We're happy to see that our precious Abbess has returned to the session. She's been away nursing her sick daughter. Bringing her compassion to her. Sometimes when we're practicing compassion, it's good to warm up for the exercise of compassion.

[01:02]

Sometimes we don't have much of a chance to warm up. We're offered an opportunity when we're not warmed up And we do our best. Sometimes we pull the muscle in the process. So we're very fortunate here to have a week to every day warm up, to reboot, work up our confession again and again, and then practice it. someone came to see me during this retreat and said, it's all about compassion. And I said, yes.

[02:05]

On the first day, I said, it's not appropriate to state that the central concern of most of the Buddha way is living beings. Humans, human living beings and all kinds of living beings are the central concern of most of the Buddha way. and that specifically concerned with their suffering. So the Buddha way is, the Buddha way is, the Buddha way is all about compassion. But the Buddha way is perfect wisdom. So this person says, it's all about compassion.

[03:13]

I say, yes. She said, why do we say it's insane? Wisdom, wisdom, wisdom, wisdom. Well, because where there's wisdom, it's all about compassion. And compassion is all about wisdom. When you're caring for beings who are suffering, you want them to become wise so they can be free of suffering. So, wisdom is all about compassion, and compassion is all about wisdom. And the Buddha way is wisdom, so it's concerned about compassion. Yes, compassion. So we have to look now for compassion all day long, every moment. Practice compassion towards yourself and others. Practice compassion towards yourself for the welfare of others.

[04:15]

Take care of yourself. Take care of your compassionate mind for the sake of the other people in Sashin and for all the plants and animals that surround us throughout the universe. Please. I want you to practice compassion today but I don't expect you to so if you don't I won't be disappointed in you and tomorrow I'll want you to again I won't dare to want you to because I don't expect you to I took a wisdom pill this morning that freed me of expectation about your practice and mine so I can continue to wish the very best that you'll be full of compassion every moment.

[05:18]

At nine o'clock this morning, the telephone rang up at the Spring Valley House. I picked it up and a woman from Los Angeles who calls me Daddy said, Daddy, Avalokiteshvara has been located. Your grandson had her in his room. When I went down to Los Angeles to pay my respects to a newborn baby girl, I looked around the house for Avalokiteshvara. given my daughter some time ago. I couldn't find it and neither could she.

[06:26]

I wanted to find the statue. And so I called recently and said, would you have your son look for him? And Avalokiteshvara has been located in Los Angeles. The Buddha is always thinking. How can all sentient beings enter the Buddha way and quickly realize Buddhahood? The wise Buddha in her compassion for all beings is always thinking about that. Far beyond all thinking, the Buddha thinks. completely free of thinking, the Buddha thinks, how can I help all beings enter the unsurpassed way and quickly attain Buddhahood?

[07:33]

We just chanted all this compassion, you know, may these great Buddhas and Bodhisattvas extend their compassion to us and free us from karmic effects. allowing us to practice the way without hindrance. They extend their compassion to us to free us. But it doesn't mean that their compassion frees us all by itself. They extend their compassion to us so we will start practicing compassion and then we will be free of karmic effects and be able to practice the way. Somebody's teaching is compassion. Exercise the teaching and then There will be freedom from karmic effects which hinder our compassion. In order to fully exercise compassion, we must understand the teachings of the great vehicle.

[08:54]

that we are as living beings we are given a gift of life and we're given the gift of delusion of constant cognitive constructions of worlds that seem to be separate from us we have to face this conscious construction compassionately in order to understand it and become free of it. This story about the ancient master Lu Pu, because I felt that this story was a wonderful example of, what do you call it, dancing with this teaching And yesterday, to give you background on this story, so you can see that this story comes from the Buddha.

[10:10]

In particular, I showed you five generations of teaching leading up to this story. Now I'll show you about 37 generations. The Zen story is that Buddha one day entered the hall and ascended the seat and sat But apparently the assembly did not understand the teaching, even though the Buddha showed it.

[11:18]

So Manjushri struck the gavel and said, attention everyone, the dharma of the sovereign of dharma, pay attention to it. The dharma of the sovereign of dharma is thus. And the World Honored One got down. The World Honored One got up and sat and talked and got down. In between the arising and descending, Manjushri pointed out that it was going on. But it's going on even if nobody points it out. And it can't be pointed out. You can't say, this is it, or this is not it. From the beginning, it's always that way.

[12:35]

You can't say, that's it. And this is not. The Buddha shows the teaching, which cannot be pointed to, and nobody can see it, so somebody points to it. Somebody has to. Even the bodhisattva of wisdom somehow feels, uh-oh, they didn't notice that it was being demonstrated They thought that it would be something other than that, so I'll tell them. It's not that. I won't tell them it's that. I'll just tell them it's thus. And so he did. It's not that. It's thus. Where's thus? Well, it's been located. But that's a mistake. And that's how this, that's how Lu Pu starts out the case.

[13:39]

To locate it, you know, won't do. And again, he's coming from generations before where Yao Shan went to Shirtou and Shirtou says, to say it's like this, won't do. To say it's not like this, won't do either. That teaching echoed down from the Buddhas through the early Zen people in China and then down to Lu Pu. What's this?

[14:51]

Is this a scripture? Maybe so. So I brought up yesterday the amazing story of the boatman, Lu Pu. in the Dharma. Remember the boatman? And you remember the boatman's Dharma brothers? Yuen Yen and Da Wu. So these three wonderful, compassionate beings studied with Yaoshan. Yaoshan tried to teach him. His teacher. To say it's thus, to say it's this way, to say it's so, won't work. To say it's not so won't work either. They learned this from their teacher.

[15:54]

And in a loop we said to him, you two should go out in the world and you know, do your great thing and teach our teachers' way. But I'm not going to set up a monastery like you will. Where I am, I'll keep you informed. And if you run into somebody that's really ready, send them to me. And I'll do my best to give him our teachers' teaching. Remember that? Dawu and his travels around getting ready to set up his monastery someplace. He went to a monastery and there was a monk there giving a lecture. And remember that monk?

[17:00]

Jahshan. So Jahshan was giving a lecture. Dawu attended the lecture. And a monk asked, after the lecture was over, a monk asked Joshan, what's the Dharmakaya? And you remember what Joshan said? That's right, the Dharmakaya is formless. And then the monk said, ah, what is the Dharma I? And Jia Shan said, the Dharma I is without defect. Well, that's right. However, when Da Wu heard that, he laughed it out loud in spite of himself. In other words, usually it's not usual to laugh out loud. in those days in China, but he did anyway.

[18:04]

And this wonderful person, giving the lecture, got down from the seat and asked Da Wu for instruction. Remember that? This is a... I have here. And Da Wu says, hmm, this may be somebody I sent to my brother, the boat man. So, Jaishan says to Dawu, please withhold your compassionate instruction about this. And Dawu says, have you gone into the world to teach? Yes. Have you a teacher? No. I do not have a teacher. May I ask you to teach? Dawu says, I can't speak of it. See the family style?

[19:09]

I can't speak of it. I invite you to go see somebody else who can't speak of it. And then the boatman. And he knew where the boatman was because the boatman kept him informed. And the boatman was at Hua Ting Lake. I googled Hua Ting Lake. It's a beautiful lake in China. But the boatman may be difficult to find because, as you know, after he transmitted Dharma to Jashan, he entered the waters and disappeared. But he's still playing in the ocean right outside Mir Beach. And then I talked a little bit about the conversations between the boatman and Jia Shan.

[20:33]

Didn't I? Do you remember? They had some talks after I got there. Oh, excuse me. Well, anyway, so then Jia Shan went to Hua Ting, and as he's approaching the boatman, the boatman said, Your Reverence, in what temple do you abide? And Joshon said, do not abide in any temple. Where I abide is not like, and the bohemian said, is not like? Is not like what? And Joshon said, it's not like something that meets the where I abide. And the bohemian said, where did you learn this teaching? And Joshon said, not in a place where the eyes can perceive.

[21:35]

I feel, you know, he was giving the talk, you know, he was a teacher of Buddhism. He had been studying a long time and he was a teacher and helping people that way. But now... He's met his teacher and his teacher is bringing out his real understanding. You know, he's starting to bloom here in this interaction. He's starting to express things he couldn't express before because finally he has somebody to play with. And then the boatman gives him all this instruction about fishing, remember? Remember the story? Lots of instructions about fishing that the boatman gave to Joshan. Go over all that fishing instruction.

[22:42]

Is that all right? Anyway, because you know the result of the fishing instruction was great enlightenment. And then, after the fishing instruction had been given and the great enlightenment has arisen, the boatman said, now you're one with the pole and line. Just act by your own nature and don't defile the clear waters. See how this relationship now is Lu Pu's teachings? And also see how it's in Tien Tung's verse. So in what we're reciting, there's a verse at the end, and the verse is written by Tien Tung, who lived 200 years after Lu Pu, celebrating Lu Pu's relationship with his teacher, the boat man. Is that clear?

[23:48]

So we have these challenging Mahayana teachings, and I'm trying to show you that they're operating in the relationships between the teachers and the disciples that precede us, that they're playing with these teachings. But they don't just read them, they play with them. And that the way they play with them is then to the next generations. And then Joshan said, what do you mean by throw off the line and cast down the pole? And the boatman says, the fishing line hangs in the green water. And Joshan said, there is no path whereby, there is no path whereby words may gain into the essence.

[25:02]

The tongue speaks, but cannot speak. And the boatman says, when the hook disappears into the river, waves, the golden fish is encountered, and then Jashan covers his ears. And the bohemian said, that's it, that's it. And then he said, the bohemian said, hereafter conceal the place without any trace. If the place has any sign, don't stay there. I stayed with Yaoshan for 30 years and what I learned there I pass to you today. Now that you're here, stay away from the crowded cities.

[26:03]

Instead, plant your hole deep in the mountains. Find a person or half a person who won't let this die. Whole thing? The last part? Find a person. Or half a person. Do you know what half a person is? Hmm? Hanbun shto? You don't know what half a person is? Good for you. That's it. That's it. Don't let it die. So, Jashan said, thanks for the Dharma. And as he's walking away, he looked back at his teacher and the boatman said, your reverence.

[27:13]

Jashan stopped and the boatman held up the oar and said, Do you say there's anything else? And then the boatman tipped over his boat and disappeared in the water, never seen again. So again, I just disclose to you what I'm trying to do is of transmission, the threads of relationship that create the story that we're studying, the story of Lu Pu about to die. Ready for some more threads?

[28:18]

By the way, in Tien Tung wrote a verse celebrating the first story I told you, the story of the world-honored one ascending the seat. So Tien Tung's verse celebrating that story is, the unique reality. Can you see it? Creation constantly working her loom and shuttle. incorporating the patterns of spring into the ancient... So I'm trying to show you how the patterns of spring get incorporated into the ancient brocade of the transmission of the teaching. I'm trying to show you the threads that are incorporated into the brocade of Lu Pu about to die.

[29:23]

Now the boatman has disappeared and Joshon is standing there. And he followed his instruction. He followed the boatman's instruction. And he went to live away from the boatman in the mountains. and a large number of students came to study with him in the mountains. The boatman was ferrying people across Hua Ding Lake. People didn't know about him. But after he transmitted the Dharma to Jia Shang, and Jia Shang went in the mountains, somehow people found out

[30:39]

And lots of them started to go to the mountain where he was living. And they built many huts around him. And all day long, they played with the Buddha Dharma. So many huts that they built a monastery. And they built the monastery on Jashan. So we call him Jashan. He gave teachings and during one of his teachings he said, the Buddha ancestors have instructed you that the dharmaless root is the way. The way is without a... there is no Buddha that you can become.

[31:46]

There is no way you can attain. Nor is there any Dharma that can be grasped or let go of. Or, the ancients have said, before the eyes there is no Dharma. The mind is before the eyes. Those who want to study the Buddhas and ancestors haven't opened their eyes. So here is Jia Shan's teaching, a little bit of it, which maybe you can see now when Lu Pu to the elder, Yan Song.

[33:03]

You should experience the truth of my late master's teaching. And here it is. Here's a thread of it. Avalokiteshvara has been located. Before the eyes there is no Dharma. The mind is before the eyes. Avalokiteshvara says. It's all about compassion and here's a gift for you. If you can understand this your compassion will be unhindered. And then a person was born who we now call Lupu.

[34:21]

And Lupu is a location name. which is again referring to actually a riverbank and he first studied Linji and Linji also means basically is a riverbank he studied for quite a while with Linji. Linji is Rinzai. Rinzai is the Japanese way of saying Linji. So he served as Linji's attendant and he became Dharma Transmission from Linji.

[35:24]

So he was a successor of that lineage. And after studying with Linji for some time, he left. And there's a story here about him and Linji. And if it's okay with you, I'd like to postpone telling the story till a later date. Is that all right? The story of him studying with Linji? Thank you. After he left Linji, after he went away from this person that he had this really interesting relationship with that I'm not going to talk about, he went to, of all, Jashan, Mount Jha.

[36:45]

And he built a hut on the mountain. And he stayed there for about a year. But the person who was the teacher on the mountain, Jia Shan, Jia Shan became aware of this person on the mountain. So he wrote him a letter. Jia Shan wrote a letter to Lu Pu. And he instructed his attendant to take the letter to Lupu. Lupu received the letter and then went back and sat down without reading it.

[37:54]

And then he extended his hand to the monk as though to say, anything else? The monk reported this back to Joshan. And Joshan said, opens the letter, he'll be here within three days. If he doesn't open it, then no one can save him. Who is this person? Who is he? He's somebody who is a successor to the amazing bodhisattva, Linji. That's who he is, apparently. This is an amazing creature. If he doesn't open the letter, no one can save him.

[39:07]

He's already an enlightened Zen master. If he doesn't open the letter, nobody can save him. Hasn't he already been saved? Isn't he a Zen master? He's a successor to Lin Ji. Lu Pu is. But if he doesn't open the letter, nobody can save him. Or he can't be saved. But if he does open it, he will come. as you might guess, if you were going to guess, three days later, Lupu came. Upon coming before Joshan, but just stood with his hands folded.

[40:08]

And Joshan said, a chicken is roosting in a phoenix They aren't the same species. Go away. Lu Pu said, I've come from afar to seek your teaching. Ask you to receive me. How fortunate that he can come to seek teaching after he's already received the teaching from Rinzai. He continues to seek the teachings. And the descendant of the boatman says, guess what he says? Before me there is no you. I am not over here.

[41:14]

I'm going to teach you something from the Samadhi Nirmalana Sutra. I'm going to tell you about the Mahayana Sangraha. I'm going to teach you Yogacara Buddhism. but here it is. Here is the Mahayana great vehicle being woven into the phoenix nest. The phoenix feathers inserted into the tail of the chicken. Making the chicken into a strange ostrich. Or peacock. Before me there is no you. I am not over here. Lupu shouted. He's a... He learned to shout from his master.

[42:25]

Linji shouted. You can imagine the shout. These are one of those... world-class, you know, what do you call it? Big League shout. Jiaxuan said, don't be crude. The moon, though eclipsed by clouds, remains the same. But every valley and peak is different. It's not that you can't cut off the tongue of the earth. You can cut off the tongues of everyone on earth, but can you make the tongueless person speak? Lu Pu was lost in thought. Jashan hit him. Lu Pu acquiesced to Jashan. For now, let me say, they studied together for many years.

[43:43]

Here's, again, somebody who was ordained when he was a boy, studied with the great master, Linji, now goes to study with another teacher and studies with him for many years for the welfare of all beings. To create a great tree of compassion in this world. Working together to make this great compassionate event. Lupu or Jashan or Rinzai or even Green Gulch or even the whole world. It's bigger than that. That's what they're working on. And as I was saying to somebody You know, for all I know, there's sufficient amount of revenge in this world. For all I know, there's sufficient amount of cruelty and intolerance and injustice.

[44:51]

Maybe we have enough. Who knows? I kind of think we do. So we don't have to actually perhaps have justice anymore. But I would like there to be more justice and compassion, wouldn't you? I'm not saying we don't have enough. I just say it would be good to have more. I think we have enough cruelty. So they worked together for a long time and then, oh, by the way, here's one of the main threads in the Asian brocade. One of the main threads in the Asian brocade is the teachers die. Part of the brocade is the teachers die. Another part of it is the teachers are born. So the story for today, for this session, is Lupu is about to die.

[45:55]

The boat moves. Now it's time for Joshan to die. And his death will also be included in the ancient brocade. Josh then said, I'm about to die. And then he says, the Shurto branch. You remember who Shurto is? Shurto is the teacher of Yashan. The Shurto branch. The Shirtle Branch. Look, look. The last teacher of the Shirtle Branch passes away. Lupu says, Not so. Not so. Josh answered, Why?

[47:05]

Lupu says, His house has a green mountain. John said, if indeed that's so, then my teachings won't collapse. And he passed away. When Lu Pu's teacher Lin Ji died, he wasn't there. He left before Lin Ji died. When Lin Ji died, there was somebody there, though. His name was San Xiong, which means three saints.

[48:09]

And as he was about to die, he said, don't let my teaching, don't let my treasury of true Dharma eyes be destroyed." And Sanchong, his disciple said, yelled at his teacher. And Linji said, who would have thought that my treasury of true Dharma eyes would be destroyed by a blind donkey. And he passed away. When Suzuki Roshi died 40 years ago last Saturday 132 students sat upright below him.

[49:15]

He passed away and we sat up. Green Mountain, Blue Pooh carried on Joshan's teaching. Once a monk came to Lu Pu and said, if I want to return to my country home, is that okay? And Lu Pu said, the houses are dead. Where would you return?

[50:25]

The monk said, in that case, I can't go back. Lu Pu said, the sun melts the snow in the front courtyard. But who will be the one that has drifted into the ruins? Lu Pu then recited the following verse. If you resolve, if your resolve is to return home, then board the boat that ferries over the five lakes. Raise the boat pole. Stars and moon are hidden. Stop the oar. The sun is standing alone. Slip and leave the baleful shore. Hoist the sails and set off on the true way.

[51:28]

Lu Pu's grandfather in his teaching to his students. Lu Pu taught his group. The green mountains are always their feet. The bright sun doesn't shift its orb. And all this comes to a conclusion in a sense. A day comes and he said, if I don't die tomorrow, I'll die soon after. And then he gave the teaching of the case. Today, which may be my last day, I have one question to ask you all.

[53:05]

If you say this is it, then you're putting a head on top of your head. If you say this isn't it, then you're seeking life by cutting off your head. A monk comes forward and says, the green mountains are always lifting their feet. Don't hold up a lamp in bright daylight. And Lupo scolds him and says, How can you talk like this at a time like this? So the monk, oh by the way this monk was the head monk, the first seed, it was the shiso that came and said that.

[54:39]

Teacher says, if you say this is so, that's putting a head on top of your head. If you say this is not so, that's seeking life by cutting off your head. The head monk comes forward to the teacher's teaching and says, why are you holding up a light in bright daylight? And the teacher says to the head monk, what kind of talk is that at a time like this? He's just about to die. And he's given the same teaching that's been given all along again, one more time. The head monk comes forward and reflects back to him and asks him, why give it at this time?

[55:46]

It's all about compassion. What are they doing? What are they trying to do here now? What's he doing? His last moments, what's he doing? Bringing up this ancient transmission. And then his monk comes and gets back and he says, what kind of talk is that here at this time? And then an elder comes forward. Elder Yansang comes forward and says, Aside from these two ways, what are the two ways? Putting a head on top of your head and cutting your head off? Those are the two ways. Aside from these two ways, aside from these two ways, I ask the teacher not to ask us any questions. What's he doing?

[57:02]

Is this the function of compassion? Do you remember what Lupu says then? Lupu said I don't understand? No, I don't think he said that. I think he said I think he said Not quite. Speak again. Or, pretty good. Say more. What was good about that? What was good about putting aside these two alternatives, neither one of which is going to work? I asked the teacher not to ask. I request the teacher not to ask. My teacher's dying. Ask and I request you not ask. So the teacher says, well, that's good.

[58:12]

Your request for me not to ask is good. Say more. That was good. Say more. You're on the right track. Say more. And Yansang said, I can't say it entirely. And Lupu says, I don't care whether you can say it entirely or not. can you hear the echo of the ancestors I can't say it I don't care whether you can say it say it I don't have a tongue the one who doesn't have a tongue to speak how is this compassion How are the teachers trying to get close to totally intimate with delusion of something out there in front of us?

[59:25]

How are they trying to get totally intimate with the mind that constructs itself in such a way that it thinks it's outside of itself? How are they doing that? It's about compassion in very fine detail. Careful, generous, patient and calmly together realize this teaching. Later that night, Lupu is going to make it through the night apparently. He calls the elder to his room, I guess. He's still alive. What's he doing with his last night?

[60:27]

He's having interviews with his disciples, trying to clarify the teaching. The last gasps of compassion are not just, I love you, but let's clarify this Dharma. Please come and talk to me. So the elder Yansong comes to Lupu and Lupu said, Your answer today was quite good, was quite reasonable. You are in accord with the understanding of my late teacher. the translation we're working with is, you should understand and experience my late teaching. This translation says you actually do understand it. That's kind of nice between you should understand it and you do understand it.

[61:32]

You should understand it. You're on the right track. You should understand it and you do understand it. You're on board with it. Still, there's more to talk about here. Again, this guy's about to die. This is what he's doing as he's about to die. How wonderful that we would be able to be this clear and this compassionate, this alert and this focused on reality as we're dying. Wouldn't that be great? to practice right up to the end and not just but with our comrades to continue to clarify the Dharma to the last minute. So now he's going to give him the teaching

[62:44]

which he's been giving all along, he's going to give it again. He's going to give his teacher's teaching again to Yonsong. This morning, I was talking to this woman who lives in L.A., who calls me Daddy. So after she tells me that Avalokiteshvara has been located, She says, I can hear it, but she says, the baby's, I think she said the baby was chortling. I thought the baby was crying, but she said the baby's screaming, baby's screaming, got to go. So I said, bye-bye. She hangs up and I imagined her going to this baby who's going, the baby won't make it. like some milk or something else. The baby is like calling for help.

[63:47]

And she wants to go to the baby. And I thought of Lupu. I also thought of me. I thought, will I be able to call for help at the end? Will I be able to say, you know, or will I just sort of like just sit there and just say, I don't need any help. Just let me, I'll just sit here and die. Or will I be able to say, help, help, help me, help me, come and help me. Give me some water. At least moisten my lips if I can't swallow. will I be able to be like a little baby calling out for help? Lu Pu, at this point, seems to be like a little baby. He's calling for help.

[64:53]

He calls the elder, come to my room to help me. Does the student come to help the teacher? By coming to the teacher, and the teacher then says, I want to give you my teacher's teaching. That's how you help me. Some people don't want to go to see old teachers. They'd rather go to see some young teacher. Go see an old teacher who doesn't remember what the teaching was. Who just says, you know, can I have some water? Anyway, in this case, it's pretty interesting. Ah, you do and you should understand my late teacher's teaching. What is it? in front of the eyes. What is in front of the eyes is not the Dharma. There's no Dharma in front of the eyes.

[65:55]

Mind is in front of the eyes. It is not a Dharma that is in front of your eyes. It is not what meets the eyes and ears. And then Lupu says again, help me. Tell me, what phrase is host and what phrase is guest? In other words, what phrase is upright and what phrase is biased? What phrase is leaning? What phrase is ultimate and what phrase is temporary or expedient? if you can tell them apart, I'll give you a robe and bowl of succession. Help me, help me.

[67:01]

And Yansang says, I do not understand. Lupu says, you can understand. You must understand. Give me some water. Yansang says, do it." And Lupu shouted, it's tough, isn't it? Isn't it tough? Or another translation is, how miserable, how awful. And in what we're chanting, it doesn't say it. In the Book of Serenity, it doesn't say it, but The next day, Lupu made it through the night. And the next day, he made it all the way to noon service. The noon session. It's not noon yet?

[68:04]

35 minutes more. Gordon, 35 minutes more. Rosie, 35 minutes more. Maybe. In Minneapolis, it's afternoon. So he made it to the noon session, and at the noon session, a monk says, Yesterday when you were talking to us, what was your meaning? Lupu said, the boat of compassion is not rowed by pure waters. In the narrow straits, in the precipitous straits,

[69:10]

the disciple futilely puts out a wooden goose. So when boats were going down the straits in China, before they got to the rapids, they sometimes would put a goose in the water and watch how the goose went through the rapids and follow the pattern of the goose. He's going to use the goose as a guide to see where it flows so they could have some instruction beforehand. If the goose makes it, maybe the ship can make it. But when things get rough, that doesn't help us. Lu Pu said. And then he passed away. You don't have to talk like him.

[70:14]

You can just say, Mommy, give me some water. That's good enough. If what you're trying to do with that request is for the welfare of all beings, this is Lupu's way of transmitting this great vehicle teaching at the last minute. night in the last day. How wonderful to wish to feed the babies and let the babies feed you right up to the last minute. Who can do this? Well, somebody who is doing it day by day. If you do it day by day, day by day, day by day, maybe you can do it all the way to the end. And won't that be fine? Thank you for celebrating.

[71:18]

And Jia Shan, and the boatman, and Yaoshan, and Shirtou, and Chingyuran, and the sixth ancestor, and Shakyamuni Buddha, are just concerned for the welfare of beings and want them to understand their mind which is in front of them all day long moment by moment we're looking at our mind which our mind cannot reach because it's not out there or in here or in between Understanding that is the end of suffering.

[72:19]

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