Happy birthday, everyone. Welcome to this spring day in the Green Gulch Valley, celebrating Buddha's birthday and the end of our week-long Sashin retreat. And... end of a six-week practice period. It will close tomorrow morning. The theme for this practice period has been the jewel mirror samadhi. And our old ancestor in ancient China named Dungshan sung a song about this samadhi.

[01:06]

And so we've been singing his song and studying the poetry of that song. And we haven't quite finished, and this is the last chance. So you're going to get the conclusion. For those who were here last Sunday, basically right after you left, we kind of started just sitting, and we've been sitting up till right now. And so if some of us are a little unhinged, you have to excuse us. And if this talk isn't really coherent, I apologize in advance. Just enjoy your birthday. And Dungshan doesn't make it any easier for us because his lines are kind of cryptic.

[02:11]

The song is filled with all these symbols and images, and so we've been trying to unpack them. But they're all really about this... This precious mirror that is who we are. It's not exactly that we are the precious mirror, but it is us. Very precious dual mirror at the same time. Very ordinary. We're living in it all the time, but it's hard to appreciate because the reflections on this mirror seem to be something other than the mirror. That's our basic problem.

[03:12]

This mirror, jewel mirror, has many names. Collobially, we might call it love. The love mirror. Because this mirror can't find anything other than itself. It can't find any others. Yet the mirror knows itself. all these reflections appearing on it as itself. So there's no distance or separation between itself and others. And this intimacy, this absence of otherness, we sometimes call love.

[04:28]

It's appreciating our shared reality. And another way of talking about love and maybe more classic sense that the Buddha spoke of, maybe kind of defined love as wanting others to be happy and well. And it's not exactly that the dual mirror wants anything, but it's almost as if we could speak that way, that it is naturally happy. It is at peace. The dual mirror is inherently and primordially content and peaceful. because it includes everything, because there's nothing outside it to disturb it.

[05:36]

And so even though all of us are ultimately this mirror, we forget and feel and think that we're somehow separate from it, somehow outside it. The Buddhas and ancestors called this suffering. They called this discontent. So the mirror knows that nobody is outside it. But it also knows that people feel as if they're outside it and they're not so happy when they feel that way. So the mirror not exactly that it wants to remind people that they are the mirror, but it's almost like it has a kind of magnetic pull, maybe, that naturally and subtly is drawing

[07:01]

these reflections that have forgotten that they're just reflections that are one with the mirror. They feel they're separate. The mirror is almost like pulling, magnetizing, gently magnetizing the reflections that feel as if they've fallen off the mirror back into itself. It's just, it's nature and you might say i don't feel that pull from the mirror maybe it's just because it's a subtle magnetic pull and we're kind of like we're very habituated to resisting such a pull or in that way we could say The mirror wants all reflections to just be in peaceful accord with itself because it's reality.

[08:19]

And compassion, likewise, is another name for the mirror, which is basically the same thing. The dharma definition is just wanting others to be free from suffering. It's just kind of another way of saying wanting them to be happy and in peace. So that might sound all fine, but what about a practice? How can we... The mirror may be pulling us, but how can we settle into it who we are, this ordinary presence that's kind of unchanging peacefulness? How can we find it when we're feeling not peaceful, which is, for us humans, much of the time.

[09:25]

So that's where We're at in the poem here. We're near the end, so Dungshan, the poet, has said a lot about this already. But the next line that we've gotten to here is, Ministers serve their lords. Children obey their parents. So remember, this is just... symbolic language. You might be disappointed by that kind of line in the poem. And also, it's not really a Christian verse from Tang Dynasty China. They didn't really know about that kind of thing. When ministers serve their lords, although we could interpret it in this country as, you know,

[10:28]

I guess, is it Protestant ministers? Because Catholicism has priests, maybe. But those kind of ministers, they serve their Lord. So that's true, but I don't think that's what the ancient ancestor was saying. It's more like sort of government reference, I think, about like officials serve their rulers and children obey their parents. Kind of hierarchical sounding. But this is like, this is old Confucian values. And in fact, these lines are like almost straight out of the Analects of Confucius in section 12.11. In the Analects of Confucius, someone asks, Confucius about, you know, how should government function smoothly?

[11:40]

Confucius was kind of like, and I think, as I recall, he lived around the same time as the Buddha. The Buddha was born in India and Confucius in China, I think around, 500 BC. Does anyone know about that? I think it's around that time. And also Lao Tzu, we kind of think of the founder of so-called Taoism, the Wei, also lived around this time in China. But Taoism is more like just according with nature, and Confucius was more about how society functions harmoniously. So... but from a kind of awakened, compassionate perspective, how are conventional human relationships harmonious and the function of the country? So his response when asked about the proper functioning of government, he said, let the, to use this translation,

[12:55]

in the song here. Let the lords be the lords and the ministers be the ministers. The parent be the parent and the children be the children. That's the line. And it's all the same terms in there as in Dungshan. So let everything take its proper place. and just play its role, basically, wholeheartedly. And then society functions smoothly. So we might have qualms about this in modern times. Ministers, officials serving their rulers. So I think we can hear this as, this is the ideal... the ideal society, according to Confucius.

[13:56]

And I think there were ancient sage emperors, mythical and historical in ancient China that were trying to live up to this very virtuous governance of the country and where everything runs harmoniously. That was the ideal, but of course, in reality, it's not always that way. And we know this. So when we hear this line, let's not get into modern politics in America. We hear this is the ideal of a Confucian society, and it's symbolically here talking about Buddhadharma. Officers serve their rulers, and children obey their parents. This is also... According to Confucius, this is filial piety. That's also how society works, is children are very devoted and take care of their parents because their parents were very devoted and took care of them.

[15:04]

And again, we can find exceptions to this. Parents didn't take good care of me, so why should I obey them? So this was the ancient ideal. It's being used here by the ancient teacher Dung Shan to talk about how people can serve the jewel mirror. And children, people can obey the jewel mirror. That's the kind of gist of these metaphors. How do we serve and obey the dual mirror? Our lords, our parents, in this symbolic language.

[16:09]

But today, at Buddha's birthday, you're invited if you'd like. Everyone can stay and do this traditional... ceremony of Buddha's birthday in which we, since I think very ancient times, we make this kind of flower house for Buddha that's back there by the altar. And baby Buddha is standing in there. And we bathe the baby Buddha with this sweet tea water. Like the story of the Buddha's birth is that the And the Buddha was born, the devas, the celestial beings. There's a Buddha born in the world, and so they rain down this bath water to bathe the baby. And so we're playing the part of these celestial beings, if you'd like, to come bathe the baby Buddha as an offering, as an offering. Again, this is a realm of Zen.

[17:19]

Everything is symbolic. Everything is an enactment of basically remembering and honoring the precious dual mirror that is our own nature, that is love and compassion. How do you bathe love? You can come and see if you'd like to do so after this talk. That's one way we can make these symbolic offerings to physically enact our appreciation for the inconceivable jewel mirror. And many ways, like this week, the main way we've been serving and obeying the jewel mirror is just placing our bottoms on cushions.

[18:22]

almost like gluing them there. We have little breaks for walking and toilet breaks, but we basically just sit on our cushions for this week as an offering to Buddha, as an offering to the Jewel Mirror. Serving the Jewel Mirror by becoming very quiet and settled, and still, and present. And then, when we serve the dual mirror like that, it serves us back. When we sit, we become very quiet. The dual mirror is already pervading everything all the time, but we don't notice it in the busyness of all these reflections on the mirror. Let the reflections settle more and more, and then, presence of the ungraspable, unseeable, inconceivable dual mirror starts to make itself known.

[19:42]

Not really known in a tangible way, but make itself able to be more appreciated. So that's a kind of serving, obeying that you will mirror to these practices that help us to access what is already present. So there's many stories about this, but here's one story. Sao Shan, who is Dung Shan's disciple, the singer of the song, had a student named Sao Shan. And one day he asked, he asked his student, Elder De, De, he asked, he said, Buddhas,

[20:50]

true reality body the dharmakaya buddha's true reality body is another name for the precious mirror buddha's true reality body is like space again we can't really say what it is so we have all these analogies it's like a dual mirror and it's like space buddha's true reality body is like space it manifests form in response to beings, like the moon reflected in the water. How do you explain the principle of response, Elder De? This is how the ancients put it. How would you describe how the mirror responds to benefit beings? And El Dede said, it's like a donkey looking at its reflection in a well.

[21:58]

That's how the mirror, the reality body responds to those who serve it and obey it. It's our practice is to serve and obey. the mirror by just sitting zazen, by making offerings to Buddha, by relaxing, by staying open, by forgiveness, by acceptance, by care for others. All of these are ways of serving the jewel mirror. How do you understand this principle of response? How the dual mirror responds to those who serve it? Elder Duda said, it's like a donkey looking at its reflection in a well.

[23:03]

The donkey hangs its head over the edge of this water well and this clear water down there at the bottom. And this donkey is kind of like us, us unhinged creatures roaming about a strange planet. And we look down into a well because we're looking. We're looking for a response. We're looking for peace. Maybe it's down there. Look down. And what does the donkey see? This is the principle of response. This is how the Buddha's reality body is responding to those who serve it. And Sarasthan said, wow, nice answer.

[24:07]

You said a lot there. But actually, you only said 80% of it. And his... Students said, well, how would you say it, teacher? And Saoshan said, it's like the reflection in the well looking back at the donkey. Together, they expressed this 100%. So the next line in the poem is, not obeying is not filial, and not serving is no help.

[25:10]

Ministers serve their lords, or subjects, you could also translate it as Subjects revere and respect or follow their lords or their rulers. And children obey, or we could say, accord with their parents. The next line is, not obeying or not according is not filial. This is not proper filial piety. And not serving or not respecting is no help. So it's a saying. This is how it is when everything's functioning harmoniously, but not according or obeying the parents. It's not filial. It's not, things don't go as so harmoniously.

[26:16]

and not serving or respecting the Lord's is no help. So there has to be some dispractice. The mirror is always present, but we need to serve and accord with. That's what these lines are pointing to. Somewhat obliquely, we might say. And so another story about Dung Shan. He's our hero this last month and a half, wrote this song. Dung Shan was actually near the end of his life. He was quite sick. maybe on his deathbed.

[27:20]

And a monk, one of his students, came to him and said, you are sick. You are quite ill, teacher. But is there anyone who doesn't get sick? Even on his deathbed, Dongshan was up for these Dharma conversations. You're quite sick, teacher, but is there someone who doesn't get sick? And Dung Shan said, there is. You know who that is, right? The monk said, does the one who's not sick look after you and take care of you? Isn't that how it should be? If we're sick, we should have those who are not sick take care of us, we would think, right?

[28:25]

Dongshan said, actually, I, the sick Dongshan, have the opportunity to look after him, the not sick one. And the monk said, well, how is it when you look after, take care of, serve the not sick one? And Dongshan said, then I see that he's not sick. This is a story about serving the... jewel mirror according with obeying the jewel mirror.

[29:30]

Of course, the jewel mirror responds to suffering beings like the moon reflected in the water. But we have to do our part. Is there anyone who doesn't get sick? There is. Does that not sick one Look after you? Which is kind of true, right? Isn't the dual mirror always naturally taking care of us by just being our nature? But Dungshan said, I have the opportunity to look after him. Look after the Nazi coin. Take care of accord with serve the Nazi coin. How is it when you look after that not sick one, then this wonderful thing is possible that I get to see truly that he's not sick.

[30:35]

But without serving the not sick one, we maybe don't fully appreciate that the not sick one is really not sick. How wonderful to appreciate that there's a not sick one. always, always available to serve, to remember, to verify again and again in every different situation, to take refuge in Keep practicing. So the next line is in the poem. Practice secretly working within like a fool, like an idiot.

[31:43]

I thought this was this great wisdom tradition that would become more and more like dignified, wise Buddhas. But here at the end of the poem, we're hearing this secret, or we could translate it also as intimately, practice very intimately, very intimately, almost in a way that's effortless or imperceptible, working within. So our practice is not trying to fix at all the reflections. Sometimes things need to be fixed, but in this case, in zazen, it's a practice of not manipulating the reflections on the mirror, but just really looking into them intimately, inwardly intimately,

[32:53]

exploring reflections. Here, reflections, we mean any possible experience in the human realm, any experience that we're having. We're seeing colors, we're hearing sounds, we're feeling sensations, we're thinking thoughts, we're experiencing emotions. This is our life called constantly changing, arising and ceasing experiences. arising dependent on other experiences and ceasing dependent on other experiences. And we might say that's our life. And in this analogy of Dungshan, the reflections on the mirror are just all these experiences. They're reflections. They are the mirror expressing itself as... myriad reflections, not just visual, tactile, emotional, and cognitive experiences of any kind.

[34:05]

We're exploring a way to serve the mirror is to explore how the reflections are made of the mirror. There's nothing other than the mirror. They are the activity of the mirror. The constantly changing reflections are the dynamic activity of the unchanging, quiescent, the brightly shining dual mirror. So the instruction is to practice secretly or intimately. subtly, unnoticeably, working within. But outwardly, we might appear like a fool or an idiot. There was this other line earlier in the poem that was saying, when we're trapped, we sometimes feel like trapped rats, or outside, still, but inwardly,

[35:24]

moving or trembling, this seems kind of the opposite. Outwardly we can be foolish, moving, busy creatures, but inwardly there's a stillness. Like a fool, like an idiot. Dogen Zendi said, when Buddhas are truly Buddhas, they do not necessarily notice that they're Buddhas. That part's not so important. Just practice intimately. We might even feel like a fool or an idiot, but it doesn't matter if we really intimately explore these reflections, every experience. see its nature, its dual mirror-like nature.

[36:32]

We might be quite busy and agitated, but meanwhile, at the same time, the dual mirror, it is said, quiescently shines bright. So, many wonderful expressions in the Zen tradition about this idiot practice. So... We might see this song as a kind of, like, sort of progression of evolution of practice. It has a little feeling of, like, the beginning and end have a slightly different feeling of this poem. So Dongshan sometimes... presents a deepening into this appreciation of the mirror in a sort of progressive way that we call these five positions or five ranks. So some of us looked at that in this practice period because it's secretly woven into this dual mirror samadhi song.

[37:45]

And one commentary on the final position in this progression, the kind of the end of practice, I think is a beautiful expression. It's a verse from Shway Do, the compiler of the Blue Cliff Record, that goes like, how many times has that old sage come down from the peak of wonder that awakened sage that lives on the peak of wonder. How many times has he come down from the peak of wonder to help these foolish people that are trying to fill up a well with snow? A sage could just chill out on a

[38:52]

peak of wonder there, but instead he keeps coming down from the peak of wonder. And he sees these other foolish beings that are trying to fill this well. Maybe it's the same well that the donkeys like to look in, but they're trying to fill it up with snow. And as they keep putting the snow into the well, it just melts into the water. The level never rises. They've been doing this for a long time, trying to fill the well with snow. And they're getting kind of tired doing it. So the sage comes down from the peak of wonder and says, I'll help you guys. Give me a shovel. Thanks, because we were getting tired. So shoveling, shoveling the snow into the well, the great sage joins these other fools wholeheartedly doing this idiot practice, trying to fill a well with snow. It's impossible, it's fruitless, it's tiring, but how nice to make this wholehearted effort together.

[40:07]

We also have this image in the poem here that we talked about earlier. because there's startlingly different possibilities, or because some are capable of astonishment. There are house cats and cows. I warned you, it's a weird poem. This is coming from one of Dongshan's teachers, one of his early teachers, Nanquan, one time said, the Buddhas of the three times don't know it, but house cats and cows, they know it.

[41:21]

So Dungshan, remember that and put those lines in here. It's kind of an expression of a kind of sudden, immediate, simple presence without getting all complicated and having to go through lots of gradual practice like like poor children who've wandered off from home and need to be helped by the powerful, their powerful father, the king with jewel pedestals and fine clothing to gradually help this poor lost child remember that he's the

[42:27]

He's of royal blood. That's the kind of gradual path, but for those who can be easily astonished, they can be like house cats and cows. Buddhas and ancestors of the three times who do this long practice, they don't quite know it. They can make it maybe too complicated, but the house cats and cows, they know it. So there's a really nice verse, Shuedo, again, in the Blue Cliff Record, on this house cat and cow story, wrote a verse that I think expresses how it is practicing like a fool, like an idiot. He says... limping and worn out, ragged and disheveled, dirty hair, good for nothing, not capable of anything at all, silently knowing a mind at peace, relaxed and carefree,

[43:55]

Who calls this an idiot? Throughout the universe, everything is food to eat. With a big nose hanging down, perfectly satisfied with no need for anything else. Mm. Mm. House cats and cows. Foolish way to be relaxed and carefree. Satisfied. Just let our big nose hang out there and drip some snot.

[45:01]

At the same time, practice secretly within. We've reached the last verse. Just to continue in this way is called the host within the host. What do they call those jaws that go sideways? They have some name, don't they? Instead of the jaws going up and down, they go sideways. Anyone know what those are called? So good. We shouldn't name that kind of thing.

[46:07]

Just to continue like this. We used to chant, we used to sing it as, if you can achieve continuity, this is called the host within the host. And maybe people thought that sounds too much like something to achieve. So just to continue like this, just to continue in this way, is called the host within the host. It's not a, this intimate practice of ordinariness is not just a one-time thing or a seven-day thing. We have to just, it's endless. It's beginning-less and endless. So, continuing, continuing. This is the end of practice period, the end of Sashin.

[47:10]

We have to take it on the road and continue endlessly. There's no end. And the jewel mirror will help us. It's always ready to respond. We have to keep serving and according. What is... What is this continuity? What is continuity? What is stability if we've really settled into some continuity or stability? I like to think of it as if we really could keep the practice continuous, it would be like when no reflection on the mirror, in other words, no experience of any kind is able to completely obscure or hide the jewel mirror.

[48:27]

All experiences, all reflections are just made out of mirror They're nothing other than the mirror, that the play of the mirror, that the dance of the mirror. But when we fixate on an experience or a reflection, that's basically, I think what fixating on an experience means is that we're completely obscuring the presence of the mirror at that time. So we can... We can maybe partially obscure it, like talking is kind of hard to remember the dual mirror because there's all these words when we're talking. But maybe we're still, in the background, we can still sense the presence of the dual mirror. So that's why we start doing it while we're sitting quietly. And then eventually, let's see if we can bring words into it.

[49:34]

Even Dongshan says that. He says, although it's not fabricated, this dual mirror is not fabricated, it's not without speech. It's like, it can talk, but it's a little harder. But even when we're talking, maybe we can practice in a way where the talking doesn't completely obscure the mirror. It's not like its radiance is not overwhelming us, but we feel some, like, The words are rising and ceasing as reflections in this quiescent, brightly shining jewel mirror. So we might say, well, there's nothing to do here. We're just always the jewel mirror, so relax. It's all done. But in fact... then we fixate on experiences.

[50:37]

And the dual mirror seems to be lost. It seems to be hidden. It seems to be obscured. It's never really hidden. The fixation itself is actually the dual mirror, but for all intents and purposes, for appreciating the contentment of the dual mirror fixation, is basically the issue, the problem, what we call discontent. So there is something to do. There is something to practice. And we might say, well, I've been practicing for a long time already, like seven days. or six weeks, or 50 years.

[51:39]

But you could say, are there any experiences that completely obscure the jewel mirror? And if so, then we're not finished. So there's a kind of onward practicing. And we could even talk about progression, which in a very simple way would be like, it's not like something is necessarily even deepening. It's just a matter of less and less reflections are grasped as something other than the mirror. So the principle, we could say, is very simple. Maybe we need to clarify it. more and more deeply, but in fact, it's more like just keep according and remembering it.

[52:47]

So, the host within the host, the master within the master, These are all images, again, for these two sides of the story. The host is the mirror that hosts all the reflections, and the reflections are the guests that come to visit the host. So it's just all these different ways of talking. But in this case, just to continue in this way, is called by Dungshan, the host within the host. Sounds like there's no guests even around. So what kind of talk is that? So Dungshan said, Dungshan was traveling with his dharma uncle, Mi,

[54:02]

I guess his teacher's Dharma brother. And they were walking in the mountains, and they saw a vegetable leaf floating down the valley stream. And Dungshan said to his friend, if there were no one living in these deep mountains, how could there be a vegetable leaf here? It was a kale leaf. And kale is not like wild in these mountains. And it's like, you know, there must be somebody cooking upstream. And Dung San said, if we go upstream, we might find a wayfarer staying up there, like a hermit practitioner. So they decided to make their way through the brush along the creek. and upstream, upstream, several miles up the valley, and then they came upon this strange-looking, emaciated, gnarled figure of a person.

[55:19]

It was Master Lung Shan Dragon Mountain, living up there, cooking kale. So Dungshan and Uncle Mi put down their packs and they greeted him. And Dungshan said, what truth have you realized that you come to dwell here on this mountain? No small talk, they get right down to business. And Dungshan said, well, I saw these two clay oxen fighting with each other and then they and they fell into the ocean. And up to now, I haven't heard any more news of them. You've got to love how these guys talk.

[56:22]

This is our tradition, right? Other traditions just explain it to you straightforwardly. These two clay oxen. with their drooping noses maybe, are like fighting with each other. This one and that one. This side and that side. It's like this. No, it's not. Yes, it is. No, it's not. Yes, it is. And meanwhile, they're like bumping against each other. They plummet into the ocean. They're clay oxen, so they just dissolve and settle sediment at the bottom of the ocean. And since that time, I haven't heard any news of them, Lungshan said. Now, for the first time, Dungshan bowed with full respect to Lungshan. Awesome. But then he asked, I don't know if he's testing him or if he wants clarification himself, or if it's just the play of reflections on this jewel mirror.

[57:34]

But Dungshan asked Lungshan, what is the guest within the host? Because that's how they talk. What is the guest within the host? You have a little sense of the image? This mirrors very spacious and generous... And, you know, it serves the guests, but also the guests can serve the host, too. Us guests or these experiences that are reflections on the mirror, coming and going, dropping in for tea and then Leaving again.

[58:36]

So, what is the guest within the host? And Dungshan said, the blue mountain is covered by white clouds. Dungshan said, what is the host within the host? This is what you've been waiting for. This whole session, right? This is the last line. Are you wondering, what is the host within the host? Dungshan was wondering, too. What is the host within the host? And Dungshan, the hermit, said, he never goes out the door. Dongshan asked, how far apart are the host and the guest?

[59:42]

And Dongshan said, like the eno said, waves on a river. That's approximately how far apart they are. Dongshan said, When guest and host meet, what is said? Dengshan said, the pure breeze sweeps the white moon. Dengshan bowed and took his leave and walked back downstream with Uncle Mi. So they all lived happily ever after. That's the end of the poem.

[60:50]

I'm the end of Sashim. And almost the end of practice period. We have a closing ceremony tomorrow. And I just want to leave you all, and especially the practice period people, with one last story from Dungshan, because it's about the end of practice period. At the end of the practice period, on a day like today, Dungshan said to the assembly, it's the end of practice period. And all you sisters and brothers will leave soon. Some of you might stay around, but some of you will leave. Some going east and some going west. And when you go, you must go where there's not an inch of grass for 10,000 miles. We were talking about grass this week for those who were around.

[61:59]

Grass is the kind of thing like when you... put a big rock on top of it, it presses it down, but it kind of keeps growing under the rock because the roots are still there. And then you could be really calm for a long time, but if you take the rock off, the grass just pops back up, and thus you kind of really work secretly and inwardly Examining the nature of the grass. That's how, in Zen, that's how we uproot grass, is we carefully examine what it's made of. It's made of a mirror. So Dung San said, when you leave here at the end of practice period, you must go where there's not an inch of grass for 10,000 miles.

[63:02]

But where there's not an inch of grass for 10,000 miles, how can you go? This is a problem. If you're going to move at all, you're already in the world of grass, reflections, and all this growing stuff, all these weeds. If you do so much as just move an inch, And how can you go? So Shishuang responded, going out the gate, immediately there's grass. I don't know. Is there a way to leave the practice period without going out the gate? Sometimes we call these portals in our face.

[64:03]

The sense gates. And when we think that there's something outside them, and we go outside them, it's very grassy. Is it possible to keep practicing within, like a fool, like an idiot, as we take it on the road? So Sureshwan said, going out the gate, immediately there's grass. And then Dayan responded, Even not going out the gate, still the grass is boundless. Sorry about this. So it's going to be a grassy journey for the rest of our life. But we can keep examining this grass, appreciating the grass. as reflections in the mirror.

[65:07]

Spring, everything is growing. It's green everywhere. Tall, green grass, full of ticks and butterflies, poison oak, and beautiful flowers that fill the Buddha's house. Basho, the poet Basho famously said, sitting quietly, doing nothing, spring comes and the grass grows by itself. May we appreciate the greenness of spring and by simply not fixating too tightly on any of it.

[66:12]

We can play in the grass. I told you it might be incoherent. So we should, what time is it? We're at time. So I know there's no questions anyway. Perfectly clear. So we should just celebrate Buddha's birthday. Yeah? Yeah? Thank you for coming out on the spring day. And as I say, you're all welcome to stay if you like. Or you can go east or west and moving through this beautiful grassy spring world and serving the precious jewel mirror.

[67:28]

We dedicate the merit of our week of sitting and of the... our six weeks of practice period and this gathering today to the precious jewel mirror, which is all of you. And we dedicate it to the reflections, every possible experience of suffering and joy, dancing indivisibly on the surface of the precious jewel mirror. Nay, what my attention is, if you can leave it in sight, do I regret you to give me that, look at this.

[68:36]

... [...] Now I've written a copy of the predication of the days of our crown on the list. I've written a copy of the wonders of the spirit of the Lord to be on earth. We've written about the justice of the day of the day of the day of [...] day ... [...]

[70:06]

The enemy is the enemy of [...] the enemy I don't know why it's the best, [...] it's the best.

[70:46]

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