I'd like to begin with a word from our sponsor. Now all ancestors and all Buddhas who uphold the Buddha Dharma have made it the true path of enlightenment to sit upright practicing in the midst of self-fulfilling awareness. Those who attained enlightenment in India and China followed this way. It was done so because teachers and students personally transmitted this excellent method as the essence of the teaching. The authentic tradition of our teaching is said It is said that this directly transmitted, straightforward Buddhadharma is the supreme of the supremes.

[01:05]

From the first time you meet a teacher, without engaging in incense offering, bowing, chanting Buddha's name, repentance, or reading scriptures, you should just wholeheartedly sit and thus drop away body and mind. when even for a moment you express Buddha's mudra, Buddha's seal, in the three actions of body, speech and mind, by sitting upright in awareness of the self-fulfillment the whole phenomenal world becomes the Buddha's seal, the Buddha's mudra, and the entire sky turns into enlightenment. Because of this, all the Buddha Tathagatas, as their original ground, increase their Dharma bliss and renew the magnificence of their adornments in the awakening of the way.

[02:14]

Well, it goes on, as you know, from chanting at a noon service. So I'll stop there and make some comments. Someone said to me recently that she was trying to practice or she understood that the practice that I've been recommending is to be upright or sit upright in the mud. To sit upright in the

[03:25]

among all living beings in the mud to sit upright in the mud. I said, yeah, good. And then she said, but what about if, like, you know, what about if, like, you know, you're sort of into collapse? I think that was the word that she used. And I said, you mean what about if you're really in the mud? Rather than kind of like a little bit in the mud or into some slight tiny little bit of mud, what about if you're really in the mud up to the eyeballs? May we exist in this mud with a purity like a lotus. Thus we bow to Buddha.

[04:27]

And I want... I'm not complaining, but anyway, for me, giving talks is like being in the mud. Because when one starts talking or when I start talking, things get pretty entangled because not only am I talking, but you're out there responding in all these different ways. And I don't know exactly what they mean. And even if you told me, I would still have a complex problem to figure out. whether I'm being understood, whether I'm saying the right thing and so on. So for me, actually one of the most muddy experiences I have is giving talks. And so I'm giving talks about being upright in the mud, in the entanglements, in the myriad circumstances, trying to be upright while I'm doing this.

[05:49]

But it's quite difficult. And sometimes it's kind of a wreck from my point of view. The whole situation is kind of a wreck. Sometimes I tell people I feel like this talk is a wreck, but usually I keep it to myself. You know, some of you folks might think that because I sort of just keep going, maybe I'm not a wreck. You just keep going, and then after I go for a long time, then I go more. And then even when I stop, I feel like I actually want to go on more. But it's kind of like I screwed up, and I want to try one more time. Maybe if I say this, then it'll work. This is my, you know, this is just the kind of person I am.

[06:55]

I just keep going, failure after failure. And the more I fail, the more I want to try, up to a point. And then I go into collapse. But then I think, oh, now is really the time to practice. Now, you know, this is the, so it really, it looks like I'm, like right now, probably looks like I'm all right. But actually, here I go. Somebody, I don't know who, put this little toy car on my cushion. It looks like a, don't tell me, it looks like a Mustang or a Thunderbird. And it says on the roof, 56. The number on the roof and the trunk is 56. Which reminds me that tomorrow, is the 56th anniversary of the opening of the Golden Gate Bridge.

[07:57]

So this was pointed out to me at the beginning of Sesshin as a metaphorical opportunity. So tomorrow's the last day of Sesshin, we will open, we will resonate with the opening of the Golden Gate. And here's a car that you can ride across through the Golden Gate Bridge in. I'll leave this on the altar for you to get into. Zoom. Again, you know, in homage to the scriptures, I don't mind paying homage to scriptures. You know, Zen's a transmission outside the scriptures, but that doesn't mean we can't salute occasionally. The Shakyamuni Buddha's teaching, he taught, sit upright in the midst of awareness of dependent core rising.

[09:09]

Dogen Zenji taught, sit upright in the midst of awareness of self-fulfillment. self-fulfillment, how the self is fulfilled, how the self becomes no-self, how the self is born from no-self. This is the teaching of dependent core rising, which leads to understanding of the emptiness or the voidness of self, which cuts the root of cyclic existence definitively. In colorful language, we say, you know, sitting upright. That means sitting upright. If you hold so much as the letter A in your mind, you'll go to hell as fast as an arrow shot. This is instruction in sitting upright. And

[10:15]

While sitting upright in that way, without even holding the letter A in your mind, if you should happen to swallow a drop of wild fox slobber, you won't be able to spit it out for thirty years. Swallowing a drop of wild fox slobber means you don't take in the teaching of dependent co-arising. You take hold of one-sided view of your birth and death, and therefore you spin around in that birth and death. Wild fox is a symbol of one who does not accept the teaching of dependent co-arising. It's taken from that story of Master Bhajan and the wild fox, the head monk who said, no, enlightened people don't fall into cause and effect. So let's sit upright in the mud, okay?

[11:25]

And then again, she says, but what if it's really bad? What if you're like a total wreck? All the more we need to be upright. When you're in pretty good shape, you can lean this way, lean that way. So what? You're in good shape. when you're healthy and feeling good, you can be ahead of yourself. You can hold the letter A for a little while. You can lean back from yourself a little bit. You can be over the left of yourself or the right of yourself. Who cares? You're feeling good. But when you're totally collapsed, then you better practice uprightness. And you can practice uprightness in any state. Uprightness does not depend on any state. The Buddha said, hey, Subuddhi, does the Tathagata's utmost right and perfect enlightenment depend on any dharma?

[12:39]

And Subuddhi said, no, Lord. The Buddha said, well said, Subuddhi, well said. The Buddha's complete perfect awakening does not depend on any dharma, on anything. Therefore, it is the utmost right and perfect enlightenment. Not depending on anything means that in total collapse, in any position, you can realize uprightness. But you have to renounce even the letter A in your mind in order to do that, which you can do. You have to also renounce the letter C and the letter O or the letter A and the letter L and the letter L and the letter A and the letter P and the letter S and the letter E. You have to not let any word reach you, no matter how horrible it is. But that's nothing at all, because no word does reach this upright mind.

[13:44]

It seems hard, but the hard part is renouncing your belief that you've got an alternative to being in collapse. So like some people in the Sesshin have trouble sitting up. And when you're collapsed, you're collapsed, sometimes literally collapsed, then how can you be upright? In the scene, there's just a scene. In the collapse, there's just a collapse. In the imagined, I'm collapsed. There's just the imagined, I'm collapsed. In the I wish I wasn't collapsed, there is just the I wish I wasn't collapsed. The imagined, the thought, I wish I was out of here. There's just the thought, I wish I was out of here. seen, heard, collapsed, imagined, thought, no matter what the phenomenal manifestation is, letting it alone as such is uprightness.

[15:03]

Now, why do they say sit upright? Well, you know, I hate to say this, but it's kind of scary. But anyway... If you practice uprightness in whatever position you're in, and you do that wholeheartedly, the cosmos will crank you up out of your collapsed state into an upright posture. your body will be filled with so much energy and vitality that the only position you'll be comfortable in is sitting upright. You may be in excruciating pain, but you will be in the other position too. But in the meantime, whatever position you're in, until you're forced to sit upright all the time as a Buddha... Then realize uprightness in every posture you're ever in, in every state you're ever in.

[16:09]

And once you're upright, then watch the wonderful play between self and other, other and self. It's quite a play. And it's also a bowl. It's a bowl. And there's a pearl in the bowl. And it's rolling around on itself. You know about, did you hear about, you know what, I heard that mother birds, what they like to sit on the cool part of the egg. You know? So they sit on the cool part of the egg and, of course, you know what happens when they sit on the cool part of the egg? It gets warm. But then the side of the egg farthest away from them starts getting cool. So they pull the cool side up again because they like the cool. And then the cold part gets warm and the hot part gets cool.

[17:22]

So they keep the egg nice and warm by turning it all the time and keeping the cool side up. You know, like some people like the cool side of the pillow. Keep turning the pillow to get the cool side. In that way, the pillow gets cooked very nicely. In the same way, with your own mind, it keeps turning on itself so that the other side comes around and gets attention. But not for long, because then that gets heated up and you want the cool side, you want the other side, the other position to get some attention, so you bring that around. Turning the egg. Turning the egg. on itself in the bowl. And being in that bowl, you're safe. You're safe. Your phenomenal existence is safe. It's constantly getting turned round and round by Mother Buddha. I just saw a New Yorker ad had a picture of this this lady bird

[18:29]

mother bird sitting in a nest on some eggs. And one of her pals is on the branch talking to her, and she says to their friend, she says, I'm really enjoying being on the mommy track. Yesterday someone came and talked to me about his practice. And this person, he said beforehand, he said, well, you know, sorry, but my practice is really complicated. And so he told me about all kind of like, it's his practice, but it has all these different aspects. It's neat, all the different facets of his practice.

[19:32]

What should I tell you about them all? It would be fun. But then I wouldn't have time to talk about some of those things, so I won't tell you about all the different aspects. But anyway, after he finished, I said to him, I said, well, the way you put it, the way you talked about it. I'll just tell you briefly that he said he does this practice of, he hasn't been in the sesshin, this person he came to visit, he does this practice of in the seen there's just a seen and in the heard there's just a heard and in the imagined there's just the imagined and in the thought he does that one, right? Then he also does breathing in without dwelling in body and mind, breathing out He was actually doing a lot of the practices we're talking about here, and he does them in conjunction in various different ways. And when one goes to certain distances, switches to the other one, he's got all this stuff worked out. It's really complex. But most of what he was saying when he finished, I said, most of what I hear you saying is, it sounds like karma.

[20:44]

It sounds like action. Most of what you said sounds like you're doing these practices." And he said, that's right. And I said, well, that's fine. In fact, if you don't think about that you do your practices, then I don't know, then you probably think, well, you do not your practice then. But we do think that way, like I do things, right? So I encouraged him not to stop doing this complicated practice where he's doing these, you know, like many things that he's doing. I didn't try to get him to stop. Just like I don't try to get people to stop not doing practice. Really, I don't. I let somebody else do that. What I encourage him to do is sort of like let it go to the next step of he or I am doing these practices, the next step means express the Buddha's seal, the Buddha's mudra, in all these karmas, in all these actions you're taking about your practice.

[22:01]

So mostly what I want to talk about is how to express, how to impress the Buddhist seal in your body, speech, and thought. In your body, speech, and thought practice. In your body, speech, and thought daily life. There is a difference between like doing, I do a practice called breathing in, breathing out, and so on. And there is a difference between that and I do a practice called, you know, Six Subtle Dharma Gaze. And there is a difference between that and saying, I work in the office. There is a difference. But it's all karma. It's all mud. You can grow a lotus in all those situations. I work in the kitchen. I beat up my daughter. I go roller skating. I practice the six subtle dharma gates. I sit zazen. I do kin hin. I serve breakfast. I give talks. I save sentient beings.

[23:06]

All this kind of talk is the talk of action. It's mud. You can grow lotuses in that kind of talk. I don't try to get people to stop doing that because they can't. And also, that mud is the contents of Buddha's wisdom. The karmically created is the content of Buddha's wisdom. How to appreciate, how to awaken to Buddha's seal which happens on that karma and that karmically created stuff. That's what I kind of want to talk about and I have been talking about and For me, talking about it is more karma, and I'm in the mud while I'm talking to you. And I think, partly I'm saying, I'm sorry to drag you into such mud.

[24:06]

I feel sorry for you. And I kind of want to stop and let you out. But I know where you're going to go when I let you out. You're going to go back into your own mud that you get into when I'm not talking. So I might as well keep talking. Right? Wrong? Wrong? Want to go back to some other kind of mud? I know you do. But it's not time yet. What time is the kitchen going to leave? Huh? Eleven. Forty minutes to go. No, just kidding. And what is the Buddha seal, folks? You got action, right? I got action. I walk, I talk, I see, I hear. What's the Buddhist seal? The Buddhist seal is the walking and talking beyond hearing and seeing.

[25:08]

But beyond doesn't mean it's someplace else because the Buddhist seal happens right at the hearing and seeing. The Buddhist seal is impressed upon the action of I hear, I see, I think, I speak, I posture. That's where the seal happens. It must be there. It also happens in non-karmic zones too. But the magic of practice is that when it happens and is realized on karma, that sort of saves the world. Whereas when it happens in other zones and not in the karmic area, the world seems to be still in cyclic misery. So yesterday I got some, you know, on my way to the lecture hall material.

[26:13]

My daughter says that she was in a chem lab yesterday and her biology teacher came in and said, how you doing? And she said, Well, you know, I don't get this chemistry stuff. He said, well, you did okay in biology. I said, yeah, biology is about the plants and animals and people and stuff I can see, you know. But this chemistry is about this minute, tiny little stuff, you know. It's also, I can't see it. And the lab teacher says, Taya, Taya. You're the daughter of a man who spends his whole life trying to see the unseeable. And you're the daughter of a man who's trying to recognize and see the Buddhist seal and his three activities. Moment by moment.

[27:18]

what's happening? How can you feel that way? And she said, well, I don't think my dad tries to see anything that he can't see. I never saw him do that. And then the biology teacher called across the room to the chemistry teacher and said, Saburi, what do you think is the Zen essence of chemistry? And the chemistry teacher said, formaldehyde. And that is a mostly true story, except for the part about, you know, that part that I made up. His name wasn't really Sabuti. It's spreading, this stuff.

[28:21]

I don't know how. I didn't tell him anything. Poor kid. Okay, so what's the pivot? Where's the pivot? Where's the round mouth? where this thing turns around, where it turns from I do it to it is happening and then there's me. So from the karmic point of view, I'm here and now I am going to practice. One practice, two practice, I'm going to practice. I do it. Now, in that equation, there's this extra thing called I. I is imported to the situation.

[29:27]

This is called delusion. When you import something extra into a situation, particularly the actor, you bring the actor in and have the actor do something called what's happening, called the action. In that situation, you've got the extra thing and then everything that's being done. You got the extra thing, the self, practicing and confirming everything. Now that can turn into the other side, where everything's coming forward and happening, and then that side, there's something missing. The actor's missing. So on one side, the me is extra, doing things. In the other case, things are happening and me's absent, and then there's me. Because when things come forward, they always come forward to the place where there's extra things coming forward to do things.

[30:27]

So I do things comes forward from this side, and from the other side, all dharmas come forth and meet this place, but there's something missing when these come forward, and the thing that's missing is me. So when everything meets me, everything realizes the me which was extra in the first place. That's the pivot right there. And things can change from I do to it does me, to I confirm to everything confirms me. I do everything, everything does me. The Buddhist seal is right there and is invisible, and yet it resonates in both directions infinitely and liberates both sides of the equation. This is called thusness. By me, anyway.

[31:37]

It's like the thigh bone in the pelvis, in the pelvic socket. The contents of the socket is the knob of the femur. Is it the femur? The knob of the femur is the contents of the pelvic socket, the pelvic pivot. The content of Buddha's wisdom, the content of enlightenment, is delusion. Delusion pivots in enlightenment. Enlightenment pivots on delusion. This delusion brings forth the Buddha's to enlightenment. wake up to open the ears of sentient beings, to demonstrate the working of Dharma, to help people understand and to get them to enter. And the way it happens is the delusion meets this awakening. The karmically created, the I do world meets the it does me world.

[32:44]

And there is where the whole phenomenal world becomes this Buddhist seal. and the person is liberated from the karmic approach. What's required of us is to be upright in this mud, to have this upright femur, so to speak, to be completely thorough in our karma, to follow your karma to its extreme, to be completely karmic, to be completely muddy, to be completely, thoroughly deluded. at the extreme of this delusion is enlightenment. At the tip, at the complete exhaustion of delusion is enlightenment. But those of us who are in such a state of delusion that it seems extreme,

[33:45]

Think, oh no, not this. I can't be like in this state of delusion. This is too much. So high, so low, so low. It was extreme. Somehow the tables got turned. I got a new attitude. Patti LaBelle said that. As Tartoku said, you just follow your delusions right to the end of them and there you'll find emptiness. It says here, from the first time you meet a teacher, without engaging in incense offering, bowing, chanting Buddha's name or repentance, you don't have to practice repentance. if you just wholeheartedly sit upright in this mud and drop away body and mind.

[34:54]

Why don't you have to practice repentance? Because sitting upright in the mud is repentance. The ultimate repentance is to sit upright, to not move ahead of your delusion, to not shrink back from your delusion, to not lean to the right or left of your delusion, to just be pure delusion. And in that pure, unadulterated, unavoidable, unresisted, fully exhausted delusion, that is total radiance. That's why I think it says, from the first time you meet a teacher, because somebody's got to encourage you to do this because you think, hey, people won't let me do this. You're not supposed to be deluded. You're not supposed to be all my ancient twisted karma.

[35:57]

You're supposed to confess it, but you're supposed to also kind of be ashamed of it and kind of scrunch yourself back from it a little bit. That's why you need a teacher to tell you, come on, you can live in the present. It's okay. No, no, they won't let me. They want me to be in the future. In the present, I'm deluded, but then if I distract myself into the future, well, they give me an excuse. They say, well, you're deluded, but at least you distract yourself from it, so it's all right. But to live in the present, how would you dare do that? How does a deluded person dare to live in the present? Because living in the present, you see, it's a wreck. It's a mess. You've got to plan for what's going to happen next to this mess. Since it's all falling apart, you've got to think, well, let's get an insurance policy or something, or let's worry, or let's at least say, I knew this was going to happen, or let's at least say, yes, you know, I'm sorry. I'm in control of the universe, and I'm sorry that it's not working out well.

[37:01]

You know? But to actually live in the present and suffer with it, knowing that it's not going to work out, without any kind of excuse, you need some encouragement. Somebody has to tell you, you can actually do that. You don't have to do anything about this mess. All you've got to do is be distressed. And be distressed completely. And then you can save the world. Which might mean that you write an article about you know how the cranes are being lost in the world because of the decimation of the Siberian wilderness and help people feel the distress which they're resisting acknowledgement of encourage others to realize the pain of this world in the present

[38:08]

But how are you going to encourage others to look at the problem if you don't? It's just hypocritical. And when we are unwilling to look at our own stuff, then we want other people to look at theirs. We hope that if they do it, it'll sort of kind of resonate back to us. Well, it's true if they do it, it will resonate back to us, but how about our own work first? That's the hard part. It's getting close. So the power of repentance that is spoken of, which melts away the root of transgression, repentance is to admit exactly the kind of mud that there is. I have a really complicated practice.

[39:14]

It's so complicated. Or I have a really stupid, boring practice. Or I really am deluded in this particular way. Not I'm deluded in general. I'm deluded like this. And you can find your delusion because your pain indicates to you where it is and what type it is. And everybody has their own special variety of pain. And not only do you have it, but you don't have the same one moment after moment. You get a new one based on a new karmic setup. The pain shows you your own particular karma, which you can then admit. And admitting your karma is what we mean by confession or repentance. That admission, that complete admission, melts away the root. But who wants to admit this stuff? That's right. Who does? The World Honored One. W-H-O.

[40:16]

The World Honored One wants to admit delusion because the content of the World Honored One is delusion. The World Honored One's wisdom is inseparable from delusion. And the World Honored One is totally, radically, liberated from delusion. And simultaneously all beings are liberated from delusion. When the Buddhist seal is expressed on your body, speech and mind, even for a moment, it is expressed on the entire phenomenal world at the same time. Because again, the Buddhist seal is the place, it happens at the place where I do things meets where everything, where the entire phenomenal world comes forward

[41:32]

the entire phenomenal world comes forward and confirms me is at the same place where I come forward and confirm the entire phenomenal world, where I say, this is a tree, this is a person, this is stupid, this is smart. Where I do that meets where all that stuff comes forward and makes me. That's the place, the Buddhist seal there. When that Buddhist seal is expressed, it resonates both ways and saves both sides of the equation. This is called, in the seeing there is just the seeing. There's not I do the seeing, I do the seeing, I do the hearing. There's not it does the seeing, it does the hearing. It's not practicing and practiced. It's not me practicing and me being practiced. It has those two sides, but the Buddha seal is where they meet.

[42:35]

They meet at that place. And when that Buddha seal is impressed, it goes back in both directions. It saves me from suffering and saves the rest of the world from suffering. This cannot be seen. This is not, as it says, this is not something which is an object of perception. This is a matter of faith. And the way you put your faith into practice is by being willing to be in the mud and be upright and watch the show, watch the interplay, watch the self which does things, being fulfilled by the not-self, which is doing things. And they meet, and they complete each other, and they fulfill each other.

[43:36]

The self is incomplete before it is sealed by the other. But the other is also incomplete before it's sealed by the self. The other is lacking a self. It's a not-self. But when it meets us, it's complete. The world is completed by us, by our delusion, and our delusion is completed and liberated by the world. Living on this side is the mud, is karma. Living on this side, I do things. By being in that world completely means I'm upright there. And there I watch everything. The world come forth and create me. The world make me. The world makes me. Yes.

[44:42]

Yes. You have a question about responsibility? Ability to respond? Mm-hmm. Good. Right. Yeah. So that's good. That's why I say the uprightness is not that you sort of hold back in what you do and the responsibility and consequences of what you do. You should thoroughly, exhaustively fulfill the actions which you're involved in and all the responsibilities that that entails.

[45:45]

Uprightness and also uprightness is not that you say, okay, I'm going to really take responsibility for this. It's more because you can lean too much into what you're doing too, and you can take too much responsibility. Like, for example, you can think, which a lot of people do, that they're responsible for the world. But really what you're responsible for, is not the world so much, although the world is the results of its karma, but it's the result of everybody's karma. You're particularly responsible for and completely responsible for being over-conscientious. You have to find that balance. That's your... and you have that ability to like respond in that way to your karma.

[46:54]

So the true responsibility in this sense is to be upright. And it's not then that you sort of sit back and rest and wait to be saved and try to bring it on or something. It's right there. And in that meeting, your ability to help people will be born. But I say your ability to help people. I really should say compassion is born, which doesn't belong to you. the teaching will start happening. You will start teaching at that point. You will start showing others how to free themselves from their own lack of uprightness. You will demonstrate uprightness and you will get them to open their eyes, open their ears to what they need to do.

[48:04]

And in fact, whether they seem to be opening their ears or not, your activity will impress itself on all sentient beings who are causing you. Does that seem... can you settle with that? So be upright in that glimmer. Don't try to get it. Don't shrink away from it. Don't lean to the right of it or left of it. Just live with that glimmer. That glimmer is, to some extent, something you receive, but it's also something you're doing. You think you're doing the seeing or thinking of that glimmer. There's karma there.

[49:10]

But it's also a gift to you. In one sense, it confirms you. In another sense, you confirm it. Watch that dynamic. This is meditation on dependent core rising. Meditation on dependent core rising is your responsibility as a Buddha. This is what Buddhas are looking at. They're settling into awareness of dependent co-arising. They're watching how their self is fulfilled by the not-self, by the other. They're watching that dance between the small karmic being and vast compassion. Compassion, which is that all sentient beings are giving us life right now. And they don't give us too much or too little. They give us exactly this life. It is being delivered to us by the kindness of all sentient beings.

[50:12]

The kindness of all sentient beings is the causes which make our life and give us this opportunity to practice this path of sitting upright in the midst of this self-fulfilling awareness. There's so much more I want to say. It's now 11.07, so I guess I'll just have to wait till some other day Too bad for me. Another catastrophe. But I do have one little poem about this, written a long time ago by an English guy, so it's not a translation.

[51:19]

Real English poetry. It's called Love Number Three. which is where they got the idea of love potion number nine. It's by George Herbert. And he says, love bade me welcome, but my soul drew back, guilty of dust and sin. But clear-eyed love, observing me grow slack from my first entrance in, drew near to me and sweetly questioned if I lacked anything. Love bade me welcome, yet my soul drew back

[52:22]

guilty of dust and sin. Love made me welcome, but I cringed. I shrunk back. I leaned away. I couldn't stand it. I thought, no, I can't be in the present. This deluded person, they won't let me in here. I can't meet love. No, they'll crucify me for it. Me? But quick-eyed love, observing me grow slack from my first entrance in, drew near to me and sweetly questioned if I lacked anything. A guest, I answered, worthy to be here. Worthy to be here. Love said, you shall be he.

[53:30]

I, the unkind, the ungrateful, I get to be here? I get to live in the present? No. I cannot look on thee. I cannot watch the pentacle arising. I cannot be allowed a seat in the present where I can watch Buddha's teaching be unfurled right before my eyes. No. Only good people could do this. No, no. I cannot look on thee. Love took my hand and smiling did reply, who made these eyes but I? The universe gave us our eyes to see it make us.

[54:34]

It made our eyes. Let's use them to see how it made them. It wants us to. Truth, Lord, but I have marred them. Let my shame go where it doth deserve. And know you not, says love, who bore the blame? My dear, then I will serve, said I. You must sit down, said love. and face the wall and taste my meat. So I did sit and eat.

[55:38]

I'm sorry. I mean, I hope it doesn't bother you, but I have to go to Iowa. tomorrow. Please excuse me, but I just couldn't figure out how to meet a request from the Minnesota Zen Center without leaving tomorrow. So I guess I'll miss the opening of the Golden Gate. It's going to happen here tomorrow. I hope you enjoy it when it happens. But in my sadness, I'll be in a sashin and it'll be a memorial to us missing the opening of the Golden Gate. We'll be thinking of you in Iowa. We'll be

[56:53]

in the middle of the baby corn growing. So maybe tomorrow I can finish everything I wanted to say. And maybe not. So in the meantime, please enjoy Just make yourself comfortable. Have a ball sitting in the mud. Really, have fun sitting in the mud. You're going to be there now for quite a while, so you might as well start having fun now. Don't wait any longer. It might get better, but then again, it might get worse.

[57:58]

So don't wait.

[58:02]

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