His generosity. I had the thought that the whole practice period should send a card to Berkeley Zen Center. I think we should really do this, thanking them for the loan of their abbot for three months. I'd also like to thank our head priest, the head of practice, Kosho. He's been helping me a lot. I go over to cabin 1B a lot and, Kosho, where do I stand? When do I bow? He's been very patient with me, has answers. Or if I'm just spazzing utterly, he just goes, there, there. It's very comforting. I would also like to acknowledge the help of two people who aren't here, although they're very much here with me in spirit,

[01:03]

my Dharma brothers, Eric Green and Charlie Bacorni, who helped me out a bit in my researches. When Linda and I were on interim break, we went to Houston and visited with Galen Godwin. I was telling Galen, oh, I'm trying to read the Mahayana Sutras like Mel told me to, and you know, I'm in my fashion, at my own speed, and it's going along sort of okay. She just looked me right in the eye and said, you don't have to be a scholar. That was very liberating. Since then, I've enjoyed studying Buddhism a lot more. So, I'd like to talk about a koan, a public case from the Blue Cliff Record, case number 78,

[02:06]

which I guarantee every person in this room has got some foreknowledge, some introduction, some familiarity with this koan. I guarantee it. Case 78, 16 bodhisattvas go in to bathe. In olden times, there were 16 bodhisattvas. When it was time for monks to wash, the bodhisattvas filed in to bathe. Suddenly, they awakened to the basis of water. All of you Chan worthies, how will you understand their saying, subtle feeling reveals illumination, and we have achieved the station of sons and daughters of Buddha. To realize this, you too must be extremely piercing and penetrating. So, again, case.

[03:08]

In olden times, there were 16 bodhisattvas. When it was time for monks to wash, the bodhisattvas filed in to bathe. Suddenly, they awakened to the basis of water. All of you Chan worthies, how will you understand their saying, subtle feeling reveals illumination, and we have achieved the station of sons and daughters of Buddha. To realize this, you too must be extremely piercing and penetrating. So, I was right, wasn't I? Because we've all been to the bathhouse. And out at the altar in the bathhouse, there's a thingy with Bhadrapala's name on it, and a little picture of Bhadrapala and the 16 bodhisattvas, all getting in the hot plunge together. The Blue Cliff Record was compiled by Setsho, in Chinese, Shui Tou, I think.

[04:12]

And also later, the commentaries were written by Yuan Wu, in Japanese, I think, Engo. He was the person who lived at the temple where the Blue Cliff was. So, Yuan Wu's commentary, he says, At the Surangama Assembly, Bhadrapala and the 16 bodhisattvas all practiced pure conduct and each related the basis on which he had experienced the dharmagate of perfect pervasiveness. This is numbered as one among 25 kinds of perfect pervasiveness. So, this story is from the Surangama Sutra. Not to be confused with the Surangama Samadhi Sutra, which we studied a little bit in the spring, the winter 01 practice period. The Surangama Sutra is very important to the Zen school.

[05:14]

And my dharma brother Eric tells me, actually, it's apocryphal in the sense that it was written in China. It's a Chinese sutra, but presented as teaching from India. So, it's all Indian names and, you know, Buddha and the assembly and so forth, but actually written in China. So, indeed, there's a section where all these bodhisattvas, one by one, tell the story of how they attained enlightenment and through the various senses and also through various mental formations. And Bhadrapala's story is attaining through the sense, the agency of the sense of touch, the touch of the water. It says here, in this translated by Lu Kuan Yu, the same person who was responsible for the Chan and Zen series

[06:19]

that Sojourner Roshi is using to teach the Hokyo Zamai. He translates, Bhadrapala, who was with sixteen companions who were all great bodhisattvas, rose from his seat, prostrated himself with his head at the feet of the Buddha and declared, When the Buddha, with an awe-inspiring voice, appeared in the world, I heard of the Dharma and left home. At the time of bathing, I followed the rules and entered the bathroom. Suddenly, I awakened to the causal water which cleansed neither dirt nor body. Thereby, I felt at ease and realized the state of nothingness. As I had not forgotten my former practice, when I left home to follow the Buddha in my present life, I achieved a state beyond study. The Buddha named me Bhadrapala because of my awakening to wonderful touch and my realization of the rank of a son of Buddha. As the Buddha asked now about the best means of perfection, to me, touch is the best according to my personal experience. So, that's very interesting to me.

[07:24]

And, although I want to add, it doesn't say this in the sutra, but at the same time, Bhadrapala and his sixteen companions were in the hot plunge. Over on the women's side, Bhadrapalina and her sixteen companions, they were having the exact same thing happen over there. It's an apocryphal sutra, so, you know, it's okay. I can add that. So, why I like this koan so much is a kind of two-fold reason. The first is because it's about water. They awaken through the agency of water. And that speaks to me because water is a kind of a teaching that Sojon Roshi uses a lot. And I kind of think of that as his way. Baby turtles swimming out into the ocean,

[08:33]

ring any bells? And there's tons, tons. I could spend the rest of this talk talking about various images of water that appear in Buddhism, in Buddhist teaching. When we take refuge in Buddha, we say, immersing body and mind deeply in the way. We say, I take refuge in Dharma, entering deeply the merciful ocean of Buddha's way. Just recently, while running the wake-up bell, I saw on the kitchen altar this little notice appeared. It says, ryu sui saki wo arazo wa zu which translates, running water does not strive to be the foremost. I thought, wow, that's great.

[09:34]

It's right on time. And it makes me think of Mel's teaching a lot. He always says, water is seeking the lowest place. Water flows to the lowest place just naturally. I think they say we are like 98% water held together by a few amino acids and minerals. But maybe for the purposes of this koan, it should be 100% water. There's another story in the Suram Gama Sutra. I haven't read it all yet, but this other story was just too far out. For me not to include. But I'm not going to talk about it too much.

[10:36]

I'm just going to read it and put it out there for you to chew on. Chandra Prabha, Bodhisattva, then rose from his seat, prostrated himself with his head at the feet of the Buddha and declared, I still remember that in the remotest of eons, countless as the sands in the Ganges, there was a Buddha called Varuna who appeared in the world and taught bodhisattvas to contemplate the element of water in order to enter into the state of samadhi. This method consists in looking into the body wherein all watery elements do not by nature suppress one another, using at first subjects of meditation first tears and snot and then saliva, secretion, blood, urine, and excrement and then reversing the order thereby perceiving that this element of water in the body does not differ from that of the fragrant oceans that surround the pure lands of the Buddhas situated beyond our world. When I achieved this contemplation,

[11:37]

I succeeded in realizing only the sameness of the element of water everywhere, but failed to relinquish my view of the body. I was then at Bhikshu practicing jhāna and when my disciple peeped into the room, he saw that it was filled entirely with clear water without anything else. As he was an ignorant boy, he picked up a broken tile, threw it into the water with a splash, gazed curiously, and left. When I came out of my jhāna state, I suddenly felt pain in my heart as if I had the same trouble which Shariputra had with a wicked demon. I thought, since I have realized arhatship, I should be free from all causal ailments. Why today, all of a sudden, have I pain in my heart? Is it not a sign of my backsliding? When the boy returned and related what he had seen and done during my meditation, I said, When next you see water in my room, open the door,

[12:38]

enter the water, and take away the broken tile. The boy obeyed, for when I again entered the jhāna state, he saw the same broken tile in the water. He then opened the door and removed the tile. When I came out of jhāna, my pain had vanished. Cool. Cool. Another image of water in Buddhism that's very dear to my heart and my mother's is in Zen Mind, Beginner's Mind when Suzuki Roshi talks about Nirvana, the waterfall. Basically, I haven't brought that book with me,

[13:38]

but basically he says he saw the waterfall in Yosemite that's very tall and the water starts out at the top comes tumbling over and falls so slowly these little drops of water look like they're suspended in air. They're falling so slowly and he thought maybe those little drops of water might experience some pain of separation on their way down on the way falling through the air It's a lovely analogy. I think that's something that we can all relate to quite easily At the beginning of this practice period I had quite a lot of water falling out of the sky and I was contemplating the rain a lot

[14:39]

and I formed the image, the story of sort of a raindrop mandala if you will say oh, too much too much say all the rain plummeting out of the sky into the ocean the flat ocean the jewel-mirror samadhi ocean take the set of all raindrops that's one millimeter away from hitting the ocean's surface take that set of raindrops as humanity because we're all equally close to death

[15:42]

what I'm saying here is we're all going to die so actually we're all one breath or one heartbeat away from death whether we think so or not so plummeting through the sky what is it? 32 feet per second per second allowing for wind resistance splat all the ones that are exactly one millimeter away from the ocean's surface splat, that's humanity and in that instant before one millimeter above the ocean's surface that's when this raindrop over here says oh, that raindrop over there is so shapely and smooth and I'm all full of bits of dust and fluff I'm the loneliest raindrop, splat this is our human

[16:47]

condition you know this is our suffering so maybe the story of Bhadrapala and the 16 Bodhisattvas and Bhadrapalina and the other 16 Bodhisattvas is just 16 raindrops go into the outdoor plunge another 16 raindrops go into the other outdoor plunge this is available to us at any time as Sojan was pointing out in his class I momentito because I promised to end on time I vow to end on time I am also very interested in this statement of a subtle feeling

[17:47]

reveals illumination and we have achieved the station of sons and daughters of Buddha somebody once wrote me a note saying thank you for your practice especially in the subtle realms I used to work with this old horse trainer, a real character, Warren McGrath beware the wrath of McGrath and sometimes he would like be trying to hoodwink somebody in a really ridiculous way a game or some game he'd be running and I wouldn't buy into it I wouldn't be playing along with him he'd go, jeez Greg, you're about as subtle as a train wreck so sometimes I thought there's some truth to that but I'm always on guard for the cherished self-image so we should watch out for stories

[18:49]

that we make up about ourselves and stick to so you say you're a big eater and so because of that you're going to eat yourself sick on some occasion and so forth so I was curious about that you know I wanted to investigate that some more Yuan Wu in his commentary he said ah they said subtle feeling reveals illumination and we have achieved the station of sons and daughters of Buddha the subtle feeling is illumination once you awaken to the subtle feeling then you achieve the station of sons of Buddha that is you are in the stage of Buddhahood ah subtle feeling is not ordinary feeling and feeler where contact is considered feeling and separation

[19:51]

is not ah this really opened up for me in the last class in the dining room when he was talking about direct perception this is what they're talking about ah the Rinzai Zen master Hakuin also wrote a whole series of commentaries about the koans in the Blue Cliff Record and he had this to say he said the manifestation of the ungraspable totality of water dirt and body I'll say that again the manifestation of the ungraspable totality of water dirt and body is called subtle feeling revealing illumination manifestation comes from the conjunction of feeler and felt so

[20:55]

ah three days ago during breakfast ah when it was time to wash our bowls ah the server came by and poured some hot water into my Buddha bowl hot water and I took it and put my setsu in and holding my hand over the bowl getting ready to bow ah feeling the steam coming off the hot water touching my palm and ah but it wasn't it wasn't like bowl, water, steam palm at all it was more like an ungraspable

[21:58]

totality of bowl water, steam, palm heat and it wasn't like the hand holding the bowl was something out there at the end of the arm um I think that's kind of important and it makes me think of when I first started coming to Zen Center back in the 70s ah Zen Tatsu Richard Baker used to say that all the time he'd say if you're used to thinking of your feet as something down there try to ah stop doing that basically ah he said that several times he encouraged people to stop thinking of your feet as something down there and the other thing I like about this koan

[23:11]

is the fact that the sixteen bodhisattvas all wake up together when Buddha, Shakyamuni ah attained enlightenment under the bow tree he's reported to have said wonderful wonderful all living beings possess the wisdom and the virtuous sign of the Tathagata but they do not realize this because of their attachment to desires and illusions all living beings ah this to me ah is the essence of the Mahayana um in the Lotus Sutra which we studied last practice period Buddha begins by giving predictions of enlightenment first this one, then that one then a few more and then pretty soon it's everybody everyone is predicted enlightenment and the message of the Lotus Sutra is we're all enlightened together

[24:12]

or not at all this is this is the bodhisattva way um the idea of individual enlightenment is just an idea um it's a magic city it's a comforting illusion anyway, that's my opinion Yuan Wu again in the Blue Cliff Record says I love this why did the sixteen bodhisattvas awaken at the same time because the ancients practiced together and experienced together awakened together and understood together ah that really speaks to me um and again, I feel like this is my teacher's way it's why he likes workdays so much

[25:14]

because we're all working together we're all practicing together taking our activity in the Zen Do out of the Zen Do all together um and something else that really spoke to me about practicing together was uh Linda we picked up this book Timeless Spring if you see this in a bookstore snatch it up very hard to find Black Oak Books wanted $35 for this paperback in perfect condition paid it cheerfully uh it's really quite amazing I really enjoyed looking at it and that's how I found out about Fu Rong or as we say in our lineage Fu Yo Do Kai

[26:15]

Song Dynasty Zen Master Chan Master very important in our lineage and he lived from 1043 to 1118 the so called literary period of Zen according to Andy Ferguson's book he practiced certain Taoist arts including fasting with the aim of gaining immortality he later abandoned such practices and studied with a Zen teacher at Shu Tai Temple so I made this whole storyboard in my mind about when somebody writes a graphic novel about Fu Yo Do Kai's life he's just like this serious gaunt Taoist student very serious and he sees these Zen people, Chan people like all of you very interesting, what are they up to

[27:17]

what have they got here I am studying this Taoism cultivating this cinnabar field and it's getting me deadly this is terrible these people are really interesting and then the Chan people should we tell them laughter the secret of immortality laughter you want to know laughter just don't attach to this skin bag cough in 1104 the Emperor Wei Zong heard about Fu Rong's very strong practice and he tried to present him with the honored purple robe of the Emperor and the title Zen Master Samadhi Illumination which

[28:18]

Fu Rong refused again I have this whole story like a Lenny Bruce routine the Emperor Wei Zong is talking to his attendants back in the palace what's with that putz here I am standing there with the purple robe he refuses it what an asshole you don't understand Wei Zong his attendants try to placate him Wei Zong, Wei Zong, please it's like this, good natured schmuck he can't accept love laughter laughter no he is a very serious man and one of these virtuosos, let's face it which is why he became so pinnacle of practice, so important in the lineage and indeed he didn't go where the Emperor asked him to go practice, he went off by himself to Mount Fu Rong

[29:18]

where he preached this famous sermon called the Standards of Jetavana which impressed me so much which he talks about practicing together, see I was getting somewhere with this which I will read some of it is not my practice to take from or add to a monastery how could I sit around wasting the community property and abruptly forget the bequest of past sages, now I am following the example of the ancients in acting as abbot together with you all we have decided not to go down the mountain anymore, not to go to feasts, not to send preachers to collect contributions but just take account of what this monastery's lands produce and divide it into 360 equal parts using one part each day not increasing or decreasing according to people

[30:19]

if there's enough rice then make cooked rice if not enough for rice, make gruel if there's not enough for gruel we'll make rice water new arrivals for interviews will be given hot water only no snack will be given only one tea hall will be set up nonetheless, we're still going to have a personal town trip on the 7th because I'm not an idiot I don't want a riot on my hands no, I made up that last part that's not in there that's a long setup for a joke but I have a point because when I read this Standards of Jetavana which is a really wonderful sermon I felt like that's how we practice at Tassajara it's not about

[31:23]

emaciating yourself or doing aesthetic practices practice happens in here sorry in here in here in there all of us together very easy for me in my mind to reconcile rice water and personal town trip this is how we practice Tassajara is Tassajara very profound statement my job as a shuso I've been told is to encourage all of you in your practice when I first planned to come to Tassajara I asked Sojin Roshi what shall I do how shall I practice

[32:24]

at Tassajara and he said four words just follow the schedule that's all and it's really it's all about following the schedule with our intention and our wholehearted effort Sabrina asked me not too long ago how was for me to run the wake up bell and my answer kind of surprised me I said it's really sustaining so I was glad she asked because it's really sustaining because I don't have to think about in the morning whether I want to run the wake up bell or not right I just go do it and then I thought well that's just like Zazen and the Han goes

[33:25]

we just come to the Zen zone we don't have to think about whether we want to sit Zazen or not this is very good practice that's how we do doing pretty good I'm going to finish with a little more Fuyodokai this is from Shobogenzo Shobogenzo Gyoji which means continuous practice or continuous observance of the precepts which is basically just a whole series of wonderful stories about practice I was telling Danny and Dion about Gyoji and all these wonderful stories and they said is it like koans? and I said no it's just stories from our ancestral records from our family tree wonderful stories and Dion said I wonder what kind of stories

[34:27]

we'll be leaving for future generations I thought what a great question anyway here's a little more Fuyodokai Dogen quoting Fuyodokai still more vigorous activity surrounds us in abundance there is no scarcity of beautiful scenery the flowers know how to laugh and the birds know how to sing the timber horses winny and the stone bulls gallop beyond the sky the greenness of the mountains fades beside our ears the babbling spring loosens its voice on mountain peaks monkeys are squeaking dew moistens the moon in the sky in the woods cranes call the wind swirls around the pines in the clear light of dawn when the spring breezes blow withered trees sing dragon songs

[35:27]

the autumn leaves shrivel and the frozen forest scatters flowers on the precious stone steps are laid patchworks of moss people's faces have the mild air of haze and mist sounds are still situations are just as they are in the sheer peace and solemnity there is nothing to pursue with due respect fellow practitioners may each of you be diligent take good care of yourselves time for a few questions ok oh Sonia I'm just missing the schedule and I was

[36:29]

wondering what you think is so practical about that the way I the way I see it is our Zen ancestors over the centuries have been working really hard at figuring out how to bring us to awakening and they've hit on the system that works pretty good of course we're always each generation is always tweaking this session schedule is not quite the same as session schedule from last practice period and so forth but basically we have this this means this skillful means upaya where

[37:31]

we have wake up bell Han bell we all sit down together practice silent illumination together drop body and mind together bell rings get up do the next thing don't have to think about it it's marvelous we should all be well I don't say should I won't say should excuse me I'm very grateful for this opportunity that we've set this up like Furong in his assembly on Mount Furong just doing this practice together

[38:34]

the schedule facilitates this yes in light of all of our varying capabilities and what we're all going through what does following the schedule mean to you I'm so glad you asked that I was actually going to put that in the talk a little bit oh but I kind of didn't know how to get there and I thought I probably had enough but that's been on my mind oh gee because I didn't decide to put it in the talk there's this book that a dear friend of ours loaned us called maybe Linda can help me the mysterious affair of the dog in the night something like that the curious incident

[39:35]

of the dog in the night time right and the author is some brit author yes some brit author it's a good book highly recommend it well highly recommend I found it very enjoyable we'd be happy to loan it to you it's about this boy who is brilliant he's a genius actually but he has this syndrome this kind of mental syndrome where sense information overwhelms him there's a name for it but I can't remember that either Asperger's Syndrome Asperger's Syndrome a form of autism and he goes to this school called a school for children with special needs and the book is written in first person for you know from the first person voice

[40:37]

of this boy and the boy says well I go to this school for special needs but everybody has special needs he says when you think about it and then he starts naming all these people and so and so special needs my dad he has special needs he has to take these pills so he doesn't get indigestion when you think about it everybody has special needs it's just it's not immediately apparent it's everybody is practicing the way they practice I have full faith in that um so the schedule is there for us to work with and we all work with it

[41:38]

as best we can and there are those who come early to most periods of Zazen and there are those who miss some periods of Zazen and as our abbess, Jiko Linda Ruth Cutts by the way sorry aside in my way seeking mind talk when I said story time with Linda Ruth Cutts I hope nobody thought that I was making fun of her because I wasn't and I really love her so much I was her Jisha last practice period and I have so many precious memories of being her Jisha so glad I mentioned that um she said in a Dharma talk don't compare your inside to somebody else's outside

[42:39]

I think she said that was from AA something they say and I think that's really important for us all to remember you cannot you have no way of knowing how someone else is practicing you just don't know hello Stephen I told you I wasn't going to go there Stephen said how do I understand the tile in the heart in the story that I read in the Suram Gama Sutra

[43:43]

actually the tile was in the room full of water and when the boy the boy acolyte threw the tile into the room full of water subsequently the teacher felt the pain in his heart God you know maybe the flaw in the mirror the fly in the ointment that little thing that we just can't let go of you know that thing I think we've all been there that's what it means to me that you know essence of Dukkha there's always something there's always something

[44:44]

and maybe that's Buddha because in this Saha world if everything was perfect we couldn't practice that's what I think yes it strikes me right now that this great guru teacher needs the little neon to come back and actually remove it for him sure we all need each other's help yes Rick when you said everything was perfect everything was perfect you said you shouldn't practice and I've heard that a lot it does not sound right and it sounds funny to me is that a bad thing?

[45:55]

I don't say it's a bad thing I say it's a fantasy a pleasant fantasy but if the biggest word in the dictionary everything is not perfect Rick are you asking if you're the last Bodhisattva across? Carolyn what does it mean? the world must be perfect before Rick can go on is that so Rick? it is anyway that's what I believe and

[46:58]

the world is perfect it has to be so that's a big koan that's in the Vimalakirti Sutra but I'm not being the greatest scholar I can't exactly quote you chapter and verse but basically one of them is it Sugudi, Shariputra probably Shariputra he's always the fall guy he says this world is so terrible with all this rocks and things and painful stuff and Buddha puts his big toe down or something and then shows him what it really is and he can't take it put it back he can't stand seeing it perfect that's a really interesting story yo

[48:01]

hi I really like following the schedule knowing your mind is not choosing or your mood is not choosing what you do in the next moment well one out of every five days there's no such support so which of my delusions should I follow on such a given day? laughter laughter maybe we should go for a hike laughter laughter laughter it's a problem for some people sometimes you know what do I do now? I know what you mean some people personal day is way too short some people actually experience a little pain around it at times it can be like a personal day meal in the dining room

[49:03]

or in guest season in the student eating area it's like junior high school again you got your tray who am I going to sit with? is it alright to sit over there? laughter if I sit down here by myself will anyone sit with me? laughter yeah uh well you know be open to the experiences maybe enjoy yourself on a personal day have your bag of lunch, that's in the schedule laughter who's that down there? it's Jackie uh laughter joke laughter leap laughter laughter

[50:05]

laughter laughter I think we all have that problem. I usually say, I don't want to, I don't want to say, I should say, what sometimes works for me is I will say, am I too sick to go to the vendo? And am I laying here tossing the question back and forth in my mind? And if I have this leisure to toss the question back and forth in my mind, maybe I should just be going,

[51:16]

because when I'm really too sick, there's no question. Sometimes that helps me. Hello, Dion. Hello. Kiyosaku, wake up sick. My opinion of the practice. Well, yeah, I'm not sure I have an opinion of the practice. I'll make an opinion. It's another skillful means. It helps us to wake up. I know that I find it very invigorating

[52:21]

as someone who practices with pain a lot in Zazen. I always, well, usually I experience it like a flood of relief and probably endorphins. And it helps me. It helps me to keep going. And for those who are too drowsy, it puts you up. So fresh feeling sometimes. Yeah. When I first started coming to the Zen Center in the 70s in the city center, there was always two people walking up and down with the stick. And then you would get whether you ask for it or not. That happened to me once. I was facing out and it was like tap, tap.

[53:24]

I was like, okay, it's a fair cop. But we don't do that. I think that's a wise decision. For me, I like it. Yes, practice with tired. Practice with tired, practice with awake. Why are we trying to attain an alert state? Well, I think we should be awake. Yeah, I think that's a good thing. Buddhism means, translates as we are awake.

[54:28]

This is the religion of waking up. I really want to leave Tassajara and practice with tired. How do you practice? Well, there are other periods of Tassajara when we don't carry the stick. And then you can practice with being tired then. No, it's true. When you leave Tassajara, there's not going to be someone following you down the street with the stick.

[55:29]

We come to Tassajara to do this practice together. This is a very special set of circumstances. And in this practice period, that's one of the circumstances. I don't have a standard of full participation. I hope that's what I was trying to get across in my response to Keith's question. Oh, well, I'm very sorry for that. No, I don't mean that at all. I don't.

[56:35]

Another question? White. Well, this is something we can talk about sometime. But, I'm a little aware of the time. And I'm a little worried that we're going to start off and do the big long dialogue about Kiyosaku.

[57:39]

So, I don't necessarily think we should go there, given that I should have finished about ten minutes ago. Now, I actually feel quite uncomfortable, given that it's going to be continued. If we leave this conversation open, if we're going to continue to use it, knowing that there's other feelings that I know of, it feels like it hasn't happened at a group level where we've talked about it. So, maybe it's actually kind of important in my mind right now, hearing these concerns. Any general questions? Kathy? I think you have a question, but you're supposed to respond to it. You're supposed to respond to it. Well, that's something that's come up more than once.

[58:49]

It's an ongoing discussion. I do think it's... No, I don't. I think we can leave it. Carolyn? Yes. Yes. Yes. Voting with Gushel.

[59:57]

Yeah. It takes 20 minutes to get around this end at once. Yes. Say no. Yes. Yes. Yes. The answer is yes. Let's quit.

[60:50]

@Text_v004
@Score_JJ