A few people have recently brought up the issue of attunement. Attunement or alignment. And I think they meant like attunement with reality or alignment with reality. They somehow thought that that would be good, to be in alignment with reality. I don't have the thought. I don't have this thought, but I'm going to tell you about it. But I don't have it. The thought is, the Buddha Dharma is not about making reality. Reality is already thus. The Buddhist teaching and the Buddhist practice is to align with it, is to be in accord with it.

[01:09]

I don't have that thought, but I did tell you that thought. And some of these people who tell me that alignment is really important to them, that being in a tune with reality is really important to them. Like, the most important thing to me is to be in alignment with reality. And some other people say, that alignment with reality is integrity. Being attuned to reality is our integrity. And when we're not properly attuned to reality, it's the same as we lose our integrity. And so I'm sharing that this is a current concern of many people, maybe all of you, also want to be in alignment with reality, with the truth.

[02:32]

with Dharma. And some other people tell me, I'm laughing. It's not funny, but I'm laughing. I'm sorry. I find irony really funny. The people who want to be in alignment with reality, who think that would be the best, they also sometimes say, Again and again, I'm not in alignment with reality. I'm drifting away from it. Over and over. And that's so painful. I don't want that. It's so embarrassing. I'm not in alignment with reality. And someone might say, and I'm... I'm not going to be unaligned anymore. Somebody else might say, I don't know if I'm going to do this again, but I'm sorry that I have missed so many opportunities to be intimate with reality.

[03:46]

I'm sorry. I'm embarrassed. This, I'm embarrassed. I'm embarrassed that I have not been in alignment with reality. in the presence of the Buddhas and Bodhisattvas. This is the pure and simple color of true practice. This is the true mind of faith. This is the true body of faith. I had this new sensation of the air coming over my lip just now. A river of air just touched this part of my lip. I hadn't felt it before. Something new. This embarrassment for not being in alignment in the presence of the Buddhas is the pure and simple color of true faith, of true practice.

[04:55]

Also, people are asking me, how are you feeling? In the midst of change, how are you feeling? And I find myself saying, I'm having a hard time in the midst of change. But I'd like to make a clarifying comment, which is, I'm not having a hard time with change. I'm having a hard time with resisting it. I notice some resistance to change.

[06:09]

How are you doing? I notice some resistance to change. And that's hard. The resistance to change is hard. I don't think that change is calling me for great compassion. Change is just change. It's just change. It's just change. But resistance to change is painful. And resistance to change is saying, Regard me with great compassion. Give me great compassion. That's the aspiration. To give great compassion to the resistance to our changing world and life.

[07:15]

And it's hard sometimes. to be compassionate with the resistance. And also, the resistance is painful. It's hard to be compassionate to the pain of resisting change. But that is the request. We are being asked to be compassionate with resistance, not to eliminate it. And the resistance can take many forms, so many forms, being angry, being impatient, being condescending, being contemptuous, being disrespectful, blaming somebody for what?

[08:25]

for change. And all those things are painful. And all those things are calling for compassion. For your information, I have been studying a great giant scripture. which I'm now holding a printed copy of up in the air with respect, is called in Sanskrit, Maha Vaipulya Buddha Avatamsaka Sutra. In English, we call it the flower adornment scripture or the flower splendor scripture.

[09:38]

I've been studying it in various great assemblies. And I, yeah, I find studying it very encouraging to the practice of compassion with resistance to change. And in studying this in various great assemblies, I hear from the assembly that the assembly is experiencing a change in their life which involves studying the sutra. And some people are resisting studying the sutra. And the people who are resisting studying the sutra are worthy of great compassion. Now again, this is kind of a warm-up.

[10:43]

Are you feeling pretty warm? Are you warmed up? So, a warm-up to what? To reality. I thought of bringing this up to you, this sutra, bringing it up again, and mentioning to you a story I heard about the cellist Pablo Casales. He probably has passed away by now. But when he was 90... I heard about him when he was 95. A young cellist was in his presence and watching his daily life. And he noticed... He was with him when he got up in the morning. And he noticed him get up and shuffle over to his piano. No, no.

[11:57]

Yeah, over to his piano... He's a cellist, but he can play the piano too. Are any of you cellists? Okay. Are any of you pianists? No. Yeah. We have some pianists. Anyway, this great cellist, he got up out of bed, got his clothes on and shuffled over to his piano on which he played a harpsichord piece. And the harpsichord piece he played was Bach's well-tempered clavier. So it was written for the clavier, but he played it on a piano. And he could barely move. And then his fingers would start moving on the keys.

[13:01]

His fingers could barely move. But they kept trying. His fingers were resisting movement. But he was compassionate with these resistant fingers. And little by little, they relaxed. And they started dancing on the keys. He warmed up and he gets up from the piano and he walks without a shuffle. So I was thinking of bringing up this sutra in this assembly but somehow I was moved to do some warm-up exercises before bringing up this big, heavy thing which someone might have some resistance to.

[14:19]

Another part of the warm-up is to remember that we've been studying this sutra for more than two years in this assembly and other assemblies. So right now, there's three assemblies I'm working with currently studying the sutra. This is one of them. And in this assembly, recently, I brought up the 14th book of this great book. And the 14th book is called Praises on Mount Sumeru. So it's about being up on the peak of a great mountain and having a Buddha there.

[15:28]

and having a great assembly of bodhisattvas around the Buddhas, and then praises come forth for the Buddhas. And this is happening on many, many, on the peaks of many, many Mount Sumerans. So in chapter 13, The Buddhas are invited to come up and sit on the top of the mountain in the hall of wonder of the deity who's in charge with the top of the mountain, who has a great palace of wonder up there. The Buddhas throughout the universe are asked to climb the mountain and enter the hall of wonders. Chapter 13. of this sutra. Then in chapter 14, the Buddhas have all entered the palace, entered the halls of wonder on top of all these peaks.

[16:43]

And in the assembly that gathers around them on these peaks, there are ten bodhisattvas who came from the ten directions to the assembly. And they came from the ten directions to the assembly on many, many nasa marvas. And the names of these bodhisattvas are, for example, Dharma Wisdom, It's the first bodhisattva that's mentioned. We're up on top of the peak. The Buddha's seated in this great palace surrounded by many bodhisattvas. And ten bodhisattvas from the ten directions are going to be speakers who are going to basically praise Buddha in this chapter 14. And they do praise the Buddha. And the first of these bodhisattvas is called dharma wisdom, which can also be translated as truth wisdom.

[18:03]

The original character is dharma, which means teaching, truth, reality. So reality wisdom, truth wisdom, dharma wisdom is the first bodhisattva that's mentioned. And so that bodhisattva and the other nine praised the Buddha, praised the body of the Buddha. And again, recently, in this no abode setting, we have talked about chapter 14. And the last time, the title of the talk was Ways of Praising Seeing and not seeing Buddha. So chapter 14 describes many ways of praising the Buddha, but also mentioning ways to see the Buddha and ways to not see the Buddha.

[19:16]

And the basic way of not seeing Buddha is grasping the appearance of Buddhas as the Buddha. And the way to see Buddha is to not grasp the appearance of Buddhas. But also, the way to see Buddha is to not grasp the appearance of anything, of anybody. So right now, I am blessed and challenged by many appearances of beautiful people. When I first saw these beautiful people, I was filled with joy. Now I'm trying to practice not apprehending any of these beings, any of these humans who are appearing to me. I'm trying to not grasp them as how they appear.

[20:23]

If one is able to not grasp the appearance of a living being. These forty living beings, if you can not grasp how they're appearing to you in your mind, then you see Buddha. To see everything without grasping anything, we see Buddha. Including seeing a Buddha, a really gorgeous Buddha, as the Buddha appears and not grasping that appearance. So that's the big work of chapter 14. And if you want to hear more about that there's a recording called Ways of Praising Seeing and Not Seeing Buddha.

[21:28]

So this is a reminder a reminder And, yeah, warm up to chapter 15. Yeah. So the warm up has already taken 40 minutes. Chapter 15. And that chapter 15 is... named the ten abodes, which is so appropriate to this little temple. This temple of no abode. Now we're going to hear about abodes. But remember, the name of this temple, when you hear about these abodes, please, So this chapter, which is not very long, easy to memorize, called the Ten Abodes.

[22:42]

Ten Abodes of Bodhisattvas. Yeah, so I'm sorry, but now that the warm-ups occurred, it looks like people are going to sleep. I'm sorry that the warm-up put you to sleep. I'm sorry. So I could stop now. I wasn't asleep at 9 o'clock, but now I'm awake. Oh, great. A success story. Which reminds me, success reminds me of auspicious. And so one of the reasons for studying the scripture now with you is so you get to know the scripture. But another reason, maybe more fundamental reason, for studying this scripture is so that you will understand how wonderful just sitting in silence and stillness is.

[23:47]

Our simple practice of sitting upright in silence and stillness, which we practiced here this morning, this sutra helps us understand how this simple human act includes the whole universe. So I did bring up Chapter 15. I gave you the title. Are you ready for more? Yes. Okay. All right. Here we go. So you remember back in Chapter 14, the first Bodhisattva I mentioned? Do you remember the name of that bodhisattva? Dharma wisdom. Okay. So we're still up there on the peaks of innumerable Mount Sumeros with all these Buddhas. And in all those places, there's a bodhisattva named Dharma wisdom.

[24:53]

So chapter 15 starts with, At that time, in other words, up there on these peaks, at that time, it's happening to all these places at that time, Dharma, wisdom, bodhisattva received Buddha's awesome power and entered the samadhi of the bodhisattva's limitless, skillful means. I think that's a sentence. The first sentence of chapter 15. Dharma, wisdom, bodhisattva received Buddha's great compassion

[25:58]

and thereby enter the bodhisattva samadhi of limitless, skillful means. Come on, Buddha. Give your power. Help these people enter the bodhisattva samadhi of limitless, skillful means. Let them join the bodhisattva dharma wisdom. Also called sitting upright in silence and stillness. Now I comment with a question. How does this sentence apply to us right here in this temple. How does Buddha's great spiritual power help us enter this samana?

[27:16]

The sutra goes on and tells how it helped dharma wisdom. Maybe that would apply to us. Maybe that would apply to us. Hiccup. Now, in the Samadhi, are you in the Samadhi? Who knows? Who knows? But if we are in this Samadhi, in the Bodhisattva Samadhi, with the help of the Buddhas, if we are in this great, limitless, skillful means Samadhi, then, through the power of this Samadhi that we're in right now, There are many, many, many, many, many Buddhas. You could say infinite or just many, many, many, many, many Buddhas in the Samadhi which we have entered right now.

[28:24]

And these Buddhas all have the same name. And the name is... Guess. It's easy. Dharma Wisdom. All these Buddhas have the same name as the Bodhisattva. So I just thought, all of you have a name. You have... And your Bodhisattvas, you have a name. That's your name. At that time... your name, Bodhisattva, enters the Samadhi, and in the Samadhi, many Buddhas, many Buddhas have the same name as you. In the Samadhi, many Buddhas have the same name as you, like Christian.

[29:27]

The Buddhas have the name Christian. The Buddhas have the name Chayin. The Buddhas have the name Sessa. The Buddhas had the name Leo. I'm suggesting that to you. That in this Samadhi, the Buddhas have the same name as you. And there's a lot of Buddhas that have the same name as you. And they have the same name as the other Bodhisattvas too. Doesn't say that, but I'm saying that. Maybe all the Buddhas who are here in this Samadhi with you have the same name as you, Sleeping Bodhisattva. All the Buddhas are named Sleeping Bodhisattva.

[30:33]

And those Buddhas... everywhere appear in front of you. All those Buddhas in this samadhi are appearing in front of you and they have the same name as you. And these people with the same name as you are your teacher. Your teachers. Yeah, they appear before you and then they talk to you. They talk to you. And what do they say? What do they say to you who have entered this samadhi? What do they say to you who have entered into this meditation? They say, good indeed. They say, Good indeed, good person.

[31:33]

Good person in samadhi. Good indeed that you are able to enter the samadhi of the bodhisattva's limitless skill and means. So I look at the faces of the people in the assembly and some of the faces look like, huh? How does that apply to me? They look like that. How does it apply to me? Or they look like, boring. They look like, is he crazy? Oh, no, he's not crazy. Is the sutra crazy? No, the sutra's not crazy. Is he crazy to say that the sutra is happening right now? But the sutra says that the sutra is happening right now. The sutra doesn't say that this just happened in the past.

[32:38]

The sutra says, what it's saying here right now is happening right now. So all the bodhisattvas who have names, have the same name as the Buddhas, who are appearing before you and saying to you, good, good person, that you can enter this samadhi. It's almost time to stop. Do you want to hear a little bit more or should I stop? Some people want to hear a little more. Okay, well, there is more. How much? There is more. And here's some more. So then the Buddhists say to you, and guess what they say to you? Good person. The Buddhists are saying to you, good person. That's what the Buddhists say to you.

[33:38]

They say, good person. They say it's good that you're in this samadhi. But they don't say before you enter the samadhi you are not a good person. They didn't say that. Now that you're in it, now maybe you can handle that. Good person. Buddhas in ten directions use their spiritual power and together help you enter this samadhi. blah, blah, blah, to cause you to speak the Dharma. The Buddhas in this Samadhi are causing you to speak the Dharma. And in so doing, you do so for the sake of nurturing and growing Buddha's wisdom. Dot, dot, dot. And being able...

[34:38]

to hold and speak all of the Dharma. And herein, there are said to be ten kinds of abodes of bodhisattvas. This is an introduction to the ten abodes. So, I think that's an introduction to the Ten Abolids. And just one more little comment before I open the door to comments, which is, at that time, all the Buddhas gave Dharma, Wisdom, Bodhisattva,

[35:40]

many kinds of wisdom. So they gave them many, many kinds of wisdom. Amazing, unsurpassable, great, perfect, unhindered. Wisdom to who? Dharma, wisdom, bodhisattva, who are also called Deborah, Mance, Catherine. Okay, now, I'm not going to read the very long list of wisdoms, but just tell you that the Buddhas in this samadhi give us many kinds of wisdom. And then a question is asked by the narrator. Why is this? Why are the Buddhas giving this person many kinds of wisdom? this person who has entered the samadhi, entered the meditation practice of bodhisattvas, why did they give them all these wisdoms?

[36:50]

Well, it is because through the power of the samadhi, the Dharma is that way. So the nature of this samadhi is that the Buddhas come and give us many kinds of wisdom. That's just the way the samadhi is. And now, Well, I can't stop, sorry. I just have to mention one more symbol to say. At that time, each and all of the Buddhas extended their right hand and rubbed the crown of Dharma Wisdom Bodhisattva. In this samadhi, all the Buddhas extend their right hand and rub the crown of your head. Now I think I can stop.

[38:02]

And there's more. But maybe that's enough to... to warm up to what? The ten abodes of bodhisattvas, which now in the samadhi the bodhisattva is able to tell us about. Yes, Charlie? What is it that enters this samadhi? What is it that is or is not attuned? I heard you say, what is it that enters the samadhi? Right? What enters the samadhi is called a bodhisattva. A bodhisattva enters the samadhi. And then that's the answer. And then there's another question is, what is a bodhisattva?

[39:04]

But maybe you don't have that question. But anyway, it's a bodhisattva that enters the bodhisattva samadhi. And the bodhisattva enters the bodhisattva samadhi by the support of many, many Buddhas. But that's what I would say to you. A bodhisattva, which is not exactly the same or different from you. And then what comes to mind is with nothing to obtain, a bodhisattva. So it's a being with nothing to attain. An ungraspable being who aspires to the welfare of the world to realize Buddhahood, that enters the Samadhi. So what doesn't enter the Samadhi? What is the thing that could be not attuned with reality?

[40:10]

Say again, what is it that could not be in tune with reality? Nothing can not be in tune with reality. However, sentient beings can feel that they're not attuned, that they're going away from it. And feeling like you're going away from it counts. It's painful. When you feel like you're not in tune with what's happening, For example, you're not in a tune with change. For example, you're resisting change. You feel like you've been successful in resisting and you're in pain. Actually, you cannot resist reality. It's impossible to resist reality. But trying hurts. And many sentient beings are trying to not be with it. for example, be with the reality of this person who has just changed into an unfamiliar person and being asked for unfamiliar activities.

[41:23]

So sentient beings can imagine, falsely, that they can resist what's happening and they can try and then they can suffer. But really, that whole thing is in accordance with the Dharma. And when they're suffering it, when they're trying to get away, it's hard for them to be there and receive all these gifts from the Buddhas, because they're not home. They're trying to get away from home. They have to come back home to receive what's given all the time, which is called going for refuge, going back home. We cannot get away from Buddha, Dharma, and Sangha, but we can try. And trying is suffering. And nobody's there to do it, and that's reality. But we never get away from reality, but we can resist it. We can try to resist it. And basically, we'll always be unsuccessful in resisting reality.

[42:32]

we will be unsuccessful. Okay? Somebody liked what I just said. I don't know who. Yes, Houma? Does resistance has to be toward something? Would you say it louder? You can't hear up there, can you? Louder, Houma. Does resistance I don't know she said can you does it have to be towards something and she said can you just resist and I don't know if you can resist without like resisting change resisting pain resisting you know I don't know if I think but we keep we do in fact we cannot resist anything but we can try to resist many things and I don't know if we can resist

[43:36]

We could also, I guess we can resist nothing. I think the opportunities for resistance are unlimited. Is that enough for this morning? Yes. Can I just offer a perfect Dr. McCullough and say, sometimes I find I just put on a suit of armor and I just resist. Sometimes you put on a suit of armor and just resist? Yeah. Okay, I don't even know what I'm going to resist, but I'm getting ready to resist whatever. Yeah. And having a suit of armor on, if you don't resist that, fine. But if you don't like, if you don't practice, you can practice great compassion with wearing a suit of armor. I'm just going to resist everything.

[44:43]

I just thought of a song. People say, you haven't been singing much lately, so now I have a song. Not resisting that. Boom, boom. Boom, boom, boom, boom, boom. I can do what I want. I'm in complete control. Don't care what anybody says. Gave myself a good talking to. No more being a fool for you. But then I see you and I remember how I want to surrender to Buddha Way. You've taken myself away, Buddha way. So we think we can do what we want.

[45:50]

We want to do what we want. We don't want to listen to anybody else. We want to resist everything and just have our own way. That's a good song. We can't, but we can sing that song. And maybe see, oh, that was a joke. My resisting is a joke. I'm not really resisting, but I'm putting on a good show. I'm doing a good impersonation of somebody who is resisting, even though nobody can succeed. I am pretending to be a failure at life. It's like no more comments from the Great Assembly.

[46:51]

I see a comment. You see a comment? Thanks for pointing the comment out. I didn't see it. Oh, well, we're a team. What to do about it? Hello, comment. We're a team. You are, and there's some other people on your team, too. I just wanted to celebrate that I loved this. you love something that this thing you said that um samadhi of limitless skillful means yeah that that limitless skillful means and then kind of coupled bringing together with sitting in silence and stillness meant to me that there were limitless opportunities moment after moment we meet or situations for this if i don't have a like undercurrent tapering. Just be quiet and listen to what's being called for.

[47:54]

It's like there's just this idea of limitless, skillful beings. It was like opening... I don't know what. Okay, thank you for telling us about this opening of I don't know what. Yeah. It just made me feel celebratory of what we're doing. Yeah, this is a celebration. This is a celebration of what we're doing. Limitlessness. We're doing the bodhisattva samadhi of limitless skillful means. That's what we're doing. We're celebrating that. We're doing it anyway. But now we're celebrating. Without trying to apprehend it, because I'm kind of wanting, sometimes I want to grasp. Yes, sometimes you want to grasp. Sometimes you want to grasp. In other words, sometimes you resist. No.

[48:56]

Yes. When you try to grasp, you resist that nothing can be grasped. When you try to grasp, you're resisting that nothing can be grasped. You're doing this thing called Something can be grasped. I'm resisting that teaching that nothing can be grasped. When you try to obtain something, you're resisting. You won't be successful, but you can try. And we have a practice for that, which is called, I'm embarrassed. I tried to grasp something. Sorry. Anything else? Yes, Deborah? I don't know that I'm always in a samadhi of skillful means. You don't know if you are? I'd like to be. The bodhisattva in this chapter doesn't know that she's in that samadhi. She's being told that she's in the samadhi. And she is in the samadhi. And she's trying to get used to the samadhi.

[49:57]

But she doesn't know if she is. She doesn't need to. You don't need to know that you are. You just need to be there. But knowing that you are is just another thought. So when I do something unskillful, I'm still there? That's right. No matter what you do, you are in this samadhi. However, basically what we're saying here is doing something unskillful is basically not being in alignment with the samadhi. And we can dream of not being in alignment, and we're still in the samadhi, but we're suffering. We're suffering succotash. Suffering samadhi. We're still in it. You can't get out of it. But although you can't get out of it, you can celebrate it by entering it. And you can also celebrate it by standing up in it and giving the teaching. But we can't get out of it. We enter what cannot be entered because we're already there.

[50:58]

But we can enter where we already are. We can return to where we already are. We're already in the Sangha and we can go back. and return to the Sangha, where we already are. This is, again, what's funny about living beings is that they can return to where they already are. It's one of our irony facilities. Yes? A song? A song? You can sing. I don't know. Please, sing a song. Can't... Oh, you scared... What you want. What you might find. You might get what you need. Yeah. Isn't that it? Yeah. I see some hands joined. Do they mean anything besides hands joined?

[51:58]

I always try to get you to stop. To stop having the idea that you should stop. So when you did that, I just automatically did that. You're offering me an opportunity not to do that foolish thing called stop. I'm offering you an opportunity not to step down from the seat. Well, thank you for that. All sit here together. Thank you for the gift. Celebrate. Thank you for that gift. With words. I'm really interested in words. So part of what I would offer you in words is consider consider letting go of trying to stop me from getting down and asking me to continue celebrating. I'm okay with that. Yeah, thank you. Don't try to stop me. Please stop. Please stop. I'm not trying to stop you from trying to stop me. Yes.

[53:03]

Is this a song? I don't know. I have a lot of songs at this moment, though nothing's coming up. I think this is a song. I propose to you that what you're doing right now is a song. Your words are a song. Well, okay, it's a prose poem. Yeah, yeah. Well, actually, it's a whimsical thing, because songs are good for whimsical things, which is my favorite part. is where they rub the heads. I love that part too. And that's why I thought I'm going to do that one. Not skip that. So your heads are being rubbed in a samadhi. I love that part too. The words I was going to talk about were this. Resist.

[54:06]

I was going to suggest that resist, that might raise a problem of misunderstanding. Yes. When you say, when you suggest that resisting is impossible. I like to try out the word deny, deny reality. That's good. Because there's a misunderstanding that I've often had and that my friends have had, which it says that You can't resist. Even if something terrible is going on, resisting it is really not. What we can't do is we can't deny it. But we have to do this in order to deny that that change, for example, is happening. Then we just relax and, this is really happening. Then if we will walk this way around, in a way that political people call resistance, that might just flow right out of it.

[55:09]

This is really happening and I'm not fighting it. Yeah. Which is similar to not denying it. It's similar to not denying it. There's a book called Denial of Death. I think it won a Pulitzer Prize many years ago and the proposal is everything people are doing is basically a denial of death. And somebody said to me just today, I feel like everything I'm doing is resisting reality or denying reality. So, most of what, a lot of what people are doing is denying death or denying reality. However, it is possible to let go of denying it and be in tune with it. And after you're in tune with it, you can do the same things you used to do to deny it.

[56:10]

So like coming here or saying hello. People say hello, the proposal is, as an act of resistance, they say hello as a denial of death. They use hello, they use having lunch as a denial of death. Let's have lunch. say that to deny death. But once you stop denying and you affirm and don't try to grasp, then you can come back and do the same things again. But now they're celebrating, not denying. Let's have lunch. Let's have lunch. Let's have lunch. Here's a suggestion. From our friend here, let's have lunch. He's not, you know, he's not trying to stop me or, you know.

[57:11]

I'll start, I guess this is more whimsy, but sometimes in the book there's a pat on the head, not just a rub. I didn't know if there was a... Thank you so much. I didn't know if anything was met on that. Thank you so much. This is not a controversy. This is just simply a piece of information about the Chinese character. And the character can be translated into English and is translated into English as rub and also pat. Same character, two meanings of that Chinese character, rub and pat. And I just thought this morning, I don't remember Suzuki Roshi patting my head. I felt like he was patting my head. I don't remember I'm actually patting my head. But I do remember one time, Kobanchino Roshi, his hair was growing out. And Sikura, she sort of rubbed his head.

[58:16]

Which Kobanchino took as, shave your head. In this case, I was not suggesting that. So anyway, the Chinese character means both of those. And you can call that whimsical or you can call that curious. Never a massage though, huh? I haven't seen massage. But the rubbing... It's getting there. Yeah, it's getting there. And also the patting. There's a special kind of massage called patting. Patting sounds a little condescending. Yeah, that's the problem with patting. Patting on the head, kind of a little condescending. Rubbing sounds less condescending. And massaging even less... But they do not whack the top of the head. They rub it. And I think the feeling is, good, good disciple of Buddha. Good. You're the greatest. You're unsurpassable.

[59:19]

Yeah, it's wonderful. And now the Bodhisattva is ready to help us by telling us more about the Ten of Bowers. Anything else this morning? I'm not trying to stop. I'm just asking for feedback on, has there been enough celebration for now? Has there been enough celebration for now? Our need for celebration is endless.

[59:56]

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