These stories are particularly bearing on the inside, which goes beyond inside. So we always have to remember that the ground of these stories is great compassion and being very close to our own suffering and sympathetic to the suffering of others and seeing, understanding that the problem, the cause of our suffering is our clean, some limited idea of what's going on. These stories are about how to protect our mind from the subtlest form of attachment.

[01:15]

So we have to remember that the basis of the basic practice that initiates the study of these colonists is that Bodhisattva is about to save all beings. I was talking to Phu today about three kinds of insight. Part of studying these stories is you need to understand the words, and a lot of the words have to do with describing the characters in the stories, and these characters have lots of stories about them so we understand who they are by learning lots of stories. It helps anyone do that.

[02:17]

So in these last four cases, case 21, case 22, case 23, and now this case, there's a particular section of Zen history, there's a particular group of Zen practitioners that are being focused on in all these stories. And in particular, the group that's highlighted here is the group in these four cases is the group that comes from the Zen priest, the Zen nun, Deshan. And Deshan is a teacher of Who? Shui Phong. The head character in this story. So, case 23 is about Luzhou.

[03:26]

So that main character is not necessarily in this group, but throughout the commentary, Chongqing and Shrensha, they are all their disciples of Shui Feng. Shui means snow. Feng means peak. In Japanese, he's called sepko. So Deshan means virtue mountain. So Deshan is the teacher of two very important teachers. One's name is Shui Feng. The other one's name is Yan To. And Yan To is the main character of case 22. And in case 21, the main character is Yun Yan and Da Wu, but in the commentary, they refer to

[04:30]

This case, number 24, and therefore, again, this case, which has the characters of Shreyfeng, Chongqing, Shrensha, and Yunmen. So Deshan, Shreyfeng, and Yuntao. Deshan produced Shreyfeng and Yuntao. And Shui Feng produced many disciples, but particularly Shren Sha, Chang Ching, Bao Fu, remember him from last week? Bao Fu was talking to Chang Ching. He's the one who says, why was he being so discreet? So Bao Fu, Chang Ching, Shren Sha, and Yun Men, these four great disciples of the priest Shui Feng. Shreifung's Dharma brother to Yun Tao. And they're both disciples of Dajshan.

[05:32]

So in this little section of four cases, you have a concentration on this family. So you're getting like, this is a four-episode picture of this family. By studying these four cases, particularly the last three, you can get some feeling for who these people are. Also, in Case 22 of the Blue Cliff Record, this is about the same case. Case 24 in the Book of Serenity is case 22 in the Blue Cliff Record. So it's the same story about the turtle-nosed snake, but a different commentary. And in the commentary, there's some wonderful stories about Shrey Fung. In particular, there is a story about Shrey Fung and Yan To.

[06:34]

One of the most interesting stories, in a way, because this is a story about a person named Shrey Fung who became a Dharma successor, who became enlightened under Deshan. and he became his successor. After becoming a Dharma successor, he went traveling with his Dharma brother, Yan Toh. So, Shui Feng went traveling with Yan Toh and another monk named Xin Shan. In all, Shreifeng went to Tozu three times, Tozu is a Zen teacher, three times, and he climbed Nongdung nine times. He went to visit Dungshan nine times. Later he called on Deshan, and only then did he smash the lacquer bucket.

[07:49]

After that, one day, he went along with Yonto. to visit Chinchang. They got as far as an inn on Tortoise Mountain when they were snowed in. Day after day, Yonto just slept. Remember Yonto? Case 22, the guy who shouted? You mean the guy who got shouted at? So Yonto just slept. in the inn, in the snow. That snowy peak, Shreifong, constantly sat Zazen. Yanto yelled at him and said, get some sleep. Every day you're on that meditation seat, exactly like a clay image.

[08:52]

They say that Seppo Shreyfung wore out seven meditation crickets. He smashed them to the smithereens. After another time, another day, you'll fool the sons and daughters of other people's families, Yanto said to Shreyfung. Shreyfung pointed to his breast and said, I'm not yet at peace here. I don't dare to deceive myself," Yanto said. I had thought that later on you would go to the summit of a solitary peak, build a hut of straw, and propagate the great teaching. But you're still making such statements as this," Treyfung said. I'm really not yet at peace, Dian Tho said. If you really like this, bring forth your views one by one.

[09:56]

Where they're correct, I'll approve them. Where they're wrong, I'll turn them away for you. It says, I'm the brother to Dung Good. So, Shrey Fung-related quotes. Now he's going to tell about his enlightenment experiences. They have different teachers. When I was, when I saw Yan Guan up in the hall bringing up the meaning of form and emptiness, I gained an entry. Yan To said, henceforth 30 years, henceforth 30 years, avoid mentioning this. Again, Tre Fung said, when I saw Dung San's verse on crossing the river, you know, Dungshan was enlightened when he was crossing the river, and when Treyfung heard about this verse and saw it written, I had an insight. Yan Toa said, this way you won't be able to save yourself.

[11:00]

Treyfung went on. Later, when I got to Dungshan, to Dushan, I asked, Do I have a part in the affair of the vehicle of the most vigilant sect, or not? Dushan struck me with his staff and said, What are you saying? At that moment it was like the bottom of the bucket dropping out from me. Thereupon Yento shouted and said, Haven't you heard it said that what comes through the gate is not the family treasures? Shreifeng said. Then what should I do? Yung To said. In the future, if you want to propagate the great teaching, let it flow out from your own breast to come out and cover heaven and earth for me. At these words, Shreifeng was greatly enlightened.

[12:05]

He thought to his brother, crying out again and again, Today on Tortoise Mountain I finally achieved the way. day on tortoise mountain, finally achieved the way. So here's an example of an enlightened disciple being further enlightened by his brother. So remember this. Such things can happen. This is a blueprint. It's still about. So if you look at all four of these stories and study and learn all these stories about all these people, that would help you, I think, understand how they acted towards each other, why they acted this way. In the booklet record,

[13:18]

After this story, the commentator tells three stories. And after telling these three stories, he says, these stories are just like when Shui Fung talked about the curving moat snake on South Mountain. Now, I could read these stories to you as a kind of pointer, or I can go to the story. Any sense of which way you want to go? How many people want the pointers? Or if you want to go directly to the story? Pointers win. But here's the pointer in the Book of Strangers. No, I'll read these stories first. They're not very long. Story 1. Bai Zhang asked Wang Bo, Where are you coming from?

[14:26]

Bo said, I've been at the foot of Mount Tai, excuse me, of Mount Da Su Xiong, picking mushrooms. Bai Zhang said, Any tigers? Bo said, made a sound like a tiger's roar. Then Bai Zhang picked up an axe and made a chopping motion. Bo then slapped it. Bai Zhang chuckled and went back and ascended the seat and told the assembly about this, saying, There's a tiger on Da Xiong All of you should watch out for him. Today I myself have been bitten. Whenever Zhao Zhao saw a monk, right away he would say, had you been here?

[15:30]

Whether the monk said that she had or she had not, Zhajo would always say, have some tea and go. The temple supervisor asked Zhajo, the teacher always asks the monk if they've been here or not, and then always says, have some tea and go. what is the meaning of this?" Zhao Zhou says, superintendent. Superintendent said, yes, boss. Zhao Zhou said, have some tea and go. Third story. Beneath the gate at Zhu Ku stood a signboard The writing on the plaque said, at Zuzu, there's a dog.

[16:38]

On the top, he takes people's head. In the middle, he takes people's midsection. Below, he takes people's leg. Hesitate and you're lost. We didn't have a sign like that. We didn't have a sign up at the top of the gate. Or if you just hesitate and you're lost. As soon as he saw any newcomer, the master, Zuhu, would immediately give a shout and say, look at the dog. The moment the monk turned her head, the master would return to his room. And then the commentator here, the master, Yuran Wu.

[17:50]

Yuran Wu is also of this Yenmen lineage. He's also coming down from this group of Deshan and Shreyfung and Yenmen. He says, these examples are just like Shreyfung's saying, on South Mountain, there's a turtlenose snake. All of you people should watch it carefully. At just such a time, he says, how would you reply? Without following your former tracks, try to say something for me to see. When you get here, you must understand the phrase outside patterns. Then, when all the public cases are brought up, you will immediately know where they come down. See how Shreifeng teaches the assembly this way.

[18:56]

Without speaking to you of practice or understanding, just about turning those snakes. Now, since Changqing and Shrensha and Yunnan our sons in this house, what they say is exactly appropriate. That's why it's important to understand these people and feel after a while like you're in their family. And this is why the ancient Sakito Gisen in the Sandokai said, on hearing words, you must understand the source. Don't set up standards on your own. Words must have that which is beyond patterns. Phrases must penetrate the barriers. If your words don't leave their nest of cliché, you fall into a poisonous sea.

[20:05]

That's why I say, please suffer. Otherwise you may get petty because these koans are pointing to language beyond pattern. In order to step into the realm of language beyond pattern, you have to step from the world of pattern. You've got to have your feet in the patterns. Otherwise you may be just getting silly and giddy on this stuff. Those of you who have a hard time and suffer in this class are lucky. But you must not only suffer, but you must also take a step off the top of that suffering into the realm beyond those patterns and then say something. Say something. beyond your habitual tracks.

[21:11]

OK, here's the kits. And here's the point. OK. Can you taste anything yet? There's cool breeze coming in like that.

[22:45]

and warm air blowing along the left side of my neck. Do you feel in the company of the ancients? Without understanding what it means, you didn't feel in company of the ancients. I'm sorry for you. [...]

[23:48]

I'm sorry for you. Wow. Not to say that you should copy him, but these questions are for your body. Something like the most profound intentions are like straw in the raising furnace of the blood. Great.

[25:18]

Yeah. So there's no one, do you mean? What kind of stuff? Do you like to divide the sides? The whale of the Eastern Sea. The turtlenose snake of South Mountain. Hu Huah's donkey braes. Juh Hu's dog howls.

[26:20]

They don't fall into ordinary ways and don't travel along among different kinds. Tell me, whose way of practice is this? You remember the story of who was donkey brain? I was practicing and you didn't know my brain. Would you like to hear your audience? I'm not sure if I need a warm-up brain. He called. I'm a bear.

[27:34]

The way is precious, though seeming massively foolish. Shreifeng said to the congregation, on South Mountain, there's a turtlenose snake. You people should watch out for it. Changqing said, today in the hall, there are many people losing their lives, losing their bodies and lives. A monk quoted this to Shrensa.

[28:37]

Shrensa said, only brother Changqing could say this. However, even though he's right, I don't concur." The monk said, "'What do you mean, master?' Shren Cha said, "'Why you soft-mouth?' Yen Men threw down his staff in front of Shrei Feng and made a gesture of fright. Now you understand, Shreifeng's students are Chongqing, Shrensha, and Yenmen. So probably Shrensha had already left his teacher and gone off teaching on his own someplace. And I see Chongqing is still at home. Probably Chongqing was the senior. disciple.

[29:37]

And Yan Min was a younger one. They're still with their teacher. So a turtle-nosed snake, ladies and gentlemen, is a snake that It eats sentient beings. It eats all kinds of people. And then after it eats them, then what happens? They become Buddhas and ancestors. You understand? Is that a reference to some... You know, I don't know any reference to where it comes from.

[30:41]

Apparently it was a... Everyone sort of knew it. Everyone sort of knew this, that's where the term no snake was. A snake that eats people and shits Buddhas. This is a Bodhisattva practice. Does that make sense? Bodhisattva is eat people and excrete or excrete or exude Buddhas. Right? Does that make sense? Do you know anybody that eats such a bean? Huh? Do any of you eat sentient things? Hmm? No? Martha, did you nod your head? Did you say yes?

[31:46]

Do you know somebody who eats sentient things? Who eats sentient things? And what sentient things do you eat? One right hug. The one not even in front of us. Eat yourself. The turtle and the snake is eating yourself. The turtle and the snake is what eats you, is what completely ingests and digests in yourself. And then that produces a Buddha. Oh, of course, watch out for this guy, for this woman. Yes. Yeah, just like now it's part of a cultural reference that you know about.

[32:54]

They probably had a go-on class for him. And then, when he said this stuff, Yeah, it's part of cultural reference at the end. South Mountain is, so the, there's this place called Elephant Bone Crag. Okay, Tre Plunk lived on Elephant Bone Crag. All right. And in front of Elephant Bone Crag is South Mountain. So he's sitting on an elephant bone crag telling his monks that right over there, right in front of the hall, there's a turtle-nosed snake. You people should watch out for it. And then Chongqing says, there are certainly people today in the hall

[33:54]

that are losing their bodies and minds. Now, some people think that what he's saying is not that there are some people, but that he himself is losing his body and mind. And we talked about this before, too, that when the younger monk takes a staff, throws it down on the ground, Make the gesture break. Because when he threw the staff down, the snap staff turned into a terminal snake. How was it?

[35:06]

It was fun. It was fun. You didn't? And then later, Frenshaw heard about this and said, although this is right, Chongqing's right, oh, he says, only Brother Chong could say this. However, even though he's right, I do not concur. And why? Why not, teacher? Why you self-mouthed? And we already talked about this before. And it said, why you self-mouthed, right?

[36:11]

Remember what some people thought that meant? Why you self-mouthed? Why look anywhere else? Yeah. Why do you straight from saying self-mouthed? Yeah, why did he? He was walking while he was riding the pilot for you. Then why did the Sven try to say, why is something not? That's right, he wasn't there. Or he might have been there, but then maybe later. He wasn't there. And one of the monks asked him what he thought about it.

[37:12]

Well, you might not like that either, but you might think that the aviation might be with Chang'e Chin is concurrent, but he needs that. Would you say again, please? Or even right out in front of the room, somebody's happy.

[38:34]

Well, truly, you would not fear something happening, but it'd be great when I go to bed. It's fine. [...] So what do you think? Do you think that is saying, I don't concur with and that did concur with . In other words, was playing . that I don't concur, that he doesn't concur with his way, he doesn't concur with his teacher, and that Chongqing did because Chongqing is playing his game.

[39:48]

Or did Chongqing not concur with the teacher, and Shui Feng doesn't concur with Chongqing? Yes. I have no idea, really, but one thing I get is that they'll secure it. I think that the Franchella It's really a thing I would say. I would say something different. For sure. I don't know what Nathan said. Did he agree? Did he agree? I don't see a visual thing in the way that I need to. Usually that's the way he's doing good, but he's preparing for me. That's horrible.

[40:50]

Another translation is, although it might not be exactly the same characters, a monk related this to Shrensha. Shrensha said, it takes elder brother Ling to be like this. Nevertheless, I'm not this way. The monk says, what about you, teacher? Shrensha says, why make use of so much? In the second case, he said, I'm not like this. So it's another translation. So it sounds like he's not like this means I'm not like elder brother Chongqing. Right. He just said, I have my own way. That's my way to hear it. What's the difference? You're talking about where he doesn't exist. It's a where question? Or is it a when question?

[41:55]

So today and this fall, so in that sense, it would concur. Is it not there and it's not there? Uh-huh. That's right. Yes? Are you saying, why does Shreyfung talk about... Yes? Did you answer the question? Okay. Yeah. And so what does it have in your mind?

[42:56]

Yeah, so what happened when Ian then threw down the staff? What did we learn about the mind in the kids? It does that? It does what? Change it. It brings up. It brings up. It brings up. I don't know. [...] How are you feeling, Oscar?

[44:30]

Another great opportunity for us. Yen Man is the hero. Maybe he's the hero. Possibility number one. Maybe Yen Man is the hero. Before we read the commentary, let's read the verse, shall we? Shren Sha had great strength. Chang Ching's small courage. The turtle nose on Salt Mountain, dead, has no use. Wind and cloud meet, horn on the head are born. After all, we see Yunmen pitching in to play, pitching in to play. In a flash of lightning, we see the change and movement.

[45:37]

With me, possible to spend, to send away, and to summon. With him, there's capture, there's release. Underlying that, to whom is it imparted now? Cold mouth wounds people if they don't feel the pain. And I also want to go back and read case 21. Borrowing temporarily, Yun Yan comprehends the gateway.

[46:39]

Realizing the function as is appropriate, Da Wu then rests. The snake handler of elephant bone crag, Yun Men, our hero perhaps, doing the childhood seems shameful when you're old. He's doing as a child, a young man, a young man. He's doing seems shameful when you're old. He might still be the hero. Let's not give up that idea. Still, being a young hero may now look shameful. Okay, yes? Child people. I think like a young man is going to be cute. Like a child. What's confused about this magician? Well, I don't necessarily... I think by throwing the staff and bringing the snake away, he was pointing out that this is not just that big one.

[47:58]

It's confusion, or another way to say it might be about standing on the bridge. It's very clear. Boy, I missed that. Well, let me take a step backwards. If we look at this as this young man doing magical feet in front of the old teacher and his older brother turning his staff into a snake, so why do you see that as confusing? Well, I see that as, I mean, if someone threw it fast down on the floor right here, and it appeared like a snake, I think we talked to an excuse. It was on this part. I'm not sure about that, but I'm not sure, because I don't think it is a excuse, particularly in that performance.

[49:01]

Well, magic trick, but basically what you think is freeing... Fine, let's say he was using magic to free the people, so what's confusing about that? Well, I think that what I mean by confusing is that for the exact opposite, total lack of teaching, but I'd say that that's not so different. No, that's fine. But the information that comes into the minds of people there or print without an impact. Maybe so. Let's say he's doing that. Let's say he's doing a fantastic magic trick. Let's say that he's completely clear about all he's doing. Can you see this as immaturity? Why is this immaturity? Or perhaps this isn't the kind of maturity that we're talking about.

[50:10]

I feel like we're childlike, right? Uh-huh. Okay, childlike? Playful. Playful, yeah. How about this? It's repeating. Here's another translation. Shrensha's great vigor, Chongqing's small bravery. Did you feel that Shrensha had great vigor and Chongqing had a little bravery? Did you have that take? South Mountain's poison snake died uselessly.

[51:16]

Changqing didn't bring the snake alive so it could take a bite out and Changqing had little bravery and now The great turtlenose snake is dead, has no use. The wind and clouds gather. The head sprouts horns. As expected, we see Yen Mun take a hand and fiddle around. take a hand and fiddle around. Among the brilliant lightning flashes, see the chain. When it's mine, I can let go or call back. When it's with him, he grabs and releases.

[52:27]

Who's talking here? Tien Tung? Hmm? Tien Tung taught. Right? The poet. Right? What? Pardon? Yeah, right. I'm just telling that the person talking here is the Soto Zen priest, Tien Tung, who's saying, with me, it's possible to send away and to summon. With him, There's capture and release. Who's in? Do we agree on that? What's that? Right now, You can give it to someone.

[53:37]

In the chill mouth, it's the chill, it's the chill mouth renza. But men don't feel the pain. What does that mean, a cold mouth? That the mouth of this dragon, this dragon with the turtle nose, is that what has a cold mouth that rends them and women don't feel the pain? Yes? If you're thinking about this and young men here, you know, the young Greeks and later, you know, later a monk asked him, what is the, what is the teaching of the white people in order to do the teaching? And I talked to him and said,

[54:46]

What do you think, folks? You taste it? Does it taste you? Mmm, yummy Martha. A night's morsel for the evening. Are you victims of liberation tonight? Do you loan your body to the way of liberation? Or are you holding back and saving it for some other day? Of course. An honest chick... Well, I think it was... I thought it was... I thought it was at the same time.

[56:11]

I thought... No, I think Shrenshaw is later. I think that Shreyfung said this, Chongqing said that, Yunmin threw this thing down, and then later, Xuanzhao heard about this. But they interjected. Yeah. I think they interjected it there. All this stuff, of course, you know, ladies and gentlemen, is happening at the same time. including this class. This class is happening at the same time as this story. Right? That's what the buddhas, that's what the Zen buddhas say. But, you know, we have trouble with that, so we go along with the idea that this is now and that's sometime before.

[57:14]

That is not, there is no such time as before. Nobody ever said that. Nobody can laugh his way out of a paper bag. Right? What? The Buddha has never said that there was some time before now. The present includes as it has a past. That's the past we've got right now. And so we've got a past and we put these guys in the past. But all these things happen at the same time. I mean, that's why I ask you something about, do you feel the ancestors with you tonight here?

[58:16]

Is this breeze that comes through here any different than the breeze they felt in the fall in the Tang Dynasty? Is this different water and breeze? It feels to me like the same breeze. Put your hand out the window and see if you can see the different breeze that they felt. Isn't it like, you know, it's the same breeze, isn't it? You want it to be different? What? I don't say I know. I don't say I know that. If I needed to know that, then I wouldn't be able to stick my hand out the window. Then the window would be shut like this and you people would all be asleep. It would be very stuffy. It would be very warm in here. We can open some other windows too. You can open and shut them at will. It's a free country.

[59:20]

You can have a different dynasty out of each window. Cock and cold running dynasties. The reason for mentioning this is not because you people don't know about this. It's just so we can relax and enjoy this life. And our usual way, which we're stuck in, these tracks we're in, is that we really think there's some other time. That we think some other time exists, and therefore we think this time exists. If we could admit, for example, that this time doesn't exist, we would have no time thinking that there wasn't some other time.

[60:26]

Or vice versa, if we didn't think there was some other time, we might be able to realize that this one wasn't. So either wake up to that there isn't this time and therefore there isn't some other time, or wake up to that there isn't some other time. Letting the ancestors be here with you, allowing them to be with you, implies not just that you've got some nice company, but that there's nobody here now either. So when they come, it's not just nice to have them here, which is very cozy and swell. I mean, it's great. And, you know, and all that, you know, that snow around that, you know, the inn that, you know, Shreipong and Yanto were having that camp party? Remember that place? When there was snowed in? That night that he was sitting and Yanto said, why don't you go to sleep? And they had a nice conversation. Can you feel that snow around this building? Oh, no. Why don't we be in that pot with them right now?

[61:30]

And why don't some of you go to sleep all the time and someone who sits out in the heart all the time? And why don't you realize that actually that drama is going on in everybody's mind? That in each of our minds there's a lazy bum and a kind of intense yogi. They're in our mind. Yan Tao and Sep Po and Chai Phong are in our mind. This is the movement of our mind from these roles. There's always a really hard-working one, and there's always a super-lazy one. There's always somebody really working hard here, like a stressed-out cat, and there's always somebody really cool. Right? Isn't there? You ever not have that? Well, some people pretend, I know, but I mean, really, is there ever, like, one of those characters in the scene? I mean, really, is there?

[62:38]

One gets predominant, yeah? One gets predominant, that's true. So sometimes people come up to you and say, you're busy. You're working hard. Sometimes they say to you, why don't you get some sleep, ma'am? And sometimes they come to you and they say, get out of bed, you bum. Time for Zazen. Anyway, I don't want to press the point. Should we read the commentary? Yes, of course. This very one? Well, how so? Uh, in that, uh, some people read, uh, cold mouth something from me in the pocket. I have, uh, maybe you said the page, but the story says, uh, it's a captain that we're about to say, well, I'm sorry about that.

[63:48]

And we'll clean it with the neck wire out of hot mouth and cold mouth. Sure. Well, the hot mouth's a different case. OK. Now, what is this cold mouth that's, you know, what's it doing? What's another name for that cold mouth that wounds you cats? Huh? Yeah, I know, I know. What's a morganyo? Doctrinal word. No, key name. I've been meaning to talk to you about key name, but I'll talk to you later. Impermanence. Terminal snag is impermanence.

[64:49]

Cold mouth of impermanence. It eats you up, man. But you don't feel the pain. You don't feel the pain of impermanence. You don't feel the pain of impermanence. I didn't say it, he said it. You feel the pain of clinging. A permanent bite, you don't even know it. Biting is eating it all the time. No, no, I'm not saying that. I just want to say this thing about it for me. I think impermanence is beating us all the time, and we don't even feel the pain. But because of clinging, we feel the pain. Or another way to talk about how we feel the pain is we feel the pain from permanence.

[65:55]

That's another way you feel the pain. Or you feel the pain from annihilation. Impermanence is not annihilation or permanence. If you think things are wiped out, then you'll feel the pain. If you think things are wiped out, you think they're last, then you'll feel the pain. If you don't get into thinking that things last or that things are obliterated, the pain of that you will not feel. In other words, impermanence doesn't hurt. What hurts is to hold a view that things last, but those things go away. Those views hurt. But when the firmness is taking care of us all the time, it doesn't hurt at all. And that consumption of us is what produces these little Buddhas every moment.

[66:58]

You know what I mean? You can get into that samadhi that's called the turn no snake samadhi. That's the samadhi of meditating on how you're being consumed aimlessly. and that produces the Buddha. This is also called the Ocean Seal Samadhi. Another name for it. Meditate, which is the concentration or awareness of how we are being nightly consumed every moment in a painless way. The nature that is painlessly consumed and destroyed. That is good energy.

[68:07]

This is your friendly, complete, liberated nature. Here's a verse from the Blue Cliff Record on this case. Let this sink in. Elephant Bone Cliff. So high. No one goes there. Hmm. Those who get there must be master snake antlers. Master Chang Ching and Master Svensha can't do anything. How many lose their bodies and their lives?

[69:12]

south nor east-west, no place to search. Suddenly he thrusts off his stale and throws it down the four-strait funk. It opens wide its mouth. The gaping mouth is like a lightning flash. Raise your eyebrows and look and you won't see. Right now, It's hidden here on Jue Peak. Jue Peak's where Swaydu, the author of the verses in the book that Dredger lives. Right now, right now, this terminal snake is hidden in Green Gulch. Right now, it's turn-nosed snake.

[70:31]

But it's gaping off like a lightning flash. It's hitting the gear at Green Gulch. I'm just hitting. Can you see it? That's why it's hitting, but you can't see it. Your Buddha nature is under its cape. And it can't be hurt. It's safe from all the things you do all day long. All the foolish things I do, it's hidden. If I don't know where it is, I can't hurt it. Therefore, it can take care of me. If I knew where it was, I'd probably go mess with it. If you could find that place, why don't you go check it out? Unfortunately, yeah. Well, that's okay.

[71:31]

That's okay. Right now, it's hidden here at Green Dragon Temple. Maybe it's under the Zendo. Bite your pain. Those who come one by one observe expedient methods. Then Swaydu shouted loudly at the monks. The person who wrote the poem, he's reading the poem to the monks. Then he shouted at them and he said, right here, under your feet, look out! Yeah. Uh-oh. Did it get somebody? Okay, well, that's it. Can you stand it?

[72:35]

Hey, well, you got your homework now. Watch out for this snake, all right? See if you can let yourself be consumed painlessly by this snake all week. You can feel that little Buddha body barn. of this gobbler, moment by moment meditate on this turtle-nosed snake. This is called the Ocean Seal Samadhi, which is a samadhi that the Buddhas are born by eating not just at breakfast, lunch and dinner, but eating all day long sentient beings. Okay? Don't eat anything but sentient beans now. You take big bites, little bites, anything you want. Just eat those sentient beans. I don't mean you eat them, I mean let them be eaten by just by your friend.

[73:41]

Your hidden friend. Any questions? I think you better do another week on this one. I would like you to do your homework, come back and tell me what you practice. Well, not just tell me. You people may not be here next week, so send a representative. Send a representative of the Buddha way, if you wish. And then after that, we'll go on to Case 25. which this particular group, you know, this particular family group ends sort of here. Now we're going to go up the Zen tree over to the other, other big branch. Okay. Okay. Some kinds of baseness are nobly undergone.

[75:52]

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