rama. TV evangelism. Send more shit. Atheism. No shit. Jehovah's Witnesses.

[86:13]

Knock, knock, shit happens. Hedonism. There's nothing like a good shit happening. Christian Science. Shit happens in your mind. Agnosticism. Maybe shit happens, maybe it doesn't. Existentialism. What is shit anyway? Stoicism. This shit doesn't bother me.

[87:15]

This next one you're going to guess, I think, before. But anyway, Rastafarianism. Let's smoke some shit. Thank you very much. Did you get that all, Diana? Well, maybe you could look at it later. Okay, so please, you know, take care of the dharma of K69. What was the dharma of K69? K69

[87:52]

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