I mentioned last week that I see this vow, this verse for arousing the vow, I see this as written by somebody whose main occupation was what we might call the self-receiving and applying samadhi. In other words, Zaza, the person who wrote this, his main work was, which he called, the criterion of which he called the Buddha Samadhi, or self-receiving and employing Samadhi, the Samadhi of Buddha activity. So, this kind of vow is in that kind of...

[01:02]

This kind of vow lives in the zazen of the Buddha ancestors. In particular, one of them who wrote this. But I think he might say that the vows of the other Buddha ancestors lived in the same practice. The same practice of Buddha activity. which is not the practice done by one person, but it's the same practice and the same awakening as you and all beings, and all beings and you. It's the same practice as you and all beings, and the same practice as all beings and you. That's the Buddha practice, Buddha activity. So, in that context, in one sense I see this vow also as a vision.

[02:11]

So, he sees himself making a vow to hear the true dharma, and then he sees that when we hear the true dharma, certain things follow. Like, for example, we don't doubt the true Dharma anymore, and we don't lack faith in it, it's easy for us then, kind of natural, to renounce worldly affairs. So one worldly affair that comes to my mind is thinking that I'm practicing by myself. That's a worldly affair. Also defined as delusion. The idea that I can practice the Buddha way by my own power, by my own body and mind alone, that's a delusion.

[03:18]

And living according to delusion would be worldly activity. And I think most of us have spent part of our life thinking that we could do various things by ourself. And it was our parents' fault. They said, you did it. When the baby first walks, they don't say, we did it, very often. Of course we did it. No baby will ever walk, as far as I know, no human baby, a lot of support, and not just from people they can see. And when a baby walks, or when he walks, when a baby walks, or when he walks, when a baby walks, or when he walks, in some way...

[04:21]

Because whenever he walks, the being is supportive of the whole universe and receives the support of the whole universe. And that process is buddha activity. And that process frees beings from the delusion of doing things by themselves without being supported by others. and without supporting each other. Okay, I put this piece of paper down, and I didn't support everybody when I put it down. That's a delusion. Everything I do is because you're supporting me, and everything I do is a gift back at you. When you hear that you're done with it, you won't doubt what I just said anymore. You may still think I'm a weirdo, But you won't doubt what I just said. You'll know. You'll have faith that you are supporting all beings, and you'll be happy about it.

[05:25]

And you will also realize they're supporting you. You'll give up the delusion that that's not so, and you'll give up acting in accord with delusion. That's what this first part says. And when you give up thinking that you can do things by yourself, and when you give up thinking that other people can do things by themselves, and when you realize and when you hear the dharma, then you'll be able to take care of it. You'll be a good dharmacharya. And you'll know what you're taking care of, and you'll do a really good job, and then you will realize that all beings together with the Great Earth realize the Buddha Way. This is the first vision of this vow. So I wrote the word vow up here. Then comes the next paragraph, which is also a vision, but it's a vision of karma.

[06:32]

So this vow This vow, a vision of vowing and the power of vow, and the power of the true dharma. It's a vision of the power of the true dharma and also the power of hearing it. But it's also a vision. Because of karma, we may have some hindrance to practicing the Buddha way. That's the next vision here. Although our past evil karma has greatly accumulated, indeed, being the cause and condition of our practicing the way. That's the karma part. And the next part is... I'm going to stop before I go into it, because the next part is the... is the part where basically, again, he's talking about Buddha activity. But before we get into that, I just want to point out vows.

[07:39]

In the earlier teachings of the Buddhist tradition, there's a great scholastic work called the Abhidharma Kosha Bhasha. The first chapter is called It's called the Datus. Right? You know that? It sounds good. The first chapter is called the Datus. The second chapter is called? The third chapter is called? The world. Fourth chapter. And then after telling about worlds, then at the beginning of the next chapter, or maybe at the end of the third chapter, it says, and where did the world come from? And the answer is, the worlds that were described in chapter three of that book are the consequence or the result of karma.

[08:50]

And not just my karma, but everybody's karma from beginningless time. And not just human karma, but also fly karma and rat karma, and dinosaur karma. The karma of all living beings creates worlds. And worlds are something that's in relationship to minds. Now, then later we have another scripture which is very influential in Zen, and I may talk to you some about in what ways it's influential. It's called, in English, Flower Adornment Scripture. In Sanskrit it's called Avatamsaka Sutra. And in that sutra, chapter four is called The Formation of Worlds. And in that chapter, the teaching comes across that worlds are the consequence of karma, the early teaching, and vows.

[10:03]

Not just karma, also vows. So the world we have is formed by people's karma, but also by their vows. And karma is action, fundamentally action in the mind, which is in attention. And it's in the mind means in the conscious mind, where there is an I or a self. Karma has consequences. The right view of the Eightfold Path, first is right view, The basic thing in Right View is karma has consequence. There is also the statement in Right View that there's rebirth, father and father, and also that there are sages. Karma has consequence.

[11:10]

You have parents, there are sages, and there's rebirth. Karma has consequence. One of the consequences is worlds in which living beings live. And the living beings also are the result of karma and worlds. Usually in karmic consciousness, Karma consciousness where there's an I. Usually the karma and the I are coupled, are stuck together. For example, there's an action like a lifting of the arm, there's a sense of self, and then there's the thought, the delusion, that the self owns the action, that the self did the action.

[12:15]

Actually, it's a sense of self, that delusion, but by the aid of the mystery of that language, I did it, or I own it. that magical idea together with the idea of self, or whatever the self is, the perception, the idea, the feeling, the smell, whatever, and the action that gets... And that, sticking together, tends to promote more moments like that, which is a karmic consequence. Part of the consequence of karma is more karma. But also, another consequence is a world. Vows are a little different. And vows are not necessarily stuck onto a self.

[13:18]

And vows sometimes arise without the self-thinking that they made it arise. And we actually say that the vow to become awakened for the welfare of the world, that vow does not arise from karma. It arises from the support of all beings and the supporting of all beings. It arises from the conversation of Buddha activity. And also we have these four vows that we do. All four are kind of infinite. And when they appear in consciousness, there's a thought, like, the thought is, how can I do that? Or, I can't do that. That's a thought. And then there's a thought, I can't do this, goes with the I.

[14:23]

but it just sort of happens to be in the neighborhood. And then the do-it is some image of what doing it would be. So that goes on along with this amazing thing coming up in our consciousness. ...Buddhahood for the welfare of the world. This other stuff comes up. And part of the reason why this thing, I can't do it, comes up is because the vows are sometimes, the bodhisattva vows are infinite. Part of the reason why I think they might be infinite is to help us realize we do not do those vows ourselves. These vows are something that come from a conversation. These vows have come up in us by way of a conversation which we cannot see. We can't see how all beings support us to have such an amazing thought as, I aspire to perfect Buddhahood for the welfare of all beings.

[15:25]

that comes because we are in an inconceivable relationship of guidance. All beings are guiding us. All Buddhas are guiding us to think that, or to say, to have that thought arise in us. So we can make bodhisattva vows that are little too, but the four ones, they're kind of nice because they help us get the idea that since they're infinite, they're not going to be done by a finite person. A finite person has an opportunity to realize these vows by being supported by all beings, and realize these vows to support all beings. The vows and the karma are both forming worlds. This verse and a lot of other things that are being... This verse is an opportunity for a vision. And what I'm talking about is not exactly a vision, but as I talk, a vision may appear, and the vision that appears is a different vision from what we used to think.

[16:42]

And this different vision makes a different world, because the worlds we live in are worlds that were created by karmic vision, what I do by myself, with nobody helping me. I can do what I want. I'm in complete control. Don't need anybody else. You know that one. That's karma. I got a mind of my own. I'll be all right alone. Don't need anybody else. That's karma. That's karma consciousness. That makes world. But then there's this other vow which isn't consciousness but penetrates consciousness, fortunately. it gets in there, and the vow also has consequence. And it transforms the vision. And because the vision is transformed, the world is transformed.

[17:49]

So the Mahayana and also earlier teachings are given to transform visions That's an introduction to the next sentence here, which is something like... Okay, I got all these obstacles, okay... Ancestors who have attained the Buddha way be compassionate to us and free us from karmic effects, allowing us to practice the way with our hymns. This kind of language is a little bit tricky. Sounds like we're asking somebody else to do our work for us. May they free us. So who are these beings? These are the beings, these are the vow beings. These are the beings who are actually vows.

[18:53]

These awakened people. The ones who have attained this are now vows. It's not like there's no karma in the neighborhood. They don't own the karma. They're just a vow. In karma we slip into, I'm going to do this, not that. And I actually can do something just... and I can be in control of some things. The vows are not in control of anything. They transform everything, they have consequence too, but they're not trying to control. They're guiding. Guiding beings, particularly, or they're in accord with beings who don't need any guiding, who are guides themselves, and they're guiding those who are still trying to control things. And they're not trying to stop them, because that's not their job.

[20:03]

The ones who are trying to control, some of the ones who are trying to control are trying to stop the people who are trying to control, who often happens to be themselves. The power is not trying to control, it's teaching. So I would understand that may the Buddhas and ancestors who have attained this Buddha activity, who have attained this process of freeing beings, may they keep inviting me to join them. May they keep calling to me, which they always are doing anyway. And may they keep listening to me. They're calling to me to do this activity, and I'm calling them. May they listen to me, which they're happy to do as their job, They keep calling to me to ask me to help them do their job.

[21:05]

They're already free, but they want me to help them so that I'll be free too. In that way, I want them to help me. I want them to free me by doing their job. Their job is to do their job, and their job is to help me do my job. I want them to help me do my job, and by them helping me do my job, they, we, are free of karmic effects. So basically, trying to do something by myself, or trying to get somebody else to help me do it by myself. That's the first two paragraphs, and yeah. May they share with us their compassion which fills the boundless universe with the virtue of their enlightened teachings."

[22:07]

Yeah. So, I think I've said enough for now. There's more to come, but... I just want to say later it says that when we call to the Buddhas, they respond to us. And in this calling, like for example, I'm sorry I didn't pay attention, I'm sorry I forgot stillness, I'm sorry I got distracted from what I really don't want to get distracted from, or Buddhas, that when I do right at the same moment that I do that, I receive an invisible guidance.

[23:09]

Because of my vows, I confess when I don't live them, and as I confess that I don't live them, there's a response which guides me, which guides me, doesn't punish me, it guides me. to do the practice which I want to do, which I can't do by myself. So even if I don't think I'm doing the practice, I still feel like somehow I... With everybody's help, I feel like I missed the practice. So then I have a practice saying, I feel like I missed the practice, and I want my statement to be witnessed. May it be and when they witness my confession, I receive an invisible guidance back on the path which I have confessed I transgressed.

[24:11]

So all beings are And it helps us understand that if we say to all beings, especially those who are totally into this vow, we say, I'm sorry, I forgot the vow. And at that very moment, I receive guidance that I can't see or hear, which guides me right to where I want to be. which coincidentally reminds me of a song of somebody who passed to me today, which is something like, "'Tis a gift to be simple, "'Tis a gift to be free, "'Tis a gift to being right where we want to be." Something like that?

[25:18]

Is that up? It's where we ought to be. I think it's where we ought to be. Yeah, where we ought to be. It's like that. So this is emphasizing the vow activity at the heart of Buddha activity. And the Buddha activity we don't do by ourselves. We don't free ourselves from karmic effects. Nobody else does it for us. They're built to help us. And the way they help us is really invisible, inconceivable, ineffable, and includes all the ways we can see. And Buddha activity doesn't get rid of the self, doesn't get rid of the delusions.

[26:35]

It brings the vow into relationship with them. The vow to attain the way, the vow to be compassionate to karma, to the sense of self, and to the sticking to the self, and to the maturing of the karma back to the place of sticking to self. It brings guidance to that place, and in the guidance the place is of karmic effects. Yes? What do you mean by the maturing of karma back to the place of sticking? Would you say that again? You said the maturing of karma back to the place of sticking. And I said back to the place of what?

[27:45]

Yeah, so Buddha taught karma has consequence and it matures at the place of sticking or cleaning. The place of sticking is the self. Now, as I mentioned the other night, it would be good to... Part of the guidance that comes into this place, this room, is the guidance which suggests, why don't we consider that instead of the karma being the self, that the idea of being stuck is stuck to the karma, and the karma is stuck to the self, and the self is stuck to the idea, but not to the karma. How about trying to switch that around? It's like karma, action, intention, mind, and me. And this idea of mine is my idea, and the karma is my idea, and that's the place of sticking is the self.

[28:56]

So that's where the karma comes back, matures at the self. Now if we switch it and say that the place of sticking is the karma, then the karma would mature back at the karma and the self wouldn't have a problem. So if I do something, even something positive, then the karma of that also would mature as a sticking at the self. But we could switch it and say, okay, here's a positive action, and the maturing of the positive action would come to take place at the action, not me. So I would be there when this positive karma is going on, this activity, and... The place of sticking is the activity, not me. The activity gets the nice effects of the good action, and I'm left out. That's why people don't want to do it that way. Actually, that's why they do, but usually... And also, we would like it to be that way, so maybe you could think of switching with some...

[29:59]

If you do any unskillful karma, instead of having the self be the place of sticking, make the karma the sticking, and then the negative consequences of the unskillful karma will go back to the karma, not you. Why don't you try that? Sounds good, doesn't it? Let this unskillful karma experience the brunt of itself. But that statement is not so much thinking that that would be better, but rather it's a place to switch the vision, to transform the vision. But the normal place, and the Buddha didn't say self, he said at the point of attachment or point of clinging, which we know is usually the self. Usually the self owns this stuff. But if there was some other point of clinging, then the karma would mature. The point of clinging gives a place for maturing of karma.

[31:07]

And maturing of karma at a place makes possible bondage and more sticking. The consequence of that is a world and part of the world in mind which supports more consciousness which is stuck again. Does that make any sense to you? I think that one thing that's coming to mind is I can't remember which text it is, but where we chat about like, Buddhas who don't necessarily refer to themselves as Buddhas, something about the wanting delusion... I can't remember which text it is, but... When Buddhas are truly Buddhas, they don't... It actually says, what Buddhas are... I mean, a more literal translation would be, when Buddhas are truly Buddhas or actually Buddhas, they do not... There's quotation marks, I'm Buddha. They don't necessarily think that. But some people translate it as don't necessarily. Some people translate it as don't.

[32:11]

I think don't necessarily is better because Buddhas can think. I'm totally cool. Buddhas can think. I did that. Buddhas can think. I'm Buddha. Not only am I Buddha, but I'm the best Buddha ever. They can think that kind of stuff. But... You know, they have other things that are more important to think about. A Buddha could possibly never be satisfied. Bodhisattvas also speak, develop bodhisattvas, mature bodhisattvas. I think they have a lot of work to do. They don't spend a lot of time walking around thinking, I'm so compassionate. But they could. It's possible. But they do want to be compassionate. They think that all the time. I want to be Buddha for the welfare of beings. But they don't think, I'm Buddha.

[33:11]

I'm a great bodhisattva. So Buddhists don't necessarily think that, but they could. So the following line, something about... I can't remember. It's on... Something about Buddhas still being delusion, but they're not deluded. I don't know if you can help me remember the exact line. I was trying to make a connection. Greatly enlightened about delusion are Buddhas. Is that what you're thinking of? I think so. I think it's whatever the line is that directs all of that, maybe the connection between that and the car is sticking to itself. Yeah, so those who are greatly enlightened about how car is stuck to the self and vice versa, those who are greatly enlightened about that are Buddhists. They see... That's why they don't eliminate... I'm laughing because of what I'm about to say leads to.

[34:16]

Buddhas do not eliminate the self stuck onto the karma and vice versa. They don't eliminate that because to eliminate that would be to eliminate sentient beings. And Buddhas are not cleaning up this world by going and getting rid of deluded people. Right? ...any. And they're not complaining about how many there are. They're not trying to get rid of deluded people, which means sentient beings. They're not. What are they trying to do? They're trying to wake them up. And they have awakened to what delusion is, so people look at delusion and kind of see... what delusion is, and greatly awaken to what it is, and become Buddha. How are you doing? You look like you... Huh?

[35:17]

You think good? I hope, I hope. Good, yeah. I mean, at some point anyway, I'd like to switch to... Would you ask me a question, please? Would you ask me a question, please? Well questioned. Thank you, darling. Yes, darling? I just kind of trying to give it some flesh, with karma sticking to karma, with the maturation of karma sticking to karma. You want to give it some flesh? It's got to know. You want to give it more? Well, just like a kind of a particularity, like what I could imagine is if we perform an unskillful action and then we think, oh, I did that all by myself, it's totally who I am, then we end up kind of absorbing all of the negativity, seeing, well, what was it that I did?

[36:22]

How did that come about? What was the consequence of it? Which might be the way in which if we were to look at our karma without identifying it, we would see... Maybe it's possible. But I guess I'm just trying to paint a picture of what does that look like in looking at our own ethical lives and distinguishing karma as it's maturing on the self or karma as it's maturing on karma. What would it look like in an internal context? Yeah, I understand. whatever I say it would look like is what it looks like. So I would say, if I think I'm talking to you, and I think I'm doing it by myself, that's what it looks like, I think I do it by myself. And then I feel uncomfortable if I think I did it by myself, and I feel afraid.

[37:28]

And that's the maturing of the karma on that point of view. If you think you do things by yourself, and if you can actually think you're doing things by yourself, if you look at that and discover that, you would notice that the consequence of that view is stress and fear, anxiety. and another feeling coming up that you should do something to fix the situation that you find yourself in. And then that makes more suffering. In this example, that's what it would look like. I could go on forever making other examples of the delusion of the self owns them and did them, and then stress and suffering that comes with it. And then part of the fruition of that is that tends to support doing it again.

[38:36]

And so why is it liberated from that when the karma is maturing on the karma? It looks like seeing that pattern. the U.S. is what it looks like, and the liberation process is to see that that's what it looks like. So that is happening, but if there's vision of it... Correct. It can all be happening, but there's a vision of it, which is to see, oh, this is worldly activity, and this is not believing, This is not believing the teacher. The self is not stuck to anything, but co-arises with everything. However, this observation is starting to get ready for a new vision. It isn't stuck to the activities.

[39:42]

It co-arises with them. I heard the teaching and now I see that I wasn't believing the teaching, I was involved in worldly affairs, seeing this other thing, and I see the consequences of it, which I've heard of. To see what I heard is what goes on. Plus I can also, by seeing that, I can also see that something else is going on, which I've also heard about, and that is not suffering. That's just self, activity, ideas, or rather self, ideas, feelings, perceptions, forming of patterns, which are activities. That's actually what's going on. Yeah. There's no sticking, and there's no suffering. Usually, a lot of people see that there is applying various compassion practices to this mess

[40:45]

So things are already starting to become more relaxed and calm along with the study. For the study to be penetrating so you actually see, oh, I see how I'm banging. Or I see what the banging... I'm seeing why the head hurts. I'm seeing why the self hurts. I'm seeing why the karma hurts, and why the hurting is over. I'm seeing it, and that often... And I've heard about this before, and now I see what I've heard about. That vision often... ...refreshing lots of compassion towards this land of affliction, which is where the self... Possessing and dispossessing and trying to control. And all stressed out. And that's cycle. Yes, darling? Practices in the most basic way. The most basic way? Yeah. Take all this and put it into something... Remember stillness.

[41:50]

That's what I usually start with. Remember stillness. And again. So this study is occurring in remembering stillness. So we're not going to... And the question might arise now, is this in the most basic way? And remember stillness. And in remembering stillness there might be a little bit of insight or a vision If by any chance, the how do we practice this in the most basic way, there would be a vision of, was there any trying to get anything in that question? We're not saying there was, it's just that when I remembered stillness, just a moment ago, I talked about it, I did remember it,

[42:59]

The question arose, was there any seeking in the question? Not as an accusation, but wondering. That question, what is the most basic... How do we take all this... How do we practice this in the most basic way? That question could have been given as a gift. Or it could have been given to try to get some idea of how to practice in the most basic way. So when you ask that answer, stillness came, remembering stillness. And in remembering stillness, then we can check out to see what... or a gift, or what's happening now, a gift. And if it is, well, that also goes quite... Giving goes quite well with remembering stillness.

[44:12]

Because in remembering stillness, quite naturally, something comes up. But also sometimes in remembering stillness, the wish to get something comes up. And noticing either would be very basic and appropriate, and noticing either one of those would be conducive to the practice. Trying to get something, that'd be something I'd say, oh, I'm trying to get something, okay? I just must watch that now. Let's remember stillness and watch that now. And then maybe the I'm trying to get something, and the I'm trying to get something, and the I, and the something that's... They all sit down together, and they realize that they're dependently co-arising together. With attempting to get something, would that look like trying to accumulate or know this information?

[45:19]

Would it be trying to get knowledge? Yeah, knowledge, like, understand this. It could very much be that, that there's this... The question, how do we practice, could be motivated by trying to get knowledge of how to practice. You know, it's not a mean thought, probably. I'm trying to get knowledge. But by asking the question, if I remember stillness, I might discover, oh, wow, I think there was somebody here who was trying to get something. Okay, now we can look at that. What's it like when somebody's trying to get something? Oh, yeah, really stressful. It's like anxiety-producing. It's like, knocks me off, for example, my vow, and stuff like that. It's revealed. Oh, yeah, so I can... But it isn't like I try to get rid of that impulse to get this person some knowledge. I'd rather use this as a to see that and to let it be.

[46:25]

And then notice that the question could be asked again without trying to get knowledge for anybody, but as a gift to the whole process to continue being able to be generous towards whatever tricky stuff comes up in this consciousness. And I wasn't trying to get more skillful at being generous, but in stillness I saw myself not being generous, I saw the problems in that, and then... I wasn't trying to get that. Generosity popped up there. And what was the generosity? The generosity was allowing this pattern of trying to get some knowledge for himself, allowing that to be. So right while there was this pattern of somebody trying to get something, or right while there was this pattern of trying to get something and somebody was there,

[47:34]

It was allowed. And so there was simultaneously with somebody trying to get something. And then there was like, wow, this freedom without getting rid of this acquisitive process and also affixing the fruits of the acquisitiveness over there. All that can go on and it can be observed with compassion and without even trying, by just letting it be. And sometimes you don't let it be. Sometimes as soon as the question, how can we practice, comes up and all this acquisitiveness happens, we never even see it happen, we just get upset. And if the guy doesn't give me a good answer, I feel frustrated because I was trying to get something. And I don't even notice that the reason why I'm feeling frustrated is because I wasn't being generous. Then you go, wait a minute, I just saw something. No, just do it again here.

[48:39]

That's a gift. Exactly the same question, without trying to get knowledge. And notice, wow, it's the same question, and there's nobody there trying to get anything, and I didn't get rid of the one who was trying to get something. So he can still be here, and I can let him be, and by letting him be, I can get rid of the question. without trying to get anything. Just like somebody might want to ask the teacher a question, but they might know, you know, I want to ask the teacher a question, but what time is it? 8.22. 8.22. Somebody's got a question, they want to ask the teacher, but they know they shouldn't ask. They don't know how to ask it to try to get something. And since the teacher is so kind, the teacher will frustrate them. In other words, the teacher will help them wake up to basically they're just trying to be acquisitive and get to be the smartest guy in the front row. So then they turn to their wife and they say, would you please ask him this question?

[49:43]

And she asks him, but she's not trying to get anything, she's just doing you a favor. So then she asks you a question, you know, as a gift, and that enlightens you. Because you see, she asked you the same question, but she wasn't trying to get anything. And you asked her to do it because you thought she did it. Wow. Same question. One's a gift, enlightenment. The other is trying to get delusion. But you saw it was delusion, that's why you didn't ask her. And you asked your wife to do it, because you thought, I think she can do it as a gift. And she was. And then you say, now I'm going to try it. And then you do it. And you ask another question, and it was a gift, and I didn't get an answer. And that was fine, because I wasn't trying to get an answer. I was trying to give a gift, and it worked. I gave a gift. Oops. And now I see that the gift can be given but not be stuck to me."

[50:47]

Wow, this is like... Enlightenment's not that bad, actually. In this observation, this study is penetrating. We're kind to the process. So when we're kind to the process of delusion, we can see it for what it is, and when we see it for what it is, that's Buddha activity. not by trying to get rid of anything, but by basically remembering stillness, letting things be, being kind to them, patient with them, questioning them, playing with them, and waking up in the process. It's later than 822 now, right? Yes, darling?

[51:56]

So that process you just described, is it important to do that with everything that arises in consciousness? Is it important? Well, I wouldn't say no. I definitely wouldn't say no, but I hesitate to say yes. It's appropriate to Buddha activity. It's appropriate. To say it's important is kind of underestimating it. It's more than important. It's to the point of the greatest thing in life. to do that with everything. To learn to do that with everything is what Buddha activity is trying to help us become. More than important. More than important. I see... I don't want to keep you too late.

[53:02]

So if it's okay, what do you say? Is it okay to stop? Yes? Thank you, darling.

[53:11]

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