Good morning. Well, I guess there's no help for it. I'll have to start talking.

[01:04]

One Zen teacher, after he hadn't given a talk for a long time, one of his attendants or head monk came to him and said, You haven't given a talk for a long time. Why don't you give a talk? So he said, All right, hit the drum. Get everybody together. Then he went and sat down like this, and after a while he got up and walked out. So, I'm afraid in my case, if I was to do that, it would just be not because I had something very important not to say, or because not saying something is a very important kind of communication where you can listen to yourself and see for yourself. But I would just get up and walk out because I was a little too shy or scared, I think. That happened one time in a class.

[02:14]

Blanche saved me. She said, Could you all leave, please? So then I could stay. Later the head monk went to the teacher and said, Why didn't you talk? You said you were going to give a talk and you didn't say anything. He said, I'm a Zen teacher. If you want to talk, you go listen to a professor someplace. It's their job to give talks. It's not my job to give talks. When I was in college, my brother sent me Zen stories. That's how I got into this business. My brother was a student at Zen Center.

[03:19]

Since then, he's become an Episcopal priest. And he's been born again. So it kind of runs in the family. That's funny. Private joke. Anyway, at that time he was a Zen student. He sent me stories from Zen Flesh, Zen Bones. It was one of the few Zen books there were in those days, in the early 60s. One of the stories he sent said that a son wrote home to his mother and said, I'm doing very well in school. I help all the other kids with their papers and studying for tests. I'm doing really well. His mom wrote back and said,

[04:22]

Son, I didn't raise you to be a walking dictionary. Why don't you go to the mountains and attain true realization? I thought, that's for me. And in a few years I was at Tassara. Maybe it has something to do with the power of deciding things like that. I don't know. It's very mysterious how we end up doing what we do, isn't it? Marrying the people we marry, having the job we have. It's not something we figure out ahead of time. It's something we kind of fall into in a certain way. But we make decisions too, like that decision. That's for me. Another one of the stories was Zen Master Baso, short story. Zen Master Baso said, Mind itself is Buddha. That's the end of the story. But of course, like many good Zen stories, there's a commentary.

[05:30]

And the commentary said, Whoever understands this story must be living in Buddha's house, eating Buddha's food, wearing Buddha's clothing. He must be Buddha. I thought, oh, that's interesting. Amusing. Do you understand? Do you understand? So I thought today I'd talk about, a little bit to start with anyway, I would talk about Mind itself is Buddha. It turns out that this expression is, some people consider to be the keynote expression of Soto Zen. Of course, it takes some looking at, you know, why would somebody say such a thing?

[06:33]

Oh, and it makes me wonder, you know, what kind of person, what kind of person are you? What kind of person am I? Do we say Buddha? Or do we say, oh, just another average Joe. Kind of insignificant person. So we're each in, you know, in some worldly terms, success or failure, or varying successes, various failures. Things that work, things that didn't work. Times we did well, times we didn't do so well, by some measure. So, for yourself to say, Mind, if you were to say about your mind,

[07:48]

your being, Buddha, do you call yourself Buddha? Then you, mostly we think, well, I don't think so. So what, why not? Or what would make you Buddha? What would make Mind Buddha, or anything Buddha? What does a Buddha have to, what does something have to be like for us to call it Buddha? So right away we see that, we can understand that in some ways we live in two different worlds. We live in a world of differences and a world of sameness. And we live in a world where we identify things by their differences. And there's another world where things are no longer identifiable by the differences. And they have an identity.

[08:49]

So one of Baso's contemporaries, Thich Nhat Hanh, Thich Nhat Hanh said, Mind itself is Buddha. Mind, Buddha, sentient beings, affliction, enlightenment, are all different words for the same thing. Mind itself is Buddha. Mind, Buddha, sentient beings, affliction, enlightenment, are all different words for the same thing. So when, why don't we say Mind itself is sentient beings? Mind itself is affliction. Why would we say, why would Baso say, Mind itself is Buddha? If all the different words are just different words for the same thing. What does a Buddha have to be, to be a Buddha?

[10:03]

What does a Buddha have to be like? And how is it we decide, on what basis do we decide, what kind of person am I? Am I someone to like, someone to dislike? Am I somebody like the Buddha, worthy of respect and veneration? Or am I somebody, a sentient being, worthy of disrespect and insults? And if a Buddha receives insults, does that mean the Buddha isn't a Buddha? I think sometimes people must insult the Buddha. But Buddha goes on being Buddha, don't you think? So you know there's a great fact in Buddhism,

[11:35]

I restated most of my lectures, there's a new kind of statement of the great fact, you know, that everything is not going to work out the way you want it to. Everything won't work out the way I'd like it to be. Or you can say, everything's not going to come out okay. But then there's this second great fact, which is like saying, mind itself is Buddha, everything won't come out okay, but that's okay. Do you believe that? See now, this is where actually in Buddhism there's this little element of faith. It's not so little actually, there's a large element of faith. Is it okay or not? And if you're going to take it on faith that this is okay,

[12:40]

I heard somebody recently saying about, I was reading a book actually, someone said, you should trust yourself, but don't tell anybody you trust yourself. Because if you tell anybody that you trust yourself, they're going to say, well why? Why would you trust yourself? And then you'll try to think of some good reason. And then you probably won't be able to. And then you'll try to think of something you did that was really a great accomplishment, and then you'll tell them about that. But really you'll find that there's no good reason to trust yourself if you have to explain it to somebody. And if I have to explain to you why it's actually okay, I'll be in the same predicament. So it's just a matter of trust. I gave a talk one time and I said, everything is perfect just as it is. This is another way Buddhism says sometimes. Somebody after the talk came up and started yelling at me, but it's not.

[13:45]

You shouldn't tell people that. There's all this terrible suffering out there. People need help. You don't want to tell them it's all okay, then they won't do anything to help people. So you have to understand we're talking about kind of two different worlds. The world of differences and the world of sameness. Or the world of conscious mind and the world of unconscious mind. The everyday reality and what's underneath. Or form and emptiness. But this is an important truth about spiritual practice, I think, to understand that we don't practice a spiritual practice

[14:47]

just in order to make everything work out okay. And that if you do exactly what you're supposed to do, everything will be okay. Except in the larger sense. Do you know if you do everything you're supposed to do, does it actually work out? It's very strange. Do everything you're supposed to do and then somehow life is sucked out of you and just drains away. And life is kind of brittle and lifeless. It's very strange. Or else you feel kind of betrayed because you do everything you're supposed to do and then what happens? You still can get cancer. You know, children still get hit by cars. Many things happen. And we live a good life or, you know, basically are good people.

[15:49]

So along with the question of what makes a Buddha a Buddha, we have to, we might look at what is mind. I don't think I can answer that for you. That in itself is another, a koan. What is mind? Another kind of deep and inexhaustible question in some way. But obviously mind has these different shapes it takes. A man and woman. And... And mind...

[17:09]

Mind will act in various ways or have different characteristics. And also mind is not a thing. A mind isn't any of those things. Mind isn't any particular person or activity. So... So if you could set aside the, you know, characteristics that distinguish one mind from another, wholesome mind, unwholesome mind, greedy mind, loving mind, kind mind, joyful mind, hateful mind.

[18:12]

If you could set aside the characteristics, would you say mind is Buddha? Could you say that? Because in order to say mind itself is Buddha, we have to be able to set aside the characteristics. The things that characterize mind momentarily or instantaneous, temporarily. There will be some characteristics that identify mind. And we can say a lazy mind, strong mind. Okay.

[19:27]

So there's this mind that... We have one mind in a sense that we try to do what we're supposed to do. And then there's another mind oftentimes that doesn't. Doesn't do what it's supposed to do. A friend of mine told me a story recently. This is... ...about her experience at EST. She said it was a very important experience for her. It's very interesting how this fact of things not working comes to people. Because there she was at EST and this was... She said, oh, I don't know about EST as an organization or whatever, but I had a very good experience in the training. And she said they had a young trainer, fairly young man who was very energetic and talkative.

[21:03]

Late one afternoon, he finally said to them, don't you get it? I can just... it sounds perfect for EST. Don't you get it, you turkeys? He used another word. It's not supposed to work. And then, you know, she said, well, what a relief. You know, that she was overjoyed. It was such a weight off of her. And she was so exhilarated. You know, she got it. And big weight off her back. No more, you know, struggling to be perfect. No more striving to be, you know, a wonderful good person, kind and loving. No more always trying to make everything work out the way it's supposed to. And then continually failing. And then continually belaboring oneself.

[22:07]

Look what you did. It's all your fault. Don't you know you're not supposed to say such things to people? Don't you know you're not supposed to do... What a despicable person you are. You should try harder. What a relief. It's not supposed to work. But the other side of this, then, in a sense, is mind itself is Buddha. Another way of thinking about this is, you know, we have an outer life and we have an inner life. And in the outer world, it seems necessary, actually, to... In the outer world, we have to actually be able to differentiate and distinguish among things. Buddhas and sentient beings. Enlightenment, delusion. Who we are going to work with, who we aren't going to work with, who we live with, who we don't live with.

[23:20]

What am I going to do today? Oh, it's all the same. It doesn't quite work when you get up in the morning, too. Just be stuck in one kind of world where it's all the same. You won't get much done. And the extreme of it is, you know, you stop eating. Well, it's all the same to eat and not eat. And stop doing the dishes, stop answering the phone. And wait. Oh, I've heard stories about this. I know about this person, but anyway. So in the everyday world or the outer world, the world of everyday reality, we have to be able to make distinctions, at least temporarily. You know, for today, for this moment, for this morning. It makes a difference. Do I stay in bed or come to Gringotts?

[24:23]

There's a difference. But in another world, in a sense, in the inner world, there's no difference. There's difference and yet there's no difference. So if you get stuck in the realm of differences, then you wonder why. When we get stuck in the realm of differences, we wonder why we can't work everything out. What's wrong with me? And I can't resolve all these differences. I can't get them to fit together, to come together, to work out, to be the way I'd like it to be. If you're stuck in the world of sameness, it's very hard to do anything. When that happens to us. There's no basis for it. So the spiritual life should have, you know, be able to relate to the outer world and to the inner world.

[25:29]

Be able to relate outwardly and relate inwardly. And be able to relate to differences and sameness. And in some ways, of course, you know, spiritual practice, to have a spiritual practice in a kind of formal sense of coming and sitting meditation is to have a kind of refuge from the outer world, where we can let go of seeing things so much in stark differences and begin to appreciate sameness and alter fundamentally the basic way we relate to any phenomenon in our life. Thank you.

[26:59]

Just in the realm of differences, you know, there ends up not being any way to work it out. I use that, there's a poem by Kabir, who is something of a renegade Muslim, Islam, Hindu, lived in India in the 15th century. Kabir said, Friend, what do I do about this world I hold on to and keep spinning out? I gave up sewn clothes and wore a robe. But one day I noticed the robe was finely woven. So I got rid of that and wore burlap. But I still toss it eloquently over my left shoulder. See how nicely it fits? I worked hard at dissolving my greed, and I noticed I had a lot of sexual desire. I let go of that and found I was angry all day long.

[28:06]

Finally, I let go of my anger. And now I'm proud of myself. Laughter What shall I do about this world I hold on to and keep spinning out? Friends, there are very few who find the way. This world we hold on to and keep spinning out, this is the outer world that we hold on to. And we keep trying to work things out in that world where it's not possible to work things out. This is tremendous suffering. If you try to work it out in those terms, it's like trying to make your dream come true. And always when the dream comes true, it's different than you dreamed.

[29:12]

And there's some other details that weren't in your dream. You marry the man or woman of your dreams. They don't stay in the dream. And the spiritual life is like that. We dream of spiritual life, what it will be like. And actually it's not like that. So we have, you know, so there is some opportunity in meditation or we have then occasions where it's somewhat more safe. Or there's a refuge from the world, a kind of container. And we can let go of the outer world and focus on the inner world. And change the basic way we relate to things. And stop trying to fix everything.

[30:13]

And stop trying to make all the characteristics the way we would like. Okay, so when you sit down and you sit cross-legged, what happens? Well, after a while your knees hurt. And then your back bothers you. And you feel restless and bored. Is that what you wanted? Some spiritual practice? No, you didn't ask for that. That's all a distraction. Those are distractions from the real spiritual life. Right? Well, you can call them distractions, you see, or you can call them Buddha. So, in coming to spiritual practice, if you start out with some faith and you say, Mind itself is Buddha. Distractions themselves are Buddha. Anyway, it's some small way to encourage you

[31:17]

to begin to look at things a little differently. And not just in the everyday terms of what's what. And it's a chance for what's been underneath to come to the surface and to be harmonized with the inner and the outer, to harmonize. And it's a chance to transform the basic way we relate to things. So, if you're sitting and your legs are bothering you and various things are happening, and then you think, it would be so nice to be outdoors and to walk down to the beach. Maybe I would meet a nice person in the garden. A nice, interesting, beautiful, handsome person. I can see it now. Green Gulch is really a nice place to meet people, isn't it?

[32:24]

Then maybe we could walk down to the beach together. So this is a kind of distraction, isn't it? So what does it tell you? Do you think you can make it come true? I'll get up right now and run out there. Will everything be okay now? You know, you get halfway down to the beach and then you think, Oh, I really ought to be back there sitting. This person in the garden is not at all like I thought. So what does it say about the basic way we relate to things? So we can learn from our distraction. If we're distracted, if we have a distraction by pleasurable ideas and thoughts,

[33:28]

usually it means something like we're not doing things in a very joyful way. Why not? Well, we take the differences too seriously. We say, based on these differences, I couldn't enjoy sitting meditation. No, I couldn't enjoy just walking. I couldn't enjoy doing the dishes. Well, I can't enjoy schoolwork. Well, I can't enjoy my job. And we say, well, I can't enjoy, and then we fill in the blank. So are those differences inherent in the object, work, meditation, person, me? I can't enjoy myself. I can't enjoy my breath. Is the breath enjoyable or not enjoyable? Inherently. Does it have any characteristic inherently, the breath? Or your cheeks, do they have any inherent characteristic? Sometimes they smile, sometimes they frown.

[34:32]

But inherent being, going on continuously. So we make up our reality in this way. We say, I can't enjoy my breath. I can't enjoy meditation. And then when we go to meditate, we think about something more enjoyable somewhere else. We think about something more enjoyable, and we could enjoy that because it's a fantasy, and because it doesn't include the aspects that are disagreeable. So it's easy to enjoy a fantasy which doesn't have the disagreeable aspects right there in our life. So if we spend all of our time not enjoying our life and then thinking up fantasies that we could enjoy which don't have any disagreeable characteristics, that goes on endlessly, doesn't it? Can you think up a better one? Then we have to think up better and better fantasies,

[35:35]

you know, to keep ourself amused. There's no end to it. And then if you try to do any of those things, you know, as though to actually do them was the way to, you know, to resolve that or satisfy it. Does it help? No. I've tried. Honest, I've tried. I'm convinced. I don't know about you, I'm convinced. It doesn't work. It's really a shame, you know, because the basic process of fantasizing things and then going out and doing them, it's wonderful, you know. It has a really nice, you know, kind of push to it and kind of, it's so engaging and, you know, wonderful. And it's so kind of powerful, you know, in a certain way. But it actually doesn't seem to resolve anything. And then one can maintain this kind of idea that of reality being real,

[36:37]

characteristics being inherent. But meditation isn't happiness or pain or pleasure and unhappiness and satisfaction and boredom. Meditation isn't any of those. It's how you do it. So if you say, well, I'm tired of meditation. So if you say, well, I'm tired of doing meditation the way I've been doing it. Okay, well, that makes sense. And you're tired of living with somebody or living with yourself. Oh, I am too, you know. But what does it mean? Is there any me actually there to be tired of? No, I'm tired of the way I've been living, the way I've done it, the way I see things, the way I categorize things, the way I respond to things. I'm tired of not letting things come home to my heart. You know, I'm tired of, of feeling kind of distant from my life. So all those things make sense.

[37:41]

So how do you change any of that? Do you try to go out and try to change the characteristics? Well, maybe. Sometimes you need to, to give yourself a fresh start. Maybe you should start, you know, maybe you start doing meditation. Maybe you stop doing meditation to get away from the Zen center. It's a weird place. But the basic change to be made is, in our view, mind itself is Buddha. And it means mind is Buddha and itself, the things in our life. You know, the clothes you wear and the things, your glasses, the food, the plants, the walls, the cushion, the floor. Is it possible, you know,

[38:45]

to let it come to you as though it's Buddha? This is different than saying the wall is just a wall. That's, the wall doesn't do anything for me. Thank you very much, but walls don't do nothing for me. But do you, but who's, is it the walls doing something for you or is it the way you receive the walls? How do the walls come to you? How do you receive them? So Dogen Zenji says, let your mind go out and abide in things. Let things return and abide in your mind. How is that possible? Well, there has to be some kind of basic trust that it's going to be safe to do that. You know, when your mind

[39:48]

goes out to abide in things, your mind has to be open and subtle and soft. It has to be able to take the shape of the things out there. For things to return and abide in your mind, your mind has to be receptive and open so things can come there. Buddha is a convenient word for us. You know, Buddha is this word for something that it's safe to do this with. We can actually go out to it. We can put our mind out and we can have things return and abide in the mind. And this is our own thoughts and feelings too. Physical sensations, thoughts, feelings, mind, consciousness that we can receive with some respect. A kind of respect like we would

[40:51]

for the Buddha. Something in our life that's finally worth honoring, worth receiving, worth bowing to. What is it that's worth bowing to? It's not going to be in those characteristics. You'll always find some fault. Something disagreeable with some people, some reason. Why you can't respect the Buddha? Why you can't respect some person? What's wrong with those walls anyway? Well, look at those spots, cobwebs. So to look at things with some, you know, Dogen says also don't see things with an ordinary eye. Don't do things in an ordinary way.

[41:53]

And don't see that, don't take all the differences as being fundamentally inherently real. All these things we tell ourselves. Still there's something to respect and something to honor, something to bow to in each thing, each person. And is, they say, is activities, action, doing. Each thing we do has this quality. And so this is a quality that's, it's not in comparison to other qualities. Walking, standing, sitting, going to the bathroom, waking, sleeping, working, moving, digging, shoveling, cutting, peeling, washing, doing. So to,

[42:56]

to allow our mind to go out to these things, activities, and the activities come and engage in our mind. If there's a lot of distractions, it should be some help for us. We can make it more help. If there's a lot of pleasurable things that you could do, what does it say about the way I do things normally? It says to me, geez, you, you are such a, I wouldn't want to hang around you. You are such a stick in the mud and you're always just doing things just the right way. You're not having any fun at all. You take this all so seriously. So I go, well, why don't you do zazen with me, I've got to tell you. I don't like hanging around with you. Well, I don't like hanging around with you either. You always just don't have a good time. You never take anything seriously.

[43:58]

So don't those two need to get together? They actually need each other and they actually study and learn from each other. And especially the, the usual one that we identify with, the serious one, needs to learn from the other one. About the way I do things, about how seriously I take things, about how I get overly concerned about things. So finally you have to say something like, well, listen, if you don't like the way I do zazen, we're not going anyplace, why don't you show me how you do it? You know, you have to, there's a little sort of Tom Sawyer there, don't you think? To get your distraction to come and show you how to live. But in some kind of context. You know, it helps to do this in some kind of context and not just in the context of, of the distraction gets to go off and you're going to go along with the distraction. You know, off down to the beach.

[45:01]

We already talked about how that's not, doesn't work. Right? That didn't work. It turned out it wasn't all that much fun. Maybe because the person who was sitting in the zendo came along on the trip. You started down to the beach and then the person who wanted to go out there says, oh, what are you doing here? I could have had such a good time if you hadn't come along. Well, why don't you do this zazen then? You don't like the way I'm doing it. You're mad at me about the way I've been doing meditation and whatever. Well, you do it then. It's pretty energizing. Right? You know? So if it's, you know, if you want to enjoy your breath more and your being and your body and mind while you sit, it's, you can, you can do that. And if you want to, if you're angry, you turn it over to your anger and you sit with much more intensity and much more energy and uprightness,

[46:02]

it's great. Hmm. Hmm. So we need to study with our distractions. You know, this is, and the distractions are just as much Buddha. But the fact that they're Buddha doesn't mean that, you know, you should let Buddha boss you around completely and say, well, you think I'm Buddha now? Well, come to the beach with me. You know, I mean, you know, to be, for something to be Buddha doesn't mean we have to, you know, we have to, you know, give up any common sense or just turn ourselves over, make it some kind of slavery to, you know, the great being and the great master and just do whatever this character says. And we'll say, oh, but it's Buddha. Yeah, but you're Buddha too. Buddha and Buddha. Why do you turn Buddha over to Buddha? It's both, you know, everybody's Buddha, so you can't just sort of say,

[47:03]

well, I'm going to abandon myself to you. You don't abandon yourself to your distractions. That doesn't transform anything or solve anything. That means the mind itself is Buddha. So in a way for this kind of spiritual practice to work, it seems useful to have a kind of container, a kind of place for this kind of practice, like meditation is a kind of place, a kind of place where you can stop the outer world, let go of the outer world, of the world of differences and begin to work on just the basic way that I relate to things, that you relate to things. Each thing as it arises, how do you relate to it? Try to grab it. Try to push it away. Turn away from it.

[48:04]

Get tired. Oh, not you again. Another sound I have to put up with. And let things, let the mind go out and abide in things. Let things return and abide in the mind. So Dogen Zenji also says, when you sit and practice meditation, don't think good. Don't think evil. Set aside all affairs. Cease myriad things. Let myriad things cease. Stop trying to work things out. The essential art, he says, is to think non-thinking, not to think. So in the context of meditation,

[49:11]

then you can think about it also as surrender. Give yourself over to your breathing. Let your mind give yourself over to the things. Give yourself over to breathing. Let yourself, let the sounds come in. Let the sights come in. Let the feelings come. Let the thoughts come. What happens then is, you know, it kills you. Anybody who's, you know, practiced meditation at all, they must know that. Thank you.

[50:34]

Finish out the talk. Thank you. This is a poem about, oh, it's a poem by Rumi, who was a Sufi poet in the 13th century, about Dogen's time. I don't think I'm going to try to tell you

[51:41]

why this poem has something to do with the lecture. Probably you can figure that out. Borrow the beloved's eyes. Borrow the beloved's eyes. Borrow the beloved's eyes. Look through them, and you'll see the beloved's face everywhere. No tiredness. No jaded boredom. I shall be your hand and your loving and your eye. Let that happen, and things you have hated will become helpless. Thank you. A certain preacher always prays long and with enthusiasm for thieves and muggers that attack people on the street. Let your mercy, O Lord,

[52:43]

cover their insolence. He doesn't pray for the good, but only for the blatantly cruel. Why is this, his congregation asked? Because they've done me such generous favors. Every time I turn back toward the things they want, I run into them. They beat me and leave me nearly dead in the road, and I understand again that what they want is not what I want. They keep me on the spiritual path. That's why I honor them and pray for them. Those that make you return for whatever reason to God's solitude, be grateful to them. Worry about the others who give you delicious comforts that keep you from prayer. Friends are enemies sometimes, and enemies friends.

[53:44]

There is an animal called an ushkur, a porcupine. If you hit it with a stick, it extends its quills and gets bigger. The soul is a porcupine made strong by stick beating. So a prophet's soul is especially afflicted because it has to become so powerful. A hide is soaked in tanning liquor and becomes leather. If the tanner did not rub in the acid, the hide would get foul-smelling and rotten. The soul is a newly skinned hide, bloody and gross. With manual discipline and the bitter tanning acid of grief, and you'll become lovely and very strong. If you can't do this work yourself, don't worry. You don't even have to make a decision one way or another. The friend who knows a lot more than you do

[54:46]

will bring difficulties and grief and sickness as medicine, as happiness, as the essence of the moment when you're beaten, when you hear checkmate. And you can finally say about sitting, about work, about living, I trust you to kill me. I trust you to kill me.

[55:50]

I trust you to kill me. So this process of spiritual work is not so much a process of conscious endeavor. And the more we can see things as Buddha, and not have to act out everything, this is how our spiritual life grows. At the same time, this doesn't mean to cease functioning in the outer world. And Zen on the whole emphasizes being able to function inwardly and outwardly at the same time. Being able to

[57:18]

get up in the morning and go to work and carry out one's responsibilities. And at the same time, letting go of the differences. Acting on the differences at the same time as letting go of them. Letting go of the differences at the same time as acting on them. And this, each of us, this life and this unfolding has its own pace, which we can accede to if possible. Thank you.

[58:48]

So please, any moment, any occasion, you have an opportunity to receive your experience as Buddha, as some teaching, as someone, as something to study, as something that can give you sustenance and support in your life, and wisdom, compassion. In the simplest things, in the simplest activities, in the simplest moments of no significance, you can still receive Buddha. And you can wear Buddha's clothes, live in Buddha's house, eat Buddha's food,

[59:52]

and you'll be Buddha. Thank you.

[59:57]

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