Good morning. So we're doing something, trying something a little different today. We'll have the usual Saturday Blina schedule through lunch, or until lunch, actually. And then this afternoon, we're going to have a class. So it'll be more just in chairs and informal ones. And then the class will continue tomorrow afternoon, and you're welcome to come to either or both or whatever part of it. So the class is going to be on a particular essay by Dogen called One Bright Pearl. So I'm going to say a little bit about the background of that this morning. And also, we're going to have that midday for our noon service. We'll have our memorial service for the victims of September 11th. So I'll say a little bit about that, too.

[01:04]

So I'm not going to talk about the essay itself, Dugan's essay, this morning. I'll talk about that this afternoon. And then the continuation of the class tomorrow afternoon is in San Rafael at George and Gail Mill's house. They sit with us regularly Wednesday morning in San Rafael. And I have a map if anyone needs directions about how to get there. And that'll be tomorrow from 1 to 4. So you're welcome to just come this afternoon. And if you feel like coming from more tomorrow, you can show up there, too. And we'll be doing this this afternoon from 2 to 5. So this essay, One Bright Pearl by Dogen, one of the reasons I'm doing this for the first class we're doing for Mount Zur Sangha is that when I first started sitting with Nakajima Sensei in New York City, when was it? 20, 28, 29 years ago.

[02:08]

The first week I started sitting, this is the essay he talked about. So it's kind of the beginning of my Zazen practice. There's also this particular essay. So I wanted to talk about it. I haven't really given any talks about it before. So I'm going to start just by talking about the main story that this essay is about. So the main case is about a Zen, Chinese Zen master named Xuansha, or in Japanese his name is called Gensha. And the story, the main story goes that after he had accomplished the Rei, he would say, whole world in all ten directions is one single bright pearl. And once a monk asked him, I hear you have a saying that the whole world in all ten directions is one bright pearl. How can a student understand this?

[03:10]

Xuanzang said, the whole world in all ten directions is one bright pearl. What does it have to do with understanding? The next day, the Master asked that monk, the whole world in all ten directions is one bright pearl. How do you understand this? And the monk replied, the whole world in all ten directions is one bright pearl. What does it have to do with understanding? And Swamiji said, I knew you were making a living in a ghost cave in the mountain of darkness. So I want to say a little bit about Xuanzang this morning and a little bit about this story without going into Dogen's essay itself, which we'll do this afternoon. So maybe I should just say it again. The saying that Xuanzang had was, the whole world in all ten directions is one bright pearl. And then this monk asked him, you say the whole world in ten directions is one bright pearl.

[04:15]

How can I understand this? What is the way to understand this? Swansha said, the whole world in ten directions is one bright pearl. What does that have to do with understanding? Or as the other translation we're using says, what is there to understand? But then the next day, Swansha asked the same monk, the whole world in ten directions is one bright pearl. All the universe is one bright pearl. What is your understanding of that? And he just repeated the same thing. The whole world in ten directions is one bright pearl. What need is there to understand it?" And Xuanzang said, Now I know you're living in the cave of demons on the Black Mountain. So this cave of demons, this refers to a common Zen disease, which has to do with attachment to emptiness. So when Xuanzang said the whole universe in ten directions is one bright pearl,

[05:16]

How could we understand this, or what's the point of understanding it? This has to do with cutting through our usual sense of how we see the world, our usual idea, or our usual understanding of understanding. The whole world, in all directions, the entire universe, is just one bright pearl. And when the monk replied that this whole world is one bright pearl, what do we need to understand? He didn't understand. He was just attaching to non-understanding, or blackness. So it's possible to have some experience of the whole world as one bright pearl. And maybe it's more difficult for us these days, and I'll come back to that. The point is that this is not just some nice metaphor or image.

[06:28]

This is actually the way things is. This is reality. This is the reality that we can taste. And I don't know. What it means is that it doesn't say anything about it. And yet, if you dive into the pearl, if you dive into non-understanding, that's what's called in Zen, the cave of demons in the Black Mountain. And it happens actually, that people have some experience of letting go, of seeing the wholeness, of the world and of ourselves or of all beings and turn this into a kind of demon's cave. So there's no, there's nothing to understand.

[07:34]

And yet, what do we do with it? So I think, as background, there's some stories about Xuanzang that may be relevant. So I'll start with a different, not the not the essay we're going to talk about from Shobo Genzo this afternoon and tomorrow, but a different version of the story by Dogen himself, in his extensive record. So Dogen said, holding the entire universe in the 10 directions, we take the first step. So sometimes we say when you put your hands in Zazen Mudra, you are holding your mind there, or you are holding the entire world there. There is, so I will say there is a single bright pearl in your Zazen Mudra.

[08:35]

So Dogen said holding the entire universe in the ten directions. We take the first step. Holding the entire universe in the ten directions, We engage in practice. Holding the entire universe in the ten directions, we clarify mind. So I would say clarifying mind has nothing to do with how do we understand this thing. Holding the entire universe in the ten directions, we transform the activity of our bodies. So I would say that seeing the single bright pearl does not mean that our old karmic patterns and habits, the activities of our bodies and minds, that we thought were the world, are fine just as they are. The entire universe is one bright pearl.

[09:39]

This is endlessly transformative. So it goes on, holding the entire universe in the ten directions, we reverse our way of thinking. So the entire universe in the ten directions is one bright pearl. What is the use of understanding? When we see that, it doesn't mean that we get rid of our thinking. We reverse our way of thinking. Hi Shasha, there's a number of Christians here if you want them. Could you close the door behind you? Thanks. Oh, that's okay. So, Rembogen says in this version of this in his extensive record, here's a story. So this is the story that Shasha, that we're starting off talking about, that's fine.

[10:45]

So a monk asked Xuanzang, the high priest Xuanzang has said the entire universe in the ten directions is one bright pearl. How can this student understand? Xuanzang said the entire universe in the ten directions is one bright pearl. What is the use of understanding? Or what is there to understand? The next day Xuanzang further asked the monk, the entire universe in the ten directions is one bright pearl. How do you understand it? The monk replied, the entire universe in the ten directions is one bright pearl. What is the use of understanding? Xuanzang said after he repeated, the monk repeated him what he had said. Now I know that you are making a living in the black mountain demon's cave. And this time after relating the story, Dogen said, the entire universe in all directions is one bright pearl. The sun, moon and stars resemble a rabbit and crows. So in Asia, they say that there is a rabbit in the moon. We say there's a man in the moon, anyway.

[11:47]

If you look, you're going to see both. And also, crows. Supposedly, in Asia, they say there are three crows in the sun. We might call them sunspots, but anyway, they see them as crows. So Duggan said, the entire universe in all directions is one red pearl. The sun, moon, and stars resemble a rabbit and crows. If you want to understand the complete roundness but you don't understand, being in the Black Mountain Demon's Cave is good, strenuous practice." So, Nelgen says, it's okay if you're in the Black Demon's Cave. It's a good place to practice art. So, it's okay if you see oneness. It's okay if you see the single bright pearl. and if you fall into the demon's cave. But please practice hard there. Don't think that this is your understanding.

[12:52]

So again, in the beginning, Dogen said, that when we hold the entire universe in the ten directions, the single bright pearl, we take the first step. When we hold this, we engage in practice. When we hold the entire universe in the ten directions, we clarify mind. When we hold the entire universe in the 10 directions, we transform the activity of our bodies. So this non-understanding or beyond understanding that Xuanzang is saying, when he says, what is the point of understanding or what need is there to understand? Still, it is transforming the activity of our bodies. It's transforming our conduct in the world. And then he says, we reverse our way of thinking. So we transform our body and mind when we see that the entire universe in all directions is one bright pearl. Do you understand? Good.

[13:56]

So, this is not a matter of understanding and yet there's something important that we need to you know what the word is, to hear, and to taste, and to think into, and to celebrate. So, some of the stories about this same teacher, Xuanzang. There's another story about him, that he once taught his assembly Shakyamuni Buddha and I studied together. So, Shakyamuni Buddha lived, now we think of it as 500 B.C. Xuanzang lived around the 9th century. But he said, Shakyamuni Buddha and I studied together. And then a monk came up and asked him, I wonder who did you two study with?

[15:01]

Who were you, who were you students of? And Xuanzang said, we studied with the third son of Xie on a fishing boat. The third son of Xia is Xuanzang himself. Before he became a monk, Xuanzang was a fisherman. So here he's saying that Shakyamuni and Xuanzang studied together under the third son of Xia. That's like my saying that Shakyamuni and Taigen studied together under Dammite. So this is a very important story. I'll read a little bit more about what Dogen says about this. He talks about this in an essay called All-Inclusive Study. He says, Old Man Shakyamuni's study from beginning to end is itself studying together with Old Man Xuanzang. Xuanzang's study from beginning to end is studying closely together with Old Man Shakyamuni. Between Old Man Shakyamuni and Old Man Xuanzang, there is no one study that is more complete or incomplete than another.

[16:07]

This is the meaning of all-inclusive study. Old Man Shakyamuni is an ancient Buddha because he studied together with Old Man Xuanzang. Old Man Xuanzang is a descendant of the Buddha because he studied together with Old Man Shakyamuni. You should study all-inclusively the meaning of this. Then Dogen said, you should understand these words. We studied with the third son of Cher on a fishing boat. This is to study all-inclusively in pursuit of the moment when Old Man Shakyamuni and old man Xuansha studied together at the same time. When Xuansha saw the third son of Xie on the fishing boat, they were sharing study. When the third son of Xie saw the bald-headed fellow on Mount Xuansha, they were sharing study. He goes on, if the meaning of all-inclusive study does not appear, then studying the self is not attained. Studying the self is not complete. Studying others is not attained.

[17:12]

Studying others is not complete. Studying a true person is not attained. Studying yourself is not attained. Studying the fist is not attained. Studying the eyeball is not attained. Self-hooking self is not attained. Catching the fish without a hook is not attained. So there's a line in the Book of Serenity about catching the fish who is caught with a straight hook. So this is a great, wonderful fish, and if such a fish appears to you, if you happen to be fishing, and you have a straight hook with no curves in it, and no point in it, and yet that fish jumps into your lap, please enjoy it. So anyway, Xuansha and Shakyamuni together studied under the third shan of She. So this is what Dogen calls studying the self. In another place he says, to study the way is to study the self.

[18:15]

To study the self is to forget the self. To forget the self is to be awakened by all things. Or we could say to study the self is to be awakened by the whole universe in ten directions. Then body and mind of themselves drop away. And everything is one bright pearl. So it's really important that you hear that your awakened self and your and Buddha are studying together with your karmic self. Of course, your awakened self, your karmic self is not separate, but the start of our practice, and maybe the end of our practice is just to study the self, this all inclusive study. so maybe there's no point to understanding it and there's nothing to understand and yet to acknowledge and look closely at this karmic self at the person sitting on your cushion who is caught up in greed and anger and confusion who is the victim of patterns of family dynamics going back for many generations

[19:42]

who is caught up in all of the tendencies and habits and patterns of blaming others or resisting yourself or all of the stuff, all of the ways in which we are limited, suffering, damaged beings. This is who Buddha and your Buddha's robe study together with study under. Buddha only studies delusion. There's nothing to understand about the One Bright Pearl. You don't have to study the One Bright Pearl. It's just One Bright Pearl. It's just the universe in all 10 directions. It's here now. It's always been here now. Before you were born, you were it.

[20:45]

You don't have to try and figure it out or understand it or put it in a frame on the wall. How could you possibly understand it? And yet it's important to hear that the whole universe in 10 directions is one bright pearl. But if you try and look for it, it's like trying to look at your own eyeball. And yet there is some activity that needs to be reversed. There is some way of thinking that has to be shifted for you to fully celebrate and enjoy and just be the one bright pearl. Of course, you already are. So don't try and understand this. And yet there's this all-inclusive study that is willing to confess and acknowledge all of your ancient twisted karma.

[21:58]

There is this all-inclusive study of just being here, right in the center of the One Bright Pearl, with all of your complaints, all of your anger all of your guilt or blame or judgments of good and bad or you know all of the ways that you would like to all of the deficiencies you see in yourself or in or maybe you see them in others and not in yourself whichever it doesn't matter this is the son of Shea on his fishing boat trying to catch all these fish So Buddha is there with you when you are willing to do this all inclusive study. Buddha and you, you the one bright pearl are there on your cushion being willing to accept the person you are. So again, in his extensive record, Durbin talks about this in another way.

[23:19]

Schwantz just said, now all then successors say they received the teaching from Shakyamuni. I say that I practiced together with Shakyamuni. You tell me, in what assembly did we practice together? So this is when he finally said that we studied under the third son of Shea in his fishing boat. Dogen says, although Master Xuanzang spoke like this, he was only imitating the one who abandoned his father and departed to wander in other lands. So this is about, this is the story of the prodigal son. Do you know that story in the Lotus Sutra? How there was a father and son and the son, it could have been a mother and daughter, about it in terms of fathers and sons in those times. So I think it happens to mothers and daughters, too. But anyway, there was a father and son who were separated and the son wandered off and eventually became destitute and a homeless beggar and pretty disgusting. And the father, meanwhile, wanted to go to another city and set up business and eventually had a very large plantation, we'll call it.

[24:41]

became extremely wealthy and then one day the son happened to go by the way the father was in front of the house and the father recognized him immediately and sent one of his associates to go get him and the son ran away in fear because he thought these rich people were out to get him. So the father understood and had one of his assistants go in rags and disheveled dirty And got the son to take a job shoveling shit in his field, shoveling manure. And eventually, after doing this for some years, the son got to be the head of the shit shovelers. And then he eventually, anyway, he ended up becoming, managing the whole place. And finally, the father said, yes, you are my son. And he gave the whole place to the son. And this is an image of how we think we are separate from Buddha, how we think we are not the daughter of Buddha.

[25:45]

And, and so we do go through these difficulties, thinking we have to, and in some ways, Satyagraha says, although Master Svahantra spoke like this, about practicing together with the third center of share, He was only imitating the one who abandoned his father and departed to wander in other lands. He had not yet attained to practice the field of a peaceful body and settled life. He also does not know that today A. A. has appeared in the world, that's Dogen himself, and has something to say. Now I say to Xuanzang, although you say that you practiced together with Shakyamuni, in fact, you practiced under Shakyamuni and were a successor to him. Do you want to know why this is the case? After a pause, Dogen said, Not only Suvarnasrava, but all Buddha ancestors from the beginning fall down into Shakyamuni's cave and spring around, sharing and teaching. So, I'm sorry you all have fallen into the cave of Shakyamuni.

[26:51]

You all come to Siddhartha. You all think that there's something you need to get. You all have forgotten the one bright pearl. This is our practice. We do. forget that the entire universe is one bright pearl. But it's good that you are struck and stuck in this suffering, terrible world. The one bright pearl is not someplace out there. This world in all directions is the one bright pearl. And so you might say, how can I understand that? How can I believe that? And I'll say to you, the whole world in 10 directions is one bright pearl. What's the point of understanding it? So whether or not you understand it, whether or not you are suffering with your suffering, you might be suffering with your suffering.

[27:54]

You might be really miserable today. You might feel scared and angry or frustrated. That's possible. It may well be true of some of you. Some of you may not be suffering in your suffering today. Some of you might be saying, oh yeah, here I am, another suffering day. Let's go and sit at St. Aidens. Why not? What else do I have to do? So some of you might be here like that too. Either way, you're suffering. But anyway, it doesn't matter. Here you are in Shakyamuni's cave. So I too studied under Shakyamuni. But I have to disagree with Dogen. You have to study under the, you know, Patty or Janine or Nancy. They are your teachers. Your suffering, your suffering being is your teacher. All of your ancient twisted karma is your teacher. It helps you to see the one bright pearl. You have to be willing to sit upright in the middle of the person who is running away from the one bright pearl.

[29:04]

So this is something Dogen didn't say, but I'll say that all of you are running away from One Bright Pearl in various ways. This is what we do. But even your running away from the One Bright Pearl is nothing other than the One Bright Pearl. So have any of you seen hamsters, I guess, do this, and gerbils, and little mammals that are kept in cages, run on treadmills sometimes? And then the other kind of treadmill is like a big round ball, and maybe it's Janine or Patty is on top of it running very quickly, and the ball is spinning around underneath it. And you're trying to run away. But actually, it's just one by pro. It's right under yours, right now. It's sitting on top of your head right now.

[30:06]

How can you understand this? What's the point of understanding it? The whole universe is one bright pearl. So, Dorgan refers to this story many times on New Year's Day for some reason. Maybe it's because that's the end of the year and the beginning of the year. Maybe you feel like that's the end of the circle. I don't know. But in many, many times when he gave a little talk on New Year's Day, he refers to this story about the third son of Xie on his fishing boat and Chuansha and Shakyamuni together sitting under them. So in 1246, actually refers back to Hongzhe who started doing this. So it's not Dogen, it's Hongzhe who started, who was before Dogen, who I trust started cultivating the empty field. He, I guess, is the one who started this New Year's Day celebration of the third son of Xia.

[31:12]

And Dogen follows him. So here's one example. He quotes Hongzhe's New Year's poem from, I don't know, 75 years before or so. So Hangzhou said, in New Year's morning zazen, the myriad things are natural. Mind after mind is beyond dichotomies. Buddha after Buddha manifests presently. The snow on the river is completely pure and white. The mind of the son of She is satisfied on his fishing boat. Can you each imagine the mind of your struggling, delusive, frustrated, angry, confused self, just satisfied in its fishing boat? Still hunting for fish.

[32:15]

Still dropping in curved hooks with barbs, trying to catch something. Not aware of the fish who is caught with a straight hook. So Dogen said, this morning I will respectfully continue this poem. And after a pause, Dogen said, this great auspicious New Year's morning I enjoy, Zaza. In accord with this occasion, offering congratulations is natural. That's something that Japanese people do. New Year's Day is the biggest holiday in Japan. And Japanese people, they all go to shrines, and they have three or four days off, and they do this huge housecleaning the week before New Year's Day. And it's a big deal, New Year's Day. And they offer congratulations to each other, and they feel really good that it's a new year, and that another year is gone, and another year has come.

[33:19]

So Durbin says, in accord with this occasion, offering congratulations is natural. Mind after mind, the spring faces laugh with delight. Buddha after Buddha pulls the oxen around before our eyes, presenting an auspicious sign. Over a foot of snow covers the mountain, fishing for a person, fishing for a self on the fishing boat. So when you study under your deluded self together with Shakyamuni, You are fishing for a person. You are fishing for one-bite pearl. So the one-bite pearl is already here. And the fish who can be caught with a straight hook is waiting for you. And yet, it's okay if you go fishing. Some of you may be vegetarians.

[34:22]

you know, you could pull carrots instead. So I feel like this is an important background to this story and what Duggan says about it in the material that we're going to be studying this afternoon and tomorrow. The whole world in 10 directions is one bright pearl. What is there to understand? And yet there is some way in which we have to transform our bodies and refresh our minds. There is a way to practice this. It's not about just saying, well, there's nothing to understand.

[35:29]

everything is cool. I'm going to go home and watch TV and forget about everything. Or, you know, shoot my television and forget about everything. So, there's a study involved in this, and yet there's nothing to understand. Can you study something without trying to get anything from your study? Can you work at something without caring whether you get paid? Can you just be the person you are? Can you be the person who is willing to study the person you are, together with Buddha? So, you know, maybe it was easy for Xuanzang in the 9th century and for Dogen in the 13th century to do that. In some ways, we might feel like it's harder today.

[36:33]

This is a particularly difficult phase of the world of endurance. We might well feel that. So this is a difficult segue too. But anyway, we're going to have a ceremony in a little while after we sit again. In memory of the people who died on September 11th, and actually all of their names are up here on the altar So Stephen Damon downloaded them from the web and so they're all there But you know I have to say that when Durkin was saying that the whole world in ten directions is one bright pearl He wasn't saying The whole world in ten directions is one bright pearl except for the Iraqis And he wasn't saying the whole world in 10 directions is won by Pearl, except for the Enron executives in the White House. So how do we study this?

[37:40]

How do we deal with the reality of the horrors that we are living in the middle of? And so we did memorial services Wednesday morning and Wednesday evening, too. Some people who were actually a bunch of people who had never been there before showed up Wednesday evening for our memorial service. It was kind of neat. Somebody said that they felt really separate from September 11th because that was New York and they didn't feel really connected. And yet, with all of the attention to it and the images on television, maybe some of you don't watch television, but if you have a television, it's been hard to escape from seeing those images again. And I received this incredibly painful, horrible, beautiful email about

[38:49]

the people who jumped in a kind of prose poem about it. I didn't forward it to the email list, it was just, I couldn't, maybe I should, maybe I will, but about two people who held hands as they jumped. And people who saw them reaching out and holding hands as they jumped from the fire. So I feel like we're all victims what happened a year ago this week. And our world is a victim of that. And yet, again, what happened a year ago Wednesday was horrible and terrible and tragic. And it's funny because that's the world that a lot of people in the world live in. people in Palestine, people in Bosnia a while back, little while back, people in many places, people in Afghanistan recently, people in Iraq maybe soon.

[40:02]

Actually, there's always been bombing in Iraq for 10 years. And their infrastructure is destroyed and they don't have water and other things we take for granted. And yet, something did happen. So how can we include that in the entire universe in ten directions as one bright pearl? Almost no way to understand that. And yet, if you are a Zen practitioner, this is true. Everything we struggle with, just the difficulty of being Liz, or being Patty, or being Janine, or Nancy, or Dale, is pretty terrible. One of them being Tygan, or Dan, I should say. Tygan. And here's more horror, you know. These images of this building collapsing and people jumping out.

[41:05]

And so I think it's good to do memorial services for those people and for us. So in Dogen's time there was also civil war and there were bodies in the street and there were famine and maybe there's always stuff like that happening in some way. And what I have to say and I feel obliged to say in terms of representing Buddhist precepts that there's something we can be doing now and that the government in power in Washington Is not respecting the memory of the people who died September 11th when they use when they exploit their deaths as an excuse to attack countries Next one is Iraq So this is just my opinion and you may have different opinions and I don't expect you to agree with everything I say and I'm happy to hear

[42:17]

So we'll after a memorial service. We'll have a little period of just for people to say they want to say something About September 11th or any of the rest of it. But anyway, it seems like The I feel like I have to say and and many Christian and Muslim and Jewish Clergy people have said similar things and I wish more Buddhists would but anyway, I'll say that it seems like this plan won Iraq that the people who in power in the Bush government in Washington are determined to have is really a desecration of the victims of September 11th. And they've manipulated the event to try and raise a war fever. And the good news is that there are a lot of people who are objecting, including some of our, Congresswoman Wolsey, the Congresswoman from Bolinas, Yeah, she made a terrific statement about this.

[43:20]

So, you should call her and tell her and thank her. It's not a done deal that there's going to be bombing of Iraq, as much as Cheney and Rumsfeld would love to do it, no matter what anybody else in the world says. And, of course, they will profit personally through their oil companies and weapons companies. I'm expressing my opinion strongly today, because I think it's called for. And if you call your senators and congresspeople and express your opinions, whatever it is, that can make a difference. Yeah, well, I've sort of given up on calling the White House, but maybe that's my limited view. Well, maybe they should hear too, that people don't like this. So this is not a matter of Democrats or Republicans, by the way. There are numbers of conservative Republicans who have integrity and principles who have spoken very strongly against attacking Iraq, as have many people in the military.

[44:33]

Scott Ritter is a conservative Republican and voted for George W. Bush. He was one of the lead weapons inspectors in Iraq. And he has said very strongly that the Bush government is lying now. about nuclear capacity of Saddam Hussein. Saddam Hussein is dangerous, of course. And they do have chemical and biological weapons, which they got from the United States. And so anyway, I feel like part of studying this karmic, deluded self is to look at all of this. And that it's not and that the response to it is not to say, well, there's nothing to understand. Let's go sit in a black demon cave. We're already in a black demon cave. But there's something we can do. So this studying, this all-inclusive study, this realization that the entire universe in all directions is one bright pearl, is not something we do passively. And Zazen is not something we do passively. And our practice is not passive.

[45:34]

It's upright and dignified and careful and considered. and respectful. The whole universe, all beings in ten directions, are one bright pearl. So we'll have time to talk more about this old Deng story this afternoon, and tomorrow afternoon in San Rafael, for those who want to come to that. We're having a class this afternoon instead of our usual sitting here from 2 to 5. So we're going to be talking about this essay about this story by Dogen. And then tomorrow afternoon from 1 to 4 in San Rafael. And the address is over there on the table.

[46:37]

So this is, did you have an announcement Liz? Let's save discussion so we can talk about this case this afternoon and if anybody has something you want to say to or for the people who died September 11th or any of the other victims past or future, we'll have a little time as part of our memorial service. Two announcements I wanted to make sure that I don't forget. One is that next month, our monthly all-day sitting in Bellinus is going to be in San Francisco at California Street at St. James Episcopal Church between 8th and 9th on October 12th. So it'll be usual schedule, 9 to 5. And people from Bellinus, I hope some of you will come. You're welcome to come talk to Liz. Maybe there can be a carpool. At the end of the day, we're going to have a letter of nation ceremony for Beverly, who's He's finished sewing a rucksack. Congratulations.

[47:42]

And so that's next month, our monthly day-long sitting. The Saturday before that, on October 5th, and I've forgotten to put, I haven't been a little late about getting a flyer out about this, but I'm leading a Buddhist-Christian Dialogue Workshop at Green Gulch Farm together with Reverend Charlie Young, who used to be the minister of this church and is now the minister of the church on California Street in San Francisco. So that's Saturday, October 5th at Green Gulch Farm. And call me if you want more information. It's a regular Green Gulch Workshop. So we'll be talking about comparing and talking about how Buddhist and Christian orientations towards everyday practice work together. So those are two announcements, and so we'll have some walking meditation before our service. Let's close with the four-body satva vows.

[48:44]

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