One of the consequences that I thought I might mention today of having a kind of open teaching shop is that as new people come in, they may not understand the context of the teaching that's going on. So in one sense I want to, every time I give a talk, whenever there's new people, I want to reiterate the context of the talk, but sometimes I forget to reiterate the context. Also, if I reiterate the context every time, then that takes quite a bit of space, so we never go forward. We just keep reiterating the context, which isn't a waste of time because it's a pretty good context. The context is... of Zen is compassion.

[01:02]

It's the context, it's the ground, it's the foundation. Compassion, in other words, we're hoping, wanting all beings to be free of suffering. Or even wanting some beings to be free of suffering. And then, but really, for Zen Buddhism, being a Mahayana school, it's wanting all beings to be free of suffering. That's one way to talk about what compassion is. It's also in the context of love. In other words, wanting all beings not just to be free of suffering, but to be happy. Want them to be and free of suffering. And then another part of the context of the teaching in this temple is the aspiration to become supremely skillful in assisting all beings to become free of suffering and to become happy.

[02:28]

And the supremely skillful way of being we call Buddhahood. So the teaching is in the context of the aspiration to achieve unsurpassed, complete, perfect enlightenment in order to work to help beings become free of suffering and to become happy. And then in order to work on that, in order to have this Buddhahood, we need Buddha's wisdom. So it is about to realize Buddha's wisdom, unsurpassed wisdom, complete authentic understanding. And that understanding, that wisdom is practiced together with all kinds of compassionate practices

[03:34]

which are sometimes called skill and means. Skill and means, the means being the means of helping beings become happy and become Buddhas. And one of those means is samadhi. So, samadhi and giving and precept practice and patience and diligence and That's it. Those five practices are practiced together with wisdom. And they're practiced basically simultaneously, although it sometimes seems like one is being emphasized a little bit. In the Samadhi of the Buddha, which is aspired to in this context,

[04:37]

All these virtues are practiced simultaneously with wisdom. But as I mentioned yesterday, sometimes it seems as though you're emphasizing samadhi practice and letting the wisdom rest for a while. Or sometimes you let the emphasis on samadhi practice rest while you work at wisdom. But if you're working at wisdom, for the welfare of all beings, then the skill and means practices are actually there. And if you're working effectively on the skill and means practice, there's some wisdom going on.

[05:42]

When we first start practicing samadhi, when we first start training the mind to be genuinely, inwardly settled, we need to give up discursive thought. Not destroy it, but just let go of it. And we need to use discursive thought, it seems like most of us need to use discursive thought in order to understand how to practice giving up discursive thought.

[06:55]

So there's lots of teachings which one listens to or reads or studies using discursive thought in the process about how to give up discursive thought and enter samadhi. How to give up discursive thought and turn the light around looking inward to the mind itself rather than being involved in running around among objects. But once you've heard enough instruction so that something struck you as you understand the instruction of how to give up discursive thought, then one can gradually become in the mode of giving up discursive thought and calming down

[08:01]

Discursive thought is thinking about things. So we gradually give up thinking about things and gradually just become just being what we're thinking about. And this is calming. In developing wisdom, we also need to use discursive thought, but we keep using it. We use discursive thought to guide the awareness

[09:11]

into seeing the truths, various truths which are being taught to us. Wisdom is actually, in a sense, especially for the first two kinds of wisdom that I mentioned, the wisdom of hearing and the wisdom of critical analysis, wisdom is the fruit of discursive thought. And in the third type of wisdom, we unite the wisdom which is the fruit of discursive thought We unite that fruit of discursive thought with the fruit of giving up discursive thought. We unite the wisdom with the samadhi and then we have a new kind of wisdom.

[10:16]

We use discursive thought to clearly think about the truth, to have wisdom about the truth. we give up discursive thought to be in samadhi, then we join samadhi with the wisdom of understanding the truth and attain a deeper wisdom. It might be good to go back over the four qualities by which one can tell if one has a Buddhist teaching.

[11:46]

And those four qualities are all, compounded things are impermanent. That's the first point. Second point is all phenomena or all things without flows are miserable. The third point is all phenomena are selfless. And the fourth point is nirvana is peace. So all the different schools of Buddhist wisdom hold these four points as being helpful

[12:54]

hold these as being true. The first point, that all compounded things are impermanent, is familiar to people who study Buddhism. But some people are surprised because what they actually have heard, what they heard was, everything is impermanent. And actually, it seems like the word is that Buddha didn't say everything is impermanent. He said all composite things, all composed things are impermanent. Things that aren't put together are permanent.

[14:03]

Some things are permanent. Most of the things we deal with are products of causes and conditions are put together. So most things we deal with are impermanent. But some things are permanent. From the beginning, whether you are dealing with something permanent or impermanent, well, even the permanent things, however, fall into the last category, the third category. Even the permanent things are selfless. So not only is there nothing in the world of compounded things that's not changing, but even the permanent things you can't get a hold of.

[15:15]

So Buddhism is kind of, from this first point, suggesting that we not seek out permanent things in this changing world, that we look for a lifestyle that's not devoted to finding some permanent things in the world of change. or which includes starting to notice that we're doing that and confess that we are searching subtly or grossly for some permanent things to hold on to. The next point, all things without flows, I like that way of putting it. It's often, it's sastrava,

[16:19]

is the Sanskrit word, or sassava, I think, Pali, but often translated as impure or contaminated. But that sounds kind of harder to accept maybe than just things without flows. So anyway, things without flows are miserable. And what does it mean for things to have outflows? It's basically things that are contaminated is good, calling them contaminated is good in the sense that things that are contaminated by something else. Contaminated by what? Contaminated by ignorance.

[17:25]

Things that are contaminated by ignorance are miserable. So the root of misery is the ignorance which contaminates things. Ignorance itself is not actually so miserable, seems to me. Matter of fact, you know the expression, ignorance is bliss, right? And that could be, we can get into that ignorance is bliss thing. There's some merit to that expression. But ignorance, I don't think ignorance is really that miserable. It's when ignorance hits the stuff that we become miserable. Of course, ignorance usually isn't floating by itself. But anyway, ignorance per se just means you're ignoring something.

[18:30]

So when that ignorance connects with things, then all kinds of afflictions arise. all kinds of outflows start occurring, turbulence arises, big waves rise up and start knocking us all over the place because of ignoring something. Ignoring what? Ignoring the way things actually are. By ignoring the way things actually are, then when something appears to us, because we're not really looking at it carefully, We freak out. We get angry. We try to cling to it. Or we just go into confusion.

[19:33]

And then we feel pain. And then we feel pain in this confusion. And then we try to do something about the pain. And then things start rolling. So things like red balls and white balls And green and red and white flags, is that the color they are? Are those the Italian colors? What are the Palestinian colors? Huh? Huh? Green, red and black. And Israeli are blue and white. So we see these colors, you know. And then if we connect ignorance with those colors, we freak out. We can't see something skillful to do because they're infected by, they're contaminated by ignorance, so we're miserable.

[20:38]

And then we do things to try to get away from the misery, to fix the misery, based on continued ignorance, and then things get more firmly established. You know, I saw this picture before Sashin in a newspaper in our town, San Francisco. And it was a picture of a street in San Francisco. And on one side of the street were these Palestinian colors. and on the other side were the Israeli colors. And actually both sides looked quite pretty, all these flags and so on, the blue and white and the other colors. And in the center of the road was a line of cars, I guess to create an obstruction, and policemen on both sides of the cars. So there was one side was the Israeli demonstrators, people, or at least people sympathetic to the Israeli situation, and then the

[21:47]

Palestinian demonstrators are people sympathetic to Palestinian life. So the people sympathetic to these two sides were on both sides of the street. And, of course, there was police in the middle, but, you know, it didn't strike me at the time, but later someone said to me that that picture really bothered them because they thought, well, if you're in the Middle East... You know, you maybe think, well, I can't like go over to the other side and say hello. Maybe there you think, it's impossible to do anything right now. But in San Francisco, couldn't somebody from one of those sides walk across the street and say, can I help you? Couldn't the blue and white go over to the other side? Couldn't the other side, couldn't they come out in the middle of the street? Maybe the police would stop them. You know?

[22:51]

But maybe they could say, policeman, could I change sides then? A policeman might say, well, you have to go down to the end of the block to change sides. They say, okay. So then you go over, you know, beyond the barricade and bring your white and blue flags over to the other side and say, can I join you? And then when you get there, say, would some of you go over there and join them? And maybe they say, oh, you're crazy, get out of here, blah, blah, blah. But maybe you can say, well, please, you know, can't we at least make, can't we be friends at least in San Francisco, the city of love? Here's a flower, you know. Can't, in San Francisco, can't the two sides get together? maybe. Maybe they can't. Maybe they can't. But if they can't get together here, it's really, really challenging.

[23:52]

However, the third point is all phenomena are selfless. This is like the good news. Because since they're selfless, there's something that can be paid attention to. if we can somehow turn our vision from ignorance, from ignoring the way things are, to look at the way they are, then we turn from focusing on the root of outflows, the root of contamination, the root of suffering. We turn from our fixation on ignorance to gradually just turn towards facing not ignoring the truth. We start looking at the selflessness of things. And so this is the transition from ignorance to wisdom. But it's quite a trip. We need a lot.

[25:00]

We need to encourage ourselves. So in the meantime, here we are sitting in Sashin, And we are experiencing, more or less, some of us, more or less, we are experiencing affliction. We are experiencing the misery of our innate tendency to make things more real than they actually are. We're sitting here and to some extent by ignoring the truth and indulging in naive realism, we are being, we might say, self-destructive, suicidal.

[26:02]

But really it's not self-destructive, it's more like self-constructive and person-destructive. We're harming the person We're narrowing the person. We're suffocating the person. We're squeezing the person. And the person's feeling uncomfortable. The good thing is that some of us are sitting here and starting to notice how this ignorant view of the person is hurting the person. And this is also part of practicing the precepts and wisdom to notice

[27:12]

how we're squeezing and narrowing and confining the person by some idea of self, by ideas of permanence and ideas of self. By ideas of self, we contaminate the person, and the person feels pain. The person is miserable. Miserable is related to miser. The person is being starved. The person is being suffocated by... an ignorance of what the person is or a belief in what the person isn't. The person is being made into too much. And by being made into too much, the person is being squashed, squeezed, confined, afflicted. It's funny. We make too much of the person and that narrows the person. Letting the person be just what she is makes lots of room for her to breathe.

[28:19]

But fortunately, the person is a way that if we could see it, that would cure this tendency to make her too real, more real than she actually is. It would let her be just the right amount of real that she is. She's a little bit real. But we don't let it go at that. We go too much. And that we are experiencing now, the pain of that, the physical and emotional pain of taking the person too seriously, of taking the person as a self too seriously. of taking the person as me too seriously, as taking the person as them too seriously.

[29:27]

So when we take the person as them too seriously, then we get really concerned with them liking us. And if we take the person as me too seriously, then we have big pain about feeling suffocated. We have outflows, outflows and inflows. This is the misery that comes from contaminating a perfectly good person with ignorance about the person. So to study the Buddha way, to study the way of compassion and the way of realizing Buddhahood means to study the self. And to study the self means like, to study the self means study your misunderstanding of yourself, to study

[30:39]

the reified, overblown sense of self. And through that study, that difficult study, forget it. But it's a difficult study. So that's why we need to practice diligence, you know, enthusiasm, to really feel joyful about the virtues of studying the self. Because it's hard work. But fortunately, as far as I can tell, people are already into it. It's just that they're somewhat discouraged because it's so hard. Discouraged because maybe they thought it wouldn't be this hard. So because of that expectation, you know, I want to sign up for studying the self and realizing liberation, but I have sort of this picture about how hard it's going to be.

[31:47]

And then when I actually get there, it's like, it's sort of like harder than I imagined. And now it's hard. But that's like a normal part of the process that it's actually hard. It's actually like difficult to settle into actually how hard it is to face the revelation of misery, which then is to face then also the contamination and to face the ignorance. As you study the ignorance, As you realize you're studying ignorance, it's not so difficult then to study other things. Well, I... I'm kind of ready to, like, get on the launch.

[33:38]

When I was a kid in Minneapolis, Minnesota, we had a lot of lakes there, and one of the lakes is called Lake Harriet. And I lived by that lake when I was a little boy. At the time, I was about, I don't know what to... till I was about six. I used to go down to the lake quite often and they had in that lake a boat called the launch. So you could get on this launch and ride around the lake. Remember the launch? It sunk a few years ago. And there's no more launch on the lake. Anyway, I'm ready, I'm somewhat ready to like launch into the into a study of the wisdom schools of Buddhism. And in a way, maybe we could just start, but then another part of me thinks, well, maybe, again, another pep talk might be good. Because even if today you're ready to study the four schools, maybe tomorrow you won't be.

[34:50]

Because somebody might say to you, those aren't so good to study. They're too blah, blah. But, I mean, and also now you're trapped in Sashim. So, you know, you're pretty receptive because what I'm saying is not that much more painful than what will happen after I stop talking. Except for lunch. But I kind of want to prepare you for when the session is over and you think life is easy again. You say, well, not only don't I have to follow the schedule, but I don't have to listen to this stuff about Buddhist wisdom schools presented in this awfully obnoxious way. One time I was going to some kind of a seminar, and I don't remember what the seminar was about, but as I was walking up the hill to the seminar, this man about my age, and this is like, I don't know, I was about 30 or something, and he was about 30, and he was a Buddhist scholar, particularly of Tibetan Buddhism, and he said to me, what's a Zen priest doing studying Abhidharma?

[36:21]

And again, Abhidharma is the branch of Buddhist education focusing on wisdom. But I think he was surprised. Zen priests, he had not heard of Zen priests studying Abhidharma. And if you look in the biography of Zen priests in China and Japan, you might not find too much mention of Abhidharma studied by them. However, you will find some. For example, Dogen Zenji studied Abhidharma when he was seven years old or something. And his disciple, Eijo, also was actually an expert on Abhidharma. But this is just like one little sentence in this huge story, you know, so people overlook it. Anyway, I don't remember what I said to him, but I did notice that people are surprised to see a Zen priest studying Abhidharma.

[37:31]

So how did it happen that a Zen priest winds up studying Abhidharma? Well, one of the ways it happens, and I didn't have a direct interaction with Suzuki Roshi about this, but In the early days of Zen Center, there weren't so many books on Buddhism, but people asked him what they should read, and the book he supposedly recommended, and didn't recommend any Zen books, they say, the book he recommended was a book by Shcherbatsky, a Russian scholar, called The Central Conception, or The Central Philosophy of Buddhism, The Conception of Dharma. And it's actually an introductory text on Abhidharma. Suzuki Roshi recommended that. And he's not here anymore to talk to, so I can't ask him how come he recommended it, but anyway, he did. And then when he was dying in 1971, when he was dying, he said to Richard Baker, Richard Baker told me he said this,

[38:49]

I want you people to go study with Kansai. And when Richard Baker first heard that, he thought Sukershi was saying he wanted us to study with Kansai on Avalokiteshvara, which, of course, he did want us to study with Avalokiteshvara. the bodhisattva of infinite compassion. But he also, what he meant was, he wanted us to study with Edward Kahnse, a German-English scholar of, particularly of the wisdom, beyond wisdom literature, who was teaching in Berkeley while Suzuki Roshi was dying. So, while Siddharthi was dying, a number of us went over to Berkeley to attend Edward Kahn's classes on Wisdom Beyond Wisdom.

[40:02]

Prajnaparamita. And one of the things he mentioned along the way was, you people, you Zen people, you chant the Heart Sutra, which is the heart of Prajnaparamita, the heart of wisdom beyond wisdom. And I think you may have some kind of poetic understanding of it, but from what I can tell, you don't understand the language. And the language of the Prajnaparamita is mostly Abhidharma. The language of the Prajnaparamita is all in terms of wisdom teachings, and then what's added to the wisdom teachings that are in the Heart Sutra are a bunch of no's. So Heart Sutra is basically saying no to the earlier Abhidharma wisdom teaching, saying all that Abhidharma stuff is empty.

[41:19]

There's no inherent existence. It's insubstantial. The wisdom that they're teaching cannot be grasped. So Edward Kahnse recommended that we study Abhidharma at Zen Center. I had already started a couple years before, but because of that encouragement, I switched from studying to teaching Abhidharma to encourage my study. In order to understand the teaching of perfect wisdom, the teaching of transcendent wisdom, it's very helpful to understand the teaching of regular Buddhist wisdom, of untranscendent wisdom. To study with Avalokiteshvara, to study like right alongside Avalokiteshvara means to be deeply practicing the Prajnaparamita, because that's what Avalokiteshvara is doing, right?

[42:26]

Avalokiteshvara Bodhisattva, when deeply practicing the Prajnaparamita, when deeply coursing in the wisdom which has gone beyond wisdom, saw what? Saw that the five aggregates that are taught in the early Abhidharma school, he saw that they were empty. and thus relieved all suffering. All suffering, not just her suffering, all suffering is released when you see that the five skandhas are empty of any inherent existence. To study with Edward Kansa and to study with Suzuki Roshi and to study with Avalokiteshvara is to study this wisdom which goes beyond wisdom.

[43:30]

And the topic, one of the helpful topics, is this old wisdom teaching about the aggregates, about the skandhas. So In one of the early newspaper articles about Suzuki Roshi, I think it was one of the ones published during the Haight-Ashbury days, he was interviewed for one of the magazines, maybe even the Oracle, I don't know. But anyway, in one of the early articles published about him in San Francisco, the journalist who wrote it said, his main teaching is, what he teaches all the time, he says is, form is emptiness, emptiness is form, formations and consciousness. But he just mostly taught form is emptiness, emptiness is form.

[44:34]

So one of the first schools, the first two schools of wisdom are basically teaching form. They're teaching feelings, perceptions, mental formations and consciousness. This is what they taught as the things to look at in order to have wisdom. And the later schools, the new schools, went beyond that. So studying this presentation might be helpful for you to understand what it means to study along with Avalokiteshvara. Because Avalokiteshvara says in that scripture, it says Avalokiteshvara is looking at the five aggregates. Are you? Would you like to learn how to look at the five aggregates? That's learning the first two kinds of wisdom schools. They teach you how to see the aggregates.

[45:39]

They teach you how to see form, and they tell you how they see form, and they tell you how form stands relative to becoming free of ignorance. And a couple more kind of like peppy kind of comments are, I remember Kadagiri Roshi asked me to go to Minneapolis after he left Zen Center and started the Minnesota Zen Center. He asked me to go to Minneapolis and give teachings on Abhidharma a number of times. So I went there and taught about Abhidharma. And the Abhidharma I taught was the Abhidharma of the first two schools of the four schools, So there's basically four main schools of Buddhist wisdom teachings. The first two are basically about wisdom, which understands the selflessness of persons.

[46:51]

Now, even in the early wisdom schools, they said all phenomena are selfless. All the schools say all phenomena are selfless, but the early schools said, but seeing that the person is selfless is enough. Giving up this kind of reification of the person will liberate the person from this stranglehold, from the misery, from the suffocation of this narrow version of ourselves. The later two schools said, went beyond the earlier vision to liberate all things. So I went and I taught about the first two schools in Minneapolis, and Kadagiri Roshi, the Zen teacher, came to those lectures and sat there through them all, taking notes. He wanted to learn Abhidharma. He'd already been studying it, but he wanted to learn it, hear how a Western person would put it. And the other aspect for encouragement is that we are fortunate to be able to practice in the Bay Area, and we're also fortunate to practice even outside the Bay Area.

[48:12]

But the Bay Area is a really good place to practice Buddhism, I think, because it's fairly cosmopolitan. It's fairly Buddhist here. Although we still had the people on the two sides of the road in our very own town, San Francisco couldn't show the world something really beautiful. It failed on that occasion to have those two sides cross the road and embrace each other and say, let's work together, at least in San Francisco, let's work together for peace. Maybe that's what they were actually saying across the road to each other. Maybe they were chanting, let's work together for peace. Maybe that's what they were saying, you know. I don't know, I wasn't there. But this is what San Francisco needs to do, right? This is what we can do here, hopefully.

[49:13]

Because it's that kind of a place. It's that kind of a town. In San Francisco, if you have a Zen center and you think all you should practice is Zen, it's clearly not appropriate. If you live in, I don't know where, Montana or Alaska or Iowa, not Minnesota even anymore, but Iowa, and you have a Zen center, you maybe think, hey, we got a Zen center. We practice Zen here. No Abhidharma here. No four schools of Buddhism here. No bodhisattva path going through all these stages. We're like just Zen. But in San Francisco it's not appropriate to be that way, clearly. In San Francisco it's clearly not appropriate to be an Israeli or a Palestinian or a Zen or a Pure Land or a Vajrayana.

[50:28]

or a Korean or a Tibetan or a Vietnamese or a Thai or a Chinese or a Japanese. This is not appropriate. So we should open ourselves to all the forms of Buddhism here. And as I said earlier, not in the Sesshin, the Bodhisattva not only learns all the different Buddhist schools, the Bodhisattva learns all the non-Buddhist schools too. The Bodhisattva learns about Judaism and about Islam and about Shinto and Taoism and Christianity and Judaism and Buddhism, all the aspects. The bodhisattva has inexhaustible vows for study. So did you learn today the four seals of all Buddhist schools of wisdom?

[51:41]

Did you not learn them? So someone was kind enough to shake her head no, so that would be a good person to train. Are you ready to be trained? Yes, sure? Okay. What's the first point that all the schools of Buddhist wisdom share? All? All. Remember the second one? The third one is all, all something. What? Pardon? All phenomena are, hmm? All phenomena selfless. Right, that's the third one. What's the first one? All phenomena. All compounded phenomena are impermanent.

[52:55]

Everything this puts together falls apart. The second point is all contaminated phenomena are miserable, are miserable. And the fourth point is Nirvana is peace. All the Buddhist schools share that. Nirvana is peace. Okay? The first two schools say, Nirvana is peace and that peace is our business. The second, so they're called, they're called Nirvana, they're called the Nirvana schools. Because they're into Nirvana because Nirvana is peace. Nirvana is peace. Peace is Nirvana. All Buddhist schools agree with that. The second two schools, they also say nirvana is peace, but they say nirvana is not really our business.

[54:01]

It's one of our products, but it's not our main product. Our main product is Buddha. Buddha is our business. And we use nirvana to help people realize Buddhahood. We use nirvana to entice people. We use peace as a way to encourage people to love. When you have nirvana, you're not so afraid to walk across the road to the other side and drag your side along with you to the other side to meet the other in love. The second two schools agree nirvana's peace, but they give up nirvana in order to bring all beings to salvation and Buddhahood. But they agree with previous schools that all the schools agree, all phenomena are selfless, all the schools agree that anything, including Buddhism, Buddhist teaching, contaminated with ignorance, becomes miserable.

[55:09]

Perfectly good people like us, sitting here in this room, perfectly good persons, we are fine persons. Mix us with ignorance, we are miserable. And we are put together things too, and we are impermanent. And Nirvana's peace for us too, so. Now, maybe tomorrow I can start to tell you about the first school, the first Abhidhamya school, and the second school, And these schools will be very helpful, I think. Even if you don't become a member of those schools, they'll be helpful to you if you join other schools, the higher schools, the more … or the deeper schools.

[56:11]

The deeper schools use the earlier schools. The newer schools use the older schools. So they're very helpful. Although some people don't really need to study the old schools very long. Some other people need to study the old schools a long time before they're ready for the new schools. That's an individual thing, which we can talk about how that's determined. Doris? Could I say something about things that are not composed? Yeah. So the things that they teach as not composed, first of all, there's a teaching of what a thing is. A thing is something that has a function. For example,

[57:14]

A color is a thing because it has a function, is that it can support consciousness of it. A rock is a thing because it can be part of the support for the arising of visual consciousness of the rock or tactile awareness of the rock. or if the rock's falling, hits another rock, that collision can be a thing which has the function to be the support of an awareness of the sound of those rocks hitting. Okay, so those are things. And those are compounded things. What are the uncompounded things? The uncompounded things are two kinds of cessation. And sometimes it's called two kinds of... there are two kinds of nirrhoda, kind of like two kinds of nirvana. Anyway, two kinds of cessation and space.

[58:19]

Space is a thing because it provides the opportunity for things to exist in space. It actually functions that way. But space isn't put together. And cessation is also not a compounded thing, not a put together thing. A cessation, once it is realized, It's permanent, and it's also not compounded. And you may want to discuss that for some period of time, but basically I'll just tell you that today those are the three uncompounded things, the things that are not products of conditions. Space, cessation, and what? Space and two types of cessation. Those are the three uncompounded things, things that are not made. that are taught, particularly emphasized in the early Buddhism school, early wisdom schools of Buddhism.

[59:26]

And they're permanent. Later Buddhism will tell you about other permanent things, things that aren't put together. But from early Buddhism to late Buddhism, from early Buddhism until almost to now, and maybe even till now, All phenomena, both permanent and impermanent, are selfless. Okay? Is that enough for today? May our intention...

[60:10]

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