There's this famous presentation called Dependent Co-Arising in Twelve Limbs, or the Twelve Phases. And sometimes it's said, depending on ignorance there comes to be or there arises karmic formations. Depending on karmic formation there arises consciousness. Depending on consciousness there arises name and form. Depending on name and form there arises six sense doors, depending on six sense doors there arises contact. Depending on contact

[01:48]

like there arises feeling or sensation. Depending on sensation, there arises craving. Depending on craving, there arises clinging. Depending on clinging, there arises becoming. Depending on becoming, there arises birth. Depending on birth, there arises old age, sickness. Death, lamentation, and sorrow. The whole mass of ill arises thus. Ill. But as I mentioned last week, the kind of basic form

[03:12]

of what I just said could be put, or kind of a symbolic form of it would be, depending on x, y arises. Y arises depending on x. But then, if you listen to that, then you also hear that this does not mean that when there's x, then there is y. Depending on x, y arises does not mean that when there's x, y arises. So in this case, we're saying that x is a necessary condition for y, but not sufficient.

[04:19]

Which is again to say that the relationship that's being proposed here is one of interdependence, or one of influence, actually mutual, but not strict determinism. And so the Buddha's saying that if you want to realize freedom from this pattern that's just been described, then you need to have faith in this pattern. You need to study this pattern. But faith in this pattern does not necessarily mean that you believe what you think it means when you first start studying it. Faith in the pattern would include that the pattern itself also is a dependent co-arising, and that your study of it is a dependent co-arising.

[05:24]

X is necessary for the arising of y, but not sufficient. Karmic influence, but not strict determinism, not strictly, completely determined. And one of the texts that's on the reading list is called the, in Pali, Mahanidana Sutta, and translated as Great Causes Discourse. And in this discourse, the Buddha works from effect to cause at the beginning. He works from the point of view of what arose

[06:39]

in dependence on something else. How many of you have read this sutta, this Mahanidana Sutta? Anyway, it's on the, you can get it on the internet. Through, how do you get it on the internet? How do you get it? Just Google it. It's the causation of the Buddha's name. Huh? Just Google. Then Google the name? Yeah. So, at the beginning of the scripture it says, thus I have heard at one time, on one occasion, the Blessed One was living among the Kurus. Now, the Kurus have a town named Kama-Sadama, which looks like, you know,

[07:39]

sex, good karma, good dharma, or good dharma sex or something. Kind of a surprising name. There, Venerable Ananda approaches the Blessed One and on arrival, having bowed down to the Blessed One, sat to one side. I can't help myself. I have to mention that you may have heard that the Buddha kind of discouraged the practice of rituals and ceremonies, but here we observe a ceremonial event at the beginning of the scripture. Namely, that the Buddha's attendant, that first of all, the Buddha was sitting, ceremonially sat down, and then,

[08:42]

and then Ananda ceremonially approached the Buddha and bowed to the Buddha and sat to one side, which was the ritual thing to do. And as he was sitting there, he said to the Blessed One, it's amazing, Lord, it's astonishing how deep this dependent co-arising is, and how deep its appearance, and yet, to me, it seems as clear as clear can be. Now, when he said that, you could think he meant, he's referring to the Buddha's teaching of dependent co-arising. That he's heard the Buddha teach, and now he's saying that this is an amazing teaching. But clear as clear can be, to me.

[09:49]

But when I read it just now, I thought, when he said dependent co-arising, he also could be referring to the dependent co-arising of him studying with the Buddha. The dependent co-arising of being with the Buddha, and the dependent co-arising of, for example, no craving and no clinging. And no becoming and no birth, and no death, and no aging and lamentation, and so on. I just thought maybe he was referring to that, when he said how, what did he say?

[10:55]

How amazing and astounding and deep this dependent co-arising, this dependent co-arising of what we're doing here right now, which is you, the Buddha, obviously, the Buddha, although the Buddha's teaching that depending on craving, there's clinging, and so on, the Buddha is not craving, and the Buddha is not clinging. That's the Buddha that's dependently co-arising there, in the seated posture. And Ananda, maybe, is joining this amazing dependent co-arising with his teacher. But he also could have been referring to this, to this formula that the Buddha used to teach

[11:57]

how to be with each other, how to be together with each other in this way. So the Buddha is with us, with compassion, but not craving and not clinging with us. And therefore, the Buddha is at ease in teaching us how to be at ease. Because the Buddha is not clinging and thirsting and craving in the teaching to us of how to not crave and cling, crave and cling. Does that make sense to you? That that's the way it would be with the Buddha for students? And the students might feel this, this dharma of being together in this way,

[13:01]

and just be really moved by it, and say, this is really, this is astounding to be together like this. And we can also talk about some of your favorite old stories. But anyway, after he says, it's clear as clear can be, the Buddha says, don't say that, Ananda. Don't say that. Deep is dependent co-arising, and deep is its appearance. It's because of not understanding and not penetrating this dharma of dependent co-arising, that generations, that this generation is like a tangled skein, a knotted ball of string, like matted rushes and wreaths, and does not go beyond transmigration, beyond the planes of deprivation, woe, and bad destinations. Now, so when I read that, I think, well, you know.

[14:08]

Be quiet, Ananda. Don't talk about how great it is to be with me, because there's a lot of people who do not understand this and their suffering. So don't say it, don't say how clear it is, and how wonderful it is. Especially don't say how clear it is. Of course, it's clear to the Buddha. Anyway, he told Ananda not to talk like that, and then he says, now he's gonna go into the teaching, and says, if one would ask, is there a demonstrable requisite condition for aging and death, one should answer, there is. If one asked, from what requisite condition do aging and death come, one should say,

[15:12]

aging and death come from birth as their requisite condition. Depending on birth, aging and death, et cetera. If one asked, is there a demonstrable requisite condition for birth, one should say, there is. If one asks, from what requisite condition does birth come, one should say, birth comes from becoming as its requisite condition. If one is asked, is there a demonstrable requisite condition for becoming, one should answer, yes, there is.

[16:14]

If one is understanding this teaching and is therefore free of this cycle which we're talking about, then one would teach this cycle like this. If one is asked, from what requisite condition does becoming come, one should say, becoming comes from clinging as its requisite condition. If one is asked, is there a demonstrable requisite condition for clinging, one should answer, there is. If one is asked, from what requisite condition does clinging come, one should say, clinging comes from craving as its requisite condition.

[17:23]

If one is asked, is there a demonstrable requisite condition for craving, one should say, there is. If one is asked, what is the requisite condition, what requisite condition, from what requisite condition does craving come, one should say, craving comes from feeling as its requisite condition. I'll stop here, may I stop here for a moment? Feeling is a requisite condition for craving. If there were no feeling, would there be craving? John? I have a question related to that when you were talking about Buddha and the ease, the presence of ease which he expressed in his teaching.

[18:30]

When you experience that presence, is that a feeling? If you were there, you would have a feeling of that presence if you were alive. So would that mean craving then, even with the presence that you're feeling? Hold your question there, John, just for a moment, okay? So I just asked, if there were no feeling, would there be craving? According to that, according to what you're saying, no. Do you have some other version that you could have craving without feeling? What? I can't think of a version. It seems like there might be some other version. Let me know if you can think of one. Yeah, this is saying, it didn't say it, but I'm just asking you, now that we said the requisite condition for craving is feeling, so then I'm asking you, if there were no feeling, would there be craving?

[19:33]

John says, if you were in the presence of the Buddha teaching this teaching, would there be feeling? If you were alive, you would have a feeling. If you were aware of being in the presence of the Buddha, you would have a feeling. If you didn't have a feeling, however, you would be dead. You wouldn't be a living being. You wouldn't be a sentient being at that time. Now, if there's feeling, then is there craving? Not necessarily, it's not sufficient. Right, it's not sufficient. So that's the answer to John's question. You could be in the presence of the Buddha and have this perhaps really deep and moving feeling, and not crave for anything. Even not crave to be like the Buddha or to be able to teach like that. You could have the feeling in the presence of the Buddha

[20:41]

like the Buddha has the feeling in the presence of the Buddha with no craving. But if there is no feeling, there is no craving. So the cessation of craving is key to this whole process because craving leads to clinging. Leads to clinging in the sense that clinging depends on craving, but if you have clinging, do you have to have craving? Yeah. If you have craving, do you have to have clinging? No. But with the cessation, how about with the cessation of clinging, do you have the cessation of craving? Not necessarily. So I thought I heard you say that if you're alive

[21:46]

and you're in the presence of the Buddha, then that's a sufficient condition for having a feeling. Yeah, if you're alive and you're in the presence of Fred, you also have a feeling. So that sounds like a different kind of relationship than the relationship between these twelve links that we're talking about. That's a sufficient condition relationship as opposed to a simply necessary condition relationship. Is that right? I didn't quite follow how it's sufficient. You said, because if you have feeling, you don't necessarily have craving. But if you have life, if you're alive in the presence of the Buddha, then you necessarily have feeling. If you have contact. Is it possible to be in the presence of the Buddha and not have feeling? In the presence of Fred and not have feeling?

[22:49]

Yes. Oh, okay. That's slightly different. It would be an unusual condition because before feeling came contact and before contact was name and form, and usually name and form, nama rupa, name and form means psychophysical situation, usually the psychophysical situation, are you going away, Dan? I have a appointment, yes, excuse me. Bye-bye. You're excused. Usually the psychophysical situation involves five aggregates, five skandhas, and one of the skandhas is feeling. But here, too, the analysis, the traditional analysis of a psychophysical setup is that anything that's happening in the psychophysical setup

[23:53]

can be accounted for by these five aggregates. But it doesn't mean that there's always something to go in each of these aggregates. Anything that's happening in each of these aggregates whatever you would tell an analyst of this school, you would never be able to come up with anything that they couldn't put into these five aggregates. However, you might not be able to have something in one of the five aggregates. It's possible. That's a relief. It is, it's part of the relief process, yeah, that you wouldn't always have something of this sort. So you could actually be conscious and some aspects of name and form would not be there. So let me go a little further back in this because that brings up the name and form again, okay? So.

[24:54]

Yeah, so from what requisite condition does craving come? It comes from feeling. But again, comes from feeling doesn't mean feeling will bring it. It comes from feeling. It depends on feeling. It needs feeling but feeling is not sufficient to bring it about. Therefore, a Buddha can feel what it's like to be with you and you can feel what it's like to be with Buddha and we can be together with the Buddha with no craving. It could happen that the whole assembly. That's astounding and amazing. That would be astounding and amazing but we probably shouldn't say so. Because, why because? Because there's so many people who don't get it. So let's not get too excited here and be too,

[26:00]

yeah, let's not get too enthusiastic about how great it is to be here with feeling and no craving and no clinging. But that could happen. That actually could happen and according to this tradition, it did happen. That the people were with the Buddha and there was feeling and no craving and no clinging and they were free of birth and death together at that time. But be careful because a lot of people don't get, don't understand this and they're suffering. So let's get on with the teaching instead of talking about how great it is. Got to be careful even though the Buddhists got a lot of feeling and no craving or clinging. He can be a little, give you a few warnings now and then. Craving comes or depends on feeling

[27:04]

as a requisite condition. If one asks, is there a demonstrable requisite condition for feeling, one should answer, there is. If one is asked from what requisite condition does feeling come, one should say feeling comes from contact as its requisite condition. If one is asked, is there a demonstrable requisite condition for feeling, one should say, oops. If one is asked, is there a demonstrable requisite condition for contact, one should answer, there is. If one is asked from what requisite condition does contact come, one should say, contact comes from name and form as a requisite condition. Thank you, Lois. It's not in the scripture. So this scripture actually is only going to tell you

[28:07]

nine of the 12. It's going to skip, it's going to skip one of them. Namely, it's going to skip the sense doors. Do you look, are you feeling as shocked as you look? I do, I just feel like, I do, for some reason I find it shocking that there would be a sutra. The Buddha sometimes taught the 12 links in terms of two links. Ignorance, suffering. I don't know if there's any cases where he had 13 or 14, but you could. To say the least, you could have more than 12. You could have innumerable phases. We could even have like a little game of seeing, like if somebody can have 175 linked one, you know. And actually, if you read further in this, you will see some more links

[29:08]

that are not mentioned classically. And so this scripture is really mentioning nine. The first two are not mentioned, and the sense doors are not mentioned. We can discuss that more if you want to about why you don't need to mention the sense doors. Actually, we can discuss why you don't need to mention anything. You can just sit there with the Buddha, you know, and cool it, you know, just feel with no craving and you'd sort of understand. But in this case, there's some talk here, and we have name and form now as a requisite condition for contact. If one is asked, is there a demonstrable requisite condition for name and form, one should answer, there is. If one is asked, from what requisite condition

[30:09]

does name and form come, one should say, name and form comes from consciousness as a requisite condition. Okay, now, if one is asked, is there a demonstrable requisite condition for consciousness, one should answer, there is. If one is asked, from what requisite condition does consciousness come, one should say, consciousness comes from name and form as a requisite condition. That's the first time in this scripture that that happened, what just happened. It went the other way. So we're working back, got name and form. What does name and form depend on? Consciousness. What does consciousness depend on? Name and form. And now, so in other words, and that's a basic teaching in Buddhadharma, is that when you have consciousness,

[31:10]

you don't just have consciousness. Usually, you have some kind of psychophysical situation. You don't have consciousness floating. It depends on a psychophysical situation. Consciousness comes with, usually, feelings, perceptions, emotions, usually. And it usually comes with the body. But not necessarily the full complement. This name or nama doesn't necessarily have the full complement. Matter of fact, it never has all the possible emotions and feelings that you could have. Like you do not usually feel it in a moment of consciousness. You do not usually feel pain and pleasure simultaneously. If you do, that's called neither pain or pleasure. Regular pain doesn't have pleasure.

[32:13]

Regular pleasure doesn't have pain. When you have pain and pleasure together, that's called neutral. That's called you can't tell which. And some people would say, that sounds pretty good to me. I'll take that over pain anytime. So anyway, usually consciousness doesn't come up by itself. It comes up depending on a body, and it comes up with other mental factors. Mental factors also do not come up by themselves. They come up depending on a consciousness. Now this reciprocality or this mutuality that we just discovered for these two forms, it applies other places in this pattern too,

[33:16]

not just here. There's mutuality all over the place. Mutuality, but also mutuality without determinism. Dependency. Dependency without determinism. Thus Ananda, name and form as a requisite condition. Excuse me. Thus Ananda from name and form as a requisite condition comes consciousness. From consciousness as a requisite condition comes name and form. From name and form as requisite condition comes contact. You heard that before, right? Right? Contact. No, no.

[34:19]

Name and form, contact. So from name and form comes contact. Now, ready? From contact as a requisite condition comes feeling. From feeling as a requisite condition comes craving. From craving as a requisite condition comes clinging. From clinging as a requisite condition comes becoming. From becoming as a requisite condition comes birth. From birth as a requisite condition comes aging, death, and sorrow. Lamentation, pain, distress, despair come into play. Such is the origination of the entire mass of stress and ill. And so now, the next phase is going through, again,

[35:39]

backwards from aging to birth to becoming with discussion, and so on, backward, with discussion for each one. But I think I open now for questions for discussion. Laurie? I can't tell if this is where you want to, if you want to go in this direction, but I'm wondering what is name and form as something different from birth? What is name and form as something different from birth? Name and form seems like birth. What's born besides the psychophysical system? Name and form.

[36:51]

When you have name and form, in some sense, you already have had some kind of birth. A birth of what? Well, a birth of name and form, right? So birth applies to each one of these arisings. Does that make sense? Maybe that should make sense before I go to this wonderful question. She's saying, we come to the birth part of this process, well, she thought name and form was like that, because name and form is born. I don't know if that's why you thought that. But when name and form arises, it's born. When consciousness arises, it's born. When you're born, consciousness arises. But doesn't consciousness and name and form not necessarily have to do with an individual who is born?

[37:53]

Well, actually, it does have to do with an individual that's born, but it doesn't have to do with an individual that exists independent of the causal process. It doesn't have to do with a person, an independently existing person. Doesn't have to do with that kind of person. But it does have to do with an individual body, an individual consciousness. But it's a consciousness that's living in this dependent co-arising sphere. Whereas this other one that's born down in the birth category is more specific. The one that's born later is not more specific. It's born of a new, a fresh new clinging, a fresh new becoming, a fresh new becoming. So we see here that actually it's possible that feeling could be born and worked with in such a way

[39:00]

that craving would not arise. And then the kind of birth that follows from craving would not come. So you'd have a living person who has feelings arising, but no craving arising, and therefore no birth of the type of birth that's born of craving. And the type of birth that's born of craving is a type of birth that is the requisite condition for personally, personal suffering and lamentation. Now, it says later in this text, which I'm not gonna get into tonight, but craving is not only the requisite condition for clinging, becoming, birth, and misery for the person who's getting into clinging now and craving based on feeling. For that person, that feeling person now, that sentient being who is now directing themselves

[40:06]

into craving based on having feelings, they get into a body and a mind that's born in such a way as to lead to aging, sickness, and misery. But they could also be a person who's alive, but who's dealing with life in such a way that they're not giving rise to that kind of birth. They would just be giving birth to feeling, feeling, feeling or maybe not even feeling, maybe just name and form. Hey, I don't even feel being with the Buddha. I'm with the Buddha, I don't even feel anything. Well, you're a weirdo. Some of the rest of us are feeling that way, but you can be that way. You can be here and you don't have to crave having feelings. But anyway, if you've got feelings, you can be with them in a way called studying the causation. Causation. So to be with feelings and study causation,

[41:07]

taking into account all the teachings about how to study causation, you're having feelings, but it's possible not to have craving. And then you're not creating this body which is gonna, with the trouble. Now, if you have past, if you have a history of working with feeling in such a way that you've created a bunch of bodies, all those are gonna have trouble. But right now you can start working with feelings that come with a body and make this new body with this way of working with it, which doesn't go the route of old age, sickness, and death, unless you wanna do somebody a big favor because you're a great bodhisattva. So that was a nice question. Thank you for bringing that up because it's a different birth from the birth, it's a birth of this body which is gonna be troublesome

[42:08]

because this birth depends on craving and clinging. But the body that you have when you just come into feeling, even if you have some history of bodies like that, if you come into working with your feelings in this meditative way, you start to discover a new name and form, one that's capable of feeling without getting into craving, feeling which goes back to name and form, feeling which goes back to name and form and consciousness. So you turn yourself back to this causal process as your home base, and you stay away from the process of going into the creation of a body that's gonna have trouble. It's gonna have trouble because when it ages and there's clinging, it's suffering. In the other case, it's not really aging,

[43:12]

you just get new bodies that seem to be older by somebody's standard. You get new bodies which aren't as cute as some earlier ones. You know, people aren't going, ooh, ooh, ooh, but you're working with them in such a way that there's no clinging, and therefore there's no lamentation, grief and sorrow about the new body that you got, which is maybe somebody would say is older than the one you used to have. But the ones you used to have, that you used to hold on to, you're in trouble for those. And you know, but however, the trouble you're in, I say you could be in trouble, I should say. Because you're not strictly determined to have trouble from those past times when you had bodies and you were clinging to them. It won't necessarily happen. But if you deal with this present body, which has present feelings and present name

[44:13]

and form and present consciousness, this is called a way of being with it that's freedom from birth and death and misery. This is the, what you might call, quietly, amazing and astounding possibility. But so most of us usually do have feelings and those are to be worked with in a very kind way. And if you're really kind with your feelings, it's possible to not slip into craving around them. So, because you don't, you know, if you're really kind with your feelings and also maybe get some help with how to be sure that you're paying attention to them.

[45:15]

And you know, so you're getting some help to make sure you're not paying attention to them in a limited, kind of like substantialistic way, but in a causal way is part of the kindness. The kindness leads to a causal way of understanding your feelings. Then there's a possibility of not clinging to them, not craving and clinging around them, not attaching to them. So the point of this study of causation is so we won't attach to our feelings, attach to our sentientness, our sentientness, attach to our name and form. Yes. Yes. Can I talk about that next week? What's becoming? I'd like to focus on this pivotal place here,

[46:22]

the name and form area dash the feeling part, because feelings actually included in name and form. So name and form and feeling are kind of like essential. The essential realm of work. And it's kind of the focus of this particular teaching in this text. The name form consciousness and name form includes feeling. But the feeling is kind of saying when you have name and form, you have consciousness. When you have consciousness, you have name and form. They're requisite conditions for each other. And the feeling part is the first place where you start to slip into selfishness, craving, and clinging. So before you slip, give lots of kind attention to this basic situation and that door into the habitual pattern

[47:24]

of clinging, of craving and clinging. Maybe just let it be a door that you don't use right now. And feeling is the easiest for most people. It's the easiest of the mental factors to identify. It's in some sense the grossest. And it's a scanda among the five aggregates. Consciousness is aggregate all by itself, but in terms of mental factors, the only mental factor that gets to be, well, maybe that's not true, but it's such an important mental factor that it gets to be an aggregate all by itself. It's the second aggregate. The physical body in the sense data is first aggregate. Second aggregate is feeling. So mindfulness of feelings is very helpful

[48:27]

if you're trying to be present with your psychophysical consciousness and try to live in a psychophysical place with feelings in such a way that you don't slip into craving. Can you talk about karmic formation and ignorance too? Will I? Yeah. Okay. Charlie and then Linda. Or maybe Linda and then Charlie. This is a quick one, but when you were saying you said feeling sensation, craving. Yeah, feeling sensation. Sometimes they'll use the word sensation for feeling. Even though, yeah. But feeling in this case usually would mean

[49:31]

positive, negative, and neutral sensation. Another word that's sometimes used here is experience. Yeah. Yeah. Experience, feeling, sensation. Kind of like synonyms. And again, you would think, well, wouldn't experience a bigger category than sensation? And I think it could be, because you could have what you call consciousness experience too. But there's some reasons why they do that, which I don't want to get into right now. Charlie? It's interesting and beautiful that the relationships between these 12 links are those necessary conditions, not sufficient conditions. It feels like that's sort of not even causation between the 12 links, because causation would seem to be

[50:32]

a sufficient condition or something. Well, see, your background understanding of causation is determinism. And again, the advantage of the deterministic understanding of this type of causation is, the nice thing about it is, the causal situation doesn't need anybody to run it. Buddhism doesn't want to have a god or a person running this causal process. So the nice thing about this take you bring about causation being kind of deterministic that has that advantage, but the Buddha's not saying that he has a different kind of causation. His causation is not deterministic, because if it was, you would never be able to get out of this process, and there would be no point of religious practice. So aside from, including these 12 links, is there any... Including what? Including everything. Is there anything that's...

[51:34]

Is there anything that is a sufficient condition for anything else? Is there any causation of that sort? I think that's a good place to end on, don't you? So we have several requests for next week. Becoming, are there any sufficient conditions? And what about those first two elements in the traditional presentation of the 12 links? And also, I will try to bring a 15 link thing for you next week, too, if I can find one. Okay? So thank you for your sincere presence. When I was driving over here, I thought, we make a big effort in this class to get together. One more thing I wanted to ask you is that the people who, I don't know what, the people who kind of run this place, they invited, they offered me or invited me

[52:36]

to do a weekend workshop here. So if you would like me to do a weekend workshop here sometime, they'd like me to also. And if you would, maybe you could suggest some, if you have any suggestions of topics you'd like to have here, let me know. Like a Tuesday, a Saturday, and a Sunday. Maybe a Friday, Saturday, Sunday. Or a Saturday, Sunday. Could you have a continuation of this class? That's one possibility, is continue this class. And they offered this, their other room, I'm gonna be shown the other room, but we can use the other room. And I also found out that this place is in the lineage of a man named Rudrananda, Swami Rudrananda, who, he was also called Rudi. His name was Rudolf, I think his name was something Rudolf, maybe Rudi Rudolf, but his last name was Rudolf.

[53:36]

And he had a huge antique business in New York. And our first statue at Tassajara, our first Buddha at the Tassajara altar was from Rudi. And the Green Gulch Manjushri is from Rudi. And the Tara in the city center is from Rudi's brother, Arthur Rudolf. So we have this, and also I have some statues in my little house, which are from Rudi also. So we have a idolatrous connection with Rudi in this place. That's why they have all these nice art here. It's part of the Rudi warehouse. They have all these Buddhist statues. So it's kind of a nice connection. Rudi died in an airplane accident when he wasn't very old.

[54:43]

And so I guess the person who's in charge of this place is one of the students, and I think he wanted me to come because I think he knows there's a warm connection between Rudi and Suzuki Roshi. Because Suzuki, I think, went to his place in Brooklyn and picked that Buddha out. And so if you have some ideas and you'd like to have it happen, let me know. I think I'll probably do it, because it seems like it might be nice to do it. Just to try it, anyway. How many hours per day? Well, we could stay overnight here. You know, we could camp out in there. That's a big room there. Could have camp out, you know, and get little tents. Or it could be, you know, just an hour a day. Any suggestions I'm open to. Thank you very much.

[55:47]

And thanks for bringing these books. Excuse me. If you're planning to come to the Monday night class at Ringgold, which starts in a couple days, and you haven't registered, if you've come to that class before, it's fine to just register and pay that night. If you haven't, please call the Ringgold office. Thanks. Also, I'd like to talk to you in the morning. I'm now posted on Reb's website for your last week. And pretty soon, this talk and next week will be up. Thank you. Thank you. Thank you. Ma'am? Oh, yeah. Thank you very much.

[56:37]

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