Hello, uh, this... No pause. Just shoot. Um, so it's a talking room. You see that basically there's not very much change. If we put this down to kind of two or three, um... Let's see, how does that work? Um... sometimes you have there is a there is a way that you know this will be a little bit different to this I'm trying to remember how it works but the other clever thing about this machine is that it has a separate head for recording and playing on the back which this is a good thing you only get on professional machines so if you listen to or if you if you watch this on a toaster if you're listening on headphones and you listen to topics actually turned it down because it's recording and then it's playing back. So, all right, listening without crushing, you know, machines have it all the time, so you can listen to what's coming, and you can listen to the tape to make sure it's sounding good.

[01:13]

So just be aware that if you do listen to it on your phones and listen to tape, you'll be hearing him and something like that. And... He still has me. All right, what was I speaking? Yeah, I thought there was a way I didn't need to come out of this speaker and put my little bit of waves. And as soon as I got those little powerful speakers, you know, the practical, she already has them down. Which you can plug into this socket. And that would really be... I won't try to say it's very much, but, you know, doing those big dining zones where people can't hear it, it might be that you can get those speakers just to help a little bit with that amplification. It wouldn't just be just a little bit. And then again, we'd have to make sure that you don't have it set to talk, because then the speaker would be broadcasting in a slight delay, which is... When you're speaking, you're supposed to have... So what's the difference between doing something that's broadcasting and sending that resource back in a slight delay?

[02:16]

Good afternoon. Good afternoon. I guess I'm going to give a little bit of a talk where I hope there will be more questions on Sangha. Can everybody hear me? In some ways it's like a Chinese restaurant. It has three columns. Column O is Buddha, column D is Dharma, and column C is Sangha. In addition to this, we say Buddha is the perfect teacher, Dharma is the perfect teaching, and Sangha is the perfect life. The term Sangha comes from a Sanskrit word which has something to do with aggregate. Is that true? In the aggregate, they're talking about, of course, the disciples of the Buddha, monks and nuns. However, in the Mahayana, it's gotten kind of a rider to every one of your practices.

[03:58]

And sometimes it's even thought of in a rider sense as everything in every entity is Sangha. So we can talk about the Sangha of rocks, et cetera. I'm going to be talking about the first and second version, not about the Sangha of rocks. Though Suzuki Roshi said that he thought of Sangha as river rock, that river rock bumps up against each other and gets very smooth from us, when up against each other. And those of you who have lived at Tassajara or in Sanghas know that that often happens, that kind of rough edges, one way or another, get bumped up, if we stay. So Sangha in a certain... I'll try to make Sangha in two senses, but Sangha in a certain way is very difficult, because it's very difficult to live with other people. Aren't they difficult?

[04:59]

And of course, very difficult for them. And Sangha is not... Probably we didn't choose the people in our song. I mean, some of them we read, but it's their own intention and interest in searching for the download that brings them here. Not necessarily that they're our type of picosin, whatever that is. So in some sense, and it's a little bit like our both families, even though perhaps in some good sense we choose them, sometimes it's hard to see why. But everyone has something to contribute. Let's see.

[06:06]

One of the really important things about Sangha is we often learn something from, we learn as much from our peers in the Dharma as we do from our teachers. A teacher can tell you some stuff that nobody else can. But the person you're living with has to know something about you that your teacher doesn't know. And some people can do very well with their peers, but don't do well with people who are with their teachers. And some people do very well with their teachers, but with their peers, they're actually quite difficult. So these are all different ways that we can learn about things. The three treasures are also put so that any teacher can be correctable, any teaching can be misunderstood, and any group of people can go off. But the three of them together really help to correct each other. So this week is called Sound of Week.

[07:42]

Of course, every week in Tussauds is Sound of Week. But in another sense, it's a time when we consciously invite people from other practice singers who are related to us to come so that the cousins get to meet each other. In summary, everyone who's come to Tassajara this week has had, there's been a whole web of connections that have brought you here, a whole web of dynamic connections. And in a certain sense, realizing that dynamic connections and the rather sense in which we're all connected is a very important part of practice. Sometimes we can be very self-centered and ego-centered and think, it's all about me. Do you ever think that? It's all about me. But it's not all about you. It's not all about me. But we're part of it. We're part of the web of what things are. And just to notice our connection to other sanghas is just a little part of it.

[08:49]

Tassajara may look like it's independent, But it really depends on its writer friends, on Greenwich and the city center, and on donors who don't even practice here, and on people who support us even though they don't know who we are. So realizing that right of connection is very important. And part of the way we can do that is to see past our particular song verse and see the connection between all of them. So one of my jobs is to encourage Dharma groups in our lineage to find out what they need, to see if there's something that they can help us with, that we can help them with, and they can help us with.

[09:55]

And so that's part of what we're here to do this week. I'm here to listen to see what your sounders could use, and we're here to teach them what you can, the things that you need. But I think you're all going to hear about the difficulties of some kind. Maybe I should tell some of the difficulties that I've had. Well, I was at Tassajara, which was a long time ago for practice period. In practice period, I was dying, which was okay. I could chant well enough and hit the bass fairly well. But I couldn't hit the drum, the neodrum. How many of you hit the neodrum? How many of you found it and used it to do it? Well, some people are good at it, but I was not very good at it.

[10:59]

In fact, I would play it over and over again, and it still didn't sound very good. But I would keep practicing it. And of course, when I practiced the Dramatassaha, everybody wears it. You can't practice it in secret. Everyone hears it. And of course, if you're bad at it, you practice it a lot. And people come up to you and say, you're literally knocking on a drum light. As if I didn't know. And I would just say, oh, is that so? And I would still practice. And of course, the more I practiced, I would get a little bit better. But I was really lenient. And then, at the time, the abbot would come after about the first month, and he came, and even I remember hearing the drum, and I said, And I said, oh. And then I said, let me show you.

[12:05]

And he couldn't hit the drum very well either. So... I don't know, I learned something there. For me, it wasn't about how well I hit the drum while I continued to try to hit it better, but about my engagement with it. And I didn't get upset if people criticized me because, in fact, in this case, they were totally right. I didn't hit the drum very well. Another time, which was sort of a sangha thing, during Sesshin, Well, you know, sometimes during Sesshin we stay up all night. And this time, this particular time I did. I didn't do it all the time, and sometimes it was difficult, but it was easy.

[13:06]

I just slipped into it. And I was up all night, and I was awake, and it was wonderful. But then the wake-up bell rang, and I left the Zen room. And they brushed my teeth. And as soon as I got back in the Zendo, I was dead asleep. I couldn't stay awake. I mean, what I did, I was just... And at that time, I had a junko or a person who carried a stick almost every period. And there were some people in the Sangha who were a little enthusiastic about carrying a stick. You know, they liked it too much. At least that's how it seemed to me. So this time, it was one of those people. But I was so out of it. Any time she would come by me, she would hit me. And for some reason, it was okay, because I was asleep, and it was her job to hit me if I was asleep.

[14:06]

So she was doing her job, and I was doing mine. And the fact that every time she came around, she hit me like that, well, she was dedicated. But it's important. Well, I could have gotten into a grudge about her, and some of us get into that sometimes. The great Gnosio Awards. Do you know the great Gnosio Awards? During practice period, for some reason, I think it's some insidious reason, gamassia or condiments are put every three people. So there has to be a passing of the gamassia from the first to the second and the second to the third person. And at different times, there are revelations on this, but for some practice periods, it wasn't certain as to when you were supposed to test the gamassio.

[15:08]

Was it after the second bell was served or after the third bell was served? Yes. What's a gamassio? Gamassio is sesame salt, which you put as a condiment. And... So because you're seated in the same seat for the practice period, you're stuck in the first, second, or third position. If you're in the first position, there's no problem. The second position, when you're going to pass it, it's the most stressful. And then the third position is the anger one. So, well, as I understand, is there a correct time to pass the gamassio?

[16:09]

Well, now we pass it after the third bow, because when that wasn't clear, we had gamassio wars. As recently as a year ago. I mean, it hasn't changed. So, and the reason is because if you pass after the third bow is being served and you're at the end of the line, you can't get the gamassio before the wheel begins, which is a grave concern since you have so little time. Of course, all of this doesn't matter. if you're not in the situation. It seems silly. Passing on the second to the third, you get the gamassio, you don't get the gamassio. But, you know, words are started by such things. And better to work out the irritations of gamassio than other things.

[17:10]

What's also very important in the Sangha is it's important to have at least a few close friends in the Sangha who can tell you the truth. Tell you the truth. Do you have some friends like that? Because often you have irritations with people and maybe the irritations have to do with them and maybe they have to do with you. And visually, we don't think they have to do it. It's those other people. But if you talk to someone and they say, well, sometimes you don't do that quite right. I can understand how that person was irritated. Maybe they don't tell you the truth, but they just listen carefully and ask you questions. What did you do? What did they do? So that's very important to have some close friends in the sangha who you can open to and who will tell you at least what they think.

[18:24]

Because it's not about me. So sangha is an opening to it's not about me. So those of you who are part of centers that aren't living, that it's not quite as the same intensity when you don't live with people but you practice with them, then even so you can be a resource for them. And you get to know people in a different way. If you're in a zendo, you can tell the way the person enters, their kind of footsteps, or the shadow they cast, or their cough. There's an intimacy that you get with people to know them. And like I was sitting at the table, and one son of an entrepreneur told another, oh, if you need help, so and so, I'll help.

[19:33]

It's a way you can find a way to help and support each other. Of course, there are also sound wars, where two people don't get along, and then they try to enlist other members to be on their side, and then they try to do the same thing with their teacher, which is very difficult. The teacher's job and the Sangha's job is to create harmony. The Sangha is a way to create harmony with Buddha and Dharma. So don't do that. If you have some problem with someone, work it out with them or get other people to help you work it out with them. Don't try to boost to your side and to win. That's a little win situation. Let's see.

[20:40]

One of the things I'm struck with when I come to Tassajara every year, and they come in twice or three times every year, is that the same people are in Tassajara every year. They have different names, but they're the same people. And they're all wonderful people. And they're all transforming. And people often say, such and such is so bad. They make that same mistake. How could they be practicing for so many years and do that? And I usually say, you didn't see them when they came. And I think one of the things that happens in the song, though, is The first four or five years you come to practice in a practice place, the quick changes that you can make, you make. The quick transformations that happen, happen. But after that, it doesn't seem like it's changing.

[21:59]

And we have to find some other reasons to practice besides quick fix. One of the things that at least I notice is, I notice how people who I practice with change. Though it's very slim, infinitesimal, I do see the change in them and I have some faith that probably I'm changing too, I just don't notice it. Because sometimes you can see the changes in others better than in yourself. So there are two ways to be, one of the ways to be helpful is in the Sangha. One is to be strict and the other is to be kind. And actually the best is to be strict and kind at the same time. When I say strict is to not, is to just say it the way it is without any extra.

[23:01]

And the way to be kind is to be on the other person's side. I've done a lot of work on Suzuki Roshi's teachings and talked to a lot of people who have studied with Suzuki Roshi. And they all in one way or another say the one thing that they had in common when they talked about Suzuki Roshi is they all felt that he was on their side. Not that they agreed with them, but he was on their side. Now, when you give a comment or a criticism or a correction or a mirror to somebody and you're on their side, it's much easier to accept it than if there's some ax to grind. Now, what happens in the community, of course, is one of the spagnolias resisting comments And after a while, people stop making comments.

[24:03]

And then when we begin to change, people say, no, you told me that. But then when people see an opening, all of a sudden, everybody gives you feedback all at once. And it's too much. But that's the way it goes. In fact, I think a good way of thumb is I've also heard people say, they did give me criticism in the right way. They didn't give me feedback in the right way. Well, that may be, but it's your job if you're giving feedback to give it the best way possible, and if you're receiving feedback, to figure out what the real feedback is, even if it's embedded in a lot of noise. So it's also important to be strict and kind with yourself, because you're a member of the Sangha.

[25:11]

The Sangha isn't everybody else but you. The Sangha includes you. And what means you're meant to be kind to yourself, in other words, in order to have the endurance and strength to be strict. I am not going to do karaoke, even if it looks like it. Yes, can I continue to sing? Are there any questions so far? Are there any sound problems that you... Okay.

[26:24]

Yes. What do you do when you need to give feedback to somebody, but you don't feel on their side? Yes. And you're aware of that yourself, so you don't want to go... If you ask, what do you... If you really feel you need to give feedback to somebody, but you're not on their side, what if you're angry at them? It's best to wait. Actually, there are many different styles. Some people do well with giving feedback when they're angry. They get angry and they drop it and it's fine. For me, it's cleaner if I have a charge to wait. And sometimes you have to wait for the right opportunities to say something to somebody. Because often we don't have to give them feedback. But sometimes you feel you don't have to give them feedback from you because you feel like you're not taking care of yourself or something or other.

[27:34]

And then you can do that, but you can do that. It's not as effective, but sometimes you need to do that. Is the strictness and kindness model that you're talking about the same as the wisdom, compassion, love, jees, shri, avi, avi, avi? Could be. Could be. Yeah? I'm just wondering if you have some reflections on the American side, don't you, specifically? Well, this is difficult because Japanese songs are hard to read if you're not Japanese. There are so many cultural things. I can talk all I want about America, but I'm not sure I really know what America is or Japanese is. But I know that doesn't stop me from saying something.

[28:36]

But I do take it with a... I'm not sure about this. It's just my impression. My impression is that we as Americans have a difficult time with authority, and we have a difficult time with institutions, and we like being independent. That's my impression. And some of those things are okay. I mean, it's okay to be warned to be independent. Authority sometimes needs to be questioned, and institutions can get castified. But I think if you come into a situation being distrustful of institutions and think that you're right when the institution is wrong, and then you become an individual, the institution loses people who are constructive criticisms of it, and you become isolated with your own self-righteousness. How about that?

[29:37]

And then authority, authority is a difficult thing. Authority is both something that is earned and you learn about and you question and you... It has a lot to do with intimacy. We have authority. So, in some ways, Suzuki Roshi liked us for that we were independent. But he didn't like us in that we were independent. In that we thought no hardly of our own opinion than of others. So there's a lot to learn, and I think each, as each, like Tibetan Buddhism is the, Tibetan culture's engagement with Buddhism, and it's different from Chinese Buddhism, or it's different from Southeast Asian Buddhism, Buddhism does like us to engage in the environment that we come from.

[30:45]

So part of it is for us to make out what it is. And I mentioned that the Sanghas from the three main traditions have gone different ways. The Tibetan Sanghas have mostly not adapted to America, have mostly kept their Tibetan teachers. I mean, there are exceptions, but have mostly kept to the traditional way and the traditional language and the traditional practices and haven't empowered some of the Westerners. So they're very conservative, which is a good way to go. And the same tradition has pretty much, the teachers have come to America, and the teachers have empowered Westerners, but told them to change the forms and practices slowly. not to change them radically. In the Theravada tradition, for the most part, there's exceptions in each case, the Western teachers went to Asia, studied with Asian teachers who empowered them, who then came to America and tried to adapt to what they thought would be an American form.

[32:03]

So it's actually good that there's a few different ways to for sounders to develop and they'll see. In Karabay, it's great that there's sound. And there's Karabay in each one of the traditions. It's one of those things that's happened. Shalom. Is the ground up to the sounder? Well, I think, you know, one of the reasons I chose to stay at Sun Center, well, I came here, and I like the teachers, and I like the teachings, But I really like the people practicing.

[33:20]

What I liked about them is that there were a variety of people. There's outrageous people like David Chadwick and conservative people like I won't mention. There are all kinds of people. I like that the Sangha could include that, that diversity. And the fact that there's disagreement in the Sangha is fine, is actually good. It's just it shouldn't polarize. But it does in small assignments very easily. Yeah. Well, it does. And then assignments mostly often polarize around the teachers. That's often what happens. That's difficult. But I think you should either work it out with the teacher you're studying with or find another teacher. You should work it out. If you have a teacher, you should give it your best shot. But if it's not working out and you find yourself avoiding him or her and you're not going to get closer, then try somebody else.

[34:27]

I think it's best to work it out with the teacher you're with, but if you're not going to, then you should try something else. But I want to be similar with the thing. It's quite likely. I've talked to... Gregory Chopin, who is the leading scholar on the Mahayana in India. And he believes that it's, well, I don't know if he believes this, but he says it's quite likely that what later became the Theravada sect and the Mahayana practiced in the same temples. and that they didn't become separate, they weren't as separate as the writings were. I mean, they all practiced together, maybe in these different practices, but they were all in the same tempo. So, in a certain sense, for the big tempo like Zen Center, you can see there are different tendencies from different students and different teachers toward different teachings, and it's fine, it makes it richer.

[35:43]

Did I help? There's a parliament that I'm not answering. Well, maybe, like, for Zangard, as a reductionist, I mean, that the teacher can see that, like, Zangard's a group, others themselves hope they can, as I see with Zangard's group divisions going up. I mean, let's, let's not make the concept of, or something that cannot, I don't know, but the integrated system of Zangard. Okay. How many of you from Sanghas feel that that's a danger in your Sangha? What do you mean? Skills in the Sangha. What? It's like, we'll be questioned about when there's little groups within Sanghas that form to support members of the Sangha in a way that's beneficial, but it's balancing anyway.

[36:49]

One group leads to another and another, and before you know it, there's a bunch of groups within the bigger group, and I have to address that. Is that what you're talking about? Is that happening a lot in Europe? I don't know. And so one group divides into two or three different groups, and they become separate? Yeah, well, sometimes there's groups that could actually want to respond to other groups. I'm not sure what to say about that. Do you think it would be if people are around one teacher and then the teacher moves on or dies or something? That happens all the time. When an issue happens, the teacher dies and then the teacher moves on.

[37:53]

It depends. You see, there are so many different ways of choosing a teacher and whether there are multiple teachers in a temple or not. But there are temples that would choose the Master until He, in everybody's life, is the only temple. That's when there are many different styles and there are often where a lot of people will lead. But in Korea, which is maybe, I don't know if this is true, but maybe, it's my impression, it's a little feisty there. The monks aren't committed to being at any particular temple. There's often a big to-do about who's going to be... I'm not sure if it's the abbot or it's the head teacher. I think it may be a little different. Yeah? Probably significant that one of the five instant karma sins in Buddhism is possibly .

[38:56]

Yes. So let's get an issue somewhere. I think there are ways in which we can contribute to schisms in Lusonga and ways in which we can try to prevent them. And if we see them developing, respond in a way that could be helpful rather than adding to the fire of it. And I think for all of us, developing skills in conflict resolution and right speech could be beneficial. And I know that's one of the things that is in the works at Zen Center for at least residents of the three centers, to have access to training in conflict resolution. Because I think conflicts do arise. It's inevitable whether we're living together or not, if we're in a sangha. And it really makes a difference how we feel about those conflicts or how we relate to the conflicts, whether we're attributing

[40:03]

There's a lot that can be learned from conflict. If you live in that conflict and you always agree with everything, I don't know if you're engaging. And sometimes if there's conflict with something, you're going to have to question your stance and say, well, maybe, what's true about this? It's very important. But... It's also very possible to say, I want to be on this side, and I want this side to win. It's another version of winning. Yes? I think there are two situations where smaller subgroups or people are currently on a very positive basis. It could be challenging. One is about All right, thank you. Go ahead. Sure. [...]

[41:27]

So I think there's merely a coincidence that we... Sure. ...and I'm happy, you know, moving toward the support of the entire sangha. Yes. I don't think... I think you don't have a real model for how to do that. So I find that by groups like people of color want to have groups that there's some fear that comes up around that. Sure. In this term setting, are you sort of dealing with that or causing separate fear around that? A good example, which I hope you think is successful, integrating of women ancestors and feminism into Buddhism in the West. There's been some tension, and I think there continues to be some tension, and there may be some tension about whether the gender, time we say he or she as women say she.

[42:33]

But anyhow, there's working through that and making it an expression that doesn't to learn other people's experience so it can be inspiring to everyone. Yes. I think Sun Center has made huge strides in including women so that now women are leaders, maybe as often as men, including the HIs. But there are other groups that are not so well represented, and I think we have a lot of work to do in that area. I think what Linda said is true, that when a group... Last practice period, we had a people of color group meeting. We had a gay, lesbian, bisexual, transgender group that met a couple of times. We had a men's group and a women's group. And I see that as very healthy, but not everybody does. And I don't think it necessarily creates schisms. It can help one feel that there are other people to...

[43:35]

relate to about certain issues that you feel maybe difficult to talk about or where you feel underrepresented but I think that is something we'd have to learn how to and once again this I think tends to be an American issue more than a Japanese issue which tends to be more homogeneous and they assume that everyone has the same background and We often have different projections coming from different backgrounds about what something means, and if you're non-verbal, that's a particular problem because not everybody sees the non-verbal cues the same way. But it is complicated, and sometimes I get a headache with all the... Which group can I go to, and which group... But, you know, this has been talked about in the Sandokai, the merging of difference and unity.

[44:38]

Then it's, are we different? Yeah. Are we the same? Yeah. Let's I just want to say that this is such a big feature in America, Western Buddhism, who has the psychological impact. People talk about interesting things, and I wonder if the teaching might not cover all of it, all the beliefs that are rising. So if there could be some form or outcome for that, creating, knowing yourself. For some, that's more helpful to the beginning, because the conflict resolution programs that are happening for people, or people going to therapy a lot, and a lot of those are features which are might be more and more, like, be included as an offering to people who are in the song, like, to say, this is part of what we have to do to keep speaking, and that's what it's about.

[45:44]

Well, yeah, I don't know. I want to say two different things about that. One is you can also talk about just traditional Buddhist teachings. The fourth skanda has to do with cultural and habit nature, which can often get at some of this stuff. The other thing I wanted to say is, oh, Buddhism, which I quite like, but they're the closest things. So I don't, I feel, I feel kind of balanced about how much we psychologicalize the teaching. I mean, we have to do it some, but I'm afraid about doing it too much. It would seem like taking a really good look at the impermanent nature of our existence is certainly a unifying effect when it comes to gender, sexual orientation, and morphology.

[46:58]

And when we really begin to understand that, it's very unifying. Listening. Listening to a cycle of the people is very important. Yes. living close to other people, I find that sometimes they'll have differences, you know, an opinion about the way something may be very simple to be done, like how to put shoes on a rack. And I find that, like, like talking about other people when they're not around. It's really hard for me to figure out what to do when that happens. Should I just be quiet or should I stand up and say, don't talk about someone, just go to them or something? It's hard for me. Well, Dogen has an actual teaching about this in the Zoroarki.

[48:01]

It's not exactly your teaching, but in Zoroarki, somebody asked him, what happens when you're talking to someone and you find yourself in an argument? Should you stop and give up the arguments? and tell him to let the other person win, or should you try to win? What you should do? And Duncan says, become disinterested. Imagine if everyone gossiped and everyone went into gossip to become disinterested in it. Just, what would happen? Thank you, thank you. Why is it so important to consider the tradition? What is the intuition about where it is? It's a little complicated answer, I'm sorry. But I think religion has two very important factors.

[49:19]

One is tradition and one is adaptation. In the modern world today, most people are either bound to tradition or adopt religion off their consciousness. What's most important is we take the wisdom of the past and leave it to the present. Thank you. We've got five more minutes. I think there will be five more minutes so we can talk to each other. Yes. Is SFCC three sanghas or one? One. Have you read my Buddhist math?

[50:27]

When you start off with duality, seeing things as different, then you see whether one, the lambda disappears, none. Buddhist math, two plus zero. Yes. I feel like it would be easy for me just to be disinterested, or just have this conflict, but it was rather trying to help them resolve it. I mean, I'd rather it be for me. Well, there are other ways to do that. There is just one way. The other way is to try to change the subject. Another way is to say, you know, I don't like this kind of talk, but to do it in an easier way rather than one which shows how good you are and how bad they are. Michael, the last time I was here, you know, the last time I was here, you mentioned something and I remembered it for quite a while and then I forgot it.

[51:42]

And I scrolled back to nothing. But it was a perfect picture of a perfect son and a perfect daughter. Could you repeat that for me? The fast perceptions. The present time, which is The perfect class, which is? The perfect teacher, which is? The perfect teacher, which is? And the perfect student, which is? And what's so good about that teaching is that there's no excuse. You know, most of the time, maybe so. If all of a sudden, if all of a sudden I was a Tesla hire, if all of a sudden I was back in the city, if all of a sudden I was in a committed relationship, if all of a sudden I was out of this goddamn relationship, if all of a sudden I had a job, if all of a sudden I had free time, if all of a sudden I was retired, if all of a sudden I was in school again,

[52:44]

I mean, the film is silly. Chris? Well, actually, not all are doing this very well. And so I'm not a genius, but also I'm good at it, but I'm not good at it, but we're getting fine. And I see myself in other people growing out of that. And having this... The thing that I'm working on is seeing myself as other people. And seeing that I would, it's not my place to tell somebody that if I realize it's mislaid, but who knew? You know, I'm not a teacher, but I feel self-controlled to teach. I realize I should be pointing back at myself and people.

[53:47]

So I would work with this, but I have this sort of, and a twisting point between us and them. But I also realize the concept that there is no other. And so I have this... Well, we can teach the things we're not teaching. Whereas we're teaching somebody It feels like you're doing something to them. But if the relationship is right, if the time is right, you can tell people what you think. I've always been in my nature to be just saying. I find myself more hesitant to just say, but I don't really feel like I have... Well, I guess what I would suggest is to reflect on the compassion.

[55:04]

It's the compulsion which you probably tell people things that they should listen to, but if you do it with too much, if there's too much need for you happening in it, they'll say, oh, that's Chris. Thank you for that. Okay. Oh, I was supposed to make a couple of announcements. That's one of the hats of the Jñāna-samādhi, that line. I think it's kind of like, that's kind of, I think it's an expression of Dāngchāna's sanity. That's how his realization was. One thing that's kind of had me uprooted is a quote from the Sūraṅgama-samādhi-sūtra. And, let's see, in India we have no idea if Dung Shan ever saw this.

[56:30]

So let's see. Then the Bodhisattva resided in mind, questioning the God manifest mind. If the Bodhisattva wishes to attain this samadhi, what dharma should he cultivate? And the God replied, A bodhisattva who wishes to obtain this samadhi should cultivate the dhammas of the world and the dhammas of all men and people. But he sees those dhammas of the world and the united world as separate from the Buddha dhamma and the Buddha dhammas or the dhammas of the Buddha. Then he was cultivating the sravana samadhi. So, um... So for me, this is this expression of non-duality and that, you know, you can't say it's different and you can't say it's the same. And, you know, you can't say it's both or neither, either, actually.

[57:41]

And for me, this is actually really helpful. And I think it's hard to grasp that it actually, I think, it's what really works. And if our life is the same as Buddha's life, then it's like, you know, then they're sort of like, well, why do we need to practice? Why would we ever suffer? And if the And if they're really different, or really separate, then, you know, no amount of practice could save us. So... So one way of understanding this is with the Internet. And so this kind of... One way you could express this is that the real is Internet with the Sunni, or the apparent. And our positions... But I think we should maybe stop for a little while before we get into that and see how we do it.

[58:53]

So are there any kind of questions or comments so far? Is this making sense? Well, I think there's a difference. What? Yeah, that'd be one way to say it. Yeah, our life and Buddha's life, or what we work with and what Buddha's work with. Or, you know, if you're thinking of German or Somali, it just becomes you and it. When you are not it, it actually gets you. And the data is like, I think, the Dharma obsession. All right. No, it's not where we... So that's making sense? I don't know. I'll show you. This way.

[59:47]

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