Today I would bring up an expression that has been used for quite a long time in what's called the Zen tradition. And the expression is, a special transmission outside scriptures, not using words, seeing into nature, becoming Buddha. So this is talking about a transmission, a transmission of the Buddha's truth, the transmission of the Buddha's mind, or the enlightened mind, a special transmission of the enlightened mind outside of scriptures,

[01:31]

and not using words. And in some sense, what comes next is the special transmission. The special transmission is looking at your mind, looking at your mind, seeing its nature, And looking at your mind and seeing its nature is becoming Buddha. The process of becoming Buddha, not just the process of waking up and being enlightened, but the process of becoming enlightenment is through looking at the mind, realizing its nature. Another way to translate that would be looking at one's own mind and realizing one's own nature.

[02:47]

Or you can add in the own mind and own nature. But I think the Chinese actually, I don't know, I don't remember exactly, but I think the Chinese says, you know, look at the mind, see nature, become Buddha. So this teaching of looking at the mind, seeing its nature and becoming Buddha is a special transmission outside the scriptures, not using words. Well, we just use words to describe it. But the actual transmission is not the words I just said, but it is the actual looking at the mind seeing nature and becoming Buddha. That is the transmission. These words are not the transmission.

[03:49]

The transmission is actually this process of where we're living in such a way that we realize that we're looking at our mind. When we're in this transmission, we're in the looking at the mind, realizing its nature, becoming Buddha. That being in that process is being in that special transmission. And so one could say that all the Buddhas and all the ancestors are just pointing to the person's mind. So their pointing isn't the transmission. But when the person is looking at their mind and seeing its nature, that's the transmission.

[05:04]

and that's becoming Buddha. So the Buddhas point the practitioner in the direction of the transmission. And somebody could also say, this alone is the transmission of the Buddha mind. This is all that there is. This is a simplified version a simplified description, a simple description of what the Buddhas are up to. This is their mind. This is what their mind is transmitting and this is how their mind is transmitted. Just simply to get beings to look at their mind, see its nature and join the Buddha-making process. There is no other Dharma There is no other teaching.

[06:07]

Now this goes with the statement that this is a transmission outside the scriptures. So for the transmission outside the scriptures, one might think, well then, the scriptures are some other teaching. This special transmission is actually what all the scriptures are transmitting. But the scriptures aren't the transmission. The transmission is when the people who read the scriptures study their mind while they're reading the scriptures. Usually people look at the scriptures and they don't realize that they're looking at their mind. The scriptures are saying, hello, you're looking at your mind now, which is good.

[07:14]

You're looking at your mind. This is what we're trying to get you to do. The scripture is trying to point you to look at your mind when you're looking at the scriptures. Look at your mind, see its nature. There's many other ways that Buddhas and ancestors have tried to help people look at their mind, see its nature, and become Buddha. There's many other words they have used. For example, they sometimes say, turn the light around and shine it back to see your nature. Another way they say is, study yourself.

[08:20]

And there's no other teaching than study yourself. Everyone you meet, study yourself. Everything you hear, everything you smell, everything you touch, study yourself. which is to say, everybody you meet, look at your mind. When you look at somebody, you could say, look at your mind, or you could say, when you look at somebody, you're looking at your mind. The Buddhas are trying to remind us that when we're looking at other beings, when we're looking at a tree, we're looking at our mind. So join that looking and see the nature of the mind and become Buddha. There's no other dharma than this.

[09:29]

It means that all the other dharmas which you've ever heard about, those are all saying, pointing, look at your mind. It's difficult, though, for us to look at something and not get disoriented from looking at our mind when we're looking at something. It's hard for us to turn the light around whatever we're looking at. But this is what we're being encouraged to learn. There's many Zen stories about students and teachers working together. So today I could say all those stories are about the teachers studying themselves.

[10:36]

All the Zen stories are about teachers who are studying themselves. When the teachers are not studying themselves, they're on vacation from being a teacher. When the teachers are on the job of being a teacher, the teachers are studying themselves. They're studying their own mind while they're talking to their students. And they are trying to transmit the study of themselves to the student. So stories are about teachers who are studying themselves, who are trying to support the student to study herself. And these stories are offered so that we can study our mind. The meaning is not in the story.

[11:43]

As we engage the story, we are instructed to realize you're engaging your mind. The story helps you find a way to explore your mind. And the story is about people who are exploring their mind, what they did while they were trying to explore their mind, and what they did when they got distracted from exploring their minds. Sometimes the teacher basically says, you're not exploring your mind, student. You're relating to me as though I was something other than your mind for you. And so how does one become Buddha? By looking at our mind, Seeing is nature. That's how we become Buddha. But then we've also heard there's another way of becoming Buddha, or I should say, not another way.

[12:48]

Buddha, becoming a Buddha is also described as practicing the six bodhisattva training methods, the six perfections. That's another way of becoming a Buddha. It's not another way. It's the same way. Practicing generosity, ethical discipline, patience, diligence, concentration in wisdom, these are, each one of them, and all of them are, look at your mind. Practicing giving, look at your mind. Practicing ethics, look at your mind, see its nature, become Buddha. practicing patience to look at your mind. It's not just practice patience, it's look at your mind and see its nature through the practice of patience.

[13:51]

Now, When I said this, it's fairly simple. You look like you all understand perfectly. And sentient beings, even though they understand this teaching, they are generally oriented towards the illusion that we're looking at something other than our mind. we are deeply conditioned to think that the people we meet and the things we do are something other than our mind. So it's hard for us to remember that we're looking at ourself, that we're looking at mind. it's hard to remember to look at mind. And then even when you remember, then you look at something and you get distracted from what you just were trying to do.

[15:07]

So it's quite difficult to learn this. And being patient with how difficult it is, is another way to look at your mind. This morning I said, which I often say, enlightenment is living in stillness. Living in stillness is enlightenment. It's another way to say the same thing. Stillness is looking at your mind. being with looking at your mind, you're not moving. That's where enlightenment lives.

[16:15]

In the stillness of studying yourself. And again. Yes, but things are really turbulent and distressing right now. Look at your mind that says that. You don't have to move to look. And you don't have to do anything to look. And you don't have to do anything to be still.

[17:20]

Once again, it's hard to be consistently mindful of looking at mind and seeing its nature. But how wonderful to hear about this and wish to practice it. And I would even say, wishing to practice it, I feel fine about, but I would caution you about trying to practice it. Because trying to practice it is a little bit like moving. So I don't prohibit trying. I just say watch out for trying to do this thing. Because you don't really, it's effortless to look at your mind. Because it's being given to you right now. You're actually looking at it right now.

[18:43]

You don't have to try to look at it. You just have to want to. You have to wish to do this special transmission. wishing, and where's the mind? Oh yeah, remember, be mindful, it's right here, this is it. This is what you should be studying. And if you hear someone say, oh no, yeah, I think you should be studying something else. At that time, it's the same. Listen to them and study. Look at your mind while you're listening. How wonderful to hear about this and wish to practice it.

[19:43]

And wishing to practice it is practicing it. And I kind of feel like saying, you sort of need to wish, but only because if you don't wish just to do this practice, you're going to wish something else. And there is nothing else to wish. So line your wishes up with being yourself. Line your wishes up with being still. Because there's no alternative. wish for what you have no alternative for, namely, Buddhahood. And the work of making a Buddha is to study your mind and see its nature.

[20:46]

So this wish is, yeah, this wish. So I'm telling you there is this special transmission which is outside the scriptures. And again, what does outside the scriptures mean? It means that this transmission is that you don't let the scriptures distract you from the transmission. that when the scriptures are in front of you, you continue to look at your mind. So really, that's what the scriptures are telling you. And there's no inside or outside. So this is the message. The question is, is there a wish to enter this special transmission and become Buddha?

[22:28]

This is a teaching for those who wish to become Buddha. There's other teachings for people who wish to become something else. This is a teaching for becoming Buddha. If you wish to do this transmission, then that wish would be appropriate to the transmission of making a Buddha. This practice wouldn't hurt anybody who didn't want to be a Buddha, though. If somebody didn't want to be a Buddha, it wouldn't hurt them that they did this practice. They would become Buddha, but that wouldn't hurt them. So this brings to the wish, the wish to make a Buddha, the wish to make Buddhas, the wish to become Buddha, that wish. And I talked about that at the last one day sitting here in December.

[23:42]

We didn't have a one day sitting here in January that I know of. Maybe somebody came here and sat. But now we have a one day sitting and I'm bringing up this thing again of the wish to become Buddha, the wish to realize Buddha in this world for the welfare of all beings. And during January at Green Gulch we had an intensive and I discussed this with people. in intensive. We chant these four bodhisattva vows, these four great vows, these four universal vows. We do them here, we do them all over the place. And the last of the four vows is, the Buddha way is unsurpassable, I vow to become it. The Buddha way is the Buddha. Also the word way

[24:43]

in Buddha way. In Buddhism, it means enlightenment. The Tao, the way, one meaning of it is a path, a practice. Another meaning is to say. Another meaning is enlightenment. The Buddha's enlightenment, the Buddha path, the Buddha practice is unsurpassable. I vow to become Buddha. I vow to become Buddhist practice. I vow to become enlightenment. We say that. So I ask the people in the intensive, we've been saying this, would you please look to see if you actually mean that? And it brought up quite a bit, as they say, the devil is in the details. If you just say it and move on, fine. But if you stop and look and see, well, do I actually want that? Then we had some, you know, there was some stress around that. I'm bringing up it again now.

[25:45]

this issue of this wish to practice becoming a Buddha, the wish to practice the Buddha mind seal. What's the Buddha mind seal? Look at your mind, see its nature, become Buddha. We also chant at noon service at Green Dragon Zen Temple, we chant a description of the Buddha's concentration practice. And it says there, when you express the Buddha mind seal in your three actions, by sitting upright in samadhi, the whole phenomenal world becomes the Buddha mind seal and the entire sky turns into enlightenment. So when you sit upright in samadhi, and what's samadhi?

[26:50]

The samadhi of the concentration of looking at your mind and seeing its nature and becoming Buddha. When you practice that samadhi, when you do that, when you're sitting whatever posture you're in, whatever you're thinking and whatever you're saying. If you remember, no matter what action you're doing to express the mind seal, the Buddha mind seal at that time, the entire phenomenal world becomes the Buddha mind seal. Again, when you study yourself, the whole world studies with you. And when you're concentrated, the whole world's in that concentration, that Buddha mind seal. Again, this is the Buddha mind seal, the special transmission of Buddha by simply always studying your mind.

[27:56]

All day long you've got it, all day long study it. I mentioned also that I found a description of a bodhisattva vow ceremony and I wasn't able to actually tell people at Green Gulch about the ceremony but today I will tell you about the ceremony in the next talk. And after you hear about the ceremony I will give you a hard copy of what I said. And you can look at it and then we can see who wants to do the ceremony at some later date. So it's a description of a bodhisattva vow ceremony. It's a description of a ceremony for people who want to say that they wish to realize enlightenment.

[29:03]

They want to say that and be witnessed. We do bodhisattva initiation ceremonies at Zen Center, but we usually do them in conjunction with bodhisattva precepts. But I'm going to offer you a different ceremony where it's just about the vow itself, not involved with the precepts. So this afternoon I'll tell you about this. And I think we'll also put it on the website so you can read it. And then when people are familiar with it, it's quite simple. And I'll go through it and tell you about it so you'll see what it's like. And we could arrange a time here at Nobode where we'll actually do the ceremony for those who wish to participate. So again, I'll go into the details of the ceremony this afternoon.

[30:04]

For now, I welcome your response to all this. Yes. [...] I think they can be synonyms. I wish to have lunch. I intend to have lunch. No, I think they're slightly different. You could wish something, but not intend it. I wish to go downtown, but I don't intend to go. But other meanings of intention would be wish. Wish, intention, will, volition. Those are basically the definitions of karma.

[31:08]

that the definition of karma is your intention, your will, your volition. Which is kind of like, in terms of describing the nature of mind, it's kind of like the direction of your consciousness at a given moment. That you wish to raise your hand, you intend to raise your hand, and then in raising the hand your posture has enacted that wish. Yeah, or fulfill the wish. Pardon? No, I think the wish... I could have a wish to talk to you now, which I did. I wished to talk to you and I also intended to talk to you and I did talk to you. So wish and intention can go together. But sometimes you could have a wish, you could say without the intention, like, I wish to have lunch right now, but I don't intend to because it's not time for lunch.

[32:20]

But I kind of wish we could have lunch now. the question and answer is going on, so probably we're not going to, so I don't really intend to have lunch right now, but I kind of wish we could, and that's possible. Some other people here might feel like, I don't wish to have lunch now, I'm okay with having it later, and I intend to have it later. So there's a nuance there between wish and intention, but they can be simultaneous. Like I could wish to be kind to you and intend to be kind to you at the same... I actually have that right now. I wish to be kind to you and I intend to be kind to you. They're simultaneous. But I think you could sometimes discriminate between them. And then you talked about studying the mind and also studying the self. You could infer from those statements that the mind and the self are equivalent. Yeah, they're equivalent.

[33:21]

The nature of the mind is the nature of the self. But the way the mind appears and the way the self appears is not their nature. So the mind sometimes appears in such a way that there seems to be an independent self. So that self is an illusion, that independent self. And that's also a mental construction. So the mind appears as an independent self. So you're looking at the mind. When you look at the independent self, you're looking at the mind. But not always when you look at the mind are you looking at independent self. Often, when we look at the mind, there's something independent sitting out there, like there's somebody who's out there separate from us, often. That's the usual situation. But that's an illusion, that's a mind. And so we look at that, we see its nature. Its nature is that it's an illusion, that there isn't a substantial self here or there.

[34:29]

Yes, we say study the self, study the mind, also learn the self, learn about what it is, study it, look at it, understand its true nature. Study the self, look at the self, understand its true nature. in both cases they both have the same nature, but really self is inseparable from mind. It really is mind. It's a mental construction. You can't have one without the other. Actually you cannot have mind without mental construction. Mind always has a a characteristic, kind of an illusory characteristic. Creating stories? Creating stories, creating appearances.

[35:34]

But a sentient being can learn to see that mind which is creating stories and become free of that mind which is creating stories and become a Buddha. Is there a difference between intention and wanting? I think wanting is a form of intention. And not wanting is another intention. So the shape of mind could be wanting, and it could be not wanting. And it could be not sure whether you want or not. Yes? Another language question. Yes? A language question. A language question. Mind and heart, could you substitute heart in there?

[36:40]

I find that helpful for myself, some of the things that you've been saying. I think that the Chinese characters, she said, she wonders, are mind and heart somewhat interchangeable. In Sanskrit, the word probably for mind that they usually use, which is, the one they use here is vijnana, probably, or citta. and they don't usually mean heart, but the Chinese used a character to translate chitta, the character they used, to translate it also means heart. And I'm not sure right now, I can't tell you in this expression, look at the mind, see its nature, I don't know which character they used. But if you look at the heart, please realize that you're actually looking at your mind. So there is this phenomenon called heart, but that's also mind.

[37:40]

But mind is not always, you could say, maybe mind isn't always heart. Like maybe tree, when you see a tree, maybe that's not heart. But heart is always mind. Another reason for heart and mind maybe being the same in Chinese is that the mind is the heart of the matter. The mind is the real problem for human beings. Our problem is mind. If you study mind, you can become free of the problems of mind. The only place we have problems is in our mind. or our mind produced. If you become free of mind, you become free of suffering. But the only way to become free of mind is by studying it, by learning what it is, by seeing its nature. So we're trying to help each other study mind, see its nature, become Buddha, which includes freedom,

[38:47]

from suffering, but also freedom from any hindrance to helping beings. Okay? Oscar? When turbulence arises, study it as study the mind. When turbulence arises, look at the mind. And you don't have to look someplace else. The mind is right before you. and actually the mind is not even before you. Study the mind which is not even before you. Study the turbulence which is actually not in front of you. Does that happen in stillness? Stillness is studying the mind. That's what stillness is. So the study is happening in stillness, and the stillness is the study. The study of turbulence is happening in stillness, right.

[39:58]

The studying of turbulence is happening in the stillness where Buddha's work is being performed. Buddha's work is being performed in stillness. And Buddha's work is to study all phenomena to the point of liberation. That all that's going on is stillness. So stillness has this great... The stillness of our self has this great activity. a sentient being being completely a sentient being is stillness. And an a sentient being being completely a sentient being, in that completely being authentic, there's an effortless Buddha activity going on. An activity with no movement, with not moving from where we are and not being fooled by appearances and thinking we can move towards them or away from them, but realizing that appearances are one mind. So there's stillness and there's silence. Even though there's a great song, the song is silent.

[41:08]

Yes? All words are tricky, I know. Comment on it, because the word study As this transmission is happening, I'm receiving the word steady in my own history is also associated with kind of analysis, and that's not what I'm thinking about, but it's a word that's used that way. And I'm just wondering if you have any comment on refining the word steady. Sometimes the word study, for example, when Dogen Zenji says study, that character study also means learn. And so you can say study the self. To study the Buddha way is to study the self.

[42:12]

To learn the Buddha way is to learn the self. So you're asking learning the Buddha way, studying the Buddha way, is there some analysis? Well, there is the appearance of fellow students, there is the appearance of fellow teachers, there is the appearance of scriptures, and in the scriptures there is an appearance of considerable analysis. Like, for example, six bodhisattva practices, six perfections. That's an analysis of Buddha's mind. The Buddha mind seal sounds like there's no analysis there. It's just the Buddha mind seal. And seal, in this case, means a seal like a circle. It's just one thing. There's only one Dharma, the Buddha mind.

[43:13]

But the Buddha mind can appear in an analytic presentation. And when it does, you realize, oh, my mind is now appearing as six wonderful practices. And each one of those practices can be engaged as the one practice. study the mind of giving, study the mind of ethics, study the mind of patience. But there's an analysis there. So it isn't like you're studying the mind and an analysis arises and you get distracted from studying the mind when analysis appears. you stay on the transmission of the mind seal when analytic presentations appear, which means also when the room is broken up into many people. Does that address your concern?

[44:18]

Yes. So I understood studying the mind. I understood seeing through nature. I don't think I understand how that gets us closer to saving all beings or to doing something outside ourselves. If you enter this transmission, you can practice it with other beings. And when you enter this transmission, you're entering the process of liberation from your mind. You're studying the mind to become liberated from the mind. Without studying the mind, I haven't heard of anybody. Without looking at the mind, without contemplating the mind, without becoming aware of the mind, I haven't heard of anybody becoming free of it. I have, however, heard of quite a few people that aren't free of it.

[45:23]

All those who have become free, as far as I know, are those who have studied it, who have learned it, who have contemplated it and been aware that they are contemplating it, not something other than it. And they become free. And then they've transmitted that to others. That's a one-by-one transmission, you could say. So the person who is studying their mind does it in the presence of other beings who they understand are their mind, and the other beings learn that they also are dealing with their mind, and they become free of their mind. However, what you don't understand, that you might understand how a teacher who is practicing studying her mind could transmit that study to some student in her presence. What I said earlier, that when you express this Buddha mind seal, this study of the mind in everything you do, the entire phenomenal world becomes it. That you don't understand.

[46:28]

But when you say you don't understand it, I think what you mean is that you don't understand with your mind of perception. You can't perceive that. You could perceive, oh, here's a teacher who says she's studying herself, who says she's studying her mind. And I watched her interact with somebody and transmit that mind study to that person. And the teacher seemed to be free and happy and generous and flexible and compassionate. And they say that the reason that they become that way is by this studying their mind and seeing its nature. And I watched them transmitted to somebody, and I saw that person learn it, and that person seemed to be enlightened and liberated. I saw that. So there I saw it. I don't know how it happened, but I saw it. It's hard to see when you're in this samadhi, it's hard for people who aren't in this samadhi, it's hard for them to perceive how that person's samadhi makes the whole world that samadhi.

[47:46]

It's hard to see. And Dogen says, the way this happens does not appear within perception. It's not a perception. It's freedom from perception. The way freedom from perception happens is, cannot be perceived. Freedom from perception is not a perception. It's a lifestyle of Buddhism. So again, as I mentioned, Kant has this nice way of saying it. There's a practical and a theoretical Critique of pure reason. The practical critique of pure reason is that if you pay respects to ethical obligation, that's freedom.

[48:51]

So, for example, if you're in the Buddha mind seal business, if you're in the special transmission of the Buddhas, then your ethical responsibility would be to practice that. Does that make sense? When you respect, when you wish to practice the Buddha mind seal, when you wish to practice the Buddha mind, when you wish to practice the Buddha mind and you understand that practicing the Buddha mind means studying your mind, when you hear that teaching and you say, that sounds good to me, I wish to do it, and then you respect that wish, that is freedom. That is freedom, right there. You have just received the Buddha Mind Seal because you wanted to and you respect that and want to take care of that, that is freedom. all kinds of judgments about whether, and then when you forget, that means you judge you forgot, but the judgment that you forgot is another opportunity to practice, which you respect, and you respect the practicing even when you're not, that respect is freedom.

[50:15]

So, when you respect expressing the study of your mind, no matter what you're doing, and when you actually do enter the practice of studying your mind right now, fully, the whole phenomenal world joins that. Okay? Joins that freedom. However, the theoretical critique of pure reason is that it is impossible to know freedom, which is the same as what Dogen says. This freedom of Buddha's mind, the way it's free and the way it includes everybody else in its function, it's impossible to know that freedom. It's impossible to know how it is that when we

[51:20]

study our mind and realize its nature, the entire world joins studying the mind and realizing its nature and making Buddha. The entire world joins in the practice of the Bodhisattva precepts. The entire world joins the practice of making Buddhas when we make Buddhas. And that is impossible to know that with perception. But it is possible to realize it by actually wanting to do it and then giving ourselves to do it, no matter what our judgments are. And those judgments are not demeaned or devalued. They are just opportunities for practice. they don't distract us, hopefully. We say, oh, I'm not practicing?

[52:23]

Okay, that's my mind. Now I'm practicing again. I think I'm practicing again? Oh, that's my mind. So how it works, how freedom works, is free of our perception. If it wasn't free of our perception, it wouldn't be freedom. It is free of our perception. no matter how badly you think you're doing in your practice, no matter how well you think you're doing in your practice, no matter how badly I think you're doing in your practice, your freedom isn't touched by my opinions or yours. That's the kind of freedom we're talking about. Real freedom is free of our ideas of real freedom, of course. It's impossible to know, but you can realize it by respecting the practice which you think is your ethical responsibility because your responsibility is to do what you think is good.

[53:23]

So if you think it's good to study the mind, to look at the mind, study it, become free of it, make Buddha, then that's your responsibility. And if you respect that, at the moment you respect, at the moment you say, yes, I do want to study the mind and see its nature and become free of it. I do. And I would like also other people to join this freedom project. I want that and I respect that. At that moment, that is freedom. But nobody, not just me, nobody, it's impossible to know it because if we knew it, it wouldn't be freedom. But it is freedom. Therefore, it cannot be known by perception. and is not. So don't worry. But also don't worry about that, you know, if you haven't perceived it, don't worry about it, because nobody ever did.

[54:26]

There's nothing wrong with you that you haven't perceived it. And some people think they've perceived it, but then they talk to their teacher, and she said, no, that was a perception. That wasn't realization. That was a perception of realization. Perceptions of realization is is, I wouldn't say it's not a perception, because what a perception really is, is realization. Okay? Okay. Yes, yes? That's a tie. What I'm hearing is three nuances. Freedom, From, freedom to, and at last freedom with. Yeah, from, to, and with, they all work. Freedom from mind, freedom with mind, and freedom to express that freedom. Freedom to live the way you live when you're free of mind.

[55:29]

And you don't have to get rid of mind to be free of mind. You get rid of the enclosing standpoint of mind. Not get rid of it. You become free of the enclosing standpoint, which is the normal situation for sentient beings. And you're willing to keep living in the enclosure to demonstrate, to celebrate freedom from it and to show others how to be free of it. But with it, too. Free with it. No attachment. No attachment, yeah. No clinging to the mind. Yes. I would like and I wish and I'm intending to not to put them in it for an idea on freedom, which means I wish and I'm intending to even include perceptions of freedom as the freedom itself.

[56:30]

You wish to not... Exclude anything. Go on. freedom, including the perceptions that we have, or there is... No need to exclude the perceptions of freedom from freedom. Just don't confuse the perceptions of freedom with freedom. But if you're confused about the perceptions of freedom being freedom, include that too. Because that's just your mind again, which is your job. Your mind is your job. So study your mind when it's confused about your perceptions of freedom being freedom. Study your mind when you're sure that your perceptions of freedom are freedom. And I totally disagree with the teachings that I've heard. I now know that my perception of freedom really is. Well, study that too. And then you can go around thinking that you actually have got an accurate perception of freedom and not be caught by it. Because you study it.

[57:32]

and become free of that kind of, I don't know what the word is, common idea. Most people think that their perception of freedom is freedom and they think their perception of other people is the other people. So that's the usual situation and we should study that according to this transmission. Well, We could have lunch quite soon now. That was a sentence. Thank you for receiving these words. and equally extend their duty and place in it as the true merit of the lip of the soul.

[58:46]

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