say that the job of a Zen priest is to encourage the practice of sitting meditation And further the ancestors have suggested that sitting meditation is sitting Buddha. We've chanted some teachings this week, one of them being called in Japanese Zazen Shin, which means acupuncture needle or lancet of Zazen, lancet of sitting meditation.

[01:15]

And in there it says that, it speaks, it says the essential function of each Buddha and each ancestor, the functioning essence of each Buddha and each ancestor. And then it talks about what this functioning essence is, how it functions. The chant that we did here was written by the ancestor Dogen, and he was inspired to write that by his, I think, great-grand-uncle, or grand-uncle, Hongzhi, a Chinese master, who wrote a similar poem about

[02:26]

the essential function of every Buddha and every ancestor. So for Dogen, and maybe for Suzuki Roshi, and for me, the essential function of every Buddha is sitting meditation. Using a form to practice, which emerges at the same time as the essential function of every Buddha. The essential function of every Buddha is sitting Buddha. And sitting Buddha emerges when there is sitting meditation and there is making Buddhas.

[03:33]

The essential function of sitting Buddha makes Buddhas and makes sitting meditation. They happen at the same time. And Buddha has no fixed form in this situation, in this dynamic pivot By the way, it says the essential function of every Buddha. That word essential can also be translated as pivot. That character essential or necessary, it also means pivot. So you can say the pivotal function of every Buddha. The functioning pivot of every Buddha is this sitting Buddha. And in the sitting Buddha there's sitting meditation which doesn't expect anything working together with making Buddha. So in sitting meditation there is making Buddha. In sitting Buddha there is sitting meditation and making Buddha.

[04:40]

And the Buddha that's being made has no fixed form. It's not inside, it's not outside, it's not you, it's not me, it's not not you and it's not not me. You and me cannot get away from it because it doesn't have a form different from us. We can't get a hold of it because it doesn't have a form different from us. It's not you and you're actually it. This is the essential pivot of each Buddha where making Buddha is making something that's completely free of any kind of grasping or rejecting. And in that place is where Buddha's work goes on. And we use the form of sitting and see if we can wholeheartedly sit without trying to get anything, without expecting anything, without waiting for anything, to wholeheartedly give ourselves to this moment of sitting, to use this form and understand this form doesn't reach

[05:52]

making Buddha. And also, making Buddha completely is not separate from this form. And again, in the story yesterday about our ancestor, Yaoshan, who studied the precepts but couldn't see the radiance, the light of the precepts. He studied the precepts, but he couldn't go deep enough. So he went to see these wonderful teachers, first Shirtou, and Shirtou shows him this essential pivot of every Buddha. Shirtou showed him the essential pivot of Shirtou I've been trying to show you the essential pivot of rib.

[07:02]

So there he is looking at Shirtto and Shirtto says, being thus won't do. Being like this won't do. He's talking to Yashan, he's telling Yashan, you being like you won't do. But also me being like me won't do. You practicing like this won't do, and me practicing like this won't do. And also not being like this won't do either. And both being like this and not being like this won't do at all. He's pointing to this place, this essential pivot. And then he says, how about you? How about you, who is not you, and not not you, and not both you and not you?

[08:12]

How about that place you are? How about the ungraspable, dynamic, person that you are. And they somehow Yashan couldn't enter so he took a long walk and then Matsu showed him the same essential pivot. This the teachers might have been sitting I don't know it doesn't say they were The student probably was standing. Doesn't say he was. But standing or sitting, walking or lying down, whatever position you're in, there's an essential pivot there. And that essential pivot is where you're practicing a form wholeheartedly without expecting anything. And Buddha is being made at that place.

[09:13]

I'm a person who is pretending to be a Zen priest for now 41 years. 41 years and 18 days. 41 years and 18 days. Did you understand? I've been a Zen priest for 41 years and 18 days. 41 years plus 18 days. Thank you. No, August 9th. Should I say 19 days? This day is not done.

[10:26]

I don't get credit for it. One more day. One more day of trying to encourage people to practice sitting Buddha. This session has had so many people in it so I didn't have to do very much doksan, so I could sit a little bit more than usual. And when I was in this room I saw some people sitting. And I saw some Buddha sitting. And I was very happy to see the Buddha sitting. It's amazing to see Buddha sitting. When I first went to Zen Center, I wanted to practice sitting because I thought that that training would help me be the person I wanted to be.

[11:32]

But I didn't see the other people practicing sitting. One day, when I was at Tassajara, during a sashin, I was, for some reason, I don't know why, I was late for Zazen, but I was a lot, you know, it seemed like it was all right for me to go in late, so I went in. And at that time, everybody was sitting already. And I saw the sitting Buddhas. I was deeply impressed that my comrades, my ordinary human comrades, could sit in this practice and that we could have sitting Buddhas. It was really shocking. I felt like I had walked into the generator room of the Hoover Dam. You could almost hear this great energy of the Buddhas being generated by this practice.

[12:47]

And I see that here during this session too. You practiced so well. You did the Buddha's work. And I hope you continue to do Buddha's work. Even if you're not a Zen priest, ordained Zen priest, you still are encouraging people to do Zaza. When the priests get together and lay people join them, the lay people encourage the priests. And I hope the priests encourage the lay people. The priests encourage me. When I come to Zazen and I see the priests here, I think, thank you, priests. But also the lay people encourage me when they come too. And I come to encourage them. I'm happy to come and encourage this practice. It's my job. And of course I pray that this job helps this world of suffering.

[13:54]

It is an article of faith of this tradition that this sitting practice saves sentient beings. that putting on this robe saves all sentient beings. We put it on for that purpose. Wearing the Tathagata's teaching, wearing the Tathagata's teaching, saving all beings. And we're open to other forms too. If you wish to invite the people who wear the robe to do other kinds of activities for the welfare of beings, we welcome the request. We who wear the robe, saving all beings, we are welcoming other requests. For example, we have a kitchen. And people are working in the kitchen for the same reason that the people are sitting in the Zen-do.

[15:16]

To save all sentient beings. And we have other work areas in the temples of Zen. And these are areas where people work to save all sentient beings. This is the faith of this tradition. That everything we do is for that purpose. In other words, everything we do is to make Buddhas by wholeheartedly doing our jobs without expecting anything. Wishing the best, expecting nothing. No grasping, no rejecting. I received a request to have the session end after the Cook's Jindo, after we express our gratitude to the kitchen to conclude the session at that time.

[16:32]

And I wanted to ask you, sitters, for your response to that request. any responses to that request that you wish to express. You could say, we can make it simple, but we could say, A and nay. Do they do that in the U.S. congressional rooms? So, should we start with our poll? How many A's How many nays? Did the nays win? Huh? Do it again. Nays? Nay? It's about equal, isn't it?

[17:34]

Think like it. You're making me the president? I'm the vice president. I suppose. I mean, Yeah, I would suppose so. I feel bad about ending early for those who wish to sit more after lunch. I now invite any feedback or other offering to this process of sitting Buddha and making Buddhas and benefiting the world that anyone would like to offer.

[19:01]

Master Ma, he shouted a lot, right? Yeah, he shouted and he twisted Bajong's nose real hard. That was a big one. And yeah, he shouted at, I think he shouted at Bajong and Bajong couldn't hear for days. And he twisted his nose and And he kicked somebody, but he seemed to be very good for these people. So the moral of the story is you can enlighten 130 Buddhas by yelling at them? Is that the moral? Well, I don't know if it was him that said this, but somebody else said, for every jewel, there's 3,000 sweating horses.

[20:48]

So, although he did do these things, like twist Bai Zhang's nose, That's like the only story I know in Zen history of a master twisting somebody's nose. Now the masters have twisted their own noses quite a few times probably. Like Suzuki Roshi used to twist his nose. And then he taught me this thing about twisting the nose to get a little bit of grease on your fingers so you could snap them better. But anyway, there's only one story that I know of Matsu twisting somebody's nose. Maybe he did others, I don't know. So he did do these things, but we note them because they were very unusual. In the history of Buddhism, his style of teaching was really a new thing.

[21:51]

Usually Buddhist teachers do not yell at people. and do not hit people and do not twist their nose but he did these unusual things and he was he was in a sense very successful in waking people up but still most of the time he was probably totally gentle and quiet and always loving. But occasionally, for very, I would say very, what do you call the word, ripe students, sometimes if you poke them, it's just the perfect thing to do. But most people are not, you know, most people, for most people the Buddha is very gentle. To gently encourage them to settle down and then wake up.

[22:55]

So it's not so much that he did this all the time or that that's the standard thing for Zen, but just that he did do this some and it was a new style of teaching, which I think the moral of the story is do whatever is beneficial. I was in Japan once with my daughter and the abbot. She was the first person sitting and he would just go and hit everybody, but he hit her particularly hard. You're laughing. You're laughing at your daughter getting hit. And I had Dokusan with him, and he screamed on the top of his lungs and really terrified me. And I always thought, Rep doesn't do that.

[24:01]

It might be kind of nice if he did. did you say it might be nice yeah I kind of like want to get you know a staff meeting by you or a big roar are you ready for offering me that gift I'm ready okay I can hardly wait till I offer it and also there's a lot more lawyers in the United States than in Japan wow I don't want you to take me to court. And he yelled at me, didn't you? Good point, good point. Got to be careful here. But I appreciate the invitation and I hope everyone enjoys as much as you will. Oh, so you're going to surprise me sometime? Is that what you're saying?

[25:01]

Yeah. When I'm not expecting it? Well, unless you want me, do you want me to ask you beforehand? Jackie, may I yell at you now? I'm going to be like, here he comes. Do you want me to ask you before I yell? So, is that the staff you hit with? This one? Yeah. No, I have a big one. This is just to remind me to concentrate. Then once I'm concentrated, I have one that I made. I made it on the model of one that Suzuki Roshi had. He had this... Yeah, it's about this long, and the hitting surface is about two and a half, three inches at the end. Is it pliable? It is pliable, yeah, it is. And one time I...

[26:04]

I came up from Zaza at the city center and he was holding this stick and I said, that's a beautiful stick. And he said, yes, it's Belmont maple. Belmont is Vermont. And so I got some Vermont maple and made a stick like his and I have a stick like that. But I haven't been using it for about 20 years. But if you'd like me to bring it out of retirement for you, let me know. Is it in your room? It's in my room, yeah. Should I bring it? Maybe not, huh? Today, no. Wait, did you want me to bring it for me to hit you? Yeah. Yeah. Well, is that okay with you guys if we get the stick and hit Jackie? Sure.

[27:08]

Okay, Jackie, go get it. Okay, where is it? It's on the bookshelf. I think it's in a beautiful wrapper. Actually, there's a lot of sticks in there, so be careful. But this particular one I think is in a wrapper. Any other requests? Quick, before Jackie gets back with the stick, I want to be sure to thank you for bringing up this story.

[28:38]

It's always baffled me. And now I am deeply baffled. Your bafflement's deepened? It's deepened. Congratulations. And I don't feel so worried about being so baffled Yeah, great. Here comes a stick. I don't know that I completely agree with Master Dogen's interpretation But during the course of Sashin, I have let that go. But I'll probably get back to it later. Maybe we can talk about it sometime.

[29:39]

I don't understand many things about it. the great ancestor Dogen said as he was dying, concerning the Buddha Dharma, there are ten million things I don't understand. However, I do have right faith, so I'm joyful. Well, what I have... gotten from your teaching about it is that what is important is what kind of effort you put forth. What is your effort? What is your intention with your effort? And that's what those baffling statements are about.

[30:42]

Because you just can't get a hold of exactly what that might mean. If you look carefully, you realize that you can't get a hold of it. Well, thank you for talking about it. You're welcome. All right, let's look inside and see. Yeah, I think this is it. Do you want to see it? Yes.

[31:49]

This is the ballistic. There it is. I didn't actually grow the tree, but I did cut the wood and shape it in this shape. You shaped it? Well, you know, I cut it with a saw and I planed it and I sanded it. Yeah, this is the handle part. And this is the snout. Or spout. And this is the tassel. Yeah, isn't it beautiful? You did it all yourself?

[32:52]

I did all the cutting and planing and sanding. Is it almost perfect? It's perfect. Yeah. You spent a lot of time doing that. I spent a lot of time doing that. After I finished, one of my Dharma brothers said, where'd you get that? And I said, I made it. And he said, I don't believe it. So should I turn around? You don't have to. Put your hands in gassho and bend forward. But is that not, is that the, that's not the typical... That's not the typical way, no. Well, in Rinzai, the monks face out, so it's done from the front. Oh, you do? Yeah, but in Soto, you're usually facing the walls, so then it's done from the back. So how would you, you want me just to... You can do from the front or the back, which would you like. Okay. the back.

[33:56]

Okay, then turn around. So, I have to gassho? Yeah, put your hands in gassho and then tilt your head this way a little bit and lean forward a little bit. The way she did it, she went... Boom, boom, boom. The usual way is just put it down and whack, put it down and whack. I find it very loving. May you continue. I'll wait for the roar another time. You'll wait for the what? The roar. The roar some other time, okay. The attendant can take it back.

[35:09]

Jisha means a carrying person. When I hear your teaching about sitting Buddha, making Buddha, I feel like I get it, but I really don't get it. I have a favorite lines of books. I have a favorite book and there's one line

[36:13]

When I have a difficulty in the practice life, I open it and I read it. When I said yes to that sentence, I feel like I can keep going. And he, it's a Katagiri Roshi, and he used different words, but I feel like you two are saying same things. So can I share with that? It's short. Would you like Timo to hold the microphone for you? Moment after moment, you must be free from the beautiful form you created because the moment in which that form existed has already gone, and the next moment is coming up. Life becomes mature constantly.

[37:14]

You cannot stop it, not even for a moment. So you have to keep going. You must keep practicing to create this beauty again and again. This is spiritual creativity. Buddhist practice is to constantly create beauty. Beauty is a functioning of wisdom. That's why Dogen Zenji says that you have to abandon the usual understanding of form of zazen. and touch the heart of Zazen. Otherwise, you cannot maintain this kind of practice. First, I want to thank everyone for giving me this sashin.

[38:51]

Can you hear her a little louder? I'd like to thank everyone for giving me this sashin. And I'd like to thank Yuki for that. Those words, they were very beautiful. And I wanted to know if it was okay if I tell them about my art show. Yes. I'm having an art show of my prints at Zen Center in San Francisco. It's a small show in the lounge, and it's opening this Friday, and there's a little party at 6 o'clock, and Norman Fisher is also having a poetry reading at 7 o'clock, And the name of my show is called Types of Karmic Formation, and it's prints that I've made over the last few years that are related to my practice.

[40:01]

And I'm happy that this show is at Zen Center because without my practice, I wouldn't have been able to do it. So it's open just for the month of September. So if you can't come Friday, you can come at another time. Thank you. Roshi, what is right?

[41:22]

I disagree. No right, no wrong. No what. That's how I understand it. Is that what? No what where. Is that no? Yes, for me. Congratulations. Is the mirror that is being polished or not polished the reflection, the mirror to reflect back to the student?

[42:59]

Yes. Are you just saying that because to be nice? Yes. I didn't know I was nice. Am I nice now? I don't know. No, you just, you asked that question and I thought, doesn't wisdom reflect back to the student and show the student who she is? But is that the non-mirror, is that the tile in the story? Well, the mirror is what shows us who we are. The mirror shows us it's not you and you're actually it. That's what the mirror shows us.

[44:05]

And then when we see tiles that way, the tile's a mirror. When we look at a tile and we realize, that's not me, but in truth, I am it. When you see that, when you understand yourself that way, you see that you're looking at the mirror. The mirror wisdom, the mirror-like wisdom, which shows you who you are is that you're not it, and it's you. And when everything's that way, then we're fully realized. But you can't see yourself in the tile if you're polishing that tile. But if you're polishing the tile, you'll see yourself in everything, and also you'll see that everything is not you.

[45:06]

And so, yeah, that's why I'm so nice. Hey, you going someplace? Do you need us to move this mat? Are you okay with it? You're going to go, going up there? Okay, see you later. Okay, here she comes. Thank you, Timo.

[46:15]

You should hold it for me. What I would like to talk to you about are messes. A couple of years ago, I found myself in a really big mess, as everybody here knows. A couple of years ago, I found myself in a really big mess, and everybody notices that. And you were talking about Berryman, I think, a few days ago, and big masses. And you also talked one time to me about big masses. And I was at that point, my physical body is very strong, and so it didn't want to leave the planet. And you were saying... If a mess gets to be too big, you can ask the universe or ask your body just to let go. But I'm here to tell you that it's not that simple.

[47:17]

So I just want you to hear that and you to recognize that when you get in a position like me, which is most of our worst fears, to be this dependent. It's not that simple. So you're not just going to be able to wish to let go. And as my teacher, I don't want you to wish to let go. Do you hear that? You're saying you don't want me to wish to let go? I don't want you to wish to let go. I don't want you to think that your body is going to cling to life. The body of many lives will cling to life. So you've got to go with that body's wish as well as what you think your own wish is, which as we get more and more older and disabled, we're not going to want to be in that situation.

[48:20]

But we don't have a choice. Some of us may get to leave sooner than others. But if you're not one of those people who gets to leave soon, don't wish it. That's what I've learned. So I'm asking you to try to learn that too. I hear you. And may I say something? Sure. If I do feel like I want to let go, can I come and ask you? Sure. Because you might change your mind and say okay. Please come and ask me. At some point you might say okay. Exactly. But right now you're not saying so. But right now I'm not saying so. And also, that's exactly what I want you to say, was you've got to talk to everybody around you. You can't just choose something. Thank you. You're welcome. Thank you. Raise your hands.

[49:56]

Jackie's request made me remember the first time I had an interview with you. It was in Sacramento. I think it was the second time I had met you. And I remember that you were giving me some advice and I was saying, well, it's like a chicken and an egg. It was about the third time I think I had resisted what you were saying. And I remember you said, well, and as you said this, you grabbed me very hard by the throat. You said, I'll show you a way that gets beyond the chicken and the egg. So I thought, hmm. And I left a little confused about chickens and eggs, but I'm still here.

[52:20]

Mainly I wanted to thank you for all of your teaching, and especially I want to mention your suggestion to question, what are you doing? What are you thinking? Are you making a Buddha? And I hear that question, have been hearing that question in my mind quite a bit over the last several days. And the answer is always, no, I'm not. thinking about making a Buddha. And then I changed my thinking for a while. So I expect to keep hearing that question in my mind and to enjoy it. Thank you very much. Was there a decision about this afternoon?

[53:57]

Was there a decision? Yeah, I guess since some people would not like to end early, I think we'll just continue. Thank you. But if anybody needs to leave, as usual, you're welcome. I'm sort of surprised to hear myself say this, but I was hoping we would continue. Pardon? I'm surprised to hear myself say this, but I was hoping we would continue this afternoon. Thank you. Congratulations. I guess my feeling is since we announced that it would go till four o'clock, is that right? Yes. That we should go to four o'clock unless the people don't want to go to four o'clock, and then it's fine with me not to go to four o'clock.

[55:04]

We don't even have to go to twelve o'clock, except if we end at twelve, the cooks won't be here, and I think we want to say thank you to them. But if everybody wanted to conclude after, that would be fine with me. But since we said we would offer sitting at a certain time, I thought, well, why don't we offer it? Unless people would rather not. But since some people would like to continue, maybe the rest of us who don't really want to practice anymore... We'll come here for their benefit. Do them a favor, these people who need us. And let's continue to sit zazen for the people who need us to continue to sit zazen until nobody needs us anymore and everybody says we can go. Okay? Any other offerings this morning?

[56:17]

I'm a bit confused. I'm not sure. I'm confused. Until this morning, I had an opinion that hitting with a stick was sort of neither here nor there. I've been on a Chan retreat where one is able to request that and I thought it was a weird thing to request.

[58:58]

But I gave it a go because I thought, well, I'm on this retreat. If I don't try it, why am I here? And Yeah, it sort of... It brought my attention to part of my body. Can you hear him in the back? Can you speak up a little bit? Sorry. It brought my attention to the part of my body, my shoulders, where I'd been here. And so I thought, well, you know, it's not something I'll do again. But I think this morning, I don't know whether anyone was hit this morning because I left.

[60:03]

And what became very clear for me was that I didn't want to see. I've seen it in the past. I didn't want to see anyone hit with a stick. And I know, you know, the intentions were totally different. I understand that. But it was not something I wanted to see. And so I have this confusion about... If my... Whether my intention... I have to... The language is really difficult.

[61:05]

Whether I have to colour or whether I have to use a... a filter with my intention to be able to see the myriad consequences that are possible from what I intend, be it for myself, or for all beings, or for all beings myself. Anyway, I just wanted to let you know, I'm confused about it. Thank you. Thank you again.

[62:09]

I've been waiting to hear about the ox and the cart. You've been waiting to hear about the ox and the cart. I was thinking, did I miss something? There was even a little bit of a build-up about it one day. It's a very interesting, tantalizing puzzle. Well, the great master's response was there. Did you hear it? I thought I did when I read it, and then when I... What was the great master's response? Well, there's no fixed form, I thought. Well, before that, there was a response to that question. Should you hit the ox or the cart? If someone's driving a cart, and the cart doesn't move, should you hit the cart or hit the ox?

[64:20]

And the great master's response was? My general conclusion was when I first read it, don't hit either one because that's irrelevant. But I don't think I know what the following line was. The following line was silence. But it doesn't mean you're wrong to say what you said. Just the great master was silent. The great master who was the student was silent. And then the teacher gave more instruction about sitting Buddha, about sitting meditation. But that was the master's response and I think that silence includes everything we say.

[65:25]

And we're not done saying things about this question that was set up by the great master's great master. But I asked, what does it mean to be driving a cart? And what does it mean that the cart doesn't move? So I asked those questions but somehow I didn't come to suggest what it means to be driving a cart or what it means to have the cart not move. I didn't make any suggestions, but I did ask questions about those two points, because we shouldn't skip over those and go to the third one too hastily. We should practice sitting meditation.

[66:36]

What does it mean when a car doesn't move? I want to say also that I'm sorry that I made you and me late yesterday for supper because of my many questions. I apologize. That's very kind of you. It was very kind of you also. I'm very happy that you have many questions. Questioning is the life of wisdom. Answering is okay, but questioning is really cool.

[67:44]

Zen ancestor Da Hui asked, what's right? So Zen ancestor to be, Tosetsu asks, what's left? What's left? Thank you. Any further responses? As a matter of fact, yes. If someone is driving an ox cart and the cart stops, should you hit the cart or the ox? One should investigate further. Shall we go on? Only if you want to.

[69:22]

I want to. Teacher, when you hit Jackie with a stick, were you striking the ox or striking the cart?

[70:32]

I was striking the cart. A blow well aimed. You'll have to ask your own question. I'm having a moment where I'm feeling like a cracked pot.

[72:17]

Can you hear her in the back? A little louder, please. I'm having another moment. She said she was having a moment of feeling like a cracked pot. This image comes up frequently. Could you speak up, please? This image comes up frequently for me, I notice. And someone told me one time about a story about a cracked pot. I wonder if you know that story. I don't know the story of the cracked pot. Oh, yeah, I do. I know a story of the cracked pot. I know a story of a cracked tea bowl. A cracked tea bowl? I know one about a cracked tea bowl. Would you like to tell the story about the cracked tea bowl? Would I like to? I'd rather have somebody else tell it.

[73:20]

Do you know it? I don't know the story about the cracked tea bowl. Why don't you tell the story you know? The story I think I know I'll hold it for you. Okay. How are we doing? Can you hear okay? Louder. Okay. Louder. Am I going to tell the story about what I remember of this cracked pot? Is that what I'm doing? Yeah, I think so. I'm doing that? Okay. There was a woman who lived in China a long time ago. And every day she would go down a long path to fetch water. She brought the water back and she carried two pots on the end of a long stick that she carried on her shoulders.

[74:25]

One pot was... unobstructed and the other pot was the cracked pot. Day after day the woman would go down to the water, fetch the water and bring it back to where she lived. And the cracked pot was starting to have lots of different kinds of feelings about being cracked feelings. Looking at the other pot and saying, oh, look at that beautiful whole uncracked pot. How beautiful is that pot? And feeling shame and feeling guilt that through this crack, the water was dripping out and

[75:32]

This pot was not able to help this woman carry as much water back to where she was living. And she was watching her feelings for a very long time and one morning she had the courage to talk with the woman about her feelings of shame about having this crack. And the woman responded to the cracked pot by showing her the path. She went down the path and she pointed out all of the

[76:34]

beautiful flowers and plants that were growing along one side of the path. I imagined that Pat was having a moment I can't remember in the story how it ended. There is a response from the pot at that point. I offered this story. Yeah, it sounds like this cracked pot was moment by moment creating beauty.

[77:40]

as it dripped and leaked the water and nourished the earth and her nourished earth nourished the flowers and the trees. So maybe our cracks have a great function. So maybe we should continue to practice even though we're cracked. Maybe so. I'm wondering if it might be possible to have a copy of the words of the teaching story from this week.

[78:48]

You would like a piece of paper that has the words written on it, you mean? Yes, please. You may have. You may have it. Thank you. And when you have it, please take care of it. I will. Thank you for this beautiful week of Sesshin. I want to thank you and the Sangha. We say, you're welcome. Thank you for supporting the Sesshin so beautifully. Thank you all for supporting this session so beautifully.

[80:25]

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