Good morning. This robe is very heavy, and when it shifts, it falls off in a big, heavy mass, which is what has happened. Excuse me. So, is this on?

[01:14]

Can you hear me all right? Okay. I've been trying to prepare for this lecture for the last couple days, and have found a swirling sea of Dharma words and things that teachers have written and said that I've been reading over in old notes from old lectures, and I haven't been able to settle, it seems, on any particular strong point that I want to bring up. There's many, many things that keep bubbling up. So, one of the notes that I saw was from 1971, and it said that a lecture should be balanced, cogent, not intellectually challenging, no, no, not heavy, not intellectually heavy.

[02:22]

And so that was good advice to look at again. So I thought I'd just launch into whatever is occurring to me, and one thing that just happened is, when I sat down, I realized, or when I came into the Zen Dojo, the lights were a little bit dim, and I thought it'd be a good idea to have the lights up. And I just glanced over at Dori when I was sitting down, and I did a little movement like this, you know. I don't know if anybody noticed it, that I raised my hand about two inches, and Dori saw it, got up, fixed the lights, kind of had this eye contact with me about, is this the right, how about this, is this good? Yes, and it was this whole thing that happened between us, and also this morning with Sun Child, who was hitting the mokugyo at a certain point, I did a little something with my hand, and he saw it and did something.

[03:29]

This is what I feel is miraculous, miracles, miracles, everyday miracles. And in the windmill, this windmill that just came out, there's a translation of a vesicle by Dogen Tanahashi-san and Catherine Thannis translated it, and it's all about miracles, and it talks about the miracles of chopping wood and carrying water, and that these are miraculous activities. So I, somehow I felt that this kind of intimate communication, our ability and capacity to respond to each other in this way, in a very simple way really, nothing special, nothing, you don't need special powers, we're all endowed with this ability to respond to each other,

[04:39]

intimately and right on, which is a miracle. And the root of the word miracle means to smile, so there's something very joyful about that intimate dance with people. So, I wanted to read something by a Zen master named Daiyo, and he said, Just go by the living road you see on your own, going east, going west, like a hawk sailing through the skies, 24 hours a day, walking, standing, sitting, reclining, carefully, continuously, closely, minutely, look, look, all the time.

[05:49]

So this seemed like excellent words for a one-day sitting. Go by the living road you see on your own. Each person has their own living road today. Each person brings with them their own suffering and their own life that they, those of you who came from outside, I know the effort that it takes to extricate oneself from responsibilities and family and obligations, and projects and everything else to come and do a one-day sitting, and those of us who live in the practice place, it might seem like that's easier, but sometimes it's just as hard to shift into coming to a one-day sitting.

[06:55]

So each person has their own living road that they bring, that they're on. So going east, going west, like a hawk sailing through the sky. 24 hours a day, walking, standing, sitting, reclining, continuously, carefully, continuously, closely, minutely, look, look, all the time. So we have a day set aside where we can closely, minutely, carefully, look, look, all the time at, well, what are we looking at? If we look, you know, there's looking at other people and seeing their faults and how they're not practicing hard enough and they should be doing it this way or that way.

[08:09]

That's a kind of looking, but I think this is pointed to looking at oneself and looking at one's own, what one is up to, one's own motivation, intention, resistance, anger, and looking there closely and minutely, 24 hours a day. You know, I was recalling a time when I was first introduced to practice, and this was at the University of Minnesota in about 1960. I can't remember if it was 67 or 68, but I think it might have been spring of 68, and Tenshin Rab Anderson had a little sitting group there just with his friends.

[09:11]

It wasn't, like, published or there was no notice in the paper or anything. It was just among friends. And I had been exposed to a story, a Zen story, about, you know, what's the secret of Zen? Attention. And then asking the person, well, yeah, I know that, but what's this, what's Zen all about? Attention. Okay, all right, but tell me what attention. So this attention, attention, attention, closely, continuously, carefully, minutely, look, look, all the time. This kind of attention was a new, this was news. This was a new way of living. And for me at the time, I was not closely, minutely looking at my life. I was, what was I doing? I was very unhappy and very depressed and very confused and getting in all sorts of trouble and in lots of pain.

[10:18]

So for someone to say, look, look, pay attention, was not really, I didn't want to. You know, it was too painful. But I remember one day, I was, I think it was called being a monitor. I volunteered to be a monitor for this big lecture class. They were having a test. And I was, you know, one of the people that walks up and down, I guess, to stop people from cheating or looking at their neighbor's paper or something. And there was, I don't know how many of us in this big lecture hall. And then we'd take turns walking, then we'd sit and just be present for this, during this exam. So I thought, well, I'll practice this attention thing. I'll just pay attention. And I made a kind of effort to just pay attention. There was nothing really happening, just people writing in their blue books.

[11:19]

And, you know, it was quiet in the room and all. And I started to gather my mind, I think, this is all in retrospect, gather my mind in such a way that I was just present and watching and paying attention and listening, all my senses. And something happened that was a big surprise, big miracle. What happened was, it's hard to describe exactly what happened, but everyone I realized was completely, sounds so new agey, was this whole room of people taking the exam were all one thing. They were all interdependent, I guess.

[12:19]

And I noticed one person would cough, and then they would condition someone else to cough, or someone would cross their leg, and the person next to them would cross their leg, and then this leg crossing thing would happen, and then there'd be a shift and a move, and someone else would shift and move. It was just this amazing dance that was going on in this room, and they didn't know it. I knew it. It was this kind of a, I don't know what it was, but I thought they're all dancing together. And I was dancing too, like I would get up and walk, and then I was all in the dance too. And it was some kind of settling for me, where I thought, everything is okay, really.

[13:25]

We're all in this dance together. And I don't have to be so unhappy, because I'm all together with everybody dancing in this very simple way that was miraculous. So that was my sort of, you know, some kind of dawning about life and practice and paying attention. And I thought to myself, oh, this is accessible any time, any place. This is the way things really are. Doesn't this sound like an acid trip or something? This is the real way things are, and all I have to do is completely make effort to pay attention all the time, and I will see this. There's nothing hidden. This is completely accessible. I just have to make this effort. So we have a visitor.

[14:29]

And it all, of course, faded, you know, and was a lovely dream, which I can, I've never told this story before. I don't think I've ever told it to anybody, so you're the first to hear this story about the exam and the fact that everybody is dancing. And maybe you've had that kind of experience as well, where you feel like... Hi, do you want to come in? What? Oh, she had a camera. Uh-huh, okay. So this all faded, this wonderful vision, but I was determined that this would be my life's work. This is what else was worthy of my energies, really.

[15:38]

So today we have this wonderful day set aside, and a one-day sitting is so great because, you know, it's long enough that you could really begin to taste where you need to work, meaning what your fears are, where your pain is, what annoys you and irritates you about everybody, what you love. You know, you get a taste of all that, and it's not, you know, you can see the end of the day is coming, you know. It's not like a seven-day sitting where it stretches out so long that you don't feel like you can handle it in some way. You feel like, well, I can give this a try. So I think it's long enough for a good taste and short enough to keep your spirits up, you know. Thank you. So I'd like to ask everyone, 24 hours a day, walking, standing, sitting, reclining,

[16:53]

to carefully, continuously, closely, and minutely look, look all the time. Now in this wind bell, which I read from cover to cover in preparation, you know, Suzuki Roshi has a talk in there, and he's talking about movies, how in order to have a movie, we need a white screen, we need the movie screen, and light, and the projector, and the film, and all these things. But the white screen is very, very important. If we didn't have a white screen, we couldn't see the show. And what he's pointing out is that, well, a couple things. One is that the movie, when we go to the movie, we know that the movie is not our real life, and so we can enjoy it completely, because we know that those people on screen are not really being killed,

[18:02]

if it's that kind of a movie, or drowning, or, you know, the terrible heart-rending things that happen in the movie, or they're not really happening, you know. Even with suspension of disbelief, which is necessary to go to the theater or movie to enjoy it and get into it, still, somewhere underneath, we know it's, even if we're quite taken up in the movie, we know it's not really happening. And in the same way, Suzuki Roshi's pointing to our lives are very similar in this way, that what we see as going on and happening, how we believe it to be, is more like a movie. And we have this ability to project a whole world, you know.

[19:03]

Of what's going on, a living road that we see on our own. So Suzuki Roshi talks about zazen as coming back to the white screen, knowing that there's this white screen that we project these things onto, and our zazen as being a way to come back to this white screen. So for today, having this chance to come back to our zazen over and over, and our walking meditation and oryoki practice, as watching things kind of spring out and come out of this white screen into our movie.

[20:07]

And not necessarily believing, being willing to have some spaciousness around that, that this isn't necessarily real in the way we often tend to believe it to be real. So how do we, you know, the best posture to work on this seems to be a sitting posture, an upright posture seems to be handed down from thousands of years, that sitting upright is a very good way to see where our white screen is and what we're kind of creating.

[21:16]

We can actually see how we create a world. And moving from our zazen posture to our sitting posture to our walking meditation, and then carrying that into our break time and the meal times, to allow the posture to help us look, look carefully and minutely. And if there's, you know, some people for whatever reason, physical difficulties and so forth, there's lying down posture as well, or a reclining posture. And someone may think, well, lying down is an easier posture, but it may be one has to even make more effort if you're lying down or reclining. I wanted to mention something about oryoki practice.

[22:22]

I noticed that a number of people, when they receive water in their Buddha bowl, are not putting it, that when you receive water in your Buddha bowl, then you have this bowl full of water and you place it on your left leg and clean it with water in a stable position where it's down on your leg. So I just noticed three people this morning who held their bowl up and cleaned it in the air. So whenever you have water in your bowl, it's either your Buddha bowl is on your leg, which is very careful with your hand holding it, and the other bowls are on your oryoki cloths on the ground, very stably, and you clean them with water on the ground. Also in oryoki, keeping this posture, which is this one feels, you know, we say in the chant, we, actually I can't remember the new chant now, but we used to say, now we open Buddha Tathagata's eating bowls,

[23:30]

and I think now we say, what do we say, does anyone remember? Now we set out Buddha's bowls. So these are Buddha's bowls that have come down to us, right here in front of us, that we now set out and we feed the awakened one. And so when you feed yourself, when you're eating your meal, bring your bowl all the way up, rather than bending down to your bowl, keeping your back straight and your salsa in posture, bring your bowl up to bring the food right, so you don't have to bend forward. It's just, it's part of the form, keeping the salsa in posture, but also there's a different feeling, you may find a different feeling. This is annoying me, this noise. See, and I'm sure it's annoying you. Let's try that.

[24:32]

There's a different feeling when you bring the food up and feed yourself. You know, our practice in Oriyoki and our Zazen practice is to be, not just for the Zendo, it's not just Zendo practice, it's to bring that feeling and what you realize through doing the practices into your everyday life. So in the dining room too, you know, it's not that we're sitting cross-legged, and some people actually hold their bowls up like this. Because of Oriyoki, it's sometimes hard to have that plate so far away, way down there on the table. But to actually bring your food to a table at least, sit it down at a table and eat at the table, with the same feeling of now I open Buddha's bowls, or now I set out Buddha's bowls, now I set out Buddha's plate. And so to not, to actually settle yourself with your food

[25:48]

and eat in a careful, continuously, closely, minutely, look-look all the time feeling with everything that you do, not just, this is 24 hours a day, not just Zendo or Oriyoki meals. How do you bring that feeling of carefully taking care of your life 24 hours a day into the dining room with all the noise and the clatter and, you know, kind of wild feelings sometimes, inability to get seconds whenever you want, you know, you don't have to wait. But how do you bring that feeling in there? So one way is to actually sit down with your food, fill your plate and sit, rather than, I don't know, other things,

[26:50]

eating in line as you go down the line, or standing up in the kitchen or over in the snack area, as a practice, not that buffets are not, I'm not saying having a smorgasbord and a buffet dinner, eating, standing up and talking is not okay, but in terms of bringing your practice into your 24 hours a day, how can you bring that Oriyoki feeling into the other meals of your life? We don't have that many Oriyoki meals here. I was reminded of Layla Smith-Bockhorst, who was at Tassajara. She received Dharma transmission from Norman this past practice period, and when she was at Reed, she and a fellow named Rick Levine and I think a couple other people, and they came to Zen Center,

[27:50]

and in the summer, I think they were at Tassajara, and they learned Oriyoki, and then when they went back to Reed, they decided to have Oriyoki meals. I think they shared a house or something. So they'd have their bowls, and they'd serve up, and then they'd have clackers, you know, they'd do their clackers, and they did this like the whole next semester, you know, and she was laughing about it, how they were so sincere, you know, and they were so, they were bound and determined to bring this practice into their life, you know, so they set up this whole mini, they did one-day sittings too there, this little group. So that may be too much, you know, to have your clackers and set out your bowls when everyone else has their plate, but this spirit, you know, how can you bring this spirit alive? You know, today someone might feel this is really a hard, difficult practice,

[29:00]

and they don't want to do it, or why are we doing this? Why are we torturing ourselves, or something like that, if you're having a lot of pain? And I came across this other quote in my reading in this last couple of days, that Suzuki Oshima said, or she said on the last day of a seven-day Sashin, in 71, I think it was, yeah, February of 71, and he said, Buddha will not give you anything more than what you can solve or what you need. Buddha will not give you anything more than what you can solve or what you need. And somehow I found this both comforting in a certain way, that, you know, what's that song, you don't always get what you want, but you get what you need, that my difficulties and the problems and pain and suffering that I have is exactly tailor-made for me.

[30:04]

It's exactly, and it's no more, no less, than what I can handle. That has a very settling effect on me somehow, and it helps me not to look around to see who I can blame and whose fault it is that I'm having a difficult time, and how it is that Green Gulch isn't working for me, or whatever, to actually see these difficulties and problems as just for me, my living road, you know, my field of practice that's tailor-made, and not more than I can handle. But in order to solve it or plumb the depths of it, I will have to pay attention and look carefully and study myself and study what's going on.

[31:06]

So I just offer that as, I don't know, a rule of thumb or something to turn, that what's coming to you is exactly right, you know. Let's see. Okay. I wanted to mention these five things that are helpful to understand. And I feel like for someone first starting out in their practice, there may be a kind of hurry or feeling like, okay, let's get on with it, let's get some understanding here. And I remember in those early years in the 60s,

[32:11]

around, I think it was probably 68 or 69, I just had this, why can't I understand? And I think what I wanted to understand was non-duality. I think that everything was one and how I fit in, and I was just bound and determined to kind of get this understanding already all right, you know. And I remember this one day I was out, and it was a beautiful day, and I was going to climb this hill. And I started up, and I was with a friend. I went up, and I couldn't get very far, and I kind of had to come down. Then I went up another way and then another way, and the friend finally said, why don't you let the hill tell you how to climb it? So I had been kind of going headlong up this hill with a kind of fervor and interest in accomplishing this

[33:18]

without paying much attention to the terrain that I was on, to where there was a little pathway. There wasn't a real trail, but that the hill itself would be showing me how to go if I just was paying attention. I'd just look, and I realized at that moment when they said, let the hill show you how to climb it, that I was acting on just the idea of climbing the hill. I was, I had an idea, I'm going to climb this hill, and it was divorced from her. It had nothing to do with the actual ground under my feet. Do you get the feeling of that? It was just some idea. And I couldn't, of course, do it. I kept going up and coming down, up and down. So that was a kind of grounding experience, no pun intended, but of dropping some ideas that I had about how it's supposed to be

[34:24]

and what I was supposed to do and settling into what was happening right there, where my feet were right there, coming down from my head down to the feet. Like our bows, you know, when we do our full bows, our head goes down to the ground, down to the earth, to the ground, and goes where our feet are. Usually it's kind of up there in the clouds, can be, and so it's a very unusual posture for us to have our head down. To be humble means to be close to the earth, so we sometimes don't like the word humble. I think we connect it with being humiliated or something, but to be humble means grounded. So that was very grounding, and I saw how much what my tendency was to kind of have ideas about the way things should be

[35:24]

that were divorced from the actuality and the trouble that was making for me, the big trouble I was getting in. So these five things that are helpful for grounding ourselves and for this hurry to kind of help us with sometimes a hurried feeling we might have about wanting to understand quickly, mostly to get away from our pain, I think. We want to just understand so that we'll be okay. And then we'll be all right, and then nothing can touch us ever again. Nobody can hurt us ever again if we could just understand reality. So these five things are very grounding. The first is, what has been long neglected cannot be restored immediately.

[36:29]

What has been long neglected cannot be restored immediately. So if we have these habits of mind and ways of treating other people, ways of treating ourselves that have been going on for many, many, many years, we can't just turn it. There's a habit energy that we have to work with and pay attention to and understand and study, I guess. The second one is, ills is similar to the first. I've talked about these in a lecture before, but I just feel they're really helpful. They're helpful for me. Ills that have been accumulating for a long time cannot be cleared away immediately. So I think this is similar to what has been long neglected. Often what has been long neglected, there's some problems that we could call ills

[37:35]

that come up from that. And if this has been accumulating certain ills, they can't just be wiped away. You can't assume that you can just, even though you see it, you can't assume that it's over. You have to closely and minutely look, look, look. The third one is, one cannot enjoy oneself forever. Now, you know, I think if we find the way to enjoy our life in its totality, meaning the pain, and that seems funny to say, but the pain can be enjoyed as well, or our suffering we can actually enjoy. But I don't think this is pointing to that. I think this is, one cannot enjoy oneself forever, meaning positive, comfortable states of mind,

[38:35]

you know, do not last forever and shift. And if we try to hold on to those and grasp them, this is suffering. So to know that one cannot enjoy oneself forever, this is not, this is, one of the sufferings is the fact that things that we love and like and enjoy go away. And the fourth point is, human emotions cannot be just right. And this to me is like the nature of samsara, you know, one of the things about samsara, and Rem was very helpful in pointing this out, is to me, is that samsara is this wheel that goes round, and part of the way it fools us is that we think, if I just try a little bit harder, and if I just were a little bit more this way, or could lose ten pounds, or were, you know, a little kinder, then everything would be okay, and then my relations, my human emotions would be just right,

[39:40]

if I could just work a little bit harder here. And that is a way that we fool ourselves into continuously trying to improve ourselves, or change things, or change other people, manipulate the situation. Because part of the samsaric mind is, you know, if you just, you know, you're almost there, you're almost there, kid, just keep at it a little bit more and, you know, try a little harder, we try harder. So, human emotions cannot be just right. The just right of the samsaric world is that they cannot be just right. And settling there, no matter how much we want them to. Someone was recently telling me about, they have sons who are growing up, and my sister also was talking with me about this, that sons go away from their mothers, and, you know, they get married,

[40:40]

and then they go to their wife's mother for Christmas and Thanksgiving, and the mother of the sons is left out in the cold, you know. So you have this resentment about the daughter-in-law, and her mother, and it's like that, you know. Human emotions cannot be just right. There's this kind of, it's not just right. And to settle there, and the fifth one is calamity cannot be avoided by trying to run away from it. And I think this is another, you know, trick of samsara, that if we can just, you know, run away fast enough or find some safe haven, you know, they won't get us. Or our life's problems won't get us. We'll just make a safe nest somehow. But calamity cannot be avoided by running away.

[41:43]

And the final calamity, you might say, is our own death, which, you know, it'll find us. So the effort we make to avert from calamity is really just running from our lives, running very fast away. Now, this doesn't mean that you go looking for calamity either. You know, you don't go seeking out sort of the risk and the trouble and the hard times. Just exactly that, exactly what you need, you know, the problems that are just right for you to solve, they will come to meet you. You don't have to go after them. So you don't have to do any searching for calamity or running away from it. It will meet you. And the effort we make to run

[42:47]

is very hard when you're running fast to be looking closely and minutely and carefully at your life, you know, driven by trying to get away from something. So these five things for me point to, you know, settle down right here. And there's no place to go to get away. There's no place to go to extend the enjoyment, you know. And our Zazen practice is, this is the practice that's been transmitted for how to live your life thoroughly and awake. Here goes the kitchen to fix our lunch.

[43:51]

Thank you for coming. So I wanted to read a letter that I received from Jarvis Masters. Jarvis Masters is the person who is in San Quentin, just right over the hill, right over our hill, San Quentin on Death Row. And he wrote a book called Finding Freedom, Finding Freedom, which is just essays about life in prison and how he's practicing. He's become a Buddhist and he received the precepts. That's in the book, one of the chapters about receiving the precepts while he was in jail from a Tibetan teacher who came. It's a very moving description of being behind this, I don't know what it's made of,

[44:54]

plexiglass or some kind of barrier where you have to talk through microphones and you can't touch. It's not like a chicken wire thing where you can touch or talk to the person directly. It was all done with these mics. But he received the precepts in that. He just talks about focusing and settling down right there and how everything, this noisy room where other people were kind of just dropping away and it was just his teacher giving him the precepts and his saying whatever their, I don't really know exactly their style, but yes, I will live awake and aware and devote my life to not harming others. So after reading this book, Finding Freedom, which I think we have in our bookstore, I was so moved by the depth of this person's practice and the difficulty. Here we are right over the hill

[45:56]

and we are so blessed. We are so blessed to have the practice places that we have. Not only that we have these beautiful places to practice, but we have a kitchen crew who is going to right now go and serve us, cook and serve us, who will serve us nutrition-filled meals and we have orioke bowls that are patterned after the Buddhist bowls to practice with as closely as we can to the Buddha's way. Norman goes to do these sashins up in Vancouver and different places, Bellingham, and he says they don't have a tenso, they don't have someone who can cook meals, so sometimes they finish the morning sitting and then they all go to a restaurant, have a little lunch, come back and sit. That's what they have to do. They try to have it silently. And he comes back here and we have Buddha trays and Buddha drums and we are so, so lucky

[46:59]

to be supported in our practice at this level. And then not only that, this Norman was just telling me the other day, so many of his friends like John Tarrant and other people are not supported fully to be Dharma teachers. They have other things like being therapists and so forth that they do to support themselves and then they teach and do retreats and all these other things. And here's Norman and all the rest of us who are on staff who are being supported to practice. We're being paid. We get a check every month to take care of this practice place and study Buddhism. It's really miraculous. It is really miraculous. And here's Jarvis Masters right over the hill in San Quentin and he talks about trying to practice his vows in this situation. When he sits, he sits very early because it's the only time it's quiet there. Otherwise there's music blaring.

[48:00]

People can have tape players and they're blasting and people are yelling and cursing. It's just, you know, it's a very difficult place to practice. And he's found this way. He sits early and he has... I don't even know if they give him a Zafu. I think... I'm not sure he has a Zafu, but he folds his blankets and he sits. Anyway, and he's done various things to try to save people's lives because it is a matter of life and death what goes on there in the prison yard. So at the end of the book, after being so inspired, there's an address. So I just closed the book and got a card and wrote him and he wrote back almost immediately. So I thought I'd read it to you. What I wrote to him was how much I enjoyed the book and also that I had used his precept ceremony in a precept class. I read it or handed it out

[49:01]

as a handout and I wanted him to know that. And also he had described these violent deaths that he knows of and his family in the prison and I talked with him about Sagaki ceremony, that we have this ceremony where people who have been killed accidentally in car accidents or suicides or violently, those names are read and these beings are fed, ritually fed in the ceremony. So I thought he might have some names he would want in the ceremony. So that's why I wrote him and he wrote back, my dearest Dharma sister Linda and he drew a little happy face. Thank you so truly for having a chance to read my book and especially for reading these articles that appeared in Turning Wheel over the years. Thank you, Linda. Your beautiful, most gorgeous card you sent me really brought a ray of joy

[50:03]

into my heart, filled me with a moment of peace to be treated by one of my Dharma sisters. The card I sent him, we sell in the office, it's one of those Ed Brown photographs of a figure and it's called Disciple Listens to the Buddha. I think he's, it's like an Arhat kind of listing. You know, Linda, I just felt so honored to read that you had used my empowerment ceremony to a class you taught. Hey, thank you so much, Linda. To be able to be of benefit to others sometimes is what I feel is my whole purpose in life, Linda. So thank you for putting me to use, you know. Anyway, I will certainly let you know if there is someone that I would like for you to chant for

[51:05]

in the tradition called Seigaki. Wow, you're so fortunate to be able to be with so many practices, Linda. And my prayer is that the compassion in your heart will forever extend outwardly into total bliss for all sentient beings. It says little happy faces all around. Again, my own heart, thank you for reading my book and the precious wonderful card that you sent, Linda. In peace and love, Jarvis. P.S. Excuse my writing. And there's a little happy face there, too. So, here's this person who is growing older. I guess he's in his 40s now. He's been there for a long time and is on death row.

[52:06]

And I just felt this. He is so clear about his life being dedicated for the benefit of others. That is it. There is no pussyfooting around anymore. And in those circumstances to find a way to exert that, to totally exert himself thoroughly. Well, it's I guess for me it's like a miracle. And I know Martha and John Goins and other people work in the prisons, go and bring Zazen into the prisons. And somehow that juxtaposed with our beautiful green gulch. Our green, green,

[53:09]

green gulch. And our ability to walk outside and enjoy ourselves. I've read this many times and every time I read it at the end I feel to myself I want to say to myself do not waste time anymore. You have it so good, you know. So let Jarvis Masters be an inspiration to you as he has been for me and inspire you to practice hard. Look, look, look 24 hours a day. Study ourselves for the benefit of all beings. Thank you.

[54:25]

Thank you very much. May our attention be

[54:34]

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