This podcast is offered by the San Francisco Zen Center on the web at www.sfzc.org. Our public programs are made possible by donations from people like you. Good morning. I think we have three people who are out on the road. of making the road safe from possible flooding. I think Jacqueline Cobain and Aaron are doing work, clearing culverts and that kind of thing. So on these, we have two... 15 days left, and I wanted us to renew our commitment to the admonitions, to silence, functional speech, following the schedule, taking good care of ourselves, bathing and exercise period, stretching, and...

[01:22]

the other admonitions, walking in Shao Shu, bowing when reading each other custody of the eyes, eyes cast down sometimes right near the end there's a tendency to have the admonitions unravel a little bit and I think those last days and the last day in particular to see the Sashin through to the last bell that ends the Sashin rather than having it be a five-day session or a six-day session, a full seven days practicing in this particular way. And each of you is facing your life and attending to it and responding to what's going on with you. I realized yesterday I didn't drink any water except at your meal with the sips.

[02:38]

And I have to remember to drink because as I've gotten older, I don't have regular thirst like I used to. So I actually went the whole day, plus all night, and I realized it in the morning. And I think if we're not drinking enough water, there's all sorts of, Things like fatigue and fuzzy headedness. So taking care of bodily needs is really important. So today I wanted to return to the Buddha who's sitting where we left him. I wanted to talk about that. I wanted to return to the outsider questions, the Buddha's story, and that silence. And then, maybe this is going to be too much for today, I'll try to be brief, briefer, because I do want us to return to our questions, just like the Buddha.

[03:46]

As Guthiyama Rufi said, there is no teacher. Sazen is our teacher. Dwarakushin is this time that we've set aside for sishin. I did want to bring up another fascicle of Dogen called Dōtoku, and it's translated as expressions or... Yeah, expressions. Expressions, Dōtoku, but I'll get back to that. So the Buddha's sitting, has been sitting, and... Mara, which we talked about one of the first days, there's the very famous encounter with Mara while the Buddha is sitting. And we may be encountering Mara new ways, you know, as the end of the practice period seems to be getting closer, if we want to think in that way.

[04:52]

The Mara of... leaping into the future and imagining all the things that we're going to do when we've been freed from the tasar schedule, being in practice period. Ango. Angos are built for a beginning, a middle, and an end, and then there's interim. And there's from rainy season, in India in the Buddhist time, and you'd be freed from those particular guidelines and avenues. So the Mara of kind of leaping forward into things like what we're going to eat, I think is a big one, you know, imagining these delicious treats of all kinds, and people we're going to see and places we're going to go.

[05:57]

Or if we're going to stay here, how cozy that will be. You know, spend the day in the baths. That kind of going into the future and imagining it's a kind of Mara, I think. And the traditional story, the Buddha is sitting in Mara comes with trying to remove the Buddha from the seat where he's resolved to stay. And the... Classic ones are things that one desires of all kinds, those kinds of thoughts and strong, you know, mental, physical, emotional body longings for pleasurable things. And then the other classic one is hateful things, aggression, rage. And, you know, you might think, oh, that... That's not really happening. It does are. But actually, there are people right in this very room who might be filled with, you know, very strong anger and rage and aggressive feelings and aggressive fantasies of how they're going to conquer their adversary, so-called.

[07:14]

So that's a kind of mara, too. So you've got the desirous... And then you've got the aggression. And then the third classic Mara is under baby delusion, and it comes in the form of self-doubt. And that one's particularly insidious, I think. Thoughts like to the Buddha, you know, Mara saying, who do you think you are anyway? Why don't you go home, take care of your business at home? You think you're such... grand stuff well you're not so great you know why don't you just pack it up you know that kind of talk self-talk and the Buddha is assailed by that you know where you could accomplish your way better if you're taking care of your kingdom or your sovereign land etc and doubt corrosive doubt and getting kind of mixed up like

[08:17]

Maybe I shouldn't be here. I don't know. So that's a third kind of basic mara-ness with lots of things coming under each one of those. And what, as you might recall, what the Buddha does with all this onslaught in the form of externalized mara-ness, but it's really from the inside, and we can all relate, I think. And the Buddha takes that mudra with his or her right hand, touching the earth and calling the earth to witness, calling the earth as witness. There's nobody there. The earth is there sitting on the earth, touching the earth and calling the earth to witness and asking, do I have a right to be here and sit here? And the earth, personified as the earth, God, it's kind of, there's this wonderful picture of this goddess I saw once kind of coming from, the Buddha said the painting is up here under the tree with the earth and then kind of flying up from the earth is the goddess and she raises her hand and the two touch, you know, if you can picture that.

[09:39]

And the earth says you have a right to be here. You... you have a right to just sit and that touching the earth we have figures Buddha touching the earth mudra left hand you know as if he came out of this mudra and put the right hand down to touch Grigoczendo that's the main Buddha figure on the altar is Manjushri, a smaller figure, but it's a pretty being, is touching the earth. And it's, you know, if you see it, it's the Buddha. It's so wonderful because the Buddha is asking for help, asking for witness. You know, can I get a witness? Is there someone here that is with me? And the great earth stands in for all beings, really, is as...

[10:43]

and yes, he can be here. And it grounds, literally grounds the Buddha to continue to sit. So this Touching the Earth Mudra is a mudra for all of us, you know, in this, you know, if we feel kind of swirled around by the winds of thinking, leaping into the future, or maybe doubts or regrets or remorse about the practice period is over and I never really... did it or whatever i thought i was going to do or whatever those thoughts we might have can we touch the earth what is our touching the earth mudra how do we find stability and grounding in our very being just the way we are and when we leave tasara and and go into interim leave the schedule what will be our touching the earth mudra as we visit family and friends, cities, and traveling in airports and grocery stores.

[11:56]

Can we be touching the earth? Can we be in touching the earth mudra as we take our steps? We are touching the earth. Each step can be touching the earth mudra, grounding ourselves in our body practice in our posture, breath, awareness, clearly aware, wherever we are. We don't have to be on our cushion. Our cushion helps us to bring the cushion into our daily life, our practice on our cushion. So what will be, what is touching the earth practice for you? And... Take it up, employ it, you know. Self-receiving and self-employing is the self, the big self, employing the small self in each of us to practice the Genjo Koan, you know, to practice the reality of how we exist so we can take up these practices.

[13:07]

And if we're overwhelmed, if we get overwhelmed, We can take care of ourselves by what do we need? Ask, what do we need right now? Maybe I need to go take a walk and leave the party and touch the earth, re-center, come back. So that's where the Buddha is. He's re-stabilized, re-grounded with the earth. And of course, just... The earth now is asking us to bear witness to her, you know, is calling on us to bear witness and take care of her and be there for the whole earth. So yesterday we brought up The story of the outsider asks the Buddha, if you remember, I don't ask for the spoken and I don't ask for the non-spoken.

[14:15]

And the Buddha responded completely with silence. And the outsider, the Hindu or Jai, Jai, Jai, prostration, Baha'i, thank you, thank you for dispelling the closet delusion, opening the gate as we do. With your compassion, I can't thank you enough. And off he goes into the world. And Ananda, who is such a lovable figure in our lineage, I feel. Ananda, who wasn't enlightened until after the Buddha died, said, what was it? What did he realize? Why did he praise you so much? What happened there? He's a fine horse who runs at the shadow of the wood. So this particular story was a story that one of our ancestors woke up with, realized with, and this ancestor we chant every day, Tosugisei Daeyosho.

[15:25]

Tosugisei is a, just want to, I don't know if it's parenthetical, but I want you to know about Tosugisei. He's a, 1032 to 1083. And he was ordained very young. And just to fast forward, he's working with a teacher named Fu Shang. And Fu Shang gave him this koan, the outsider as the Buddha. This same koan that we've been, I've repeated it a couple times. It's not too complicated, you know. in the silence of the Buddha. And Tosu Gisei worked on that for three years at Fushan's temple. He was turning this koan. And finally, after three years, Fushan said to him, do you remember that koan that I gave you, that story?

[16:29]

And Tosu Gisei says, yes. And Fushan says, can you quote it? Can you often... It's important to learn it by heart, the story itself, so it can work on itself. But it's kind of in the body rather than, well, did he do this? Did he go there? What happened? You know it from memorizing it. So he'd been working on it for three years. So Fushat said, can you quote it? And Toso began to tell the story. And Fushat took his whisky. over his mouth and at that point Tosu Gisei had a great realization so that's Tosu Gisei working with this this story I don't ask about the spoken or the unspoken Tosu Gisei is particularly important and fushan in our lineage

[17:39]

I'm sure some of you know this, or many of you know this, but when we chat the lineage, we chat Taeyo Kyogen Daeyosho Tosu Gisei Daeyosho. And Taeyo Kyogen, all of his disciples died before he pre-deceased him. And he was a Tsao school, you know, Soto school, And there was no one, and he had the lineage, there was nobody else. The Xochitl school was about, Saadong school, Chinese, was about to die out. It was just Kyogen who had the lineage, you know. And so Fushan had their inside lineage, and was a wonderful teacher, and so... Taiyo Kyogen went to Fushan and said, will you hold this lineage?

[18:41]

Will you? And he said, I already have. I'm a successor in the Rinzai school, and I can't take on this lineage, but I will hold it for you until I find a worthy successor. And Taiyo Kyogen taught him the Soto teachings, And then he died, and Fushan kind of kept that carefully. And ten years later, he had a dream about a blue eagle coming, and Tosugisei showed up the next day, and they had these exchanges, and he felt this was maybe the right person. So they worked together for these years, and then Fushan passed on to Tosugisei, Taiyok Yogen's Dharma Transmission. But Taiyok Yogen had already died. So when we chant it, we don't kind of skip over it.

[19:47]

Fushan is in there in parentheses, maybe, because he held it for those years before passing it on. But we just chant it as if it was face-to-face. And partly Taiyo Kyogen had written this poem and seemed to predict someone like Tosugise would come. So this is kind of an aside, but I just wanted us to know that about our lineage. And also, I always find it surprising and wonderful, you know, reading about a koan. We're looking at silence and words. And then here's one of our ancestors who worked with that koan thoroughly, deeply, you know, and penetrated it. I also wanted to mention that this saindava that I brought up, this word saindava that means, it actually means four things, water, salt, a vessel, and horse.

[20:59]

And... That might also have seemed like a little aside, but it keeps coming up. There's actually, Dogen wrote a full fascicle fascicle of 81 called The King Calls for Saindava. And it's all about this... It's really an appropriate response. It's which is, you know, what's the teaching of a lifetime? An appropriate response is another koan. And the Saindava of... connecting and knowing when to speak, when to bring, what Sai Dava means when the person calls for it. It seems there's a lot of emphasis placed on this appropriate response and Sai Dava. When the person calls Sai Dava, what do you bring? And are you in tune, in accord, so thoroughly that you know what's needed right then and there.

[22:01]

And saindava, this story, you know, as we go out into different activities, different groups of people, maybe some we haven't seen in a long time, and some people are going home after years to be practicing saindava, you know, what's needed here. rather than we bring our own agenda about what's needed. And they, remember Steve Weintraub went home and taught his parents oreochi. And I can imagine, you know, my mother and father-in-law, they were open to whatever Steve brought, but, you know, like bowls, Harry and Doris, you know, it's like, what's it all about? And So that was Steve's way, and I didn't say anything about anything to anybody about what I was doing. And what was signed up, you know, I don't know.

[23:06]

But we might have an agenda, like, they really should learn orioki. Back home, it wouldn't really help if they had rituals on you. It may not be the right, it may not be meeting your fellow relatives. So what is menial? As I was saying to someone, you know, take out the garbage, help with the dishes, you know. That's these ways that we know so thoroughly from Soji and being in practice period and just plain old manual work and the joy of cutting vegetables in the kitchen or whatever, where somebody else might say, well, that's menial work. And I really hate taking out the garbage. And you feel like, fine, I'll take out the garbage. That might be the Sai Dava. And really appreciate it. How nice to have you back and have you around.

[24:08]

You're so, I don't know, you don't have the perfume of Zen hanging around you. Perfume in quotes. You're just... kind of one of the bunch here. How wonderful. But not completely, you know, lotus and muddy water. So Sai Dhava, whenever we, throughout our life, Sai Dhava, what's needed here, what's in accord, what's in tune, what's knowing the circumstances well enough that we can be there in a way that's beneficial, not disturbing. mistakes too so i wanted to um oh this is just this is another aside i looked up you know the word on the first day i talked about kind of emotional hygiene and hygiene comes from the greek goddess idea which and

[25:24]

She was the daughter of the medicine god, and her mother was Epione. Hygiene was health, good health and well-being. And her mother, Epione, that's how you pronounce it, was soothing of pain. That was her name, meaning soothing of pain. And she had four sisters, Panacea, cure-all, Iaso, remedy. I don't know how to pronounce these, Aikli, Aikli, Radiance, and Akeso, Curing. And there were hymns to Hygiene. She was extremely important. In fact, people, in one of these hymns that I read, it was like, no matter what I have, wealth or delicious things to eat and all these things, unless I have Hygiene, you know, unless... can't enjoy anything you know this importance of health and well-being and i i take that you know in the deepest sense health and well-being it doesn't mean we don't have pain or chronic illness or anything we can deeply have well-being that's like our well-being ceremony deeply in dharma this kind of well-being

[26:53]

So I want to turn now to this fascicle of dogens called dōtoku. And it's a wonderful fascicle. I'm just going to pull out a couple of things from it. Dōtoku means... The dō means speak. And the toku, in this case... The dō also means the truth. It's the dō of the way. but in this case with toku it means to be able to speak, to be able to express, and sometimes translated as voicing the way, you know, finding your way of expressing the reality of your life, or teaching, the teaching, and to express the way. So do is to speak, say, to express, and the toku is to be able to, to have the capacity to. to be able to say something, which we've been talking about all practice here.

[28:11]

We need to be able to speak and to share our life and also have that speech be in accord. So this term, don'toku, is not just speech. It also means express yourself in gestures and actions in your whole daily life, you know, in all your actions, not just twirling a flower or you know, the Buddha, that's the Buddha, dotoku for the Buddha, a complete expression, but also taking out the garbage is dotoku, expressing yourself, expressing care and love and community through your life. That's an example of full expression. So it's using words and it's not using words, full expression. How do we dotoku So dōtoku, this term is not Dōgu's invention, although Dōgu did coin different words.

[29:22]

Dōtoku can be found in other places, including those Laman Pong stories when it says you have to speak. Can you speak? But if you speak or if you don't speak, you can't escape those interchanges where these characters for dōtoku, this expression, you have to say something. You have to speak. But speaking or not speaking is also dōtoku. And you can't escape from this. We can't somehow get out of... Whether we think we're communicating or not, or expressing ourselves or not, we are always. So in this fascicle, Zen Master Zhao Zhou, who was in lots and lots and lots of koans, Zhao Zhou said, this is a quote, this is perfect, I think, for the end of practice period.

[30:23]

Some of you who will not be returning this practice period, some of you may never come back to Dasahara for a practice period. You may come back in other times. So Master Zhao Zhou said, this is a quote from this book, If you do not depart from the monastery as long as you live, even if you sit immovably without speaking at all for five or ten years, no one will call you speechless. Even the Buddha will not be your equal. So, if you don't leave from the monastery for a whole lifetime, and I think... Leaving the monastery is, we can take it literally, if you actually stay in a monastery your entire lifetime, or five or ten years, and just sit, sit, sit, without speaking, nobody will call you speechless.

[31:29]

The Buddhas will laud you, you know, the Buddhas will be your, not even, it says not even the Buddhas will be your equal, says Jajo. However, I think, In thinking about this, what does it really mean to not depart from the monastery for a lifetime? I mean, at Tassar, nobody stays for a lifetime. And I think same with these other monasteries. People traveled, they, you know, staying entirely in one place, monastery, for a lifetime. But in the widest sense, what does that mean to not leave the monastery for a lifetime? If you do not depart from the monastery for as long as you live, and sitting immovably, don't move. Not even the Buddhists will be your equal. No one will call you speechless, even though you're sitting in silence.

[32:32]

This is, you know, breaking open those phrases to not leave the monastery for a lifetime. And I think one might... feel that we both can't take tasahara with us, can't take the monastery with us, and we can't leave it behind. We can't not take it with us. We have become the monastery, the monastery. And what we've become by practicing in this way, sitting immovably, voicing the way together, can't be taken away and it can be drawn on as a source of inspiration, an example of a life forever, for an entire lifetime, whether you're here or leave and never come back. So Dogen says, commenting on Zhajo's, if we make of our lifetime a non-departure from the monastery,

[33:42]

make our lifetime a non-departure from the monastery. Our life will be a non-departure from the monastery. This particular teaching of making of our life a non-departure of the monastery, if we fall into, oh, I've been to Tassar and it's in me, and I am thus, you know, without practicing that, that is a kind of kidding ourselves and a kind of, it could be a kind of fooling other people, you know, that claiming something that's really not alive. It's like the Zen Master Bache and the guy saying, well, why do you have to fan yourself? You're already... Your life is a monastery.

[34:44]

You've made of your life a monastery. How can you step out of the monastery? That's your life. And the master is fanning. You know, you have to make of your life a non-departure from the monastery or similar with the teaching on grandmotherly mind that Dogen says. I think it's the exact same teaching around grandmotherly mind when he tells Tetsu Ikai, You're a wonderful practitioner. I actually want you to be the director of AHE. You're doing such great work. However, you haven't awakened, you haven't made of your life. You don't understand grandmotherly mind. And Tetsugikai says in the commentary there, Token said that to me before. What's he getting at? He didn't quite get. And this grandmotherly mind is making of your life Buddhist practice.

[35:49]

Not, well, of course it's Buddhist practice, original enlightenment. We can't escape from the web of interconnectedness. So it's all good, right? That is... that doesn't cut it, you know, that isn't, we have to practice it, we have to make of our life a non-departure from the monastery or make every action our practice of the way, our dotoku, our expressing the way. And it, there's an effort there to fan and keep fanning, you know. We can't assume, presume or assume that we're expressing it. So not leaving, making of our life a non-departure from the monastery, what do those words, how do they sink in, or whatever your response is, I think we can turn that phrase, whether we leave or stay,

[37:04]

making of her life a non-departure. There's a Jungian therapist who, one of her clients, said to me that she said, make everything you do a ritual or ceremony. And for this client who was talking with me, that changed her life to make everything she did, you know, That much care, devotion, intentional activity turned her whole life around. Make everything you do a ritual or a ceremony. And of course we have all sorts of ceremonies and rituals that we're all doing all the time. Do we even know that we're doing it? And are they ceremonies and rituals that are enlivening us or not?

[38:13]

So further on in this dotoku expression, voicing the way, speaking, saying something, there's a story which I've loved for a long time, and... it's embedded in this particular fascicle, and it's... You know, I was saying the other day about certain threads or strands of teaching can be followed through teacher to teacher, through the years, through the ages, starting with Rajnathara, and then, you know, you read these, hear these meditation instructions, or ways, wind of the family house, you know, and mitsu no kafu. This mitsu, I think, is intimate, like this nitsugo, these intimate words, intimate ways of practicing that have a lineage, a family feeling that people recognize.

[39:19]

So this particular story is about a hermit, and in our lineage there's another story, and it's kind of a soto, Anyway, Dogen loves this story in the Dōtoku chapter. He lauds it. He just says it's like an udambar flower coming, and it's just unsurpassable. And if you hear this story, it's the most wonderful, rare thing that you've got to hear this, and he goes on and on about it. Another one of our ancestors, let's see, Dungshan's disciple, who was a wonderful disciple of Diluchan. At a certain point, he'd been studying with Diluchan for a while, and he decided to move away from the monastery and be a hermit.

[40:25]

And he was coming to the monastery to get food, going back to his hermitage, and then he didn't show up for like ten days or so. And Dungshan was concerned, and he had Ungan Doko come to talk with him, and he said, kind of, I haven't seen you in ten days, what's going on? And did I not bring these notes? And Ungan Doko said, well, I've been sitting in at the hermitage, and the celestial spirits come and has been feeding me. And so, you know, I needed to come and get food. And Dungshan tells him to come back to the monastery tonight, to my quarters. So he comes in the night, and Dungshan says to him,

[41:28]

gives him a meditation instruction, basically, which we've heard before, don't think good and don't think bad. And he sends him back to the heritage. And Ongodoyo practices that way, and in practicing that way, the celestial spirit is not able to find him anymore, and so it disappears. And he turns into, that's a kind of Mara, you know, that he was caught up in specialness. Don't think good or bad, which is one of our meditation instructions, right? So that's how he meditated, and he could not be found by this celestial spirit. Fast forward to this other kermit that is in this Dōtoku chapter, I mentioned that Ungodoyo story because this thing about going off on your own and being a hermit and doing a special practice and getting into special states and meeting with celestial beings and being fed by them, or there's other stories like that, is not recommended.

[43:00]

So here's this story. and it's about Shwayfein, who's another wonderful teacher. In his community, there was a monk who also built a little hermitage away in the mountains from the monastery. He built this thatched hut, and he lived there, and he practiced there, and at the foot of the mountain was this brook, this kind of creek, maybe, and this deep creek, and he... needed to get water, and so he made for himself a long wooden dipper with a very long handle. And he was called, and this is a Taoist term that was used not in Buddhism necessarily, a valley drinker. You know, these hermits who lived in the mountains. Anyway, he made this long dipper, and he would dip into the water to drink. And he practiced that way by himself. He was a monk originally, but he didn't shave his head, and he didn't

[44:05]

come out and he was just up there in the mountains. And he was there for months and years probably. Well, one day another monk was walking in the mountains and he came upon this hermit who must have looked rather wild, you know, up there in the mountains. And he was asked by this monk, he said, one of those traditional questions, why did Bodhidharma come from the West? Which is a kind of Zen speak for What is the purpose of her practice, you know? Why did Bodhidharma come from India to China to teach? Why did Bodhidharma come from the West? And the hermit said, the valley is deep, my dipper is long. And the monk was surprised and stunned by this kind of answer, this amazing answer. And he didn't even bow or anything. He just hurried back to the monastery. to tell Shui Feng about what he had seen in the mountains.

[45:08]

And Shui Feng hearing this thought, yes, that's pretty amazing, but I should really go check him out for myself. So a couple days later, he had his attendant with a razor. It says, go quickly or rush. He kind of hurried off to find this hermit. And as soon as Shui Feng saw the hermit, he said to him, if you have dotoku, I will not shave your head. If you have this ability to speak, full expression of the way, I won't shave your head. And it's kind of like, what is that? What is he saying? If you have it, if you have full expression, I won't shave your head. which also means, if you don't have it, then I'm going to shave your head, and you better come back to the monastery with the rest of the practitioners.

[46:15]

What are you doing out here by yourself? So Shui Fungs, upon seeing him, say, if you have dotoku, full expression, I won't shave your head. And the monk, or this hermit, immediately goes down to the brook and washes his hair And it comes back. And Shui Feng shaves his head. So the story has a kind of double turn there, you know, because you would expect, like, if you can't express the way and voice the way, then I'm going to shave your head and you come back with me. This hermit practice is not okay. If you can't express the way, either verbally, you know, speak, speak, or somehow express the way, then I'll shave your head. But the hermit went down to the water, washed his hair, and came back, I picture him dripping wet with this long hair, and standing there in front of Shweifak with his razor who shaves his head.

[47:28]

This is this story that Dogan praises and praises. And for me, I think the first time I read it, I got tears. And I must admit, I don't even know why. I think it was the monk, the hermit, fully expressing himself. in washing his hair and coming back to be with and engage with Shui Feng. However, it wasn't, and it says in the commentary, if Shui Feng were less of a true person, he would have thrown down the razor and laughed uproariously, because it is a kind of unexpected surprise there. If you can't speak, I'll shave your head, or can't have no time. and then he comes ready.

[48:38]

But he didn't laugh and throw down the razor. He performed that ceremony, that ritual with him. And, you know, there's the verse for shaving the head, which is, while my head is being shaved, I vow to have sharp wisdom and to cut off all attachments. That's the... meaning that's the meaning of the ceremony of head shaving while my head is being shaved I vow to have sharp wisdom and to cut off all attachments and they perform that together as dotoku together full expression full expression of their relationship their inescapable relationship of life together And kind of the rejoining of the community, I think, and not being off on its own in some special way.

[49:49]

A kind of acknowledging of that importance. A non-departure from the monastery for an entire lifetime. how do we find our full expression that's not tied to and, you know, only in monastic life, but in each situation. Full expression that's got to be in accord. Otherwise it's partial expression. You know, sometimes people take you know full expression as an excuse for like there was somebody once who had a fight with somebody in the kitchen at Green Gulch and I think it actually came to blows I think they actually I think it really went far you know and then in speaking with the person later I was just expressing myself you know my full well you know

[51:11]

If yourself is an angry, violent, you know, using, you know, aggressive, that's your full self. That's expressing yourself. How about all the other parts of you? Where were they? You know, how about your relationship with your vows? I think they were Laird and this other person, Green Dolch. So, but it was like I'm fully, I was just expressing myself. To me it was an excuse, you know, for Losing their temper, you know? So, this do toku full expression is the fullest in the web, in the hindu's net of our inescapable life together. So, in these last hours and

[52:12]

Days of Seshit, please sit silent and still. Regather, you know, if you feel you've been a little scattered or dissipated somehow. Recollect body and mind in one's suchness and take your seat. Take it and receive your seat For more information, visit sfcc.org and click Giving.

[53:11]

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