Please bring forth as much as you can of love, of respect, of pity. Wipe away all obstructions. Remove all paints and listen to Perfect wisdom of the gentle Buddhas. Talk for the benefit of the world. Pretending for heroic spirits. May all beings be happy, be loving, be peaceful, and be free. And again, when we say listen, we mean to have an empty mind which accepts what is happening

[01:31]

without seeking anything. So today I would like to go a little deeper into the body, into the mystery of the body, which is given to us to care for as a medium in which we live and in which we grow Buddha's wisdom and compassion.

[02:34]

And I want to use a Zen story to help us study the body, care for the body. This is case number 12 of the Book of Serenity. Preface says, scholars plow with a pen. Orators plow with a tongue. We poor Zen monks, tired.

[03:50]

of looking at the white ox on open ground. We don't even turn to look at the rootless auspicious grass. How do we spend our day? How do we spend our day carrying our body and mind without falling into seeking, proving, manipulating, and basically reiterating all of our habits? How do we do that? The case.

[05:08]

Earth bloom. plants, the fields. Bidzong asked Xusheng, where do you come from? Xusheng said, I come from the South. Bidzong asked, how is the Buddha Dharma in the South these days? Xusheng said, There's lots of debate going on. said, here, it's better for me to plant the fields, make rice balls, and eat. said, what about the three worlds? Tietzan says, what do you call the world?

[06:44]

In appreciation of this story, We have this verse. Zen discourse is altogether artificial. Blown between mouth and ear, they cause separation. Planting fields, making rice balls, An everyday affair, unless replete with inquiry, a person can't know it. Replete with inquiry, she knows for sure there's nothing to seek.

[08:08]

Funny thing is that although we're looking for a way of non-seeking, unless we investigate thoroughly, we don't understand what it means. Investigating to the full, you clearly know there's nothing to seek. Only those who have investigated to the full will know what ordinariness means. The Zen way is ordinariness. And yet, we sitting here may have some idea about what ordinariness is, and that's not ordinariness.

[09:37]

Only by studying what we're up to thoroughly do we understand the import of the ordinary practice. As I mentioned before, reading the verse, Zen discourse is numerous, altogether artificial. Of course, I feel a big stick hanging over my head saying, shut up. And you may all agree with me. However, that's just our idea of what that means. So I chat on.

[10:55]

I babble on. But this is not a Zen discourse. This is not to cause separation. And my work and telling you about my worries and my complaints and problems, I'm not telling you these things to come up with a solution to my problems. Like the solution would be, well, let's just not have any more discourses. Or why don't you find a better way to talk? That's not why I'm telling you about this. I'm telling you about this in order to practice with you.

[12:01]

What problem do you have about Zen discourses? that are going on in your body and mind right now. Sharing our problems is our great mystery. Again and again, It has been said there are two kinds of big causes that bring this thought of enlightenment to full bloom. One thing is the practices of purification and merit gathering.

[13:09]

purification and accumulation of positive, positive stuff. And the other cause is non-dual meditation. We need to engage all of our life energies around our body and mind in such a way as to generate merit and purify body and mind. And simultaneously or alternatively, we need to do these practices with no gaining idea. In other words, with a non-dual attitude. We need to totally devote ourselves to something, or be willing to totally devote ourselves to something that is entirely useless.

[14:16]

So the body, I just thought I might go through, perhaps quickly, how to work with the body as the bodhisattva Samantabhadra works. Samantabhadra has ten vows. Ten vows which accumulate and purify. And these can be applied to your body. Or your body can be the ground upon which these practices live. These ten practices are to pay homage to all Buddhas, to praise all Buddhas,

[15:37]

to make offerings to all Buddhas, to confess and repent all non-virtue, to rejoice in the merit of others, to beseech Buddhas to teach, to beseech Buddhas to stay in the world, to do all the things that all Buddhas have done, to work for the benefit and serve all living beings, and to dedicate all of these practices and all of these vows and everything to the welfare of all Buddhas, bodhisattvas, and sentient beings. Those are the ten. These ten practices, or these ten vows, which can be applied to your body and mind, they go with an attitude of non-sequence.

[16:54]

It is also applied to all body and mind. Right now you have a body. I have a body. How is this body right now paying homage to all Buddhists? It's suffering like all Buddhas. It's suffering like all Buddhas. It's suffering like... It's suffering to beat the band of Buddha. Here it is. You've got a body. Is this body paying homage to all Buddhas?

[17:56]

Is this body itself paying homage to all Buddhas? You tell me. Throughout the day, in every position, in every posture that your body is in, can this body be paying homage to all Buddhas? And again, homage means to align yourself with something. When you place your body in a sitting posture, are you aligning yourself with the Buddha? I must say, of course, you're sitting exactly like a Buddha. You're adopting the Buddha posture. You put your hands like a Buddha puts its hands when meditating. You're directly attempting

[19:02]

to go and align yourself, to put yourself in alignment with Buddha. Aren't you? And whatever position you're in, there's no right position. There's only the vow to be in the Buddhist position. It's that direction, it's that intention that is right posture. No matter what posture you're in, this posture is my homage to Buddha. No matter what I'm doing with my arms and legs, every little gesture I make is to align with Buddha without seeking. Copying exactly without seeking. But avoiding seeking is very subtle.

[20:18]

When we're asked by the Buddhas not to seek anything, or when our own nature says, wouldn't it be a break to stop seeking something? Wouldn't that be a relief? Hey, maybe I'll stop seeking. Maybe I'll stop trying to improve. That's a good idea. But the funny thing is, the way we work most of the time is that when we try to not do something, instead of just deciding not to do it, what we do is we try to stop ourselves from doing it. And then, instead of stopping doing it, we decide to continue to do it, and on top of continuing to do it, we try to prevent ourselves from doing it. You understand? Rafael probably didn't understand that, right? I understand.

[21:38]

one third of your word, but I can't understand the meaning of your speech. Or sometimes I understand it when some of all sentences as some of their practices. Did you understand those ten? Not all, but some. Okay. Well, now I'm talking about a practice called not seeking. Did you understand that? Not seeking. I understood this. And now I understand you better than one week or ten days. Good. You're welcome.

[22:42]

Now I'm going to try to say something to you. And since you're English, since you're learning English, maybe you can understand me. Other people will, too. Especially you. I understand now better than one week ago. OK, now. Are you ready? I want to try to explain. I'm trying to speak more clearly. I understand now. I find that your language now, English, is more clear. Now I would like to explain something to you and everyone.

[23:45]

Please listen. And then I will ask you if you understand when I think. So I'm trying to explain that when we hear, the teaching, don't seek. What we do is instead of deciding not to seek, we just try to stop ourselves from seeking, from doing the seeking. Trying to stop yourself from doing something is different from deciding not to do it. So then what we do is we continue trying to seek something.

[24:51]

We decide to continue to seek, and then we try to stop ourselves from what we're continuing to do. Now do you understand? Was that, could you understand that time? I understood. I understood the meaning and the meaning of your words. I do. So. Well, an example besides seeking? You mean? Seeking or beside? Well, the example I'm using is seeking, like, for example, seeking. In other words, we are sitting here, most of us, practicing the Sesshin, and there's some tendency for us to try to get something from this, to seek, to improve.

[26:07]

That's the example. That's a tendency which we have, most of us. We want to get something. We are seeking to get something. Now, if you hear that seeking is a problem in Buddhism, As a matter of fact, it's simply not Buddhism at all, that seeking part, but rather your usual greedy tendency. If you hear that, you might think, oh, I could give up seeking and just practice without seeking. All right? Are you following that? Why or how did I do that? That's what I'm trying to explain. I'm suggesting that what we usually do when we hear that is we try to stop ourselves from doing it.

[27:23]

Trying to stop ourselves from doing something which we usually do is different from actually deciding not to do it For example, let's say overeating, all right? Or eating when you think you want to eat something, and you're overeating, and you want to stop overeating, okay? So then what people do that want to stop overeating, most of us that do this, what we try to do is we try to stop ourselves from overeating, but never did we make the decision that we really didn't want to eat at that time. It's quite different to actually say, I do not want to eat that. I'm not going to eat that. I'm not going to eat that. It's different from, I'm going to stop myself, this self who wants to eat. I'm going to stop this self who still wants to eat. I'm going to stop this self who has not yet made a decision not to do it.

[28:29]

I'm going to stop that person. Is it different? I don't see it. There's a difference. It seems so subtle. It's subtle. That's what I said. It's subtle. Clearly, because it's so subtle. I'm only assuming that it's subtle. I don't get subtlety. It's interesting to say that it's a desire to go greet people. To go greet people. If I still want to overeat, then I oughtn't to stop? Well, okay, if you want to go that far, fine. But what I'm saying is that you have to actually decide. If you say, okay, I've decided I'm not going to overeat. But then you say to yourself, but I really still want to.

[29:30]

So I didn't really decide. Now, if I say, I decided not to eat, and actually, I actually did decide not to eat, and actually, I decided not to eat, overeat, in such a way that I actually do not want to anymore. And therefore, I actually have decided not to eat, and I actually am not going to overeat. I'm talking about non-duality. That's what I'm talking about. So you have to look to see if you actually decided not to seek. And if you still really feel like you would like something better than this, if you still feel like you'd like to have some improvement, and therefore, because you still want to, you're not going to make the decision, well, then you didn't yet decide. And you shouldn't even pretend that you've decided to not seek, and you shouldn't even pretend that you're doing non-dual meditation. You should say, I'm doing dualistic meditation.

[30:36]

I'm doing a meditation in order to get something. I'm not yet willing to take on non-dual meditation. But it is possible, I think, that you would say, I still kind of like to do that, but I also don't like to do it, and I don't like to do it so much more than I do like to do it that I'm actually not going to do it. And therefore, because I actually am not going to do it, I don't have to stop myself anymore. I no longer have to restrain myself. As long as I have to restrain myself, I still basically have decided to continue to do it. You don't have to restrain yourself with something you have decided not to do, or not even you have decided to do when the decision has been made not to do it. There's no need for restraint. And as long as there's a need for restraint, basically there's somebody there who still wants to do it. So then you not only have your original problem, but you have additional tension on top of it. It's better, probably, to just let yourself do it.

[31:39]

Because you're going to anyway, so why be tense about it? Why not at least enjoy the fact the few minutes you have left of life, you can enjoy it, you know? Yeah. Now, it turns out that if you do these good accumulation practices, they sometimes help you get to the place where you could actually make the decision, I actually want to try on the Buddhist teaching of non-dual meditation. I actually want to see, I actually want to, I'm going to actually sit with no gaining idea. I'm going to decide to do that. and I'm going to check to see if actually I believe that or not. And if I find a little bit left of me that wants to get something still, that really is not willing to sit without getting anything, if I find a little bit of that, I'm going to admit that, and I'm not going to kid myself, and I'm going to admit that I'm not yet ready to practice non-dual meditation because I don't want to.

[32:42]

I'm the one who's stopping it. I'm the boss, and I don't want to do it yet. Well, that's not so terrible, because I'll do these other practices at least, and maybe someday, if I accumulate enough merit and enough virtue and purify myself enough, I will be able to actually say, OK, I'm so great anyway, I don't need to gain anything. So I'm going to now practice a practice of not getting anything out of the practice. I'm going to practice a practice just for the practice. although it always would be a neat idea to gain something. That'll always be neat. It'll always be fun to think about. In fact, it is counterproductive because it is our basic rut. Our basic rut is always to try to improve. So we have to reverse the situation. I think when you say counterproductive, I mean, there's an implication of pain. Your implications of gain are everywhere.

[33:49]

Is that what I'm saying? You can't get away from, okay? However, you can decide to spend your life going in the opposite direction of that implication. You can decide to do it because you're convinced in every possible way that you need to be convinced, you're convinced that's what you want to do. Is there a difference between... Speak up. When your habitual seeking mind comes up, you said, if you restrain yourself, then you haven't made a decision not to do it. But if you see the habitual response come up... I mean, if the habitual response comes up anyway, but you don't act on it, could you have made that decision? Could you speak up, please? What my question is, is... If the habitual response still comes up... If you've made the decision not to seek... Yes.

[34:57]

You said if you have, if the response comes up and you restrain that response, then you haven't made the decision. So my question is, if the habitual response comes up and you don't restrain yourself, and you just let the response go by, is it possible that you've made that decision? Or are you saying that once you make the decision, you'll never have that, you'll never have any seeking come up ever again? So she says, after you've made the decision to practice, with no gaining motivation anymore. The practice is non-dually. After you've made that decision, does that mean that the impulse to gain will never come up again? What's the answer? No. This Bodhisattva asked this question on behalf of all of us. It does not mean that. The river of gaining idea, the river of greed is very powerful and will never stop until everybody is completely enlightened. This is a powerful, this is the Mississippi.

[36:02]

But the fact that the Mississippi flows south stop us from going north? No. If we decided to go north, does that mean the Mississippi's gonna start going north? No. The Mississippi's gonna keep going south until every, basically every drop of water in that river turns around and starts going back up towards Lake Itasca. which might happen someday if you get enough sentient beings in the river that it might turn around. But basically, the river, in all its subtlety and all its grossness, is going in the direction of gain, gain, gain. We turn around and go in opposite directions, which is not loss. The direction of gain is the direction of gain and loss. It's the direction of right and wrong. It's the direction of birth and death. We're talking about going in another direction, the opposite direction, okay?

[37:08]

And that's why generating lots of positive energy through using this body as a way, as a vehicle, as an opportunity for paying homage to all Buddhists and bodhisattvas, that helps you be willing to, hey, possibly turn around and go in the opposite direction. Change involves carrying out activities against your habits. It means a reversal of your direction, away from right and wrong, away from dualism, to the source of your life. Yes? The source of your life, would that be Old Man River? Yeah, that's it. Right, that's Old Man River. The river is not really flowing downstream, is it?

[38:17]

What? The river really flowing downstream? The river is not really flowing downstream, but we're caught by that illusion. And we sometimes even believe in it. We sometimes even believe in it. That's why if you try to restrain yourself, it's not going to work. Yes? It's really a question of decision. It seems more of a turning direction and more a question of wisdom. The decision is always involved with gain. It seems to me that it's more wisdom in the sense of seeing. Now, wanting this, wanting this doesn't work out. It doesn't work out over and over again. And that's the way the desire disappears, not from the side of the desire is going to go away. If you require wisdom to make this decision, then will you make the decision that you get the victim?

[39:18]

I don't think it is a decision. He won't make the decision. How about a commitment? You're just doing what's the whitest thing to do. It requires the seeking or commitment. But doing the stupidest thing does require the seeking. Yeah, Sam? Seeking after things, going after the decision, commitment. That's the stupidest thing to do. OK. Well, I'm not going to adhere to anything here. If you could turn around and go the opposite way, from your usual habitual decision-making flow without making a decision? We'll try to follow you. Huyo Dokai came to visit his teacher, Tosugi Sei, and he said,

[40:30]

The sayings and doings of the Buddhas seem like everyday affairs. Is there anything else they teach to help people? What part? The sayings and doings of the Buddhas seem like everyday affairs. Is there anything else they do to help people? Besides this present moment, do Buddhas do anything to help people? Besides living in the present with people, do they do anything in addition to that? And Tosugise said to him, do the commands of the emperor in his own realm depend on the authority of the ancient kings?

[41:44]

You tell me. And Puyo Dokai, as he was about to speak, Tosug hit him with his whisk. Tosu hit him with his wrist as he was about to respond. And Tosu said, the moment you intended to come here, you already deserved the beating. And at that, Dokai was enlightened. It's very subtle. The teacher said, you asked the teacher, Is there anything besides this? Is there anything to seek other than our daily life? Is there anything more we do to help people other than moment by moment being here? You ask the teacher. Is there seeking in that question? The teacher said, you tell me.

[42:53]

And he tried to tell the teacher, but the teacher hit him. Why did the teacher hit him? Because in his response, the teacher saw he was still seeking. How did the teacher see? We'd have to be there. And the teacher said, the moment you intended to come here, you deserve a beating. And he was awakened at that moment. And he bowed. And he started to go away. The teacher said, wait a minute. What happened that made you bow? And Dukkha didn't even turn around and kept going. And Tithi said, did you realize the realm where there's no doubt?

[43:57]

And Dukkha covered his ears. Try it, cover your ears. I didn't hear anything. Didn't you hear the ocean? It's very subtle, this learning that happened. As you said, Britt, he had a learning experience. He had an insight. And after that, you could see there was a decision. What was the decision? Cover his ears. This is the non-dual way of practicing with your body.

[45:11]

a non-seeking way to practice with your body. The other way, which again is a kind of preparation or a purification to make yourself more and more ready to be willing to practice without seeking, are these 10 practices. They will help us be more and more ready to realize how to practice with the body without trying to get anything out of that practice. Dogen Zenji's great disciple, Eijo, wrote a poem. It goes like this. Most bestial. Do you know what bestial means, Raphael?

[46:16]

No. Bestial. Do you know what bestial means, Cornelia? Bestial, like a beast? I am most bestial. I am most bestial of humans, he said. Of spester and lump. You know what that's been lumpy? Yes. Do you know lump? Lump? No. Like a mass. Mass. A mass of flesh. Flesh? Yeah, like a piece of meat. Yes. Flesh. A lump. He did that for 20 years. 20 years I walk in Chinese fashion.

[47:25]

Today I touch my nose anew. So Twenty years, you walk in Chinese fashion, or even Twainese fashion. You walk like that, just like Hejo, just like Dogen, just like Bodhidharma, just like Shakyamuni. You walk, your body was the same fashion as their body. In other words, you use your body to pay homage for 20 years, and then you might be able to touch your nose anew. In other words, with no gaining idea. Come. Bellop. That's the first one, the first vow of masamantabhadra, to use your body and mind all day long to pay homage to Buddhists. Next one, praise Buddhists.

[48:28]

Use the body. Let the body be praise of Buddhists. Can you use your body to praise Buddhists? Are you doing that? Are we doing that now? Speak for others if you don't want to speak for yourself. Looks to me like people are praising Buddha with their body. This is a sashin for Buddha, right? You're putting your bodies on the line for seven days for Buddha. Right? Wrong? I'm going to forget something. Are you using your body to praise Buddha? Did I talk you into it? Anyway, this is... Samantabhadra had this vow.

[49:31]

Samantabhadra uses her body to praise Buddhas. This body is a praise machine. This breath with mind is functioning to praise Buddha. Everything I think is a prayer to Buddha, is a praise to Buddha. Next, offerings to Buddha. Inexhaustible offerings to Buddha. Inexhaustible means no limit, but also means everything you do could be an offering to Buddha. Every step you take, everything you think, Everything you do all day long could be an offering to Buddha. If you offer it that way, if you think of everything you do all day long as an offering to Buddha, if you think even of every pain you experience here as an offering to Buddha, every thought, everything as an offering to Buddha.

[50:33]

Well, it's now 11, so I won't be able to finish the list today. But I want to go to the next one. The next one's quite a different feeling. It's to confess and repent all non-virtue. Can you do that with your body? Certainly you can. All the difficult experiences All the pleasant experiences of your body during this session are a confession of your past karma. Very concretely, very physically, very tangible confession of your entire history from beginningless time. You don't have to say anything. It's confession. Your body is a confession. and your body as it responds to itself moment by moment is a repentance.

[51:45]

If you witness it, sitting and witnessing your body as it happens is confession and repentance. And in this process of confession and repentance you may feel, in association with that, grief and sadness. But grief and sadness can be very good, can be very wholesome. But it's good to see them as wholesome, and that's why it's good that this practice of confession and repentance comes after these first three. Because in this realm of homage and offering and praise, then grief really works.

[52:48]

Grief helps us to let go of what is already gone. Grief helps us let go of our entire past that we haven't yet let go of. What we've already let go of is not grieved for anymore. It's the things we're still holding on to that we must grieve for now in order to be here in the present moment with the Buddhas. Sadness helps us catch up to where we are and enter the next moment. It is a lubrication to help us let go of our attachments. It can be healthy. It works in a healthy way when you understand it in the realm of homage to Buddhas, alignment with Buddhas, praising Buddhas and offerings to Buddhas, because Buddhas, to whatever extent an awakened person claims, to that extent they must grieve and be sad.

[54:10]

If there's no attachment whatsoever, then there's no need. But if there's the slightest bit of attachment, we need sadness and grief to let go. The main way I use it is forget the word. If you don't understand it, forget it. Can you do it? That's repentance. You have not been forgiven for your ideas about that word. No, repentance is for you to forget about that word right now. And for you to forget about understanding what I'm saying.

[55:17]

That would be a little sample of repentance. Can you do it? Now you'd rather understand than repent. Take your choice. You want to have an understanding or you want to do it? Know what? You don't want to what? You don't want to understand? You mean you want to repent? It's up to you. You can have whatever you want. You've got to say so, though. What do you want? Roka has a poem about this. Only in the realm of praise can grief work.

[56:21]

The guardian nymph You know what a nymph is? Nymph? Nymph? A Greek? N-Y-M-P-H. No. It's a Greek word. It's a Greek female, usually a little young girl, usually, beautiful young girl, goddess. Like flower, something? Yeah, like a flower. Anyway, the guardian nymph of the weeping source is praise. Watching over the stream of our complaint, it keeps clear upon the very stone that bears the arch of triumph and the altar. Look around her shoulders.

[57:28]

Dawns the bright sense that she may be the youngest sister among the deities hidden in your heart Joy knows Longing has accepted Only grief still learns Upon her bees night after night. She counts the ancient curse and So now here with your body, please try to grieve yourself, confess yourself.

[58:41]

Sadly, catch up to the body at the present. It may be painful. There may be sadness. But if you can go through this, you may catch up to your actual body of the present. Approach through this sadness and grief, approach this present body with joy and praise and homage to Buddha, because all Buddhas have traveled this path to catch up to themselves. But it's a very difficult path, because there's this grief and sadness, which might deter you. You might think something's wrong and try to go someplace else besides through it. But isn't that body always sitting underneath right there, the grief, sadness?

[59:48]

Pardon? Isn't that body always sitting right there underneath the grief and sadness? That body is always right there, right there, that body is right there. It's only that we're holding on to our past ideas of what that body is or has been that's stopping us from realizing it. And letting go of all of our ideas of what the body is, is grief. It's sad to let go of all your ideas of what your body. It's sad to let go of all your ideas of who you are. It's sad. It's sad to let go of your 5,000-pound teddy bear. But it's a great relief. It's a great relief to be here in the present with nothing. But it's sad to get here. because you have to give up everything to get there. How do you praise them?

[60:58]

You say, this Nandini Katcha, this woman of some number of years, This woman with these feelings, this person itself is the praise of Buddha. I dedicate my body and mind as the greatest praise to Buddha that I can give right now, because that's all I've got, because I left my purse upstairs. Whatever you've got at hand, whatever you've got at hand, use that. Whatever you see, whatever you experience, use that as a means as an occasion to praise Buddha. That uplifting spirit, to always use this opportunity to praise the most wonderful thing in the world, that spirit helps you then go into these and sit by the source of tears, the springs of sadness and grief.

[62:03]

You can sit there and enjoy them. And once you've enjoyed them to the full, you're clean and fresh and new. And you can start on your way to the next practice, which is to rejoice in the beauty and virtues of all other people, which you will be able to do once you start fresh. Because when you give up your ideas of who you are and what your body is, and you're fresh for yourself, you're also fresh to meet the other turkeys. You know, the turkeys are so stupid that they can drown while looking up at the rain with their mouth open. If they did that, if they looked up at the rain with their mouth open and drowned as an act of homage

[63:31]

offering and praise to Buddha, if they did that long enough, they'd get to be Stevie Cooper. Or one of you other people. Even a stupid thing, you know, if that is homage to Buddha, praise of Buddha, offering to Buddha, confession and repentance, you know, anything can be that. Anything can be any of these things. If you have that attitude, then no matter how stupid you are, it becomes an opportunity to bring the good stuff, to bring peace and happiness into this world. Nothing is not an opportunity to do this practice. And nothing means everything. Your body, the way it is in this sashi, your feelings of sadness, your feelings of grief, your dark feelings, whatever they are now, because I think they're coming.

[64:34]

Today's a hard day. Tomorrow's a hard day. And tomorrow night we celebrate the death of our teacher. It's a dark, sad time. But this sadness, this grief, deserves recounting. It deserves recounting. For 20 years, I go down to the green dragon cave for you. And there is good news at the end, but we don't seek it. Therefore, it's a constant gift. If we seek it, we blow it. That's why praise and homage make it possible for us to do this work without gaining ideas.

[65:38]

See the stick? The stick has many virtues, but one of the virtues is it has a little hook on the end. And you can grab the Buddhas and pull them down to you. When you pray, when you suffer with praise, when you suffer with homage, when you suffer as an offering, You hook the Buddhas and they come down and little by little they take away your gaining idea for you. And when they take away all your gaining ideas, there's your body and mind before your mother was born. There's your present body and mind which you've been looking for all this time. Rafael, did you understand some of that?

[66:48]

I understand your meaning. the last you stop and I can't explain because I can't sufficient words. I understood. It is very important for me, for my teaching of Buddhism. Voice.

[68:15]

Only in the realm of praise can greet work, the guardian nymph of the weeping source watching over the stream of our complaint. To keep it clear upon the very stone that bears the arch of triumph and the altar. Look around her shoulders. Look around her shoulders, dawns the bright sense that she may be the youngest sister among the deities hidden in our heart. Joy knows and longing has accepted. Only grief still learns. Upon her beads, night after night, she counts the ancient curse.

[69:22]

Yet, awkward as she is, she suddenly lifts a constellation of our voice, glittering into the nocturnal sky. And now we have a little song, okay? I don't know all the words, because I know the beginning. When she gets weary, women do get weary. When she gets weary, women do get weary. What? Wearing the sage. OK, wearing. When she gets weary, women do get weary wearing that same old shabby, shabby dress.

[70:28]

When she gets weary, try a little tenderness. Anybody know anymore? You got that one? You know she's waiting, just anticipating. Things you may never possess. Things you may never possess. So when she's weary, try a little tenderness. I always don't know the best parts. So it's great to hear the second part, that's good. When she gets weary, women do get weary, wearing the same old shabby dress. When she gets weary, by a little tenderness.

[71:33]

Though she's waiting, just anticipating, Things she may never possess When she gets witty Try a little tenderness

[71:54]

@Transcribed_UNK
@Text_v005
@Score_88.21