we'll skip around to the rest of some of this biographical material there's quite a lot of it will just pick up bits and pieces. So he was probably born into a very poor family as he was placed when he was still a boy in a Vinyasa temple as was, we were just reading the other day. Yasutani Roshi. So this was one one way that very poor Buddhist families could cope with a number of mouths they had to feed. He was noted for his exceptional intelligence, and especially for his natural gift of eloquence. And as soon as he was old enough, he had his head shaved and who was ordained. He continued at this place. Serving as attendant to his master has been a master and went deeply into the school which is focuses on the the monastic rules and upholding them in the community. It says all his learning, however, did not satisfy his deepest needs. He felt that it did not throw any light on the most private vital problem of his own self. Hence, he went to see the Chan master Mu Zhao, the disciple of one bowl, hoping for the necessary instructions. But as soon as Mu Zhao saw him, he slammed the door in his face. mudra was living as a hermit in a little hut. When he knocked at the door, Mojo asked from inside, who are you? After he had told him his name, Mojo said, What do you want? And your man replied, I am not yet enlightened on the vital problem of my own self, and I have come to beg for your instructions. At this Mu Zhao opened the door for a little way. But after a quick look at him shattered again. You can see he's maybe starting to think that there's some good material out there on the doorstep. In the following two days, Yunmen knocked and met with the same experience. On the third day, as soon as the master opened the door Yunmen squeezed and pushed him the master grabbed him saying Speak, speak, and human fumbled for something to say, and the master pushed him out saying, You good for nothing, and slam the door. And then he slammed the door so hard, that it actually broke one of your men's feet. And he from that time on, he walked with a limp. This was his, his initiation into Chan, which is in Mojo Zhao, now recognizing his sincerity and his mettle, told him to go and see shockwave phone. Now the great Tang master sipo in Japanese. So he he traveled to the village at the bottom of the mountain where Choi Fung was, and it was probably like a stepping off point for people to climb the mountain, the steep noon when mountain to go and visit the temple. And so he met another monk down in the, in the base camp, so to speak, and asked him if he was going up the mountain that day. And this other monk said that he was so young men hatched a kind of little pot plot asking this monk whether he would be willing to take a message to the Abbot, but to present it as his as his own. And the monk consented to do so. Bad idea. So ingenious, perhaps, your main said after your arrival at the monastery up there, as soon as you see the abbot entering the hall, and the assembly gather together, go forward at once clasp your hands and standing erect before him say poor old man. Why does he not take off the kangaroo from around his neck? The monk did exactly what as he had been told to do. Maybe he was in it for the fun. But she Weifang sensed immediately that these words were not his own. Coming from his seat. He grabbed him firmly saying speak speak as the Poor monkey You do not want to say to a fan pushed him away and said those words in your yours. At first, he still insisted that they were his own words. But the relentless master called for his attendance to come with ropes and sticks. frightened out of his words, the monk confessed that they were not his words, just a footnote about these ropes and sticks. Even right up until the 20th century, we know from the biography of the great Chan master interclub cloud that there was corporal punishment in the Chinese monasteries, because shunyata himself was subjected to a beating when he, he had fallen into a river and nearly drowned and was therefore late for an assignment, he headed a temple. That doesn't mean we should have corporal punishment in our temple at all, in fact, read recently are in a book by Andy Ferguson, where he goes to visit places where he thinks Bodhidharma might have been or, or taught. And he talks to one Abbot at one of these of these Chinese temples, who says a little bit about the corporal punishment. And he says, No, we don't do that here now. And we wouldn't because you have to be ready for that kind of treatment. And it's not in most cases, it's not appropriate. He's talking here actually not so much about corporal punishment, but about blows and shouts as being a meat teaching method. They can be helpful for people who are already deeply clicked it in themselves, they just they just kind of act as a as a goat for their for their deepening of their practice, but in probably 99% of cases, this kind of stuff can be damaging and is not is not a useful teaching method in fact, it can be abuse so we need to keep this in mind when we're reading these old stories that the the shots and blows that we do see are skillful means. And maybe they weren't always skillful. We don't know. It all depends on the on the motives of the of the person using these methods and on the mature spiritual maturity of the person receiving them.