So I offer a statement. A statement is that the world created in ritual is no more empty than the world of everyday life. The Heart Sutra says all phenomena are marked by emptiness. All phenomena are empty of any kind of inherent existence. So, the world that's created by ritual is no more empty than other things. It is empty. Ritual is empty. But no more empty and other things. Ritual forms are empty, social forms are empty, and actually ritual is kind of the basic mode of social life.

[01:08]

And the other way is that the world of everyday life is no more real than the world that emerges in ritual. And you probably have heard the expression, empty ritual. And I think sometimes people, what they mean by empty ritual is that they think the ritual is meaningless or it's empty of some kind of meaning. It's just a, it's just a, what do you call it, a ritual. But that kind of statement shows that people think that other things have meaning in them. But I propose to you that things don't have meaning in them. One person reads a book and finds no meaning. Another person reads the book and experiences meaning.

[02:14]

The meaning's not in the words. The meaning's not in the forms. But people sometimes think it is. The meaning is something that emerges in the interaction between the practitioner and the form. Some books, classic books, I tried to read at various points in my life and I found no meaning. I guess I sort of thought that since they were classics maybe some people had found meaning before but I didn't think that there was a meaning inherent in the book because in fact I read it and there was no meaning. And then later I read it and there was meaning. So the meaning is something that comes forth when there's a certain kind of energy

[03:17]

coming forth when the time's right there's meaning when the conditions are right so sometimes rituals are performed and there's great meaning and worlds are created but even though there's meaning the rituals are still empty just like again if you have some interaction with somebody you may find it very meaningful but the interaction is still empty. In the Bodhisattva precepts that we transmit in this school there's sixteen and the second, there's a group of three and a group of three and a group of ten.

[04:23]

The second group of three, the first precept is called the precept of forms and ceremonies or forms and rituals. And that precept, when you practice that precept, which is to embrace ritual, to wholeheartedly embrace ritual, That's the precept of the true body of Buddha. We call the Dharmakaya Buddha. So wholeheartedly practicing a ritual realizes the ultimate truth. And wholehearted means giving yourself so fully to the ritual that there's no clinging to the ritual. If you're practicing a ritual and you're still trying to control it, manage it, get something from it, anyway, cling to it in any way, that's not yet wholehearted, and then the ritual performance doesn't realize the true body of Buddha.

[05:36]

Because the true body of Buddha is ungraspable. Oh, and I often point out this character that's used under these circumstances. Chinese character, written like this. This Chinese character in Chinese is pronounced and Japanese and it's made of two parts. The left part means hand and the right part means his three ears. Three ears. And it means... to be supported, to be embraced, to be, well, usually it's put, it means to support, to nurture, to collect, to embrace, to sustain, to guide.

[06:53]

But it also means to receive support and to be sustained and guided. It means to receive Buddha's compassion and Buddha's wisdom. but it also means to give Buddha's compassion. So it means both embrace and sustain and be embraced and sustained. So when you're practicing a ritual like sitting, to embrace and sustain, the sitting wholeheartedly realizes the ultimate truth. But that means that you're embracing and sustaining the form of sitting and you're embracing the sitting posture, and the sitting posture is embracing you. You're collecting the sitting posture, you're nurturing the sitting posture, and the sitting posture is nurturing you and collecting you. This is the same character we use in this term, sashin.

[07:59]

Our retreats in Zen are sometimes called sashins, which is understood as to gather the mind to nurture the mind, to concentrate the mind, but also it means to be nurtured by the mind, to be gathered by the mind, to be sustained by the mind. Also, or gather the heart, sustain the heart, collect the heart, nurture the heart, but be sustained by the heart. So the wholehearted way to practice these forms is to practice them and be practiced by them. When you're practiced by the form, for example, the form of joining the palms and bowing, this is a form. When you do this wholeheartedly, that means you're embracing this form, sustaining this form, transmitting this form, caring for this form, loving this form, giving yourself to this form. And this form is giving itself to you. And it's sustaining you and embracing you.

[09:04]

When you join your palms, you're being embraced by joined palms. And when you join your palms, you're embracing joined palms. That just gives you a feeling for what it means to do something wholehearted. There's nobody left over. There's just the form. Or there's just you. This realizes the ultimate truth. And then there's a story that we often recite at Zen Center. It's a story about a Zen teacher who was fanning herself. And a monk came up to her and said, Master, the nature of wind is permanent and it reaches everywhere, so why do you fan yourself?

[10:14]

And the teacher said, You understand the nature of wind is permanent, but you do not understand the meaning of it reaching everywhere. What is the understanding of it reaching everywhere? And the master fanned himself. ultimate truth is permanent in a way, and it reaches everywhere. But you can't understand it reaching everywhere unless you ritually enact it. So the teacher is fanning himself. You say, well, he's just fanning himself to cool off. Well, if he is, he's not a master. Masters don't do things half-heartedly. And to do something, to get something, is half-heartedly. The master fans himself or moves the fan for the sake of the wind.

[11:25]

To show people the nature of wind. To show people that wind reaches everywhere. To do a ritual to show people what wind is. This is ritual fanning. It doesn't have any meaning in it. and you do something that doesn't have any meaning in it, so somebody will come up to you and ask you why you're doing something that doesn't have any meaning in it. Why are you fanning yourself in this tornado? I'm fanning myself when the wind is blowing and I'm fanning myself so somebody will come and I can show them that this fanning is empty. But if you don't fan yourself, you do not realize. If you don't do the ritual, you don't realize the nature.

[12:27]

Similarly, tonight some of you might take a shower. You might not think that someone's going to come up to you and say, the nature of water is permanent and it reaches everywhere, so why do you take a shower? I take a shower to show the nature of water. I clean my body because it's clean, to show that it's empty of cleanness when it's clean. So I proposed to you that helping others is equivalent to ritual performance. If you act to help others and don't realize that this is a ritual of helping others, I say that you're missing out on an important, on an essential ingredient of helping others.

[13:55]

Because if you think you're helping others and it's not a ritual, then you think helping others is an entity. If you understand that helping isn't an entity, then you know you're doing the ritual, the empty ritual of helping others. But people who help others thinking that there's an essence to helping others, their helping is also empty. But they don't think so. they don't think their helping is empty. Therefore, their helping is not really helping. I say. So I'm saying we must understand that we're not doing the actual thing of helping when we're trying to help people. Please come.

[14:59]

Please come. If it's quick, then you'll be here shorter time. So is there such thing as helping? Is there such thing as helping? There is, there is, there, let's see, is there such a thing as helping? There is no such thing as helping. And bodhisattvas and buddhas are devoted to helping, and there's no such thing. And is that the same for compassion? There's no such thing as compassion. So everything is ritual, or everything is enactment? If you understand that there's no such thing as compassion, and you're devoted to it, and then you want to help people, then you would do a ritual. to realize helping.

[16:04]

And there's no such thing. Someone else asked me recently, what is the essence of compassion? Compassion doesn't have an essence. And we're devoted to a compassion that doesn't have an essence in this practice. And we're devoted to a wisdom that doesn't have an essence. Can I say one more thing? When I say that there's no such thing as compassion, it does not mean that compassion doesn't exist. It's saying that the way compassion exists is in a middle way. And the way compassion exists is in the middle between being a thing and being nothing. So if you say, is there such a thing as helping people?

[17:05]

I say no. And you say, is there nothing called compassion? Or is there no compassion? Is it non-existent? I would say no. Compassion does exist. in a middle way, in a way that's not a thing. And everything's that way. And the Buddhas realize this thing called the middle way, which is not a thing. They realize this way, which is not a way. They realize a way of living without abiding in that way of living. they're devoted to something that they do not attach to and cannot be attached to. They're devoted to compassion which cannot be attached to. If you attach to it, you're distracting yourself from it.

[18:08]

If you're devoted to it, you're not distracting yourself. And as you get more and more devoted, you more and more realize there's no such thing and you don't imbibe in it. So what you're doing the more you realize that it can't be grasped, the more what you're doing is a ritual celebration and a ritual enactment of something that exists in a middle way. So all that can be done is to ritually enact it. And we can do that. And so therefore, ritual enlightenment is equivalent to ritual ceremonial performance. And since enlightenment is helping others, then ritual performance is helping others. And since ritual performance, or I should say, and since enlightenment and helping others is ritual performance of enlightenment and ritual performance of helping others,

[19:25]

then criticism seems appropriate. You can criticize enlightenment. You can criticize helping others by criticizing the ritual performance. And the main way you criticize it is to criticize it in terms of whether it really is wholehearted. Whether there's total devotion, whether there's completely giving yourself to it and receiving yourself from it. And I propose again that the historical Buddha did a ritual performance of enlightenment day after day, moment after moment, for many years.

[20:56]

Because the Buddha understood that there's no such thing as Buddha or enlightenment, that all things exist in a middle way. And this middle way is what the Buddha realized. The Buddha way is what the Buddha realized. And the way he demonstrated that to people was to do forms. Please come. To do rituals. Like he sat and sat under a tree and walked, walked around a tree and thought about helping people. Yes, please. Welcome.

[22:05]

Welcome to the seating area. You threw a curve at me with the criticism. How do I know that I'm totally devoted or, as you said... Thanks for asking that question, Betty. You're welcome. And before I answer the question, I'd like to mention What she's referring to is, I said, criticism. You can criticize the ritual. It's kind of hard to criticize enlightenment. It's kind of hard to criticize helping others. Are you going to get an argument about whether you really were helpful or not? I helped you. No, you didn't. You helped me. No, I didn't. That's kind of hard to criticize. Does that make sense? But I'm not saying it's easy to criticize ritual, but it's not too hard.

[23:05]

It's not too hard to say, you performed that ritual half-heartedly. And the person can actually see, you're right, I was kind of half-hearted. Or you're resisting that ritual, but you're not resisting wholeheartedly. You're kind of lukewarm resisting it. You're right. I'm really holding back my resistance because I'm afraid of what will happen to me. I might get kicked out of the group if I say I resist the sitting meditation. Can you imagine that? That can happen at Zen centers. If you resist the program, you might think that you'll get kicked out. And maybe some people who are also resisting the program would like to kick you out. So, can you wait a little longer for me to answer your question? Do you remember what it was? Stay here. Do you remember what it was? What was it? How do I know if I'm wholeheartedly devoted?

[24:09]

Okay. So, again, we have forms, like sitting like this, and like sitting like this together with others at certain times. We have that form, which you've been practicing here. It's a ritual. For me, it's a ritual. It's a ritual for me when I know it's empty. The practice of sitting is as empty as a frog, is as empty as a color, is as empty as a feeling, and everything's empty, so the rituals we perform are empty, or the actions we perform are empty, and when we understand that, then all our actions are ritual. When you understand that your actions are empty, you understand that they're ritual. When you make all your actions ritual, you will understand that they're empty. but when I say when you make them ritual I mean wholeheartedly ritual now if you understand that your actions are empty you will be wholehearted in your actions then and you understand your actions are ritual and even though you understand that they're empty ritual you'll give yourself completely to them because they're empty

[25:26]

And vice versa, if you realize, if you give yourself completely to what you're doing, you'll realize it's ritual and you'll realize emptiness, the ultimate truth. But most Zen students do not give themselves completely to the rituals. They resist them. And they resist in a variety of ways. One of the ways they resist is by overdoing it. by possessing the rituals. To perform a ritual and think you own it is resisting it. It's like, I'll perform it, but I have to be in charge. It's got to be, I'm the boss. Like someone was telling me about that, that as long as they're managing the rituals, they're fine. If they're in charge of them, they're okay. But to go someplace where somebody else is in charge of the rituals, please get me out. I want to get out of here. Like if you sit in meditation and you can ring the bell, whenever you get uncomfortable, no problem.

[26:39]

But if somebody else is ringing the bell, they may be comfortable all day. Ring the bell, Connie! So one way to resist the form of practice is to possess it. Another way to resist it is, it's not mine, I'm not going to cooperate with this program. So resist, that's the usual way people think resisting, like holding back, not giving yourself to it. The other is giving yourself to it, but not completely, but giving yourself to it just enough to own it. And then another way to resist it is to forget it. Just, you know, space out. Oh, I'm late, I forgot. Or I'm slouching, or my eyes are shut. So there's many ways to resist. But anyway, if you completely give yourself to the form,

[27:44]

you realize the truth. Now, Betty's coming now and saying, how do you know what? How do you know what? How do I know that I'm wholeheartedly devoted to the ritual? When you're wholeheartedly devoted to the ritual, you're not concerned with knowing. if you're still concerned with knowing you're holding back a little bit of your self to know that you're doing it right. Knowing that you're doing it right or knowing that you're doing it wholeheartedly is a little bit like owning it. So it's a form of resistance to be concerned with knowing that you're doing it wholeheartedly. In fact, when you're doing it wholeheartedly that's what it means to know you're doing it wholeheartedly. And that's all you know is the wholehearted performance.

[28:59]

It's not like there's a wholehearted performance plus you're standing next to it saying, that was wholehearted. There's no performer standing next to the performance. However, your friends are looking at you saying, Betty, that was half-hearted. And if you're wholehearted, you say... thank you sweetheart or I have a present for you or do you think it's okay to pat on the first date or could I say yes I was you could say oh yes I was but you know that that's an empty statement and has no meaning in it but if you bring your energy to oh yes I was so completely that there's nobody saying it there's just oh yes I was then there's no resistance to the wholehearted expression. That becomes a ritual too. Which you know is empty. And if they say, if they fight you about that, that's fine with you, you welcome it.

[30:03]

So again, you can say, oh yes I was, but that's after welcoming them, accusing you of half-heartedness. So there's not a push and pull taking place. There can be a push and pull, there can be anything, but you welcome everything. And also, if you said, oh, yes, I was, you wouldn't be abiding in that. So when the push and pull is taking place, there's just kind of like the breeze. The breeze and the trees seem to whisper Louise. Yeah, it's like that. But you're still engaged. You're still engaged and you can't find yourself or anybody else. You're so totally engaged, nobody knows where to find you. Ooh. This reminds me of a Zen story. One day, Yao Shan, the great Zen master Yao Shan, when he was a youngster, was sitting in meditation, just like you guys, like this.

[31:05]

And his teacher came by and said, what are you doing? And he said, I'm not doing anything at all, master. And the master said, then are you idly sitting? And he said, if I was idly sitting, I would be doing something. The master said, his teacher said, you say you're not doing anything at all. What is this not doing anything at all you're doing? And he said, Even the 10,000 sages don't know. And his teacher made a poem which is, We've just been traveling along, singing our songs side by side. Through all kinds of weather, it doesn't matter at all. We just accord with circumstances and flow with the breeze in the trees. Louise? We're just like this and even the 10,000 sages don't know.

[32:20]

How much less so hasty, ungrateful people. We're just practicing together full of joy and love and freedom and fearlessness and emptiness and ritual and helping others without grasping anything in the process with the confidence that this is the process of helping others but not knowing what it is. except by this kind of performance. It's all performance. There's no, like, this grabbing it. Just like when you're dancing. You can't grab the tango and still be dancing. You give yourself to the dance with somebody else and there's a dance or not. But if there isn't a dance, You can't even grasp that. But certainly when there is a dance, nobody can get a hold of it. Nobody owns the dance.

[33:21]

Can Zen students dance? Yes. But they can't have it. You can't have the dance. You can't have the ritual. You can't have the enlightenment. And that's what it's like when you're wholehearted. So does it matter? It doesn't matter that you can't have it. Not to you, it doesn't matter, because you're a happy camper. because your life totally burned up in the performance of enlightenment, which you know is empty. And you don't know that it's wholehearted, but your wholeheartedness is the knowledge. It's just the wholeheartedness is the knowledge. Like if somebody asks you for your body and you give it wholeheartedly, you don't, that's the knowledge of wholeheartedness. You don't think, hey, I gave that wholeheartedly. So that would be the criticism part. Oh, I gave that wholeheartedly. No, that wouldn't be the criticism part in this case.

[34:23]

But somebody else could be watching you and they could criticize it and they could say, that was half-hearted. Or they could say it's wholehearted. If they say it's wholehearted, you welcome it. wow, Betty, you performed that ritual wholeheartedly. And you say, you welcome it. Welcome it doesn't mean like, oh, now I finally performed it wholeheartedly. The master said, I did, I got it. Finally, I've got enlightenment. No, it's like, master, you want to praise me? Go right ahead. That was half-hearted. Betty, master, you want to call me half-hearted? Welcome. You're doing that half-hearted. Welcome. He passed the test. Welcome. You're really enlightened now. Welcome. Now you're really deluded. Welcome. Okay. Okay? This is enough. Yeah. You're not kidding. So, since the form and the ceremonies can be criticized, you can use discriminative thinking on the forms and ceremonies.

[36:17]

The discriminating thought can help reason about what wholehearted ceremonial performance would be. And you can test it and offer yourself to be tested. And you're not necessarily looking to test people, but you naturally do. Like when someone's performing a ritual, you might say, could I talk to you a second? And that will test them. If they're sticking to the ceremony, or, yeah, if they're sticking to the ceremony, there will be some kind of feedback on that for the questioner and for the questioned person. So that's why we practice in groups and that's why practicing groups is hard. Because we're wholeheartedly giving ourselves to the practice and people are kindly criticizing us by asking us what we're doing, asking us if they could join us, asking us if we could stop and wash dishes and so on.

[37:29]

They're testing us, they're They're giving us gifts to help us realize what gift-giving is. And they just naturally do it. Our generosity draws their generosity, and their generosity comes in the form sometimes of touching us to see if we welcome the touch. But some people feel like, hey, I'm working so hard, I'm doing so much good. And then you say, could you do a little bit more good? And they say, how could you ask me to do more? I'm doing so much already. But that statement could be made with a sense of humor and, you know, a sense that that was an empty response. I didn't really mean how, I was just kidding when you asked me to do more than 100%. Just kidding. Really? Okay, will you do it then?

[38:32]

No. Just kidding again. Is there any other offerings you care to... You can just come. You don't have to raise your hand or do any fancy stuff. You can just come. If you want to come, come. If you want to come, come. If you want to come, come. Do you want to come? You don't want to come? Then stay there. You want to ask a question? What would be the role of spiritual meaning It's all skill and means. I'm talking about skill and means. Another word for this workshop is skill and means. Ritual is skill and means.

[39:39]

All skill and means is ritual. It's the enlightened people doing things to help people and all the things they do, like everything that everybody does. The things that enlightened people do are no less empty than the things that unenlightened people do. It's just that unenlightened people think that some things are more or less empty than others. Matter of fact, they think nothing is empty. But enlightened people, everything they do is ritual, which means everything they do is skill and means. Because everything they do is a ritual enactment of enlightenment, but it's not the enlightenment itself. It's just a skillful device to lead people to the helping of others. The ritual isn't the real helping of others. The ritual is the way to realize the helping of others, which is not the ritual. Joining your palms is not helping others. It's empty.

[40:42]

But devoting yourself to something that's empty is what helps others. It's the devotion to the form while realizing that it doesn't reach is what helps. So we practice, basically, in your heart, you practice this joining your palms and bowing to everything you experience. Just check and see, are you joining your palms and bowing to everybody you meet? Whether you do it or not, you have that feeling in your heart. And you could, if you want to, you could just start doing that. Instead of just doing it in your heart, do it with your hands and your heart. And if you do it with your hands, see if your heart's doing it. And if you do it in your heart, maybe just put your hands up to see if that works too. And do it to every, see if you can do it to everything. to pain, to pleasure, to praise, to blame.

[41:43]

Just join your palms. This doesn't mean I like it. This means I love it. This means I respect it. And that's skill and means. It's skill and means to be told about this practice. And it's skill and means to practice the practice. Suzuki Rishi's second wife, the woman who we knew at Zen Center, who lived with us for many years, she used to be a kindergarten school principal. And one time she was asked, what's the most important thing you teach at your kindergarten? And she said, joining the palms. Teaching the children to join their palms and bow is the most important thing. Teaching the children to love everything First you teach them this, and then you teach them to do it to everything. Because everything, every color, every smell, every pain, every pleasure, is the ultimate truth.

[42:55]

So, I bow to ultimate truth. I bow to ultimate truth. I bow to ultimate truth. And even if I don't put my hands together, in my heart, am I bowing? ultimate truth when I meet you. I look inside. If I don't, if I don't find it, I try to enact it. Enact respecting and loving the form I see. And if I respect and love every form I see, then I realize the truth of every form I see. So this joy in the palms is a way to remind me I love what's in front of me. I love it. I want to love what's in front of me so fully that I realize the truth of it. Any other gifts you'd like to offer tonight?

[44:02]

May I sit next to you? Sure. You may. Thank you. Bob asked a question at brunch today about some of us who are wearing these garments. The robes? the robes, and you mentioned the robes as well. So I think I spoke with you, Bob, a little bit about taking the precepts, the ceremony, Buddha's robe, large robe, small robe, lay ordination, priest's ordination. And I recommended that you ask Reb, and then I thought, wait a second, I'd like to ask Reb about these robes some of us wear. And then I had this idea that, now this is the part where I might be going out on a limb, since I could sit next to you.

[45:09]

Can you hear her okay? Can you hear me okay? and we were talking about rituals, I was thinking maybe we could enact it like a late night TV talk show and I could be the host and you could be the guest. Because I was thinking I would lend Bob my book that you wrote tonight so he could perhaps read about the precepts. I just happen to have your book here. So, you know, on TV talk shows often the guest has a book or movie that they're... Okay, that might have been too far out on a limb there. However, it was a serious question about the... About the... Robes and the precepts, the vows that we take. What's the question? Could you please talk about this robe, the name that the student receives, and the relationship with the teacher that going through an ordination process might speak to?

[46:33]

So the question is, will I talk about all these things? Is that the question? Yes. I think that that question would be better asked earlier in the day. I think people are... It's a little late to talk about the name, the precepts, the relationship, the ceremony. I think it's still a bit too much for this time of night. Thank you. But if you bring it up tomorrow morning, around 10.15, I think people will begin to... Maybe people... It's a kind of a... is a kind of a, what do you call it, in the evening time the digestive chi is lower than in the morning. So it's usually good to eat, if you're going to eat a lot, eat it before noon. That's a Buddhist practice, to eat a lot before noon.

[47:38]

and not eat too much afterwards, because then you have trouble sleeping and have trouble staying awake in evening meditation. So I think your question, if you want to talk about it, have me talk about it, I would suggest asking it around 10.15, 10.30 tomorrow. It's just occurring to me that it might not be of interest to others, though. We could check on that. Tomorrow. Tonight's not a good time to ask. Okay. So, late night TV, in terms of talking, you know what those conversations are like? Yes. I think for big topics, early morning TV is better. And by the way, I recommend... that if you are reading classics, religious classics, really early in the morning is a good time to read them. It's okay to read them at night too, but particularly if you're having trouble getting into them, real early in the morning is good because early in the morning you have low expectations of things being interesting.

[48:52]

It's kind of like, thus I have heard, hmm, that's interesting. You know what I mean? But at 7.30, thus I have heard... But at 7.30, hey, baby, what you doing? That's interesting. That kind of unwholesome stuff gets people awake. Thanks, Ron. Thank you. I'd like to take over this talk show since we share a name. This is going to be the Susan Show. The what show? The Susan Show. Oh, the Susan Show. Yeah, and you're still the guest. Okay. Okay? Yeah. I think this question is perhaps appropriate for nighttime.

[49:56]

It's a clarification kind of question. Clarification question? Yeah. So you could confirm or deny it. That's kind of talk show terms, I think. Seriously, what I'm wondering, or maybe playfully, what I'm wondering is... I may not get invited back to the show. And tonight's guest... He's already leaving. From San Francisco, Rev Anderson. I might not get invited back to this show. You might not ever get out of this show. Could you just answer the question, sir?

[51:04]

Pardon? I said, could you just answer the question? Is that the question you want me to answer? No. If it's not the question you want me to answer, I won't answer it. Oh, I mean, I can invite it back either. So, Rabbi, I'm wondering, when you say that something doesn't exist or that it has no... Doesn't exist, doesn't exist as... doesn't really exist as an entity. Uh-huh. It exists dependently. That's how things exist. So is that the same as what I've heard you say before that things don't exist empty of, that things are not, that things are empty of a separate self? Yes. Thank you. An entity is like a separate self. Okay. They appear to exist that way, but they don't exist the way they appear.

[52:08]

But everything's very gracious and generous and lets us make it into an appearance. Everything allows us to misconstrue it. Everybody, every person, every animal, every plant, every experience says, hey, make me into an illusion if you want to. But if you don't want to, just deal with me. Not as an appearance, but as an ungraspable friend. Do you feel complete? Really? Do you feel complete? Doris? It's okay? Is there anything else you'd like to offer tonight? No? No, thank you. Okay. All right. Anybody else want to offer anything before we close the show?

[53:14]

Summertime and the livin' is easy Fish are jumping and the cotton is high. Your daddy's rich and your mama's good looking. So, just a second. So rest, little baby, even while you cry. One of these mornings you're going to rise up singing. You're going to spread your wings and you'll take to the sky.

[54:38]

Until that morning There ain't nothing can harm you With daddy and mammy standing by

[54:58]

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