One of you said to me yesterday that you were looking at the wall and what you saw was what you saw. And then you heard something and what you heard was what you heard. And I said, you mean in the scene there was just a scene and in the herd there was just a herd? And she said, yeah. I said, train yourself thus. This is a way of training that the Buddha gave early in

[01:04]

and his teaching, and which I've been bringing forth again and again for you to consider and perhaps let your mind be trained in this way. Seeing something and letting what is seen just be seen is also meeting that sight that comes forth. It's meeting that with complete relaxation. It's just letting the seeing be the seen. But it's letting the scene be the scene in a relaxed way because you're not really doing anything. You don't tense up around the scene being the scene.

[02:12]

You don't grasp the scene being the scene. The scene is the scene. There's no grasping. And there's no rejection or anger. towards the scene being the scene, even though the scene might be something horrible. And the herd might be something terrible. And the felt might be something painful. So it's just turning the attention to let it be what it is, is also to meet it with complete relaxation, to rest in it, to not praise it or blame it, to let go of all comment, and so on, which I've been going over with you. And then this person says, well, that practice sounds simple. This training of attention sounds very simple. I said, it is.

[03:19]

But it's hard because we have habits of grasping that are very powerful, habits of framing and blazing that are very powerful. So it's easy to go with our old habits, and it's difficult to adopt this very simple training of the attention. But it is simple. And then this person said, well, what's this simple practice got to do with the activity of like the great bodhisattvas, you know, Samantabhadra and Manjushri and Avalokiteshvara, these fabulously active, beneficent, enlightening beings. What does this simple practice have to do with them? And I ask you, what does this simple practice have to do with them? Time's up. It's their practice.

[04:28]

This is what's called the bodhisattva training of giving rise or giving life to a mind which doesn't dwell on anything. It's training the attention not to dwell on or cling to or grasp anything. This is the bodhisattva's mind training. And by training the mind in this way, when the mind is trained this way, you can say this is the Ocean Seal Samadhi, or you can say this is the way of entering into the Ocean Seal Samadhi, in which all Buddha ancestors are living. All the bodhisattvas live in this Ocean Seal Samadhi, and they enter through a mind which doesn't dwell on anything. So you can say the Ocean Seal Samadhi is the training in this non-abiding attention, this very pure attention, this very simple attention, but also it is the realm that opens when this attention is realized, this pure attention.

[05:51]

Many of you know the story of the Zen teacher, a wild person by all accounts, named Ikkyu. Ikyu. Actually, you know, Ikyu, his pen name was Crazy Cloud. But Ikyu, you know, Ikyu means one rest or a little rest, a little pause, a little pause in the onslaught of grasping. Just take a little break if I'm grasping your mind. And when he was a teacher, well actually, I didn't mean to bring this up, but when he was a student, HE TRAINED WITH HIS TEACHER AND HIS TEACHER WAS SICK AT SOME POINT. I GUESS AS HE GOT CLOSE TO DEATH, HIS TEACHER GOT SICK.

[06:55]

AND SO WHATEVER, THE CONDITIONS WERE SUCH THAT HIS TEACHER WOULD DROP, HE WOULD DROP, YOU KNOW, HE HAD DIARRHEA ALL THE TIME. SO HE WOULD DROP STUFF ALL OVER THE TEMPLE FLOOR. So Ikkyu would clean up after his teacher, but he always would clean up barehanded because his teacher's droppings were the precious Buddha Dharma. He didn't want to use some ordinary dirty shovel. I don't know if he washed his hands before he picked the stuff up, but something like that was his feeling. When he was a teacher, they asked him, how do you clean up shit?

[07:57]

How do you practice the way? Same thing. And he said, attention. And the student said, well, what kind of attention? Attention. Well, how do you practice that? Attention. That's shorthand for the actual conversation, which probably went on for years. You mean all I have to do is... Is it really that simple? Attention. Attention and also don't even dwell on how to pay attention or what kind of attention. This is training, this instruction is for your, you know, body.

[09:07]

It's for your neurons, which are, you know, right now they're gurgling in this instruction going, they're readjusting like, okay, wait, I wouldn't. In the realm of where you are there separate from your body and other beings and where you do stuff, this kind of instruction might be kind of hard to take, overly simple, but this is instruction to restructure. This is putting new structures into your body. There's a training thing, like training your hair to part someplace. This is the entry into the Ocean Seal Samadhi. And we were studying a koan recently about this, how to train this mind, this non-abiding mind, this mind which doesn't abide in anything.

[10:12]

And there's three phases of this. First phase is to train your mind not to abide in anything. Then, when the mind doesn't abide in anything, to not abide in the not abiding. And then when you don't even abide in the non-abiding, to not even have any idea of not abiding in the non-abiding. This is like thorough, glowing, pure attention. And this is the way to enter into the ocean seal samadhi. And in the ocean seal samadhi, the awareness is healed. It's a holistic, healed awareness. Healed of what? Healed of dwelling, healed of clinging, healed of grasping. So there's no grasping of subject and object as being separate and being and creating a rift in the world.

[11:17]

It's a healed awareness in the world of the healed wound between subject and object, between self and other. It's not exactly that in this world you trust the other. It's more that you don't distrust the other. It's not that you trust yourself, it's that you don't distrust yourself. You respect the other, you understand the other is in harmony with the self, that they're not different in being. In this healed awareness all things are flowing still, but they are clearly and accurately and reflected in this awareness, free of all grasping.

[12:23]

So there can be responding. So again, the training is to meet whatever comes meet, respond to the opportunity, whatever opportunity arises, whatever comes, respond to that opportunity and join things. This is the training and this is the fruit. This is the training of embracing and sustaining whatever comes. of listening to whatever comes and receiving it, touching it, being touched by it. Receiving whatever comes as the Buddhadharma and understanding that whatever comes is the Buddha way. So someone told me that she was quite successful for a while in the Sashin in receiving this instruction and receiving this instruction the body and mind from the first struck aside dullness and distraction.

[13:47]

But then the dullness and distraction got faster and faster and got ahead of the striking aside and took over. This dullness and distraction for the mind that doesn't cling to anything is another opportunity to respond to. Dullness and distraction is met with complete relaxation. Without abiding in it, without abiding in it, which means don't reject it, don't cling to it. And although dullness instruction may not be that much fun, it's a Dharma door if it can be received as a Dharma door. And again, cleaning the temple and practicing meditation are really not two different things.

[15:05]

Cleaning up shit and meditation are not really two different things, but tentatively we speak of first cleaning the temple and then entering into meditation. First cleaning the temple means not dwelling in anything, training yourself to clean away all dwellings. A little piece of shit, just carefully pick it up. A little dwelling, carefully pick it up and let it go. And cleaning away all these clings, all these dwellings, all these things, the temple becomes clean. And then, in a sense, you either can meditate now or you are meditating.

[16:07]

But really, you started meditating as soon as you learned how to clean. I remember one time I was reading the Lotus Scripture, and entering into the Lotus Scripture, when I first started reading it, my mind is a little bit dirty in the sense that my mind may be trying to grasp something. Like, I want to get the Lotus Sutra. That's why I'm reading the Lotus Sutra. But as I read the Lotus Sutra, or as I read the Lotus Sutra more and more, my mind became purified. In other words, the more I read the Lotus Sutra, the more my mind was not trying to get the Lotus Sutra. The Lotus Sutra is very helpful that way. The way it's written, for me, it just sort of encourages me to not try to get anything, because among the various scriptures, if you try to get something from the Sutra, it's very frustrating.

[17:13]

it kind of starts out by saying, oh, you want to get something? Well, here you go. Read this. And as I read it, my mind becomes more and more willing to not get the Lotus Sutra while I'm reading the Lotus Sutra. And reading the Lotus Sutra without trying to grasp the Lotus Sutra, I enter into the samadhi of the Lotus Sutra, which is the samadhi of don't try to get anything. It's absorption and not getting the meaning of the sutra. And being absorbed into not getting anything, you have entered the samadhi, the awareness of the sutra. And then your mind is clean. And then when the mind is clean, and when the Lotus Sutra is clean too, it's clean of anything to get. and the mind's clean of trying to get something, then the Lotus Sutra says to me, close the book now.

[18:17]

You're in Samadhi now. You're not behind the plow. You'll never get rich by reading this book. You're in the Samadhi now. Close the book now and walk out into the street. There's people there to meet. So, when you enter the lotus samadhi, the sutra says, the sutra stands up and says, close the book, you got the point. You're in the samadhi. Now go out and embrace the turkeys. that you didn't want to interact with because of your dirty mind. Your mind which is all polluted by ideas that you should be hanging out with the Lotus Sutra rather than the turkeys. You've been purified of the karmic tendency to want to learn Buddhism and you've learned Buddhism so now go play with the turkeys.

[19:29]

Go out in the street. And if when you're out in the street you forget that each person you meet is the Buddha Dharma coming to you. Each twisted, anguished face, each joyous, lovely face, each happy child and dying person, each face, each body and mind coming to you is the Buddha Dharma, and the way is through this relationship. If you forget that, go back to the Lotus Sutra, and try to get something there. And again, enter the samadhi, but you don't even need the Lotus Sutra. Just sit down and check out to see if your mind has slipped back into grasping and gaining and clinging, and train yourself again. And as I often mention, I saw this statue of Avalokiteshvara sitting in a cave once, practicing meditation, taking a break

[20:35]

from interacting with the turkeys. Sitting in complete relaxation, remembering the mind that doesn't dwell. So with the mind that doesn't dwell, you naturally go forth into the samadhi of all beings. But sometimes you reflex there and say, oh no, this can't be something that I should be receiving without any judgment. This can't be something I should embrace. No. Time to take a break and relax. Rest. Rest so that your enthusiasm comes back and you wish again to meet all faces, to respond to all opportunities and join all things. So in practicing, you know, the story of the Buddha, that the Buddha was trying to sit.

[21:47]

The Buddha was in this, you know, personal sashin he was in, you know, under the Bodhi tree. It was like at this time of year, right? He'd been sitting there for a while. He sat down. He said, I'm not going to move from this spot until I kind of enter the ocean seal samadhi. And he sat there and on, you know, today is the 7th of December, right? And this is like the day he sat, the night he sat through. This was the 7th of December, the night he sat through, the night where he stopped moving. And where Mara came. And Mara is like... a deity. It's a, you know, a sovereign deity. But although it's a deity, it's like a deity who has this kind of like, I don't know what, this kind of, what do you call it, a trip.

[22:51]

It's a deity on a trip. And the trip of this deity is, I'm going to make sure that nobody becomes a Buddha. And I mean, if you ask Mara, you know, do you actually like want to stop being, from becoming Buddha? And Mara says, Yes, I mean, well, that's my job. That's my trip. That's my thing. That's my bag. That's my daily wick. That's my, you know, mojo. I want to, I want to, I mean, I want to stop being, I mean, I don't want to. It is my job. I don't really like it, actually. Actually, Mara tried to quit several times. Uh, especially after he failed miserably with the Buddha. He tried to quit after that several times, but I'll tell you about that later. Anyway, while he was still, had managed pretty well in this world system to stop everybody from becoming Buddha, he ran into this weirdo, Shakyamuni, who, you know, was not that afraid of shit.

[23:54]

So he said, you know, get off that seat, boy. On the 7th of December, he said, off the seat, boy. Who do you think you are if you can be Buddha, you arrogant so-and-so? But the Buddha was in pain, and the Buddha's pain humbled him. Just like some of you tell me that you like the pain a little bit because it humbles you. The word humble has the root humus. It means, you know, the pain brings you down to the soil, down to the ground. The Buddha was down on the ground, on the earth, humbled by his suffering, by the suffering that he felt. He was so humbled, he was humbled right into the earth, and he didn't have to move anymore.

[25:00]

And he wouldn't move until he entered the samadhi, of all the Buddhas. And Mara kept testing him. So Mara appears in various forms to say to you, I'm sorry, this is not the way. This is not the way. This is not the way. This can't be the way. This is not the way. This isn't Buddhadharma. This is like... Actually, this is Mara. I'm an obstacle. This is an obstacle. What's happening is obstructing your path to freedom. This sitting here under this sashin, this sitting here under this tree is actually not the way. The way is some other way. This is an obstacle. Don't you get it? Okay, I got it. You're an obstacle. And what do I do to obstacles?

[26:02]

Oh yeah, what do I do with obstacles? When obstacles come, what do I do? How do I practice? What? Relax. Cool, boy. Relax. Rest. Don't grasp this obstacle. Don't reject this obstacle. Don't praise the obstacle. You can gush out of the obstacle. Yes, sir. I see. You say you're an obstacle. I bow to you, obstacle. I worship you as an obstacle of obstacles. But I do not cling to you or abide in you. I just am humbled here before you. The more you stand up, the more I get grounded. I'm getting ground into the earth. Saying you're an obstacle. And I understand that whatever you are, you're the Buddha Dharma, you are Buddha's compassion, helping me discover and realize and live the life of the bodhisattva, the mind which doesn't dwell in obstacles or non-obstacles, which doesn't dwell in walls or doors or open prairies,

[27:23]

Thank you very much. I have no complaint about this obstacle. This obstacle of pain, this obstacle of dullness and distraction. And meeting the obstacle in this way, the obstacle, the dullness, the distraction are struck aside by their own nature. Not because of anything I did. Everything is then the way. And there are teachings, the teaching given maybe by the Buddha of being able to tell the difference between the way, what is the way and what's not the way. So what's not the way, what is Mara, right?

[28:27]

What is the way is Buddha. So what's the difference between Mara and Buddha? Well, Mara, if you grasp Mara, Mara thrives. If you reject Mara, Mara thrives. If you let go of Mara, Mara is no longer Mara. Mara loses its function. If you do not grasp the obstacle or reject the obstacle, the obstacle is not an obstacle anymore. And Buddha, the difference between that and Buddha is that if you grasp Buddha, Buddha doesn't thrive. If you reject Buddha, Buddha doesn't thrive.

[29:30]

If you reject Mara or grasp Mara, it thrives. But if you reject Buddha, Buddha doesn't thrive. And if you grasp Buddha, Buddha doesn't thrive. But if you let go of Buddha, Buddha thrives. So letting go of Buddha, Buddha thrives, and letting go of Mara, Buddha thrives. Attaching to Mara, Mara thrives, and attaching to Buddha, Mara thrives. That's the difference. But in both cases, Buddha and Mara, they're both the Buddha way, because it is the Buddha way that attaching to Mara, Mara thrives. And it is the Buddha way that attaching to Buddha, Mara drives. So no matter what happens, the Buddha way is actually always supremely successful. Stealing.

[30:38]

When there's stealing, there's the Buddha way. When there's not stealing, there's the Buddha way. The Buddha way does not get disturbed by the phenomenon of stealing. The Buddha way does not get disturbed by the phenomenon of not stealing. And the phenomenon of stealing is that when you steal, the entire universe is upset. The entire universe is ripped asunder by stealing. The entire universe is wounded by thinking that you can take what's not given. That's the Buddhadharma. Buddhadharma is when any of us think or feel, no thank you, I don't want what you're giving me. The world is wounded. That's the Buddhadharma. So stealing is the Buddhadharma because stealing includes the wounding, the unholing, the unhealthiness that stealing goes with.

[31:42]

And not stealing accepting what comes with no comment, also is the Buddha Dharma, and this heals the universe. So both are the Buddha Dharma. Buddha Dharma doesn't stop. It's just that stealing and not stealing are different. But they're completely both included in the Buddha Dharma. They're both included in the Ocean Seal Samadhi. They're perfectly clear and in perfect harmony. Stealing and not stealing are in harmony. Being wounded and being healed are in harmony. There's no disharmony. They work perfectly. They fit perfectly. So there's an opportunity to train your mind in such a way that this universe will be healed through that training. and there's a possibility to not train the mind and let it run in this taking what is not given way this stealing mode and continue to whack away at this precious world of life to create these little incisions in life these little wounds but since life cannot be killed

[33:08]

you get more chances to recover from this abuse. So the fact that we've made past errors does not mean the story is over and we still have a chance to recover through this training. By cleaning up the temple, by picking up whatever is happening as the droppings of the Buddha. There's one more thing which I just want to mention, and maybe I'll expand on it later, but I just want to register it as a possible topic for future discussion, and that is when something happens, sometimes even without anything happening apparently, we can have comments, and some of our comments are brilliant

[34:43]

And then we can have comments on our comments and comments on our comments, and we can really take off with these comments. Or in other words, let our imagination can really blossom. And wonderful things can happen from this blossomed imagination. Amazing things can happen. Music, art, temple architecture, Buddhist teachings, Computers, spaceships, governments, all this stuff can come from that, basically those comments which this training is letting go of. Those opinions, those judgments, those values can be developed infinitely and lots of good things can come from them. And the Buddha, after becoming enlightened, and also before being enlightened, but after becoming enlightened, did quite a bit of conceptual work.

[35:48]

His imagination blossomed into all kinds of wonderful teachings. But this cleaning process is, rather than bring more stuff into your house before you clean it, it's more like clean the house, heal the world, and then and then start being imaginative about how to express that liberation. But that's something I'd like to get into later. Did you have a comment or question? Do I want some windows open? I'm happy to have some windows open or doors open. Is that okay to open the doors, windows? Now, one more thing I just want to mention is that talking to people, I just wanted to sort of give a little weather report, which is not particularly new, but I just wanted to say that this session does seem to be following a similar pattern, and that is that as the days move forward, the level of resistance seems to be dropping, but the pain isn't dropping.

[37:10]

So it's not, the pain doesn't necessarily drop, but the resistance drops. The challenges actually are staying fairly steady as far as I can tell. The challenges of your own body and mind and the challenges of the other beings in the Sashin and so on. New challenges are coming, challenges are coming, but the resistance is waning. The resistance to these challenges is going down. The pain isn't necessarily going down. But some people are getting more comfortable with the pain and relaxing more with it. Katherine? You're not sure if you're relaxing in the thought?

[38:31]

Uh-huh. Yeah. Yeah. You have a thought, you have a thought which you call, you have a habitual thought that you're not supposed to be thinking? Yeah, I've heard many people, especially Zen students, have that thought. Have the thought that they're not supposed to be thinking. And I don't want to criticize that thought. I would just say that's just a thought. A thought that you're not supposed to be thinking. I'm also not suggesting that you're supposed to be thinking. Okay? Some people may also say, you know, you're supposed to be thinking. But rather, what I'm suggesting is that in the midst of, if there is thinking, then we don't have to say, you should be thinking.

[39:33]

But in fact, there is thinking coming. Thinking is coming to town. Okay? And what I'm saying is, please meet that thinking if it comes. And if no thinking comes, meet no thinking coming. Meet whatever comes. Thinking, not thinking, good thinking, bad thinking. You need it without grasping anything. Yes? A thought of anger or hatred is coming? Pardon? Yes, so there's a thought that it stays. Uh-huh. There's another thought.

[40:35]

Here's a thought, there's anger. Then now there's a thought, this is staying longer. And then there's another thought, if I relax with this, it might stay longer. There's that thought too. And it could be that that would happen even if If the thought of anger came and you met it with no grasping, still another thought might come like, even though I didn't grasp this, it's still happening. That thought might come too. So there's the thought anger, and then there's the calculation of the length of the anger. That's another thought. A little quantitative comment is coming. This anger is going on for a while. And then even if you didn't grasp that, you still might... get another thought which is, if I keep practicing this not grasping, maybe this anger will like last for quite a while. Maybe it'll even get stronger. Maybe it'll like take over the whole area here.

[41:41]

There's that thought too. And then if you don't grasp that, okay, then what are you gonna get? then something we can't even talk about how terrible it might come. And then if that comes, then you might grasp that. And then you'd really be in trouble. It probably would have been better just to grasp the anger in the first place. Just be like, okay, I'm an angry person, so what? Now I'd like that this anger turned into this super monster, and then finally I just copped out and grabbed that, so now I'm really in trouble. But there's also the, and that's what happens, sorry to say, is that if you pass up on one obstacle and don't grasp that, then you get a bigger one. And the bigger one, you're gonna be more likely to grasp because it's bigger. You say, well, I passed on the little one, but I can't pass on the big one. And then, of course, it's really terrible to grasp the big one. But on the other hand, if you keep passing on grasping, as they get more and more tempting and more and more tempting, your non-grasping skill gets better and better until finally,

[42:47]

the Buddha, until finally nothing can, nothing tricks you, you don't go for anything. But you will be, you know, this whole universe is one big conspiracy to help you develop this total non-attachment. So it's going to keep, you know, It's not going to give you the juiciest, most difficult thing to start with and then give you easy things after. It gives you the easy things first and then harder and harder things. And the harder and harder is that sometimes it gives you easy ones after the hard ones. Say, OK, you're up for like, OK, cancer. OK, cancer. OK, whoa, no attachment here. I'm going to relax with this one. OK, now headache. Well, I don't have to put up with this. How about migraine headache? OK, I accept. Okay, okay. How about super migraine? Okay, no problem, fine, okay, that was fine. How about rude operator? I don't have to put up with this.

[43:51]

I don't need this, you know. Cancer, okay, I get it, I get, you know. But, you know, rudeness from somebody who's supposed to be working for me, no. No. No way. Forget it. You know. That's sometimes... Sometimes you don't fall for the big ones and sometimes you fall for the little ones. But anyway, the point is, ladies and gentlemen, you is going to get challenged. Unless you go into heavy sedation. You're going to get challenged. If you keep coming into this room... And then if you keep going out into the street, you're going to get challenged unless you've got the aid of modern pharmaceuticals. You're going to get challenged. Something's going to poke you and you're going to think, you know, I don't need this.

[44:52]

I'm not saying you're going to, but there's going to be that temptation. So, okay, anger I don't need. And, okay, anger is okay. A little test, fine. Okay, anger, fine. But I don't need long stretches of it. And then I also don't need like the thought of, you know, this thing might get out of hand. I don't need that one either. No, you do need it. The Bodhisattva is actually, I'm not kidding, you know, I do actually feel that the Bodhisattva is being encouraged to give rise to a mind, to an attention, to train the attention onto a way of being, onto a way of awareness, which does not dwell on anything. No matter how much the ante is raised, well how about this? Well how about this? Well how about this? Oh yeah? Well how about this? Oh yeah? How about this? Well how about her? Now try it on this one. How about this one, yeah? With more and more outrageous opportunities.

[45:57]

And you might be able to not offer any of them and gradually realize this mind which doesn't dwell on anything, which doesn't grasp anything, which doesn't get caught on anything. But, of course, the path to that realization involves a few trillion examples which you notice of where you do get caught. So that's why you have the practice of confession, which is like during an ordinary day of sesshin, you might get caught. You might notice. I mean, you might get caught many, many times and not notice, but you actually might notice that you got caught many times during one day of sitting. And you might notice that during one day of not sitting, you got caught many times too. But actually, the funny thing is, the nice thing about sesshin is that a lot of people during sesshin, on an average day, If you did inventory, I think you'd find that they notice that they get caught more during sashin than they notice they get caught during day-to-day life.

[47:04]

Some people, partly because they're off in their imagination all day, for hours they don't notice they get caught. And then when they're done doing that kind of work, they go home and turn TV on and they don't notice that they're caught. And if you ask them at the end of the day, how many times did you get caught, they might not be able to tell you one example of when they got caught. Whereas most people during sashin can tell you perhaps a hundred or a thousand times If you actually were sitting right next to him, you'd say, caught, [...] caught on being caught, on being caught, on being caught, on being caught. Hey, a break, a break, a break, caught, [...] break, caught, break. Caught. Caught.

[48:10]

And sometimes there's quite a while there where things are happening and just, you know, they're just happening. Things are just coming, there's responding, enjoining, coming, responding to, no abiding. It happens sometimes. But usually people It caught many times, especially in the first three and a half days. And then around lunchtime on the fourth day, this non-grasping starts gradually to take over. And this amazing thing of the bodhisattva mind starts dawning. You start having these close encounters with things. where there's, like, no grasping. You're close without grasping, with whatever. And then a bigger challenge comes.

[49:17]

How dare you sit here? Who do you think you are, Catherine? You think you're so special you can just sit there like the Buddha? One of them's enough. You think you're going to sit there? Like you're going to actually sit there? You arrogant person. What are you doing? How is this helping other people? You're just doing it for yourself, you selfish girl. Anyway, that's the kind of stuff that came to Buddha on this day's about 2,400 and some, whatever, 2,500 and 20 years ago. The Buddha was sitting, getting tested just like you, and finally stopped wiggling in the face of these obstacles and entered the samadhi and got to see how things are working.

[50:28]

I have been teaching a class in Berkeley on Friday night, teaching this meditation practice that we're talking about here. And this group of 40-some people I barely have a foothold on this practice, just like us. And I'd like to go over there and meditate with them tonight. So I beg you to let me go to Berkeley to teach the people and sit in meditation with them over there tonight. And I'll be back late tonight for your enlightenment. You don't have to wait until after midnight, but if you want to be traditional, you might around dawn tomorrow, you might sort of consider being ready for enlightenment.

[52:52]

It would be a good time. But if you can start being ready now for enlightenment, If you clean the house and you're ready, are you ready? Want to clean the house a little bit more? Okay. Well, so anyway, get a little bit more spiffed up and then when you're ready, let's enter Buddha's wisdom, okay? When I ask if you're ready and you say no, I really appreciate that.

[54:09]

And if you say yes, I really appreciate that. I do. And if you say something else, I try to appreciate it. But yes and no, I'm sort of ready for that. But some of these other cracks, I have to work at. Work at not grasping. So please, feel free to challenge me with these wise comments, these challenging stories. I see one hand raised.

[56:19]

But I think it's perhaps good to conclude now. Is that OK? May God and thank you.

[56:48]

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