Someone thanked me for showing up for this practice period. And then asked if I hear that enough. And I said, yes. I didn't say to him at the time, but anyway, I hear it a lot, so please keep it up. And I asked him, do you hear it? Do you hear that, thank you for showing up?

[01:09]

Do you hear it? I ask you, do you hear it? Do you hear it enough? No? Who doesn't hear it enough? Thanks for showing up. Thanks for showing up. Who else? Thanks for showing up. Thank you very much for coming to the practice period. Thank you for showing up. Thank you for showing up. Thank you for showing up. Thank you. Anybody else? Thank you for showing up, thank you for showing up, thanks for coming to the practice period. Who else? Now is that enough? Thanks for showing up. Thanks for showing up. Is that enough for now? Want some more later? So please help me thank these people. So I do feel thanked,

[02:18]

and I want other people to feel thanked too. I feel supported, and I wonder, do you feel supported? And if you don't, I'd like to hear that you don't. The main medicine I'll give you will be to ask you to support everybody else, and then you'll understand that you are supported. But I'm very happy to help you understand that you are supported in any way. But we do need to feel supported, and the main way to feel supported is to support the other people, and for example, showing up supports the other people. And when you show up as an act of kindness, you will more and more understand that the other people are coming here for you, out of appreciation for you. A lot of Zen students kind of see

[03:35]

practice as basically showing up, which I think is pretty good understanding. In other words, I can't do Zen practice, but I can give my body and mind to Zen, donate it to Zen, and then it gets supported, and then the supported body supports other bodies, and that's enlightenment. It's how we're helping each other. But we have to give ourselves over to it so that it can happen. And it is happening. So I said to somebody, this is the best January practice period so far. And this person said, you always say that. Sorry, I do always say that. But this time it's

[04:50]

really true. But that doesn't mean the next one won't be better. And somebody else came to see me and told me a story, and the story was, he heard that he was invited to come and see me, and when he heard that he was invited, he thought, he didn't really think this, but he sort of thought this. He thought, I would like to ask a question that would be such as to protect the lineage of Buddha, Dharma, Sangha, and so on. I would like to ask a question that would benefit all beings. And he was wondering, while waiting for the appointment, what question he would ask that

[05:54]

would benefit all beings. And while he was wondering what question would benefit all beings, the telephone rang. And in this particular case, he answered the telephone. And the person asked if it was him, and introduced herself as Christine. And she was offering him a great deal on a new credit card. And they were talking for quite a while, and then he asked

[06:59]

her a question. He said, do you have to make a certain amount of money to have one of these credit cards? And she said, yeah, you have to make $15,000 a year. He said, well, I don't. And I don't know exactly what she said, but I just want to say that she said, what's the matter with you? And he said, well, I'm a monk, and I don't get much money. And she said, well, you don't sound like a recluse. You sound like a normal person. He said, well,

[08:01]

I'm not a recluse, but I am a monk, I live in a meditation community, and I get room and board and a small stipend. And she said, can I come there? And he said, yeah. And what's it like there? And he told her about the schedule and the meditation stuff. She said, well, can you sneak out of the meditation and have a cigarette? And he said, no, you can't do that. She said, well, I've had kind of a hard day, and this has really been helpful. This is the high point of

[09:05]

my day. Thanks a lot. I'll be out tomorrow. And he said, you're already there. Do you feel it? And she said, yes, I've entered the Surangama Samadhi Sutra. Fortunately, the sutra, this great samadhi, has no content, really. Of course, it has all content, but there's no specific content

[10:05]

that we're meditating on. It's actually to be aware in all of our thoughts and actions of emptiness, of the way things ultimately are. So, you can meditate on this samadhi while they're trying to sell you credit cards. And while they're trying to sell you credit cards, or while you're trying to sell them credit cards, in this samadhi, the six perfections of a Bodhisattva can be realized, are realized. So I recently got a message out of my answering

[11:20]

machine. It sounded like a young man, he said, I called you a while ago. I don't know if he said this is a bill or something, but anyway, he said, I called you a while ago and I told you that you have been approved for this new credit arrangement. And I can't understand why you haven't called me back. Don't you care about me? He sounded sincere. I was touched. Why didn't I know his telephone number? In the Sutra, on Surangama Samadhi, there's a place where all the great Shravakas, in

[13:10]

other words, the monks who are listening to the Buddha's teaching, and all the gods, and Nagas, and Yakshas, and Gandharvas, and Shakyas, and Brahmas, and Lokapala sovereign gods, addressing the Buddha with one voice, said to him, Bhagavat, those who have attained the Surangama Samadhi have inconceivable virtues. How come? Because those people are all close to Buddhahood and they are endowed with knowledge and super-knowledges and higher knowledges. Those who have not heard the Surangama Samadhi are certainly possessed by Mara. And that

[14:18]

sounds kind of like a bit scary at first, but it makes sense, because what that Mara is, the forces, the various forces of illusion that interact with grasping, such that we get distracted from a total potential of life. So we need this Samadhi, otherwise we will be caught by the forces of illusion, we will be seduced by illusion. But with this Samadhi we are not caught. Even those who have heard of this Samadhi, namely you, are protected by the Buddhas. Just hearing of this Samadhi, you are now protected by the Buddhas. How

[15:20]

much more so can be said of those who, having heard, will repeat it and practice it. These are three levels of insight into this Samadhi. Hearing about it, repeating it, thinking about it, and actually entering into Samadhi with it. Years ago, before I got married, I was taking some classes in Berkeley, and we were studying the list of Samadhis that are in the perfect wisdom scriptures, the large perfect wisdom scriptures of 25,000 lines, which is called the Pancha Vimshanti Sahasrika Prajnaparamita Sutra. And on about page 203 of that text,

[16:32]

it has a list of Samadhis, Bodhisattva Samadhis. In this translation from Sanskrit, there are 112, and the first Samadhi on the list is the Shurangama or Shurangamo Samadhi. And I thought it was, but I checked this morning, and it was. And that's the first Samadhi of all the Samadhis, and that Samadhi includes all the other Samadhis. Then there's 112, but after they listen, they say, actually, there's billions of Samadhis, Bodhisattva Samadhis, and the Shurangama is the one that includes them all. In that translation, it's called the Heroic Valor Samadhi. And the Chinese characters for that one, I in some ways like

[17:46]

better than the Chinese characters they usually use. For example, in this text, this Chinese text that's being translated, they use Chinese characters to transliterate it. So one way of doing it is to use Chinese characters and put them together so they sound like Shurangama, but actually, and so it sounds like, in Japanese, it sounds like Shuryo Gon, Shuryo Gon, Samay, Shuryo Gon. This is trying to approximate Shurangama, Shuryo Gon. Not too bad. But this other translation had two-character translation. It was a translation, not a transliteration. Translation wasn't trying to sound like Shuryo Gon, or Shurangama, translated semantically. So it had heroic, and then the next character is practice, or walking. And that character

[18:54]

for practice is a character that has a connotation in Chinese of a practice of the community, not the practice of one person, or the walking of the whole community. So it's the heroic progress of the Bodhisattvas, not the heroic progress of one person. It is the heroic progress of the entire mass of Bodhisattvas. So you can see why such a Samadhi includes all the great Samadhis of all the Bodhisattvas. It's the heroic progress of all the Bodhisattvas. That's the Samadhi that we need to enter, that we need to hear about. We can hear about other Samadhis, like the Samadhi of one Bodhisattva, like I'm doing credit card Samadhi, I'm doing credit rearrangement Samadhi, I'm doing kitchen Samadhi, I'm doing whatever. But then there's a Surangama Samadhi which includes all those, plus all the other ones. We need that one too. Bhagavat, this is all these gods and all these amazing beings in one voice are saying to

[20:13]

the Buddha, Bhagavat, the Bodhisattva who wishes to penetrate the Buddha attributes and reach the other shore should listen attentively to the Surangama Samadhi. Receive it, remember it, repeat it to others. Listen attentively, take it in, grasp it. And using some signs, sorry, remember it and teach it to others. So I don't know if you'll be ready after this session, I don't know if you remember something about the Surangama Samadhi after session, but Bodhisattvas who wish to penetrate the Buddha attributes, they remember the Sutra and they teach it to others. So it's up to you whether you want to remember

[21:15]

some and teach it to some others. But it's not, you know, you can just remember that part about, I want to ask a question that would be helpful, and then you can teach that to others by asking them questions that you're trying to be helpful with, and then they can give you feedback on whether that was a helpful question. Was that a helpful question? Yeah, that was pretty good. What are you talking about? Are you on some kind of a Samadhi trip? Yes, as a matter of fact, this is part of the Surangama Samadhi, is to ask questions with the intention of benefiting beings by the question. Oh, that's a nice Samadhi. Where can I find out more about this? Well, let me tell you another part. Bodhisattvas who wish to manifest the figures of all colors and all bodily attitudes, the Bodhisattvas

[22:29]

who wish to understand the functioning of mind and thinking of all beings, the Bodhisattvas who wish to know how to cure all diseases of beings, the Bodhisattvas should listen carefully to this jewel of Dharma, which is the Surangama Samadhi. Grasp it, remember it, and repeat it. Bhagavat, one who has obtained the Surangama Samadhi has certainly entered the domain of the Buddhas and into the mastery of knowledge. Tell me more. This is cool. Or, that's enough. This is weird. I don't want Buddhism to be sectarian, and I don't think it is. I think

[23:31]

if it gets sectarian, it's not Buddhism. But when they say stuff like, you know, you need this Samadhi, I feel nice that you're telling people, you don't need to sign up for Buddhism, you don't need to join Zen Center, what you need is a great state of mind. You need a state of one-pointed awareness on all good things. You need that. You need a state of one-pointed awareness that includes all other states of one-pointed awareness of all beings, of all Bodhisattvas, of all those who are working for the welfare, that Buddhism doesn't own that Samadhi. And then the Buddha said, it is so, it is so, it is exactly as you say. One who has not obtained the Surangama Samadhi does not deserve the name of the perfectly

[24:42]

accomplished. And here, the Chinese is deep practice. They don't deserve the name deep practice. And again, the same character for practice, they don't deserve the name deep practice of all Bodhisattvas. Not yet. Not until you attain the Samadhi of the perfect Bodhisattva. Although I sometimes do give, you know, some people who may not have attained the Samadhi really nice names like that, for them to aspire to. One who has not attained the Surangama Samadhi does not deserve the name perfectly accomplished Bodhisattva. And

[25:43]

the Tathagata denies that this person truly possesses giving, ethics, patience, vigor, meditative absorption and wisdom. That is why if you wish to tread all paths, of liberation, you should seek to obtain the Surangama Samadhi, but without thinking of any training. And another translation is, but without thinking of all the practices. A little kicker at the end there. If you wish to tread all paths, you should realize this

[26:46]

Samadhi, but without thinking of any training. I know I can stop there. Maybe you have some question about that, or does that make perfect sense to you? It kind of surprised me a little bit, but I've gotten used to it. I had a few little while to get used to that. What? Oh, I think I know what you mean. What do you think I thought the Buddha meant? I got to obtain the Samadhi if I want to like... What is it? All paths? What did he say? Remember? Did you remember? What about these paths? If you want to tread all these paths, if you want to tread these paths, all of them, you want to tread all paths? Bodhisattvas want to tread all paths. Can you believe that? Why would they want to tread all paths? What? Because...

[27:57]

Because they're there, and that's what it takes to save all beings, you've got to tread all those paths. If you want to tread all the paths, you've got to have the Samadhi, but without thinking of any training. How come? How come? What? Attachment, yeah. You have to practice the Samadhi, which includes all practice, all Samadhis, and you have to do all that without thinking about any of it, without grasping it. Of course, all paths means all paths of thinking. If you want to tread all paths of thinking and save all forms of thinking, then you need the Samadhi, but without thinking about all the practices. Yes? I found my thumb below that phrase you said a few minutes ago, it's up to you. And

[29:00]

I wonder about that. Is it that simple? It's up to me, or it's up to you? You said, you know, it's up to you. That's all there is to it. And yet, somehow there's circumstances... Well, don't grasp that you. Don't grasp the you. What's the you? What's it up to? It's up to you. But not the you that you just grasped there, and thought, well, me? That wasn't the you I meant. You're welcome. Which you? You're welcome. Which you? The dual mere Samadhi, you. The you or not it, it's exactly you, you. Know that one? Huh? What? Yes? Yes. Good. It's like that.

[30:04]

Okay. Then the Bodhisattva Dhridhamati questioned the question, what is the meaning of this Samadhi? Deva Putra. Putra, I think, means child of, doesn't it? Deva Putra means child of the Deva, child of the gods. Manifested mind. So, Dhridhamati questions this god, if a Bodhisattva wishes to obtain this Samadhi, what dharmas should she cultivate? And this god says, this is kind of a well-educated god, this god says, a Bodhisattva who wishes to obtain this Samadhi should cultivate the dharmas of the worldly people, the Pratajna-dharma.

[31:09]

If you wish to cultivate this Samadhi, you should cultivate the dharmas of worldly people. If you see worldly phenomena, worldly people, worldly activities are neither united with nor separate from the Buddha-dharmas, then there is cultivating of this Samadhi. So this is a very basic thing about this Samadhi. This Samadhi is to cultivate non-duality. But you know, some people might think, okay, I'll cultivate non-duality. So you put non-duality out there and you go, hmm, non-duality, wow, I love non-duality. That's fine. But that means the way to do that is to cultivate worldly stuff, not to cultivate just Buddhist stuff.

[32:17]

Most people who want to attain this great Bodhisattva Samadhi think, well, I should think about the Buddhist stuff. It's okay to think about the Buddhist stuff if you understand that when you think about the Buddhist stuff, thinking about Buddhist stuff is not Buddhist stuff. Thinking about Buddhist stuff is worldly activity. It's dualistic activity, right? It's nice to think about how great Buddhas are, think about all the wonderful practices they do, but that's worldly activity. It's very similar to thinking about people who don't act like Buddhas, and it's very similar. It's thinking. So all the kinds of thinking you do, the joyful type, the wholesome type, the skillful type and the unskillful type, those are all worldly dharmas, the whole range of them, we contemplate those. And in,

[33:22]

what does it say, when you see that these worldly dharmas are neither the same, are neither united with the Buddha dharmas, nor separate from them. So again, if you contemplate the worldly dharmas and think, oh, those are the Buddha dharmas, because this is non-duality, that's not the Samadhi. To think that the worldly dharmas are separate from the Buddha dharmas, that's not the Samadhi. So most of us, I think, a lot of us anyway, we've been thinking for a while, since we heard about the possibility of somebody being totally cool, really skillful, no matter what happens, being able always to be a place where benefit arises, without even possessing the benefit as something that they did, but just every

[34:27]

meeting is educational to the highest degree. We hear about that, these are the Buddhas, and when we first heard about that, we probably thought, well, that's, I like it, and that's different from, you know, something else. Like, whatever you say, a murderer, a credit card salesperson, a director of a Zen center, a discredited director of a Zen center, an abbot of a Zen center, a discredited abbot of a Zen center, a selfish Zen student, a

[35:28]

lot of stuff. That's what a lot of us have thought at some point, right? One of you? This is great, this is not so great, and they're separate. This miserable, selfish, angry, unkind person is separate from this fabulous Buddha. A lot of us think that, right? Have thought that, and we want to get away from that one and become the Buddha. Well, that's understandable. And then we hear about the teachings more and more, and we think, oh, those people and the Buddhas are, you know, united. They're one, they're the same. That's the next thing we think. The Samadhi is to watch the worldly stuff. Don't forget about the Buddhas. First you hear about the Buddhas, and then you hear about the Buddha's meditation. Now, if you want to cultivate this Buddha's meditation, then you forget about the Buddhas,

[36:32]

and you just look at the worldly stuff, for now. And everybody's got plenty of worldly stuff, right? Anybody have a shortage of it? No? All feel supported to have an abundance of worldly material? So you just contemplate that, and when you see that that worldly stuff is not united with the Buddha's Dharma, Buddha Dharma, and not separate, this is like how you cultivate the Samadhi. So, there it is. That's a way to cultivate the Samadhi. Watch your mind. See if your mind can be balanced. Balanced between, she is like different from the Buddha Dharmas. My thoughts about her are different from the Buddha Dharmas. Don't lean into that. He is the same as the Buddha Dharmas. Don't lean into that. Neither. That's

[37:44]

how to develop the Samadhi. Then Dhritamati said, can there be union with the Buddha Dharmas? Can there be union with or separation in relationship to Buddha Dharma? And Devaputra says, in relation to the worldly Dharmas, there is neither union nor separation, even less so in relation to Buddha Dharma. Dhritamati, what is meant by cultivating Dharmas? And Devaputra says, understanding that the

[38:49]

worldly Dharmas and the Buddha Dharmas constitute non-duality. That is cultivating Dharmas. In reality, between these two kinds of Dharmas, there is neither union nor separation. Since, my dear, all Dharmas have a mark of non-arising. All things, all Dharmas have the mark of non-arising. All Dharmas have the mark of non-cessation. All Dharmas have the mark like space. All Dharmas have the mark like resistance. I feel that's just a wonderful little section of a sutra that I would like to hear again

[40:02]

and again, repeat and recite and remember and teach it to others. I would like to. And Bodhisattvas who wish to tread all paths and so on, there it is, something to learn, something to recite, something to remember, something to share with others. Well, that's probably enough of the sutra for now. There's quite a bit more, but that seems like a very nice little teaching. Pardon me?

[41:09]

Like from the place where, you mean from the place where it says, then the Bodhisattva Dhridhamati questioned Devaputra, if a Bodhisattva wishes to obtain this Samadhi, what Dharmas should she cultivate? That part? Devaputra said, a Bodhisattva who wishes to obtain this Samadhi, to actualize and attain this Samadhi, should cultivate the Dharmas of the worldly. If she sees those worldly Dharmas as neither united with nor separate from the Buddha Dharmas, then she is cultivating the Surangama, Surangama Samadhi. That's the basic practice. Then there's a little discussion afterwards. You want to hear the discussion again? Or is that enough?

[42:16]

One discussion as well? Okay. Devaputra says, can there be union or separation? Can there be conjoining or dispersing in relation to Buddha Dharmas? Devaputra answers, in relation to the worldly Dharmas, there can be neither union nor separation. And even less so, I don't know how it could be less so, then there isn't possible to have any, but anyway, even less so in relation to the Buddha Dharmas. So even when you look, contemplating the worldly Dharmas, there's no union or separation there. And in relation to the worldly Dharmas, there is no union or separation there. And also there's no union or separation between the

[43:21]

worldly and the Buddhas. So between the worldly and the Buddha, there's no union or separation. Concerning the worldly by itself, there's no union or separation. And concerning the Buddha Dharmas themselves, there's no union or separation. Dhrtamati says then finally, what is meant by cultivating dharmas? And Devaputra says, understanding that the worldly dharmas and the Buddha dharmas constitute a non-duality. It just comes to mind, right in the light there is darkness, right in darkness there is light. Right in light there is darkness, but don't see it as darkness. Right in darkness there is light, but don't try to find the light in the darkness.

[44:26]

And this doesn't mean that they're conjoined or united. What is meant by cultivating dharmas? Understanding that the worldly dharmas and the Buddha dharmas constitute a non-duality, that is cultivating dharmas. In reality, between these two kinds of dharmas there is neither union nor separation. All dharmas have a mark of non-arising, all dharmas have a mark of non-ceasing, all dharmas have a mark like space, all dharmas have a mark of non-encounter. And the kitchen left, but Immanuel didn't. Immanuel what? What chapter and page are in that? Chapter and page, that sounds familiar. This is in the Chinese, it's page 636A.

[45:33]

In the English translation by Lamont, it's page 164. You're welcome. Emma, over there. In the Eighth Compass of the Buddha Dharma there is this line, which of course doesn't mean this, but I thought I would say it anyway. That upon meeting it, we shall renounce worldly affairs and maintain the Buddha dharma. Do you think that's an adequate translation? That upon meeting what? We vow as all beings with this line, to give the Buddha dharma, etc. That upon meeting it we shall renounce worldly affairs. Well, this is a vow. In other words, I vow to learn how, when meeting the Buddha dharma, to renounce worldly affairs. I vow to learn non-attachment.

[46:40]

This is his vow. This is his vow to arouse the mind of Bodhi. So this is not dualistic, that worldly affairs, this is all affairs including attachment to the Buddha dharma. Yeah. But worldly affairs is like, you know, what is it, shopping, right? So I vow to renounce attachment to shopping, and worldly affairs is attachment to renouncing shopping. So renouncing shopping is, you know, super mundane. But then, after I renounce shopping, and attain, you know, personal liberation, then I renounce personal liberation and attain shopping. And I must confess, I haven't quite got that far yet. I've had moments, but basically I'm in regression from shopping.

[47:42]

Slipping back into some attachment to the super mundane of waiting in the car, or whatever. Waiting in the car, meditating on non-attachment. Yes? So Shakyamuni taught that there is a cessation of suffering, and you just read in the Mahayana text that there is no cessation of any dharma. And so, maybe that's because that no cessation is because of no arising. There really was never an arising of suffering, it was just an evolution from this understanding of happiness. Right. And bodhisattvas who understand that suffering doesn't arise, that helps them work with people who think suffering does arise, has arisen,

[48:47]

and would like it to stop. So then bodhisattvas can help people who are in that situation. To understand the non-arising of dharmas is very helpful to work with beings who are into arising and ceasing, who are suffering from impermanence that they have or have not been starting to notice. In fact, if dharmas did arise and cease, there would be no possibility of freedom from suffering. There would just be endless suffering from their arising and ceasing. There would be no way to get out of it. If that's what was happening, they would be like babies born and then getting smashed. They would just go on forever. There would be no freedom from it if there wasn't some ultimate truth that this is an illusion.

[49:52]

But those who wish to help beings who are in this suffering need to understand that. That's what the Mahayana is saying. That's why the worldly dharmas and the Buddha dharmas can't be united. Yeah, can't be united and can't be separated. That's why we need to understand non-duality so we can not stay away from this suffering. If we got personal liberation, we'd stay away from all the suffering. I shouldn't say we would, but we could let go of that, of course, but if we held on to that, we would be separate from the suffering and the beings would not receive assistance. Yes? Yes, Rosie? Are you saying that bodhisattvas no longer suffer? Am I saying they no longer suffer?

[50:54]

No, I'm not saying they no longer suffer. I'm saying that they're free of suffering because they understand that the suffering and the freedom from suffering are neither joined nor separated. And so they can do this work, Buddha's work of helping beings who do not yet understand. But they're playing in the samadhi while they're contemplating suffering and feeling pain. They joyfully dive in the ocean of pain and play with other beings and teach them the samadhi so they also can find joy in the world of suffering, joy in the midst of the worldly dharmas of the arising and ceasing of pain and pleasure.

[51:58]

Yes? When people say, or when non-duality comes up, does it always mean this? It sounds like what this was saying very clearly that non-duality wasn't stuff. It wasn't conjoined. Non-duality is like this and non-duality is like this. It sounds like non-duality is both not separate and not conjoined. Non-duality is both not separate and not conjoined. Pardon? Is that always what it means? Always what it means is a worldly dharma. Can you see that that was a worldly dharma? Yeah, that's a worldly dharma. And so we contemplate that worldly dharma

[53:04]

and we understand that that worldly dharma is not separate from Buddha dharmas, which are not like into, like, is that always what it means? You know, you're a person who's concerned about, is that always what it means, right? Yes? People are concerned with that stuff, like, is that always what it means? This is an interest you have. So I can get into, no, it's not always, or yes, it always is, or sometimes it is and sometimes it isn't. We can do that. That's fun. And I'm not avoiding that. I'm giving another worldly dharma, which is to mention that our worldly conversation here is neither conjoined with nor separate from the Buddha dharmas. Seeing that is cultivating the samadhi and realizing non-duality.

[54:05]

Trying to get an answer to that question and get that settled and move on to the next attainment, this is like, you know, worldly activity which we contemplate. Okay? But we don't like, say, look at this worldly phenomenon of trying to get a hold of and get Buddha dharma under control, get Buddha dharma straight, so that, you know, I can be like, whatever, enlightened or something, just a little bit better person. This is like normal worldly activity, right? Maybe high-quality worldly activity. But even low-quality worldly activity is not joined with Buddha dharmas. And also high-quality worldly activity is not joined to Buddha dharmas. But it's not separate either. That's what we need to understand according to this sutra. We need to develop this balanced state of

[55:09]

not so much trying to get stuff, but seeing the emptiness for example, of the question, whatever the question is. But not like trying to, you know, say, I don't have any questions, because they're empty. No, I've got tons of empty questions and I'm going to put them out there on the table to like, you know, enjoy the emptiness of all of them. That's a way to cultivate this samadhi. Okay, now, it's 11.12 and shall we keep going or roll around the floor or answer, there's like about six questions and then there's going to be more. Should we take the questions or should we stop? Huh? What?

[56:10]

How many, so vote. How many people want to take the questions? Raise your hand. How many people had enough? Was it enough? Did they win? Huh? Slightly? Huh? How many people want to roll on the floor? Okay, that won. I think, didn't that win? Wasn't that the majority? Now, are some of the people who voted for rolling on the floor, did you vote for some of the other options already? That's okay. This is a free Buddha land. Yeah, so go ahead, roll on the floor now. If you want to. Oh, there he goes. Another one hit the floor. It's easy up in those tans.

[57:16]

So, is anyone mildly opposed to us stopping? No? I know, I understand that you want to ask your question. Would you rather not stop? Okay, well, what's your question? Say more about it? I could, but I don't feel like now is the right moment, but I will continue to do this probably as long as I live. So just, if you ever see me again, and I'm talking, you can check. I mean, I'm committed to talk, to have everything I say from now on be expressing the meditation on the worldly dharmas that are coming up

[58:28]

being not conjoined or separate from the Buddha dharmas. Okay? Hello? What? Do you understand what I said? So this is what I'm saying about it now, right? Do you see? If you don't get it, you can check how that's so. Well, I'm happy to talk to you about this. No, it shows that I'm willing to talk to you, that I'm not trying to have a Buddha dharma conversation with you. Pardon? Right. And obviously it's not conjoined, right? You can see that, can't you? Yeah, so then we're cultivating the samadhi, so this is a little bit more on that, right? But that's not much, right, so far. Right? Or maybe that was enough for you.

[59:28]

Yeah, so I'm just saying, I can't really, I can just say a little bit like this now and I can go on for several hours, but that's nothing compared to if I live for innumerable eons, you will be able to like hear so much more about how about this. So I'm just saying, we're just saying this a little bit now, but that's, just understand that we're committed to this forever, right? Until all beings are saved. And if you don't get it, sometime, just check to see if in fact that's what we're talking about. You're welcome. Is that enough? Huh? We okay now? What do you want to say? Yes? That's enough? I want to thank you. Oh, I want to thank you. For showing up here. You're looking good. Can I say something about that? Sure.

[60:32]

That's right. That's right. That's right.

[60:44]

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