This is where I am leaving in my ship's worth in it. In the United States, I will send me this rope in from Cal Pelvis. I begin it to receive and listen to you. It is a little bit of that where I think it's set. I, but I don't know what was this case of truth, though it's not going to start yourself with this word. Welcome, everyone, to Beginner's Mind Temple.

[06:32]

Welcome, everyone here in the room and everyone who's joining online. So as you can see, this is an unusual format for a Dharma talk on a Saturday morning. The three of us are going to be giving this talk because the three of us will be... preceptors this afternoon at a precept receiving ceremony, sometimes called jukai, sometimes called lei ordination, and sometimes called a bodhisattva initiation. So I'm wondering, is there anyone who's here for the first time? Great. Welcome. Special welcome to you. Some of these words may not be familiar, so I'll try to explain anything I think might not be something you would know, necessarily.

[07:39]

My name is Jisan Tova Green, and each of us will introduce ourselves briefly as we begin our talk. I use she, her pronouns. And I've been a city center resident for quite a long time, until March when I moved to Enso Village, a Zen-inspired senior living community in Healdsburg, about 70 miles north of here. And it's wonderful to be back in the building for several days before the ceremony, and I'll be staying a few more after. This still feels like home, my home. So I'm going to talk about some of the elements of a precept ceremony, the ceremony we'll be offering this morning, and what it means to receive the precepts, what it means to give the precepts for the three of us, and why this is important at this time.

[08:56]

We're living in such a, I would say, stressful and sometimes scary environment in our country and around the world. So much is changing really quickly. And I feel that it's auspicious today to have this ceremony to be welcoming three, sometimes we call them baby bodhisattvas. A bodhisattva is Bodhi means awakening, and satpa is being. So three, not that they're not already awake, but the ceremony kind of gives them and us the encouragement to continue our practice. So there are different steps involved in receiving the precepts. and different perspectives on what's the most important part of it.

[10:00]

And for me, it's the moment when someone has that feeling, I would like to study the presets. I would like to deepen my practice in that way. I'd like to work with a teacher. And there's a lot of emphasis on a teacher-student relationship, which is something I think is unique to Zen Buddhism, where you can have a very deep and meaningful relationship with a teacher that goes on for many years. And there's a point when someone is meeting with a teacher and then requests to receive the precepts or study the precepts, and then That will happen for a while, and then the teacher may say, I think you're ready to begin sewing a rakasu.

[11:03]

A rakasu — are there any? Yes. Here are some rakasus. They are garments that each person sews for themselves. And usually the sewing is done communally. We have a wonderful sewing room and sewing teacher, Artanto Tim Wicks, and Paola Pietranera, who's also a sewing teacher. And that practice of sewing a rakasu is actually the beginning of the ceremony, which is happening this afternoon. the impulse to receive the precepts can come up gradually or can come up sometimes with just a sudden sense, this is something I really would like to do. And it's a way of deepening one's relationship with a teacher, but also with oneself.

[12:11]

And receiving the precepts I see it as an act of generosity because it's a commitment or a vow to live for the benefit of all beings, which includes oneself. It doesn't leave out the person who's... It doesn't mean you sacrifice everything for other people. It's more like you develop the openness and curiosity and kindness that enables you to be kind to yourself and also to want to meet others fully and in a generous way. And it's an offering to the community. And similarly, in a ceremony, when

[13:13]

someone receives the precepts, everyone who's in the room is there to support that person, or today there'll be four people, and to be there partly to hold them accountable to their vow, but also to support them, because it's not always easy to maintain a practice, to to work with the precepts in a way that you welcome, you invite feedback, you, in a way, are more open and vulnerable. I thought I'd say just a few words

[14:15]

share a few words of Suzuki Roshi about receiving the precepts and the nature of the precepts. He said this is in, not always so, the second collection of Suzuki Roshi's talks. Precepts are not rules set up by someone. When we understand the precepts as an expression of our inmost nature, That is the way, as it is, and the way is capitalized. It's the way it can be thought of as our path. But the expression of our inmost nature — and you might ask, what is our inmost nature? And I think it's — well, I'll just share briefly the other day — I was invited to bow in with the kitchen crew here.

[15:18]

We have at City Center, someone who's the Tenzo, the head of the kitchen, and then a crew of people who regularly work in the kitchen. And on Friday morning, the Tenzo invited me to join them when they bow in and then they read from instructions to the cook. which is something Dogen, A. He Dogen wrote. He lived from 1200 to 1253, so it was over 800 years ago. And Dogen is one of our ancestors who did bring, he went to China for several years and brought some of the monastic practices he learned there to Japan, and then founded his own monastery. And he was a wonderful poet and writer.

[16:21]

But the instructions to the cook, the section we read on Friday, had teaching about magnanimous mind. Magnanimous mind is sometimes called big mind, and it's the mind where you have a much broader sense of interconnectedness with yourself and all beings. Sometimes we contrast it with the everyday mind, which is more practical, perhaps, and where we have schedules and follow them. But this magnanimous mind is, I think, what Suzuki Roshi is referring to when he talks about that's the place from which you come to express the precepts. And it's not so much thinking about, oh, this is wrong and that's right.

[17:28]

So I just wanted to also say another part of the ceremony that is important is, and Suzuki Roshi used this phrase too, it's passing on warm hand to warm hand, teacher to student, our understanding of how we can live in an upright way. And in the ceremony, we There's a phrase, we invoke the presence of our ancestors. So that means not only our personal ancestors, but the legacy from Buddha through all the lineages. There's a men's lineage which we chant, and there are also many women ancestors whose names we chant. But that lineage...

[18:37]

supports us in our practice today. And one aspect of preparing for this ceremony is that each of us prepared a document. It's called a Ketch Miyaku, or it's the blood vein of our ancestors, and it starts with the Buddha and all of the teachers down to our own teacher, and then the student, and then the there's a red line that goes through all these names and then it goes back to the Buddha from the student. And so we're receiving our ancestry in that document. And I think that can also be very supportive to know that we're not alone and supported by the Sangha and also by all of our ancestors as we endeavor to live with as much wisdom as possible.

[19:39]

I'm just looking at my watch because we agreed that we each have about 15 minutes. So I was going to also talk about the importance of receiving a new name, but I think I will pass the baton over to Zachary. And if there's time at the end, I have a poem. Hello, hello, hello. That seems good. Awesome. It's great to see you. As Vicki said, Tova said, I'm so sorry.

[20:44]

Well, let me back up a little bit. Why is there Buddhism, right? Buddhism is one of his... is one of the many schemes that were cooked up in this sort of fruitful period, mostly from the Near East into East Asia, where one of the fruits of living during that period in a sort of civilized environment was everybody was like, wow, we're really messing things up. Really, we're, you know, like... tramping all over each other and running off and doing foolish things. There's a line in the Odyssey where Zeus and Athena are having a little conversation. It's right at the beginning. And Zeus goes, God, these people, they're so annoying. We give them free will, and then they go off and they...

[21:57]

They mess around and screw everything up, and then they blame us, the gods, right? And he says, for example, the guy who started the Trojan War, it started basically because he just couldn't resist having an affair with somebody and embarrassing everyone and so on. Horrible, right? So that was the realization that gave rise to... Buddhism, Taoism, Jainism, the yoga schools, let's be clear, the Bible, and so on and so forth. It's a big deal. Almost all of those systems have a set of things that they give to the aspiring the person is aspiring to do better, right, basically, and to not be constantly making a mess of things and so on, right?

[23:00]

And so in the, one of the documents that we hand to the people today essentially says, robe, name, or name, robe, precepts, completely given, right? So it's, it's, It's completely theirs to take up. And they each have a particular significance, right? So the name, in some ways, it's a new container in which to build the foundation for a different life. we're born with our original container and somebody names us and then we fill it up with stuff starting pretty much at day zero and then sort of peaking out around age 12 or 13 at which point you've built a pretty comprehensive self with the exception of say adolescents but people are pretty complete at age 12 and

[24:13]

They have a tremendous amount of conditioning and learning that they've done up to that time, and it's hard to let go of. And it's that conditioning that's the thing that causes us to go around making a mess of things, right? So the idea is that by giving somebody a new name, they get to fill that new container up with different conditioning, right? With different... aspirations and with a different skill set, basically. And then robes, the robes are like, are in some ways a metaphor and in some ways the actual body of the Buddha. It's like you have a new body to wear, right? In the process of waking up and studying the self, which is the, the main activity that Buddhism suggests as a methodology for delivering into the world people who are discerning, compassionate, curious, and kind.

[25:28]

So the precepts, as both Tova and Suzuki Roshi said, they're not just rules for behavior, although I have to say it's tremendously helpful once you've undergone this ceremony of a vowel, right? You acknowledge your karmic debt and load your conditioning, essentially. And you say, I take complete... I completely acknowledge all of this, and I also take complete responsibility for working with it in the future, right? So having done that, I probably don't have time for the whole story.

[26:34]

There's a long, complicated story about how the precepts buddhist precepts that we take came into being but in the end the first five or five things that pretty much everyone agrees on right um you know you don't you don't kill either metaphorically or actually right you you um you know don't lie don't steal don't um misuse sexuality and don't intoxicate yourself or others, basically, in all of the ways that people intoxicate themselves and others. And then the last five are very interesting. They're almost all about the details of human sociality, right? It's like all the ways in which we, even in the context of our greatest gift, our social... fabric that holds us up and so on and so forth.

[27:35]

We're gossiping, talking people down and talking ourselves up, being stingy, harboring grudges and ill will, and also misusing the actual teachings and the things we really care about in ways that are counterproductive or destructive. So the it's really useful to have made a vow that you're not going to do this because I can guarantee everyone that's taking Chukai today that sometime in the next few weeks they'll be thinking about doing something and going, maybe I just vowed not to do that. But... But that's not the actual function of the precepts in the Zen school. The function of the precepts in the Zen school is it's an invitation to deeply explore and get a deep feeling for the way each of us act out the 10 ways in which people are most likely to screw things up.

[28:55]

And it's the invitation of a lifetime, right? And having taken that invitation, it reveals both marvels and tremendously difficult encounters with the... with your conditioning and predilection of the self, basically. And to take that task on, you need a practice that makes it, I'm not even sure, that provides a container for that process, basically. And so that's what, that's how the precepts point at Zen practice, the practice of sitting zazen and also engaging in somewhat formalized but really kind of deep and mutual relationships with the sangha, with the other practitioners and with the people in the world, basically.

[30:16]

So once you set up... that formal practice, and you say, okay, and that's where you're going to study this thing, your relationship with these ways in which people are messy and difficult and destructive, right? And over time, what happens is that a mode of engagement and being that Suzuki Roshi called big mind and that... Dogen in the Tenzo Kyokun calls Magnanimous Mind comes into being that makes that exploration and encounter possible and tractable actually you the sort of underlying baseline of that mind is no longer the kind of

[31:18]

emotional constructs that drive our everyday cognitive behavior and so on. It's a kind of broad, receptive, and grateful appreciation for just being alive. And to hold that as a, or inhabit that as a counterweight and an antidote to the... to the machinations of the self is kind of like the activity of working with the precepts, basically. And that's all I had to say except, as I said, I too brought a poem. I wrote this poem after... Sorry? It's okay. Can we both read our poem? Oh, man. Absolutely. Yeah, please. That's great. And then we can move on. I had to hand copy it onto a bathroom cleaning schedule.

[32:22]

I think it's an old one. So this is the poem that I wrote after I got ordained as a priest. I'm not sure if I can read it. Out of the wreckage, the vast sky rains down sweetness everywhere, but like the trees, we do our work mostly in secret and in the dark. An ant traversing a slight countertop, so many little steps, subtle waves, lapping on an unknown shore. To apologize to the world for everything. Every last bit of it. That was the plan. Out of the wreckage, life emerges. Stepping out from the shadows to take a look.

[33:29]

A mountain swallows the sun and the road runs down into dark again. Anyway. Thanks. Thank you for that beautiful poem, Zachary. The poem I'd like to share is by a poet named William Stafford. He's no longer living, but he's someone who was a conscientious objector during World War II, and he was in a work camp. for conscientious objectors. And he would get up very early every morning before anyone else and write. And that practice of writing a poem every day has been picked up by contemporary poets. Some poets do a William Stafford pledge to write a poem every day. So this is called The Way It Is.

[34:35]

There's a thread you follow It goes amongst things that change, but it doesn't change. People wonder about what you are pursuing. You have to explain about the thread. But it is hard for others to see. While you hold it, you can't get lost. Tragedies happen. People get hurt or die, and you suffer and get old. Nothing you can do can stop times unfolding. You don't ever let go of the thread. Thank you. Thank you. Thanks. So, we've been sitting for a while, and I brought some notes, but instead of using the notes, I would like to

[35:36]

do a little bit of show and tell. My name is Victoria, and my Dharma names are Shosan Gigan. So in the U.S., I usually use Shosan, which means sunlight mountain. And in Japan, I usually use Gigan, which means it's untranslatable. But the basic meaning is something like virtue profound, honoring the dark and the mystery and the meaning in the mystery, that kind of thing. And so I actually would like to start our show and tell using your own body, if that's possible. So Wednesday night, our Dharma friend Shundo gave a lecture on spring

[36:37]

and how to experience spring. How do you experience spring when you've been sitting for a long time? Right? So I'd like to invite you, if possible, maybe you could show the whole resting posture. That's half of a resting posture. That's the whole resting posture. Thank you very much, Heiko. And if you need to, you can take a rest. You're doing the right thing. You're not doing the wrong thing. if you take a rest and if you re-establish your posture, because the point of the posture is one that you're doing it with other people in a lecture. See, you have to. You have to actually attend to this, right? The sound is telling us to attend to how we feel. And the second point is that, besides doing it with others, the second point is that you maintain your ability for deep listening throughout your body and mind.

[37:48]

So it's important to refresh your posture. Once you're refreshed, you can start sitting again, adjusting yourself on your buttock bones, allowing yourself to be upright. in connection with your intention, open in connection with the situation, and deep in connection with everyone and everything. So upright, open, and deep. And the depth is related to listening, but not just polite listening. It's related to hearing. So we hinted at three levels of experience that human beings are capable of. And the ceremony that we're about to do is a commitment to develop our ability to experience and respond to ourselves and the world.

[38:58]

And it's very helpful, not just to have the intention, which comes from our own history but goes deeper than our own history, but also to have friends to do it with and a way to do it. And those are the three levels in which we take refuge. So in Pali, we say, buddham, sadhanam, gacchami. dhamam saranam gacchami, sangam saranam gacchami, which is usually translated as, I take refuge in Buddha, I take refuge in Dharma, I take refuge in Sangha. And I've never been really comfortable with the English translation, even though it's the best we can do. The vow is a way to renew ourselves,

[40:00]

moment after moment, in three levels of experiencing. So what does the vow mean? So, you know, it means as we go along, we seek shelter or help with the Buddha, or our awakening, with the Dharma, dharma, or our truth and the teaching of how things is and are, and with the sangha, which is this group that we're sitting in, but also the group that we're sitting with, and also larger groups that help us and support us. Okay, so it's not exactly taking refuge, it's where do we go for refuge?

[41:02]

So I just, with show and tell, the show and tell possibility, I'd like you to just consider for a moment some situation in your life or right now that doesn't feel very fresh, new, or manageable. If you have one, could you please raise your hand? Burke, could you see if people are raising their hand online? No? So no one, you know, there's a lot of people who don't have any situations that feel unmanageable or unrefreshed. But I would like to say, is there any situation in which you feel prejudiced or biased or have trouble speaking about with family members, friends, relatives? other people who read the news or any other local rules and regulations, cars on the road, anything.

[42:17]

OK. Do you have one? Thank you. OK. So where do we usually go for refuge? And so, you know, I'm driving along in my car and someone cuts me off and I say, not going to say it because I'm giving the lecture, right? Okay, so I have just taken refuge in an antagonistic venting of my frustration because that person ignored the boundaries of the road. They disrespected me personally because they cut me off and my car, which is a little car, so I don't have a big, like, car that can be used as a weapon. I have a Prius, you know, a Prius C, right? It's beep, [...] beep.

[43:19]

It's kind of like that. So I'm not going to win in a situation with another very large car. and didn't fulfill my need to get where I was going without feeling like I was being killed or threatened. Anyway, it's not a fresh situation. So what would it be like to take refuge in my awakeness in a teaching of how things are or is or in community at that moment or, you know, interconnection at that very moment. So sometimes I'm driving along. Let's do this again. And I notice it afterwards. Jerk! Sorry. I didn't mean to say jerk. Okay. Okay. But anyway. And then, oh no, I've received vows. No. Colder, colder.

[44:21]

Let's try that again. Okay. then I don't know what to say. And that means that I've been refreshed. That means that I'm in connection now with a deeper sense of my intention in life. Uh-oh, it's coming up again. Go ahead, drive. See? That means I'm in connection with not just the rules of the road and the boundaries of the road, but with the spirit of driving in a peaceful way. That's take two. And... Oh no, coming up again.

[45:27]

Okay, that means I'm in connection with my own history. But I still have to do it safely, right? I still have to do it without getting into a little war. So I might, you know, exit and say, oh, I need a cup of coffee in a cafe close by. I might accelerate a little bit and then not to cut him off, but to... be in touch with how fast people are going. Okay, so what's another way to show and tell this experience of the three levels in which we can receive these practices? Okay, so we're sitting in this room all together, and you see there's empty Zafus and there's full Zafus. The full Zafus have us on them. Each of us is sitting on a Zafu relating to our own posture and our own history.

[46:42]

Right? That's one way we honor our history. Each of us can think that sometime there would be — that there's empty Zafus and full Zafus and that we're sitting with the other people in this room and the people online. And that's relating with our interconnection, what brings us together. And then each of us, if we sit here and breathe together, we'll feel a sense of unity in every moment of this conversation. If we can keep ourselves refreshed, we'll feel a unity in this conversation that is kind of a guide for life. It's kind of a touchstone. And so those are the three different levels. There, you know, there's different names for them. So ultimate, relative, and skillful is one name for it. And so when we say, I take refuge, I go for refuge, I ask for refuge, I

[48:00]

I go for help, I go for my shelter, to awakening, to a teaching, and to the community. There's three ways in which we experience it. So each person today is, we're going to set the stage and the ceremony by calling on all the Buddhas, which are kind of the forces of different types of awakening that there are, embodied in different ways with different characteristics. But we'll start in that way. We'll also have a little ceremony called Abisheka, which is a water purification, which is spring. Okay, we'll give each person a new name and a new robe. I wonder if somebody who's wearing a rakasu that has four Chinese characters on it, could show the back of the Rakasu to, okay, so you can see there's four characters on the left, which is the teacher's name, four characters on the right, which is the recipient's name.

[49:10]

And then there's sayings. Okay, thank you very much. And show the online people too, okay. The four characters of the name are interesting because they're a poem. Thank you, Burke. Thank you. Okay. So the four characters are interesting because they're a poem that the teacher makes for the student, that the giver makes for the recipient. The first two characters have to do, usually, with the person's current practice location. Where are they? What's their practice now? With their history, with their life, and how they are practicing now. It usually has some sort of, like, a natural reference, like Shoasan means sunlight mountain. So I received that name, that first name, because I was usually taking refuge in, like, verbal intelligence.

[50:20]

So the teacher who gave it to me wanted to be kind and call it sunlight and mountain because it was really established that way. And then the second name, Gigan, was a name for potential. So it's the name of a very famous Japanese teacher named Rinzai Gigan who started Rinzai Zen, which is another branch of Zen. that gi is hard to translate and also the gen is hard to translate. So they deliberately gave me a name I couldn't figure out. So you see it's kind of a challenge that they gave me that name. And the other thing is that the first and fourth characters of the name and the second and third characters of the name go together and make kind of a secret poem inside a lot of the time. So you have to kind of look at the name.

[51:21]

And it's just a gift. The whole point of the name and all the things that you receive and even the vows is it's a gift. It's a gift. And that's why Zach was crying. And that's why Tova liked that poem, right? It's a gift. It's such a gift, this whole practice. And so that's the main point, that in the ceremony we experience We have a new way to experience our life that can refresh us moment after moment and allow us to appreciate what comes as a gift. May I read your poem? Sure. Okay. Because I forgot my poem. I don't know if I'm going to be able to read your handwriting, okay? But the first thing is the bathroom schedule. So on this day... You should know that there's someone in this room that's supposed to do 2B, 2B, bathroom 2B, okay?

[52:23]

Someone else 2C, all right? And the bathroom cleaning, well, did you do your job? Okay, I hope you did. Okay, here we go. Out of the wreckage, out of the wreckage, the vast sky. Rains down sweetness everywhere, but like the trees, we do our work mostly in secret and in the dark. An ant traversing a slate countertop. So many little steps, subtle waves lapping on an unknown shore. to apologize to the world for everything, every last bit of it. That was the plan. Out of the wreckage, life emerges, a stepping out from the shadows to have a look.

[53:33]

A mountain swallows the sun, and the road runs down into the dark again. Thank you. Okay, shall we stop and we'll have Q&A. I'll get a chance to use my notes in the Q&A, I think. Okay. Yes. . . .

[54:38]

Thank you. Good morning, everybody, and thank you for coming today.

[57:28]

My name is Kevin. I'm the Eno here at City Center, the head of the meditation hall. I have a couple of announcements. As always, we're delighted to have you here with us today. Thank you for joining us. As we like to say here, the doors here are always open to everybody who wants to come in. So we have morning and evening zazen, 540 in the morning, 540 in the evening. Wednesday night Dharma talks, Saturday morning Dharma talks, practice periods, shins, intensives, special events. So we love having you join us here and you're always welcome to come. We are in the middle of our spring fundraising, which is called Zenathon. And here to talk a little bit more about Zenathon is Zen Center president, Michael McCord. Thank you, Kevin. And good morning, everyone. As Kevin said, we are getting near the end of our Zenathon. Twice a year, we have two fundraisers. One's the year-end letter. The other is the Zenathon.

[58:30]

And it's essentially how we keep these marvelous temples functioning. There's three temples, Green Gulch Farm, Tassajara, Zen Mountain Center, and City Center. And it's one of the few places outside of Asia that people can live and work full-time as Zen monks and make themselves available to the broader community without asking for anything in return. They can meet with students for free. They're provided with stipends. They're provided with food, housing, medical insurance, all because of the donations of our benefactors. And so if you can't help but support us, this is a really big time of year for us. Out there on the table in the lobby, there's some cards. You can either scan it or take one, but it's for the Zenithon. This little QR code with the phone. Also, if you go to sfzc.org on the front page, it'll have a little donate button where you can donate. There's also a box there where you can donate cash, but that's harder to track for the Zenithon.

[59:31]

But anything is very much appreciated. This is how we keep the lights on in a place as expensive as San Francisco. So please help us if in any way you can. And if you're in a place where you can't help us financially, please do not. and we understand and just volunteer or tell us what it means to you, that actually is a huge boost to us. So thank you for supporting the Zenathon. Thank you, Michael. Our next Dharma Talk will be on Wednesday evening with Shosan Victoria Austin, who was just here. It'll be here at 7.30 in the Buddha Hall. On Thursday night, we have a special event. Zen student and author, Tim Ream, has written a book called Fallen Water, a novel of Zen and Earth. I know Tim quite well. I remember I was at Tassajara with him when he was writing this book, and now he's out giving book talks. This work of literary fiction offers ancient wisdom as a balm for our modern world of political polarization and climate chaos.

[60:37]

So that'll be on Thursday night, I think 7.30. It'll be in the conference center. which will be next door. There'll be books available to buy as well as to have Tim sign. Oh, so next week we have a special event on Saturday evening. Japanese monk Yogetsu Akasaka will be arriving here at City Center on Thursday. On Saturday night, he'll do a performance in the dining hall of beatbox meditation. So Yogetsu plays handpan, does live looping. while chanting the Heart Sutra and other Buddhist texts. And it's really quite something. There's really nobody else like him. I've been saying that he has 150,000 followers on YouTube, but I looked and it's actually 170,000. So I was off by 20,000. So check him out on YouTube. He's really great. So he'll be here Saturday night. And he'll also be doing a workshop called Zen in Motion on May 3rd. So that's two weeks from today.

[61:39]

He's also doing the Dharma talk that day too. And Zen in Motion is a unique active meditation experience that seamlessly merges the spontaneity of live looping music with the grounding principles of Zen. So you can sign up for that as well as the performance on our website sfcc.org. Go to the calendar and you can easily find it. Urban Gate Sangha are the folks who come every Saturday morning to help us with the 925 Zazen and the 10 o'clock Dharma Talk. If the Urban Gate folks can raise their hand for a moment. So any of these people can tell you more about Urban Gate, how you can be involved if you would like to. Come on Saturday mornings. It's not an every week commitment. You come when you can. And it's a great way to become more intimately involved with the Zazen and the practice here at Zen Center. So we'll have tea and cookies right after this. Zach, Tova, and Vicky will be in the dining hall for Q&A. So stop at the tea and cookies table first.

[62:43]

Have some tea and cookies. Bring them into the Q&A. Or you can hang out in the courtyard. And the cleanup today will be a little bit different because of the Jukai ceremony. All the Zafus can go back to the shelves. Those chairs can stay. The chairs on this row can go... Those chairs will stay and these chairs will stay. So less chairs to bring back. And if you can help transform this room from Dharma Talk Buddha Hall to Jukai Ceremony Buddha Hall with me and some others right after this, you're very welcome to join us. So thank you. Have a great weekend. Thank you. Thank you.

[64:16]

Thank you. Thank you. Thank you.

[64:23]

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