When the hands of heaven is ready, and the prophet of Dharma is worthy, and with even an hundred past million of us, and to see and listen to, to remember and accept, I am. to face the truth of the private world. I hate to spoil this part.

[01:22]

It's called the silence before the sermon. This readiness to touch something real. But that's my job. So I will. Good morning. Thank you all for coming. Thank you, Tim and the City Center leadership for the kind invitation for me to come over the bridge from where I live at Green Gulch Farm Zen Center, Green Dragon Temple. Come on over anytime. It's a beautiful spot. And I'm grateful to be intimate also here with City Center and to be invited today to church.

[02:35]

I want to welcome everybody. If there's anybody new today, welcome. And all of those of you who I don't know, welcome. And my old friends, it's nice to see you. Welcome. And you might find this to be so yourself. Once you start welcoming, it's kind of nice. So you can keep on welcoming. Welcome. Welcome to whoever's outside listening through the door or walking in the street. Welcome to this light. Welcome to the sound.

[03:46]

Welcome to everyone, of course, online joining wherever you are, whenever you are. Welcome to this sensation in my body. Maybe you have some sensation in your body that you can join me in welcoming. There's some joy in being together and turning towards the Dharma. That's welcome. And maybe there's some sorrow or some fear. Maybe there's some little animals in here. It seems like a very well-attended place. But maybe there's some little animals in here somewhere. You're welcome. Welcome this fluttery heart.

[04:57]

How about you? What is there to welcome? Is anything not quite welcome this morning that we should give a moment to? That sensation, that right shoulder thing? Okay, welcome. That little bit of gripping in the belly? Okay, welcome. And we remember that whatever it is, it's welcome. Does anybody want to offer something to remember, to welcome now, to bring here? Is there any resistance? I was thinking of the cries of the world. The cries of the world, thank you. All of that suffering outside that we feel inside.

[06:04]

So I've been teaching Zen for, I guess, some time. And this morning I was wondering, well, I often wonder if AI could do this job of teaching Zen as well as any of us could. And I was thinking this morning, really, you know, and we've tried it sometimes, and sometimes it's kind of impressive. Because the AI is impressive, but also because our teaching is like very simple. You don't need a big system.

[07:08]

You could just have a one line, you know, whatever you input, it outputs. It's welcome. I sometimes think maybe, you know, I think my wife thinks that it'd be good to do something else occasionally too. Welcome, but I feel when I'm interacting with people in the Dharma, I'm talking to students, really mostly it's Can we remember that that's welcome? This struggle is welcome. Yeah, but this problem is welcome. But no, maybe I didn't explain. It's welcome. What else do I really say? What else do we really say? What else have I really heard as a Zen student that's encouraged me? So we remind each other, hey, is it welcome, this thing that I'm feeling or thinking or meeting in my life?

[08:19]

And we tell each other, yeah, it's welcome. There's room. And of course when we welcome, whatever we welcome, we then can respond. We welcome some response to opening our heart and our eyes and our ears and our obeying to whatever's here. Then there's some responsiveness that's welcome too. This is one of the ways that we practice love in this tradition is to just welcome whatever it is. Welcome means I'm not trying to fix you or interfere with you or manipulate you.

[09:37]

It's just welcome. There's room. So one of the ways that we practice welcoming is like this. Think of different things to welcome. You could have a long list, an endless list of things to welcome. And it's worth welcoming each detail of our life. Each detail of this moment. Opening, allowing, welcoming. There's also a practice that we have in Zen of welcoming everything all at once. You don't have to have a long list.

[10:39]

You know, this endless list. And all the little mice and all the birds and all the people and all the feelings. We can welcome everything all at once. There's a wonderful Zen saying, or instruction, which is to swallow all the water of the great river in one gulp. This is maybe one or two ancient stories. And one of them, Leiman Pong, asks the great Master Matsu Paso in the Tang Dynasty something like, How will... What's it like to be really free? What's it like to be really free? To really be not separate?

[11:41]

And Matsu says, in the story I remember, Matsu says, I'll tell you. Are you ready? I'll tell you. I'll tell you once you swallow... all the water of the great river in a single gulp. And in the story, I like, Layman Pong says, I just did. And then Matsu says, I just told you. So sometimes, you know, we can notice what is there, what thing is there to welcome in. That's what the mind wants to do. That's what the mind can do. It can identify different things and welcome them in. But this embodied, open belly wisdom also has this power to welcome everything all at once.

[12:51]

So right now we can welcome this whole field of our life. Just the whole experience of being in this room together, having a body and a mind and a heart. There's just this one brightness, this one field of being alive. And it's all welcome at once. All the water of the great river in one gulp. Are you still resisting anything? Anybody resisting a little something? What can we open to?

[14:04]

What can we welcome? Can we trust that? Everything included. Part of the secret of this practice is that before you welcomed anything, everything already was totally welcome. So you might think, I'm very gracious. Look at me welcoming someone. Look at me welcoming this pain in my body, this emotion, this thought. This light. I just did that. I welcomed it. Wonderful.

[15:05]

That's a wonderful little practice we can do of opening and welcoming. But of course, everything that's here is totally welcome already before it even occurred to any of us to welcome it. We're all We're all inside this welcome. So, as we do, if you'd like to take up this practice of welcoming everything or anything, you might want to think of it as a kind of ceremony. or gesture, or participation, or little, tiny gesture towards the way that everything is welcome, actually, in this livingness, in our life.

[16:26]

If something were to stop being welcome, it wouldn't be here anymore. Everything needs everything. Everything is invited already. Everything is held by everything else. Nothing is extra. Nothing doesn't belong. We sometimes, you know, when we try to welcome things one at a time with our mind, we may worry that, you know, if I welcome one thing, then I'm going to lose something else. Do you ever have that feeling? I think maybe you might have that feeling. I think it's a common feeling. When we're resisting something, the feeling is, well, yeah, sure, but if I welcome that, I'm gonna lose something important. Like, if I welcome that big pain, you know, it will crush me.

[17:58]

Or if I welcome you, then what about me? I might get lost. Or if I welcome, you know, if I welcome this grief, then I'm gonna lose my joy. Or if I welcome my desire, then maybe I'll lose my composure. or my precept practice. If I welcome my hatred, then I might lose my love. Do you know this kind of feeling? Do you ever have this feeling? Or do you completely trust that there's room for everything, you can welcome everything? There's so much room already in reality, and we can join that room And there's room for everything. Everything is this whole river of brightness. And it's all welcome. Nothing's pushing anything out. This is when we welcome with the belly, with the intuitive wisdom of the body.

[19:10]

So I've been studying, some of you know, and practicing this teaching called Silent Illumination, which is a practice of being still and welcoming everything, being still and swallowing all the water of the Great River in one gulp. It's just being still in the middle of the brightness of... being alive. This practice of silent illumination was expounded in the Song dynasty. And one of our great ancestors, Hongjir, was a teacher of this way called silent illumination. And when our Japanese Soto Zen founder, Dogen Zenji, went to China to encounter the Dharma and to bring Zen back to Japan, this was the practice that he found was flourishing in China, this practice of sitting in stillness and openness.

[20:51]

In this silent illumination practice, there is these teachings like... to just be utterly still, like a burnt-out stump on a hillside, to be empty and still, and then to open, and all of the brightness is just right there. It's just present in that stillness, with that stillness. Everything is included. Nothing in this kind of meditation practice is not about making some adjustments to your mind or to reality.

[22:11]

The meditation practice is just about being still. and open, and then everything is just present as it is, and bright, and alive, and awake. Hongzhi says, silent and serene, forgetting words, bright clarity appears before you. Everything is welcome, and you do nothing with anything. Have you ever practiced such a thing? To be silent and still and open to all of light and all of sound and all of sensation.

[23:17]

If you practice such a thing, you might think, this is so cool. Everything is alive. I'm just sitting and... Everything is manifested and bright and alive. It'd be okay if we stood up. Let's stand up for a moment. I want to show you something. It's rather warm in here, would you say?

[24:29]

Okay. Here's my four-point plan for a fulfilling life of ease and joy. Are you ready? Okay. First, put your hand on your lower belly. Okay, this is the root. This is the ground. This is the intuitive wisdom. This is, as Suzuki Roshi says, this is the main office. This thing is the branch office. Have you heard that one? He says, this is the branch office. It can send some memos now and then, but it's not in charge. This is the main office. He says, this thing, it doesn't know what's going on. It's making its list of things to include. I heard about welcoming everything. Okay, let's do it. Let's welcome...

[25:47]

It doesn't know what's going on. This, the belly center, the main office, knows what's going on because it doesn't know anything. It just is with everything. So this is our ground. This is the root of the posture of the way of being that supports this welcoming. So if you want to practice opening and welcoming, you need to understand what supports it. So I'm sitting here, I'm talking about welcoming, and we're sort of falling asleep. And it turns out that welcoming everything takes a little more than just having an idea like, oh, someone said it'd be good to welcome everything. There's a body and a mind that needs to align in order to make this experience of welcoming everything into the utter empty stillness actually embodied and alive. So here's the posture that supports that welcoming.

[26:51]

And it's good to do while standing because this is a prep posture. Once this starts, I'll warn you, once this starts, you might not ever be able to turn it off. Okay, so if you have the courage. So, okay, grounding in the belly. So breathing out with your hand on your lower belly. Just feel that low belly center. My teacher in Japan would punch his lower belly. Only point here. So you can do that. Some people rather just put their hand. But feel that low belly. This is who you are. This is where you are. Okay, that's the root. So I breathe out. Feel that low belly center. And then breathing in. Raising my spine. upright spine. Suzuki Roshi says, hold up the sky with your head. This upright spine.

[27:56]

Just like, if you really do that, it's a little scary. It's like, okay, I'm here. I kind of actually belong on this earth because everything is putting me here and I'm going to take up the space that I'm given in this body. I am welcome from this welcoming, from this belonging. I can say, hey, we're all welcome. You're welcome too. The light is welcome. The sound is welcome. So upright, upright spine. This is so important in our practice of welcoming. If we, it's too much to say so, but if we don't have, if you can study this in your own body, if you don't have an upright spine, you're probably not welcoming. If you've been welcoming, like really solid welcoming, and then your spine, you know, maybe you can keep welcoming for a few seconds while your spine is not upright.

[29:03]

Ultimately, you know, once we're established in the welcoming, that everything is welcome, but there's these conditions that make that really accessible in our body. So upright spine. And part of this upright spine is that the chin comes in. A student asks Suzuki Roshi, you know, how do you stop the mind in zazen? And he says, oh, just bring the chin in. And that lets the mind know that it has something to do in this project of being upright. It says when... When we start sitting or standing in presence, the mind feels kind of left out, so it goes for a walk. But bringing in our chin, we're calling the mind back into the body. Okay, so upright. Breathing in. I use my hand to help me raise my spine, support the sky, bring my chin in.

[30:16]

Now let's clear the mind. It helps if the mind is totally clear. So we can wipe the mirror of the mind by breathing out and focusing on our breath. And I like to do this with my hand, bring my hand over my face and close my eyes. And breathing out and just completely joining my concentration, my mind with that out breath. Suzuki Roshi says, perfect calmness of mind, the perfect stillness is beyond the end of the exhalation. So you can just, for this reset, just bringing your hand down over your face and then bring maybe your... Thumb and finger together as you breathe all the way out.

[31:25]

Single point concentration on the breath. Your eyes can be closed. Okay, did you clear your mind? No thought in the mind? We have a complicated, I can say more about our complicated relationship in Zen with not having any thought. But if you study it in your body, It's really nice. We don't have to make thoughts the enemy, but it's really nice to not have any thought for just a minute, you know? It's what a relief. Okay, so we empty all the thought. Okay, let's do that again because it's nice. Breathing out. Okay, now inhale. Open the eyes and open the arms. welcome everything. All of this brightness. But there's still no thought.

[32:29]

And the body is upright and open. And then, this is the crazy thing, then you can go to work. You can go to work with this mind and nobody will know that you're completely empty inside. You are just upright and empty and you will be functioning. You're able to function. This is the faith that we cultivate by trying it out. You think, no, you don't understand. If I'm going to this staff meeting, I need to have my mind cluttered with all the stuff. If I'm going to, you know, be meeting with my family, I have to like remember their names and stuff. But you just step forward into your life and with this clear mind, upright spine, grounded belly. You don't know what's going to happen. But everything is welcome.

[33:31]

Do you notice that? Maybe we can sit down. I don't mean to keep you standing. you can actually do these four things anytime. Like in a bathroom stall or something if it's, if you don't want to call attention. And in our sitting, in our sitting, this is how we take care of the welcoming mind and body and heart. we can do it with our hands with these gestures or we can just do it in the stillness but if you'll try it with me again there's something so important that we can encounter again and again so with your hand on your belly as you sit breathing out feeling that low belly center

[34:59]

Then breathing in, encouraging the upright spine, whatever that means for your body. For many of us, the chin in. Raising the spine with that inhalation. Then breathing out. Just bringing all of the mind into nothing but this out-breath. As the fingers come together, finger and thumb, empty mind, then breathing in, opening the arms, inviting this whole field, and then coming into the mudra. when I arrive at this place of welcoming in a clear mind and an open, upright body, I feel like I would like to live here.

[36:16]

Does anybody contact anything through that exercise? I feel like I would just, I would like to just, I'm actually confident that living my life from this posture would actually help everyone and would have joy and ease and intimacy. And so I sometimes say I vow to live in this way forever. And then a few minutes later, I wake up and I have no idea where I've been.

[37:19]

Or it collapses. Like already now, maybe if you touch something through that exercise, is it still the same? Is that opening posture, is that posture still present? Or did the welcoming collapse? I've gotten really interested in studying this because there's no problem. I could just have this open, welcoming body, mind, and heart all day long, right? Theoretically. But it keeps collapsing and constricting. Why does it do that? the main thing that I noticed, the first thing that I noticed that collapses this welcoming is just scattered, wandering thoughts.

[38:31]

So I wanted to share a little bit about how Suzuki Roshi sees wandering thoughts, but I wonder if anyone has any comment about or wants to express anything about this practice that I'm trying to share. It sounds like familiar, what you all have been practicing? Please wait till I bring the microphone over so the online community can hear you. It feels like the opening occurs and the nature of my delusion arises to obscure or participate. Participate in it, yeah. Delusion arises to obscure.

[39:49]

There's like we see... You see the brightness. You see this whole thing could just be welcomed. But then there's some... Something obscures that. Yeah. The traditional image is... It's like a mirror. This mind... In a way, this practice that we're doing is like how to make a mirror. You get the stand. You get a nice stand for the mirror. Set it solidly on the floor. Make sure it's upright. And then you wipe the mirror clean. And then everything is reflected. And so when you say... There's like some... There's some gunk on the mirror... some delusion or some scattered thought.

[40:51]

Or as Suzuki Roshi says, there's like the traces or shadows of prior thoughts. Suzuki Roshi has a really nice way of understanding how thoughts get in the way because there needs to be some nuance. You know, our delusion or our thought is totally welcome. It's not different than anything else. It's not like everything is welcome except my thought. So then I do this practice of keeping the thoughts out. The thoughts are totally welcome too. And they're useful when we need them. Suzuki Roshi says it's like it's like if you have a meal after the meal there will be like wrappers and cans on the table. Sort of a funny image that makes you wonder about what he was eating.

[41:55]

But I can sort of picture it. You know, you go to the deli and you get your can or two of soda. It's those cans. So you get a couple cans of soda and you get your sandwich, maybe some chips, and you go home and you can take them home. because the soda's in a can, and the sandwich is in some paper. That's great. So then you sit down, you unwrap your things, you enjoy a delicious meal, and now you have what he calls rubbish. Now you have some garbage on the table. But it wasn't garbage when you were using it. It was important. And the thoughts are like that. So you have some thought about work, some thought about your family, some thought about your life. That's useful when it's useful. It's just now that it's done, you have to clear the table.

[42:59]

He says, this is the spirit. When we're keeping the mirror clear, it's a spirit of continually wiping, clear, continually clearing the table. But then the thing is, we think we throw away the wrappers, you know, but some of the mayonnaise gets smeared on the table and this kind of film, you know, starts to develop on the table. And so sometimes it's enough, you know, to just softly wipe the table. But sometimes you've got to find the scrubby and like really, really clear. So... You know, I've wanted for a long time, and I still do want to think and feel, and I do deeply believe that the thoughts are not a problem. In another image of the mirror, you know, Hui Nung, our ancestor, says, don't think you have to clear a mirror.

[44:07]

Everything is included. Everything is welcome. There's not like... good stuff, which is the brightness, and then bad stuff, which is this dirt that's obscuring it. It's all the brightness. It's all welcome. It's all included. That's in a kind of relationship with this practice of continuously clear the mirror. It's keep clearing the mind. It's not, we don't like keep the mind clear You could think about this for a moment. Keep the mind clear is like tense. Have you tried to do that? It's kind of exciting, but it's tense. It's like... Keep the mind clear. Make sure you're blocking things from coming up. Everything is not welcome. Because if one of those bad thoughts comes, then...

[45:10]

the whole posture of openness is going to collapse. And then I'm just going to start continuing to make a mess and just might add to the greed, hate, and delusion and suffering of myself and everyone. So I need to keep the mind clear so that stuff doesn't happen. So that's not welcome. Everything is welcome except the bad stuff that's going to keep me from welcoming stuff. So it's tense. And that's like meditation. And that's why we thankfully have a practice that's not meditation. Not even meditation. Dogen Zenji says, oh no, it's not meditation. It's just ease and joy of welcoming everything. So clearing the mind is different than keeping the mind clear. Clearing the mind is the stuff keeps falling on the mirror and we keep clearing it. Everything's welcome. It's just as soon as it's done, it's wiped away. The thought is welcome, but then it's wiped away.

[46:13]

There's no defense against anything. And, you know, sometimes we can just keep, do that clearing with a very subtle, easy spirit. Just a very soft cloth on that mirror. And then sometimes, you know, we really want to scrub. And that's when I do this, okay, get some elbow grease on that sticky stuff on the table and just, as Dogen Zenji says, cease all the movements of the conscious mind. Not because the movements are bad, but because, as Suzuki Roshi says, when we have so much useless rubbish in our mind, even though we're right in the middle of the woods, we can't appreciate the feeling of the woods. Even though we're together exploring the Dharma on a beautiful day in a beautiful space, we can't quite appreciate that feeling of that because of all this stuff in our mind.

[47:23]

So clearing the mind is just so that we can connect with what's here. It's to support the welcoming. Somebody else had a comment about... Michael. Thank you so much for taking us through that exercise because I think that what it brought back was an awareness that I can be idealistic about Zen and that I can always think my way out of my troubled thoughts or all the rest of it. And sometimes it's great to just have a reset. Or sometimes it's great to remember where the home office is and to realize that I live in my body and that it's really hard, if not impossible, to change the mind with the mind.

[48:28]

that oftentimes that this is clearly a, a symbiotic relationship. And if I'm forgetting the body and just sitting still and plagued, maybe I am falling asleep or wandering or what have you. And it's good to have these other tools and, and things to be able to, um, yeah, having the tool belt just to remember, um, if I'm caught in my mind. So, um, thank you for that. Thank you. Zen central is the belly. It's based on this faith that we can engage and respond with wisdom and compassion in our life from the clear mind and embodied intuitive center. That's like the fundamental teaching really, the fundamental shift in Zen practice. And it's a little bit scary, you know, to put down and to come to trust that we can take care of everything that we need to take care of without using the mind which is dividing things.

[49:53]

and without deciding what to welcome and what to push away, but just that this wide open, welcoming, not knowing posture is actually really solid ground for a life of wisdom and compassion. Any other comments? Kogetsu? Janine and then Koga too. Hello. I'm thinking about patience and I'm thinking about how there's sort of one idea of patience that has a sort of like abiding until the thing goes the way I want it to and this other aspect of patience or I think the...

[51:01]

maybe closer to the teaching of patience, which is maybe abiding with what comes up. It's totally welcome. Yeah. And how patience maybe is an important attitude for this vulnerable consciousness that we have. Yeah, patience, you know, so our... Shanti Paramita, we often say patience. As you speak, you know, I realize patience, I like the word spaciousness. It's about spaciousness right now. Patience has this time thing that you're noticing. It's like, just be patient. And then you won't have to welcome this thing anymore. But our joy, our life, is welcoming the thing now. So it's not about waiting it out. It's about finding that space.

[52:05]

And that's what this body does. This body has the space. This belly has the space. Because reality has the space. We're just joining. We're borrowing the welcoming that reality already is. We're just doing that. We're just becoming that. Opening to that. Accepting that. Being held by that. So it's not like I'm being spacious. Look at me. making room, it's like, oh, there's room for me and for this constriction and for this problem. That's the spaciousness that we could call patience, but it's more like allowing, welcoming. Thank you. Thank you, Jiryu. I was thinking about what you were saying with like the thoughts that come up in so much. And I could think practice for myself and others sometimes is like the thoughts are the enemy.

[53:11]

And a lot of people come like, why am I thinking? There's all these thoughts and I'm sitting here and I'm so disturbed by them. And when I think of the welcoming, I think of just kind of this bare awareness that just evolves and arises of like, oh, there's some thoughts. Okay. And then just this kind of compassion for them, like, thanks, thoughts. You're trying to help me out. All right. And then there's just kind of this awareness of just watching the thoughts, just kind of, like, not adding to them, being like, oh, there are thoughts, and I'm, you know, just letting them go. And all of a sudden, there's, like, just this, like, spaciousness that you're saying, and then they're kind of gone. And then all of a sudden, I'm like, I don't even remember what those thoughts were anymore. Okay. Okay. And then another kind of swirl of thing comes up, and oh, it's just a swirl, and that awareness in itself can bring, I think, joy, or just being like, oh. And I think that that's something that I find synonymous with the welcoming. Thank you. The point is to fully be where we are, to feel the feeling of the space that we're in,

[54:23]

to really be intimate with, or you could say one with, our surroundings, our environment, each other. And that's calling to us. So it's not about eliminating thought, it's just about, oh, I want to connect. And when I'm thinking about, Suzuki Roshi says, I'm thinking about like ice cream and the sale at the store... and then my mind is all cluttered, and then that's not a problem, it's just I long actually to be here. And I can be here with that thought. And also I think I'm finding, as I become more and more sincere about wanting to care for this welcoming, that I really do want to keep wiping that mirror. I do notice that this wandering thinking disconnects me from where I'm at. until I'm really settled, and then it's just absorbed, you know, it's just another kind of light that's welcome.

[55:33]

So it's a tricky little dynamic, but I agree, thought is not the enemy, but something really deep and beautiful is calling, you know, and it's worth making some effort to join it. comment in the back maybe and then we can end yes thank you so much um i was wondering if you could talk a little bit more about the challenges of welcoming the collapse because you know collapses are relative and sometimes collapses are major events in people's lives so can you talk a little bit more of that please thank you yeah so when i'm saying when i'm using the word collapse i'm sorry i'm maybe haven't been so clear I mean we have to all of the collapse is welcome in that it's here and everything is collapsing and everything is being reborn and it's all welcome and unknowable ungraspable boundless brightness I'm talking about a posture

[56:50]

We sometimes, it seems like Zen is like a kind of state. It's like some kind of state of being or state of awareness. But really Zen is like a posture. I think that's a better way to think of it. It's a posture that's meeting whatever's here. And so when I use the word collapse, I'm talking about this posture of welcoming. This posture of opening and allowing and joining with either everything one by one or everything all at once, we can have a feeling for what that posture is like, open and quiet and welcoming. And what I'm trying to understand in my own practice is why do I stop doing that? So when I say collapse, it's like this curiosity about why don't I just live like that every moment of my life?

[57:59]

Or even when I do this exercise and I find this posture again, why 10 seconds later am I collapsed again and fighting with things, fighting with my life again? So that's the sense in which I'm using collapse, is my posture collapsing, this warm, wide, welcoming being constricting again. And so I feel like, okay, it's collapsing because of some wandering thought. And the wandering thought is coming because the posture hasn't been tended to. The spine hasn't been tended to. So, you know, my posture, my spine collapses, my chin comes out, my lower back slumps, and then I'm wandering thoughts. It's been like a collapse in this posture. And I'm not feeling like the feeling of the space. I'm not feeling intimate. I'm not feeling like everything is welcome. has this brightness. So then I'm doing this practice of rebuilding that, rebuilding that opening from the bottom up.

[59:04]

I find my belly. I find my spine. I clear my mind. I open. And then maybe there's a few seconds of a nice posture. You feel like, oh yeah, I really could live my whole life in this way. And everything would be fine. Because it is. And it can be. We can just meet everything with love and respond from intimacy rather than from manipulation and ideas. But then I lose it. So I build it up again from the bottom. Belly. Out-breath. feeling the belly, lifting the spine, clearing the mind, even though it's scary, opening my eyes, widening the field, and welcoming everything that's here without knowing what it is, without carving it up into things.

[60:09]

you so much for your kind attention and indulgence this morning if there's any anything useful that you touch this morning let's please dedicate the merit of that to the well-being of everyone we're studying this and deepening our understanding of this for for everyone for all suffering beings and So even though we don't quite know how that will work, we offer, we wish that any good that's come of our time together is of benefit to everyone. And we can give it away. I am placed with a few of them.

[61:35]

I am the Lord to pray. Beans are endless. I am the Lord to pray. The Lord to pray. The Lord to pray. . [...]

[62:11]

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