We're here together tonight. And also on Saturday we will have a one-day sitting here. And then on Sunday we'll be having a Dharma Talk at Green Gulch. And then on Monday evening we'll have a storytelling class. And then on Wednesday I'll go to the hospital and have an operation. I'm having a cyst removed, or at least attempting to remove a cyst in my knee.

[01:08]

Good luck. Thank you. Are you afraid? Am I afraid? About the operation, you mean? You think so? The operation you're going? I'm not too much in touch with my fear about it. And also the surgical coordinator sent me some information about the operation. And I noticed that they were going to do an operation on my left knee, but the cyst is on the right knee.

[02:16]

Well, maybe I should call them and tell them to switch, correct the paperwork at least. And then I'll... Before you get in there. Yeah. And then also I said, can I have a regional aesthetic rather than a general so that, parentheses, I can tell you which leg it is? No, that's the wrong one again. You've got the wrong next. This one, this one, over here. So I guess I'll be somewhat awake during it in case I get lost. The assist doesn't bother me when I'm walking or talking, but if I try to cross my legs like I have them crossed now, it kind of hurts to have a little walnut behind your knee.

[03:24]

So crossing it hurts to do it. So I think considering how nice it is to sit cross-legged, I thought, but I would have it removed. I had another operation on this knee to remove the cyst about four years ago, but they went on the wrong side of the knee and couldn't get it. So I thought, okay, well, maybe forget knowing that I could come back if I wanted to someday. And so it just seems like it just keeps, it doesn't go away and it just keeps hurting and it seems to be hurting more and more. So I'm going to try again and see if this time they can find it. Again, if I'm awake I'm going to say, don't forget to go in the backside because that's where it is.

[04:30]

I think they agree that's the way to go. It's at 7.30. Thank you. I have like a story or picture in my mind of bodhisattvas, the beings swimming in the ocean of vows, in the ocean of Buddha's vows, in the ocean of Buddha's practice. They're in there swimming around with everybody.

[05:33]

and they're aware of the vows they live in and they everything they do is to carry out these vows and supported by these vows and I'm I'm I'm vowing to remember these vows. I'm vowing to be mindful of these vows. To be mindful of a life surrounded by and suffused with these vast I do many things in a day, in an hour, in a minute.

[06:55]

I'm active. But in addition, in the midst of all this activity, all this activity is in the midst of all your activity and is in the midst of all the bodhisattva activity and is in the midst of the bodhisattva vows. And I'm promising to remember that my activity is in the midst of all your activity, all the bodhisattva activity, and all the bodhisattva vows. Bodhisattvas are active like us, but they also are committed to be committed to their commitments. Their real life is not just what they're doing now, which they take care of, but in their extensive promises to

[07:59]

unlimited life together. So I'm enjoying, I'm promising to live the vows and I'm enjoying remembering that I promised and living the vows. Which makes almost everything I do more the way I always wanted everything I do to be. And I'm sharing this practice with you, telling you about it, and I'm interested to know if you have some other practice that you're any other kind of practice that you want to tell me about or any assistance that we can help you with?

[09:16]

We ding. We ding. any assistance that we can offer you in whatever practice, including if your practice is the practice of living by the bodhisattva vows. Could you say something about aspirations? How do you set up ethics? Are ethics and vows the same? Well, some bodhisattva vows are the ethical vows. So in the tradition of Soto Zen, as we practice it in this lineage, coming through Satsang Hiroshi back to Dogen, there are the 16 great bodhisattva precepts Those are Bodhisattva vows.

[10:22]

So, I take refuge in Buddha can be seen as a vow if when you say that, or I go for refuge in Buddha can be a concurrent activity that right now Eileen, thank you for organizing this evening. And could I have some water, please? So if you say, if you think, I go for refuge in Buddha, if you think that, that could be, that's a karma of going for refuge in Buddha. Okay? But you could also... commit, vow to go for refuge in Buddha. So I, right now, I think, I think, okay, I think, I go, I go for refuge in Buddha.

[11:35]

And I say that out loud to you, too. Thank you. But I also can say, I vow, I promise to continue to go for refuge in Buddha, and I aspire to going for refuge in Buddha, and I aspire to go for refuge in Buddha, and I aspire to promise to go for refuge in Buddha. And I aspire and promise to go for refuge in Buddha every moment. In this way, I aspire to the first of the 16 Bodhisattva precepts of our Sotra Zen lineage. and so on for the other fifteen. I aspire to them.

[12:38]

I want to practice and I promise to practice them. I deeply promise to practice them. I'm not saying I will. I don't know what I'll do. I don't know if I will even remember that I promised. I might forget. if someone suddenly comes up to me and shakes my palm tree and a coconut falls on my head, I might forget my aspiration and my promise to practice that bodhisattva precept of going for refuge in Buddha. Anyway, those 16, okay, that's how you could practice with them. And then there's other Bodhisattva precepts which are not explicitly mentioned in those.

[13:39]

But are there. And those two you could think about and aspire to and promise. Or you could just think about but not aspire to or think about and aspire to but not promise to. But it seems like bodhisattvas are great beings, right? And they seem to be into promising to be great beings. They want to be great beings. They aspire. So aspiration is a little bit different from vowing, because it's the root of promising. But the Chinese character and also the Sanskrit words for these different, for aspiration and vow and commitment, is translated as all three of those, vow, promise, and commitment.

[14:45]

But I'm just analyzing them. with you. So you can see there's different dimensions of the process. And then there's other bodhisattva vows which some bodhisattvas bring up which are really, in a sense, part of what it means to go for refuge in Buddha. So for example, Samantabhadra's vows, ten vows. The first vow is to pay homage you know, and worship and venerate all the Buddhas. That's part of going for refuge. When you actually get into returning to Buddha, to be intimate with Buddha involves that. And then there's praising Buddha and making offerings to Buddha. Making offerings to Buddha is also part of the life of going for refuge. going for refuge in the sense of relying on something, going for refuge in the sense of returning to something, the fullness of that is not just... it's a relationship, so... and it's a... the fullness of it is in articulating and fully expressing the relationship.

[16:10]

So going for refuge And I think, oh, I go for refuge, and that's a gift. Me going for refuge is an act of generosity. Can you imagine that somebody might not notice that? They go for refuge and don't see that it's a gift on their part for going for refuge. But really going for refuge, returning to Buddha, would mean that you would return to giving. That make sense now? So going for refuge doesn't mean I go and hang out with Buddha but don't get involved in being intimate with Buddha. Now I know Buddha is generous, right? Everybody knows that. Buddha is very generous. Generosity is Buddha. Buddha is generosity.

[17:14]

Does that make sense? So if you go and be intimate with Buddha, then you're getting intimate with generosity. And it isn't one-sided, like, I'm getting intimate with the generosity over there. I'm being generous with the generous one. I'm going back to the generous one. I'm going to the generous one. And I'm going to be intimate with the generous one. I'm going to pay homage, which means I want to be like the generous one. So, but sometimes people, again, think, they think of going for refuge kind of, in some sense, not really accepting full responsibility like a kid. I'm going to go rely on Buddha. I'm going back to take care of me. Right? That's right. That's right. But also, I'm going to go and take care of Buddha. And Buddha's going to rely on me. I need Buddha. Buddha needs me.

[18:15]

Buddha is generous to me. I'll be generous to Buddha. This is fleshing out the fullness of the first of our Bodhisattva precepts. That first one. Same with the Dharma. The teachings. Is the Sanskrit word for refuge? I mean, is that in the fact translation? Actually, the Sanskrit is like that. The Chinese and the Sanskrit. It's very nice. Saranam gacchami. Budam saranam gacchami. Saranam means to rely on and gacchami means to go back. You know, like, gate, gate, para, gate, at the end of the heart sutra. Gate means to go. Gacchami means to come.

[19:20]

So the Sanskrit or the Pali is to rely on and return to. And the Chinese also has two characters, kie, which means to rely on and return to. And the English word refuge is to rely on, you know, experience safety from something, like a bird refuge or sanctuary. And also, the root, etymologically, refuge means refuge, fly back. So both Sanskrit, Chinese, and English, it's very... it's kind of like a great blessing that that word is in all three languages. I don't know about Tibetan, how that works, but those three languages, it has these two dimensions.

[20:24]

One is that you rely on it, it helps you, but also you return to it, and then the fullness of it is it relies on you, and it returns to you. I'm confused. About? Well, I think we're just thinking about Buddha as being inconceivable. Yeah. I mean, I'm confused what Buddha is, basically. So, I mean, you know, Dharma is teaching assembly, but Buddha... Well, there's, what is it, there's, sometimes we say there's three virtues to the Triple Treasure. There are three virtues of those first three Bodhisattva precepts.

[21:25]

But the three refuges are also the three refuges for non-Bodhisattvas, for all disciples of Buddhists, even the ones who don't want to be Bodhisattvas, they also But for bodhisattvas, in our tradition, they're also the three first bodhisattva precepts of the 16. And there's three kinds of those three. The first kind is called the single body triple treasure. It's called the manifested triple treasure. And the next one's called the maintained or the maintaining triple treasure. Okay? Those three? You've heard of them, right? No? You're not talking about the nirmanataya? You're not talking about the... It kind of relates to them, actually. But I can't quite yet say it's exactly the same. But it's kind of related.

[22:28]

A single-bodied triple treasure, the Buddha, is unsurpassed, complete, perfect enlightenment, which is... I mean, you can conceive of it, but that's not it. And then the Dharma, under the single body triple treasure of the Dharma, is its purity and freedom from dust. It could refer to the Buddha. In this case, unsurpassed, complete, perfect enlightenment The dharma about that is that that enlightenment is pure and free of dust and has the meaning of it's free of any kind of subject-object split.

[23:30]

So this unsurpassed enlightenment according to the Dharma, isn't out there separate from anything. And nothing's out there separate from it. So this inconceivable radiance, this ungraspable blessing of the Buddha's is free of any dust. It's free of being the slightest bit separate from anybody or anything. So that's... It's unnameable, right? You can't say it is. That's inconceivable also, that teaching. That's inconceivable too, right. And then the sangha under that type of triple treasure is the virtue of peace and harmony. And peace and harmony is also inconceivable.

[24:35]

This inconceivable Buddha Dharma Sangha can be realized and lived. Then there's a manifest triple treasure. In that case, the Buddha is the appearance of Buddha in a historical form like Shakyamuni Buddha. And the Dharma is what Shakyamuni Buddha realized and taught. And the Sangha are those who study the Dharma of this historical Buddha. So Buddha can appear in a conceivable form. And then the The manifest, and that's the manifest, and the maintaining triple treasure, under that heading, Buddha is the edification of... When beings are edified and transformed, when we are transformed, that's Buddha.

[25:57]

And the appearance of the Dharma in books and monasteries and things like that, that's the Dharma. And the Sangha is... I forgot what Sangha is under that heading. Anybody remember? Remember? Anyway, so those are three different ways of looking at the triple treasure. So the Buddha, an inconceivable, ungraspable space-like quality, but the Buddha also can manifest so that people can see the Buddha and bow to the Buddha and walk around the Buddha and listen to the Buddha. And by working on that, faithfully, you start to open to the inconceivable Buddha.

[27:09]

But most people can't open up to the inconceivable Buddha. They would just open to their idea of the inconceivable Buddha. So you have a Buddha. and you care for that conceivable Buddha, and in caring for that, the conceivable Buddha opens her heart up and shows you the inconceivable Buddha. Does that make sense now? Yeah, so when you, you personally, when you take refuge in Buddha, which one, which are all three, what do you, what do you, what's going on in your mind? I'm just wondering. I mean, it's too personal, but are you, because I know that you say it a lot, like, you know, do refuge in Buddha, pray to Buddha, and I'm just wondering. I'm just, how, how that, man, it goes. Are you? The way of taking refuge that I'm most, what do you call it, which I'm most focused on, is the way of everybody taking refuge in Buddha.

[28:24]

So, you know, what's going on in my head or your head is included, but that's not my main agenda. But I do kind of, I do kind of check to see if there's a feeling of this great extensive vow encompassing and supporting the activity of the ongoing thinking and speaking and posturing of taking refuge. And in my head, that can be there. But that's what you might call dispensable. Put another one in there, fine. But this is not really the refuge thing. The refuge thing is that I want to take, that there's some desire to take refuge. And there's some story about that. But there's also focus on what I'm taking refuge in.

[29:26]

And that makes possible for there to be a meeting between what I'm focusing on and my focus. Yeah, that makes more sense, thank you. Oscar and Marianne. Thank you. I just missed what the second triple treasure was, the name of it. Oh, manifest. And what was the third thing? maintain the ongoing maintenance. So the Buddha is maintained by us evolving. So the Buddha history and then there's And in some sense, in some forms, there's after-effects of the historical appearance.

[30:31]

But then there's also us changing in relationship to the historical and the single-bodied Buddha. Meditation is actually one of the types of Buddha treasure. which I think I was kind of surprised when I first heard about that, that the one who can transform is the Buddha from one aspect. Now, Max said, is that like the three bodies of Buddha? And it kind of is. So the three bodies of Buddha are the Dharmakaya and Nirmanakaya. the true body or the Dharma body, the bliss body, and the transformation body.

[31:34]

That's usually the order. In early Buddhism, there were just the two, the Dharma body and transformation body. The inconceivable enlightenment, inconceivable beneficence, inconceivable compassion, and conceivable compassion of the Buddhas in history. But the third body, in a way, is the appreciation of the other two. So the third body is like us being transformed. So it could be put in, these three virtues of the triple treasure could be put in correspondence of three bodies, but the order would be different.

[32:36]

The first would be the first. The first kind of triple treasure would be the Dharma body of the Buddha. The second one would be the transformation body of the Buddha. The transformation body of the Buddha would be the historical Buddha or historical Buddhas. The bliss body would be us being transformed. And we are transformed by caring for the historical Buddha and the historical teachings. in the process of caring for them, which include caring for everyone we meet, every conceivable experience and every conceivable being we meet, in that care for the historical setting, we open to the inconceivable Buddha and we are transformed. And our transformation is a very happy transformation in us,

[33:39]

But our transformation is actually a Buddha body. It's the maintaining Buddha body. But I hesitate to make this comparison since I haven't seen it anywhere. But it does sort of occur to me that these three kinds of triple treasure correspond to three kinds of Buddha body. So our body isn't exactly Buddha body, but the transformation of our body, the blissful transformation of our body in contemplating these kinds of triple treasure, that is one of the triple treasures. As a matter of fact, it is the Buddha body. It is the Buddha triple treasure. The relationship or the transformation is the treasure.

[34:47]

The relationship or the transformation is the treasure. Is that what you're saying? Our transformation, according to understanding that relationship, is a type of Buddha body. It's a bliss body. It's also called the reward body in the sense that it's the reward for studying the conceivable Dharma and opening to the inconceivable Dharma. And it's the reward of opening to the inconceivable. It's preparing for the conceivable. And it's the reward of seeing the relationship between the two. But all this work, again for bodhisattvas, is carried out in the midst of great vows. We don't get lost in our own meditation on this topic. We remember our vows so it isn't just us meditating on the historical Buddha.

[35:58]

We'll become, so that we will enter into our transformation and become the bliss body Buddha. Marianne? I have a question about what's coming up in my practice about refuge and yearning. Refuge and yearning? Taking refuge with yearning or from yearning. Feeling that refuge for me could be interpreted as letting go of all of what you're hanging on to. So you kind of fall into the yearning and the freedom from the yearning. But what I'm sensing about the yearning is that there's pain there, but it's also a positive sensation of pain drawing closer to you. Yeah, there could be a variety of yearnings. One yearning would be, I yearn to return to Buddha where Buddha will do all the work, where Buddha will take care of me.

[37:10]

Period. That's one kind of yearning. But that wouldn't really be returning, that kind of yearning fulfilled with refuge, I would say. Now some people do go for refuge with that attitude, but I would say that's not the fullness of the refuge. The one where I go to Buddha yearning that Buddha will take care of me and yearning for a relationship that will be satisfying for me. That kind of yearning is not the grown-up yearning. Grown-up yearning is actually going right for refuge in Buddha. I don't want to... The young kind of yearning is, I want to go be with Buddha, but to be a kid. And the responsibility with Buddha. So the more grown-up full acceptance of responsibility kind of yearning would be I yearn for a relationship where I'm making my contribution together with Buddha.

[38:21]

I yearn to be fully responsible together with Buddha. I don't yearn to be fully responsible by myself and do everything by myself either. So I yearn to go be with Buddha and do my part, and me doing my part, me Buddha doing her part. That kind of yearning, I think, is a yearning that would go with the full merit of the taking refuge. Does that make sense? The extension of that is not that I want to escape the pain, But when you get to that place of meeting responsibly and yearning with Buddha, is there still the pain that keeps you yearning more? There can still be pain, but it's more... But when we are living the refuge in Buddha, there's pain, but there's not trying to get away from it.

[39:32]

There's caring for the pain. There's compassion for the pain. Like Buddha, Buddha's not trying to get away from pain. Buddha's pretty smart, right? I mean, if anybody could get away from the pain, Buddha would be able to, right? But I don't hear anything about Buddha trying to get away from pain. He sometimes advises them to get away from the pain because he thinks that they should get a little bit away from it because then they can calm down and come back later and enter it. But the Buddha actually is open to all the pain and not trying to get away from it, caring for it all. So that's part of the Buddha, a way of being that's not trying to get away from pain and is caring for it all. not trying to get away from anybody, and caring for everybody. Kind of inconceivable how a being could be that way, or how there could be such a state.

[40:39]

And then, would you like to go and hang out there in that way of being? And that's kind of like, I would like to, yeah, I would. I'd like to go, I'd like to return there and rely on that. Yes? Pardon? Sure. Mm-hmm. Something, you know, we're speaking about tonight, too, sounds very cultish. Cultish? Yeah. It is. I can't really. I think for me it's just the sense that I know you're using examples, but when you talk about it this way, maybe Buddha makes it so separate from feeling, just like how I'm listening to the conversation right now when we're talking about, you know, those yearnings about, you know, I just, I guess I, for me, it's just the senses that even in stages of whether it's a promise or a vow or just maybe an attempt or an openness to, those are all just different levels of realization of our own true nature to me.

[41:53]

I mean, if somebody makes a complete vow, then that person would be closer to their true nature than somebody else. Well, I'm kind of open to it, but I'm not really committed. But the true nature is the same in all these people, to me, or in all those different versions of myself, in different spaces of how able I am to perceive the depth of who I am. So you're saying Buddha is your true nature? Is that what you're saying? Yeah. Yeah, that's why we say, return. You're returning to your true nature. Right, but in this context, if we're talking about, oh, we've got different personalities, for me it's hard to feel that. I think that's why I want to bring... What are the different personalities we're talking about? Oh, you're talking about a conversation that you go to Buddha, you talk to Buddha, you talk to... You're making a conversation that I hear in my own linear thinking is two different people talking to each other, so it feeds in my thinking the separation.

[42:59]

I could see that, but the Buddha is not a personality. So we're having a conversation. I am recommending having a conversation with something that's not a personality. And the thing that you're having a conversation with is your true nature. So I'm talking about having a conversation with your true nature. And you can still have a personality. and you can use your personality to converse with something that's not a personality, that's not... The thing you're talking to is your true nature. The way all beings are practicing together is your true nature. And there is a conversation, but the dharma is that there's no separation, there's no dust in this relationship. The Buddha isn't outside you.

[44:02]

But if you don't have a conversation with the Buddha, you won't realize it. If you just say, okay, Buddha is my true nature and let it go at that, you won't realize that Buddha is your true nature. You have to be able to talk to it without getting caught by thinking that it's a dust, that it's out there. And when you first hear this, or not first, but when you hear this talk, the mind does put Buddha out there. But we just said that the Dharma is the purity of this Buddha from being from anybody. But to avoid having a conversation with what you're not separate from, because you might slip into feeling like you're separate from it, if you avoid that, you won't realize that you're not separate. You'll just I just wanted to bring that to you. Yeah. And there's a cultish aspect in the sense that you're worshipping, you're worshipping this thing which is your true nature.

[45:10]

So how do you worship your true nature without splitting yourself from it? And that's an art. And it's an art that's developed by actually splitting quite a few times. It's like, oh, I feel a little bit of dust there. I feel like this wonderful thing, this wonderful Buddha, which is really my own true nature, I feel it's a little... So we bow to Buddha, and we bow to Buddha, and we bow to Buddha, and by doing this, we... we cut through that separation, which we imagined for a long time. So we're pointing out that our mind does create a sense of me separate from the Buddha, separate from my own true nature. And then we confess that.

[46:18]

I feel separate from Buddha. I feel separate from me being a separate being, or me being an individual being feels separate from the way all beings are relating. I feel separate from that. Even though I just, I know it's a contradiction, but I do feel separate. And the more, and so you bring that out, like you did, bring it out in the open, confess it, bring it out in the open, and we'll become free of it. Bring it out in the boat, open, rock the boat, bring it out in the open, rock the boat, until we're free of it, even when it's still there. The horse arrives before the donkey leaves. We don't have to get rid of this feeling of separation before we realize freedom from it.

[47:22]

But we do have to practice. We do have to practice. have these conversations we have to think about the Buddha in order to learn how to think about the Buddha without getting caught in the process. To return to the generous one and by that returning we realize that we're not separate from the generous one and we're also not the same as the generous one. I am not the relationship of all beings, even though all beings manifest me.

[48:33]

I'm not the whole universe, I'm just the whole universe in this way. Yes? I just wanted to confess that I'm noticing My refuge goes very easy towards the thinking of it versus the practice of it. Your mind goes towards what? Towards thinking. If I have the intention of taking refuge, I'm following it towards an image or a concept or an idea, and I'd like to dwell on it versus the activity of just letting go. whatever is happening. You're thinking you would like to practice whatever is happening?

[49:42]

But I'm hearing that we have to practice this, right? So I'm hearing that there's an activity of taking refuge. Yes. And then I'm hearing of the thinking about it. The activity of taking refuge is fundamentally thinking about it. It is. And yet it can stay. I'm just seeing a tendency of dwelling versus not dwelling. You're seeing a tendency towards dwelling rather than what? Not dwelling. Dwelling rather than not trying? Not dwelling. Not dwelling. Oh, you're seeing a tendency towards dwelling rather than towards not dwelling? And going for revision Buddha as a practice would include

[50:59]

confessing a tendency towards dwelling in this process. That would be part of the way to practice going for refuge in Buddha. And if you practice going for revision Buddha, you would have opportunities for in that practice. To which extent is actually the responsibility that's lying where? We said there's like a mature way of holding a certain sense of responsibility, and we're just like wondering where that actually lies, because in a way it's like, where would you locate that responsibility?

[52:17]

Where does your responsibility lie? Yeah, where would you... To which extent would you... One place to locate your responsibility is in your response. That's the main place to locate it, is in your response. You're responding, you're responding, you're responding, and those responses seem to have a location. And there's another aspect of responsibility. which is that you're contributing to everything, but that you can't really locate in everything. It doesn't sound there's much freedom there. There's not much freedom in there? No, there's not much freedom in there. But in accepting this, there is freedom.

[53:18]

Accepting that you have this response and this response and also accepting that you're contributing to everything so you're responsible for everything and also that you do and can respond to everything, accepting that there's freedom in that. Then when you realize freedom, you realize that there was freedom in what you didn't see there was freedom in before. So I think the opening to freedom is opening to your responsibility and then you'll realize that your responding actually was free all along. Can one become too responsible? Hmm? Can one become too responsible? One can, what do you call it, one can exaggerate

[54:21]

one's mind can exaggerate your responsibility. For example, you can think you do something by yourself. So most people take too much responsibility and too little responsibility. They spend time doing too little, rather than always accepting that they're doing everything together with everybody. And then there's no way to do too much of that because you don't do anything by yourself. But most people think they do things by themselves, and that's actually taking responsibility. That's not accepting responsibility. That's taking it. That hasn't actually been given to you to do things by yourself. That's something you took, which was But you can say, well, actually it was given because you were given to be a person who takes things.

[55:28]

You're created to be a, what do you call it, responsibility thief. And also you're created to be a, what's the word? but also like to be negligent and not accept your responsibility. Say, no, no, I'm not responsible for that. I'm not responsible for this person's problems. I'm not responsible for this person's actions. That's another consideration. To say, I don't see how I'm responsible for this person's actions, that seems okay. I accept that I am, but I don't see how. And in other cases, I accept that I am and I see how, but I don't know that my vision is how I am. But I can meditate on how I respond to everything. I can be mindful of that and notice that I'm just this very responsive creature.

[56:37]

And also, again, I wish to return to how my responsiveness is generous. I'm always generous. I keep looking at that. And maybe I don't see it, but I'm looking at it. I'm meditating on it because I'm trying to go back to Buddha. I'm trying to go back to my true generous nature, which I think I'm separate from, and so on. So I'm trying to meditate on this bodhisattva, this bodhisattva vow, this bodhisattva way. How all the actions are surrounded by this great aspiration and great promise. Plenty of opportunity.

[57:38]

You're welcome. Was that appropriate? I was just saying that there's plenty of opportunity to practice. You're welcome. Do you understand? You're welcome to practice. Do you all feel welcome to practice? I do too. Good night.

[58:29]

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