Since last June we have been sailing in the ship of compassion over the vast ocean of the teaching of the flower adornment scripture. And today I find myself wanting to bring up something that I brought up before that's in this sutra. Which is in the third book or the third chapter of this sutra. Which is called, the title of the sutra is, the title of the chapter is Samantabhadra's Samadhi.

[01:08]

Samantabhadra Bodhisattva's Samadhi. It's also translated as the meditation of the enlightening being universally good. Universally good is a possible translation of Samantabhadra. As I said, I brought this up, this meditation of this great bodhisattva. I brought it up here and other places. But just recently, I've been kind of struck by the first sentence, which is that this great being

[02:22]

sat in the presence or in front of the Buddha. I've been, you know, really struck by that sitting upright in the presence of great awakening. And I also have been mindful of what I've heard about this bodhisattva who's sitting upright in front of the Buddha. What I've heard about this bodhisattva is that this bodhisattva has lots of very deep wishes and

[03:31]

has vowed to take care of these wishes moment after moment. And again, we've talked here about these ten vows of this bodhisattva. And the ninth vow is one which I think is, in some sense, easy for people to relate to. The ninth one is the wish and the vow to practice accommodating to all living beings. And accommodating means like being in accord with them in such a way that they are liberated from suffering and may live in peace. That's the ninth practice of the ten practices which Samanta Bhajra wishes and vows to practice.

[04:43]

So I think many of you may be able to relate to the wish, to accommodate, to relate to beings in an appropriate way given their suffering. We have so much suffering now. And this bodhisattva, like maybe us, wishes to accommodate all this suffering in a beneficial way. But that's the ninth practice. The earlier practices are a lot about how to relate to Buddhas and how to relate to Great Awakening. So most of the vows he makes are about a relationship with Buddha. And all these practices, these first eight practices, make it possible for him to do the ninth.

[05:58]

So this bodhisattva, this great being wants to do all the things that would make it possible to help all beings. I guess we have this expression, front load. He wants to front load himself with this relationship, this intimate relationship with all Buddhas to if you excuse the expression, empower, to be empowered, to be imbued with what's necessary to be helpful in this world of such great suffering. He wants to help people, but he needs a lot of help from big-time awakening to do it. So the first three of his vows are basically, he wants to be of service to the Buddhas.

[07:08]

He wants to be the Buddhist servant. And the founder of our tradition in China, who we call Dungshan, the second part of his name is Liang Jie, which means good servant. He got that name. And I see him as like Samantabhadra, that he wanted to be and was a good servant like Samantabhadra was. He wanted to be a good servant to the Buddha. He wanted to be a good servant to the Buddha's teaching. And in particular, he wanted to be a good servant to the teaching of this sutra. He was actually teaching this sutra. as part of his service to all Buddhas. But of course, he also wants to serve all living beings. The Zen ancestors and the great bodhisattvas want to serve all beings.

[08:14]

But there seems to be the principle that if you want to serve all beings, serve all Buddhas. Because serving all Buddhas will enable you to serve all beings. if you just flat out, again, in common language, if you try to save all beings flat-footed, you just get knocked over. You get knocked over. You need to be already dancing and swimming in the teaching in order to help all beings. When I was a kid, for some reason or other, for fun, I used to hop trains. go down to the train yard, and then when a train started moving, jump on it and go for a ride. That's one way to do it. Go down to the train yard and watch when the train starts moving, and when it starts moving, get on.

[09:23]

And I did that quite a few times. Then one day... I was gonna do it, but I tried it on a train that was already moving. I don't know how fast it was going, but it's going pretty fast. And I was standing, this is winter in Minnesota, I was standing on the ground in snow, fortunately, and the train came by and I just grabbed it and it just threw me into the air and flipped me down right next to the wheels of the train. Not under them, but there was a slight incline. I could have got thrown under the wheels, but as you see, I did not. I survived that. And I think after that I saw a movie. And the name of the movie was Picnic.

[10:27]

And one of the stars was... the actor William Holden. And I think the first scene in the movie is in a train yard. And William Holden was wearing this really nice leather jacket, just like the ones I was wearing. Nice brown leather jacket. He was walking along next to the train. And the train was moving. And he started to run alongside the train. And then he grabbed the train. And he got up on a moving train. So I thought, oh, that's how to get on a moving train. Run alongside of it so it doesn't throw you for a loop and kill you. So the Samanta Padra's teaching is partly, if you want to help all beings, you know it's a big job, right? You know it's challenging. You know there's all kinds of really difficult situations that you're going to run into. If you want to enter them all and help all beings, you might be good if you stocked up on a lot of assistance from the people who know how to do this, the Buddhas and the Bodhisattvas.

[11:42]

So Samantrapada is somebody who is starting by wanting to serve the Buddhas so the Buddhas can help him. Not trying to get anything, just knowing what needs to be gotten and serving the Buddhas. And he had these great vows. And we hear in the sutra about how much he served the Buddhas. And one of the ways to serve the Buddhas is to do all kinds of virtuous deeds, sets of service of Buddhas. Anyway, he practiced all kinds of wholesome activities and he did this to serve the Buddhas so that he could serve all beings. And probably we'll talk about him more and more if we keep living longer and longer.

[12:45]

But for now, I'm looking at the first sentence of the chapter which is talking about his samadhi, his samadhi, his concentrated awareness. So sometimes samadhi is translated as concentration. It's a fine translation. Concentration. Or gathered awareness, undistracted presence. So again, he's sitting now in the presence of the Buddha and I'm entering that statement and I'm imagining with some confidence of what he's doing while he's sitting in front of the Buddha. He's sitting in front of the Buddha and he's requesting that the Buddha meet him. He's not trying to get anything.

[13:50]

He's requesting that the Buddha meet him and use him to help all beings. He's praying. He's sitting there and he's praying. And later in this chapter, it says that all these samadhis that the bodhisattvas are able to do and all the practices they can do They do by the vow power of the Buddhas. The Buddhas want to help us help all beings. They want us to help us enter this samadhi. And in this samadhi, that's where we're going to receive all the nourish, spiritual nourishment we need in order to do this great work. But entering the samadhi comes from the Buddha's wish to help us enter.

[14:51]

So the Buddhas always want to help us enter this concentrated awareness, yes, but we need to sit in front of them and ask them to do so, even though they're happy to do it. And they're not really exactly waiting for us to ask. It's just that the transmission of this samadhi And the entrance into the samadhi is a mutual affair. It's a communion. Through communion, we enter this samadhi. And now, can we, when we're sitting, can we offer ourselves pretty much all of ourselves at that moment, can we offer ourselves to the Buddhas? Can we pray that they will imbue us with the ability to enter this concentration?

[16:05]

And then when we enter the concentration, there's more work to be done. And the concentration helps us do the work. So before we enter the concentration, we might be trying to practice concentration. However, there might be some clinging to something in our concentration. We might be clinging to the difference between misery and peace. or war and peace, we might be clinging to that distinction. We want to work for peace, but if we cling to the distinction between peace and war, that will disable us to some extent in the process of realizing peace.

[17:07]

This samadhi if we enter it, will help us not cling to any distinction between the way we are now and the way we want to be. One can make a distinction between the way we are now, perhaps miserable, and the way we want to be, perhaps at peace. We might distinguish between our level of ability, our level of compassion, our level of all kinds of virtuous practices, we see them and we see that these seem to be different from what we've heard about some other people have attained. Our mind can see the difference. In this samadhi, we don't get caught by the difference. We see it and we don't abide in it. So this temple's named

[18:13]

after the mind that doesn't abide, no abode, it doesn't abide in distinctions between deluded people and wise people. But it lives in the midst of, and all deluded states live in the midst of this non-abiding. The non-abiding is applied to all states. So he sits in front of the Buddha praying to be of service to all Buddhas and all living beings. And because of this presence Because of this request, the Buddha responds to the request to enter the samadhi with the Buddha's spiritual, inconceivable spiritual function.

[19:29]

And by that, we enter the samadhi. And then the book goes on to describe the wonderful things that happen in the samadhi. But part of what I want to emphasize is that the being who's drawn into this samadhi, where the samadhi, I want to call it, doesn't cling to anything, all the beings who are clinging to something are in this samadhi. All the beings who are grasping distinctions flow into this samadhi. and the samadhi surrounding them and curing them of their attachments. Some people might say, you have to be completely free of all your grasping in order to enter the samadhi.

[20:31]

That's a possibility, that we have to already give up our clinging to enter the realm of the samadhi. That's a possibility. But another possibility is that we who are still somewhat clinging to the difference between misery and peace, those of us who are clinging to that, we can be that way and practice in this samadhi. we can sit upright even though we still have some definitely have history and maybe some present involvement in making some distinctions and clinging to them we still can do that and live that way in the midst of the samadhi however and the samadhi will help us be in the samadhi with the distinctions and stop and give up

[21:41]

clinging to them. So, again, we have this famous story about one of our ancestors who was sweeping the ground And his Dharma brother said to him, you're too busy sweeping the ground. So we could be meditating, maybe not in a zendo, but maybe meditating under a tree, and our Dharma friend could come up to us and say, you're too busy. Maybe they would understand that we're sitting, but we're busily making distinctions and grasping them. So in the story, the the monk was accused of being too busy and he said, you should know there's one who's not busy.

[22:52]

So we can practice being a busybody in the midst of the awareness which is not busy. And that busyness in the midst of the awareness that there's not, one who's not busy, and also in the presence of the one who is not busy, we realize that the busyness and the not busyness are not two. But it's hard to be busy and be aware and remember that there's somebody who is not busy. There's an art to that. How do you do that? How do you pay attention to a conversation that's very busy and follow it while remembering an unbusy conversation? It's kind of difficult.

[23:56]

If you lean too much into the unbusy, you maybe have trouble following the conversation. Or maybe another way to put it is, you start to develop a different way of being aware of the conversation. And maybe you can't get a hold of it. Maybe you don't understand it the way you usually understand it. Maybe you understand it without being able to grasp it. This is part of what it might be like to practice being an ordinary person in the midst of this samadhi. not to try to be an ordinary person, but be an ordinary person who has distinctions in her mind and body and is kind of a little bit stuck in the distinctions. Be that person and also be in the samadhi.

[25:01]

The samadhi in which everybody's, all the worlds are flowing into the samadhi. All the beings who are making distinctions are flowing into the samadhi. Everybody's included and there's no abiding in anybody or anything. In this samadhi is where we will receive the teachings about being an ordinary person so that we can realize ordinary person is not different from fully awakened person and not lean into fully awakened person or lean into ordinary person to live in their non-duality and also realize that we need it seems to be necessary according to the sutra that we request to be in this non-dual space

[26:14]

and we request those who are teaching it to us, we request the Buddhas, we pray that we are allowed to live in this samadhi. On Thursday night I was talking to some people, over the hill at Green Gulch. Valerian was one of them. And as I was talking about this samadhi, I kept laughing, not because of the samadhi, but because of what I was thinking to say about the samadhi. And I just saw so many funny things that I was thinking about while I was about to talk about the samadhi. And I didn't tell the people who were with me all the funny things I saw, but I did see lots of funny stuff

[27:15]

There's lots of irony in this situation. And today I'm not seeing the irony so much, so I pray that you help me see the irony in this discussion. But maybe today, if I do see it, I'll tell you the ironies that I see after I laugh. Because I laugh before I can tell you. Irony comes up, I laugh, And usually I just keep talking, but today maybe I'll try to, if an irony comes up and I laugh, I'll tell you what I saw. And some of you are smiling now, and I'm almost laughing about this, because it's kind of funny that I'm going to tell you about the ironies as they come up. So you know why I'm laughing. And just that idea is kind of funny, but didn't quite get a laugh out of me yet.

[28:22]

But got one out of some of you, that's good enough for me. Okay, so that's the first sentence of this chapter, where I'm kind of proposing that if I think about who's sitting there, this is what I think this person's up to. They're sitting there and they're vowing They're committing to this meeting with the Buddha. They want to be there. They want to serve this Buddha. They want to pay homage to this Buddha. This Bodhisattva wants to praise the Buddha. This Bodhisattva wants to make offerings. That's who I think is sitting here. So we could just start not start, but continue by considering when you sit, do you wish to be sitting in the presence of Buddha?

[29:24]

And if you do wish to sit in the presence of Buddha, do you wish to offer yourself as a servant to Buddha when you're sitting? And another way to put it is, again, I almost laughed at that. This is kind of funny. Another way to put it is, So I do think it's funny. Another way to put it is, this is what I think is funny. Do I want to be like Samanta Padra? It's kind of funny. Do I want to be like such a great bodhisattva who really wants to pay homage to Buddhists non-stop? Make offerings. Every moment, make her life an offering to Buddha. Every moment, offer their life as... Praise the Buddha. That's what Samanta Padra is like. We got it in this book. It said that's what this being is like. They're constantly offering their service to Buddha.

[30:30]

What's funny about that? No, the funny thing is, do you want to be like that? What's funny? I thought that was funny, kind of a funny suggestion. You want to be kind of a weirdo, wouldn't you say? Yeah. No, no. Anyway. Okay. And that's not ironic, though. So I'm not laughing. What's ironic is that an ordinary person kind of wants to be such a weirdo. How could one want to be that way? Well, and even though I kind of wonder how one could be that way, or even though you might wonder, Maybe the irony is that you do want to be that way. Kind of like, who would have expected an ordinary person to want to be like this? And I haven't even got into the next vows. But maybe I just mentioned one of them.

[31:30]

Another vow is to request, not just request the Buddhas to allow us to enter the Samadhi, but request that the Buddhas turn the wheel Tomorrow at Green Gulch, we're going to have a ceremony of giving people bodhisattva presents. We're going to give people bodhisattva names, bodhisattva robes, and bodhisattva precepts, and bodhisattva lineage documents. I think that's funny that some people would think that these are presents. A lot of people don't have presents. Those are awesome. Anyway, we're going to give presents tomorrow. Also, usually we don't call them presents. We don't call these names presents. But today I'm calling the Bodhisattva name a present, which the preceptor gives the orni, the ornan.

[32:35]

It's a present. The precepts are presents given by Buddha to living beings. And these people who are going to get these presents, they requested them. They came to the preceptor and they say, I request these precepts. They don't say, I request you give me lots of presents. I request a lot of gifts from you. But that's what they're doing. They're requesting these gifts which some people might think these are the best gifts that can be given. These bodhisattva names, these precepts, this bodhisattva outfit. So several of you are wearing these bodhisattva clothes. You requested and they were given to you.

[33:36]

You also sewed them. But still they were given to you. So tomorrow, Timothy is going to be one of the people who requested to receive the precepts, who requested these gifts, and these gifts are going to be given to him. And after the ceremony is over, he might say, thanks for the gifts. At the end of the ceremony, there's a place where the people who receive these gifts say, thank you very much. They sometimes forget to say it because they've just been through this onslaught of gifts that they can barely receive. And then after they receive these gifts from the Buddhas and the Bodhisattvas, after they receive them, then they're asked, will you take care of them? After they receive the gifts, they're saying, from now on, and even after realizing Buddhahood, will you take care of these gifts?

[34:42]

And they say, yes, I will. That part, they almost always say yes. And we ask three times for the various gifts. Will you live according to these gifts? Will you take care of them? Because these gifts are ways of living. And they say, yes, I will. So after all that, they sometimes forget to say thank you. And again, see, there's a laugh. It's kind of ironic that after you get all these gifts, you forget to say thank you. kind of ironic. But it happens because people are so overwhelmed by the gifts that they forget to say thank you. If you just got one little one, they'd probably right away say thank you. But we don't stop after each gift and say thank you, thank you. They keep coming. They keep coming, and then when they're all over it, people are like, ha! They're overwhelmed with joy, overwhelmed with gratitude, and they can't remember it anything. They don't even, can't remember their old name even, maybe.

[35:49]

This ceremony, again, is like sitting in front of Buddha and asking to be in the samadhi. So, tomorrow, we'll do that ceremony and that ceremony, I wish for that ceremony to be performed in the midst of this samadhi so that there will be just wholehearted performance without grasping anything. And it does seem sometimes like that's the way people are doing the ceremony. They're just wholeheartedly doing it and they don't have any ability to grasp what's going on and they get through and they realize the name of the ceremony is Attain Liberation. They attain liberation in the ceremony So this samadhi includes all these ceremonies. All right. Yes and yes.

[36:50]

Yes? Something that's coming up for me when I was hearing you speak a few minutes ago was, I think you said something like, be like Samanta Vajra. Be like the Buddhas. I did, yeah. And I feel like that's bringing up a little reactivity in me. Okay. I have a hard time with not taking care of the distinctions which is like this. This being and this body and this mind. So I'm not sure how to relate to... Well, thank you for that. How about... I'll change it. Do you want to do the practice of Samantaphadra? I don't know. Yeah. But that doesn't cause the same reactivity, right? That causes, I don't know. So I take back, do you want to be like Samanta Padra? If you do, fine. I do. That's how I am. I don't have reactivity about that. I have enthusiasm about that. But if you do, let's just switch it to, do you want to do the practice of this bodhisattva?

[37:56]

And the answer is, I don't know, and that's fine. I have had moments, too, where I've asked myself, Do you actually want to practice compassion? And where I might have said, I don't know. So thank you for that. I don't exactly withdraw the question. Do you want to be like Samantabhadra? I add the question. Do you want to do Samantabhadra? That's a practice that Samantabhadra does. Because the name of this sutra, the name of this samadhi is... I'll just say part of the name of the samadhi. Part of the name of the samadhi is which is in all Buddhas. So this samadhi is in all Buddhas. So I wish to practice the samadhi which is in all Buddhas. This samadhi is in all Buddhas. I want to do that. But I might have earlier said, I don't know if I want to do this samadhi.

[38:57]

When I first started practicing, The samadhi I wanted to do was me sitting on the cushion, cross-legged, and I wanted to get through the period of meditation. I wanted to actually be able to sit at the seat for 40 minutes. That's what I thought the practice was, to get on the seat and sit for 40 minutes. And it was really hard, and I wanted to do it. And I did it over and over. I did it, I did it, I did it. I didn't hear anything about it. Samantabhadras, Samadhi. I didn't hear anything about this Samadhi I'm doing being in all Buddhas. But this Samadhi I'm doing is in all Buddhas. I'm hearing in the Sutra. All the Samadhis are in this Samadhi. Including the Samadhis of people who are just trying to get through one period of meditation. so they can do some walking meditation.

[40:01]

So thank you for telling me how you felt. And let me add another question which led you to, I don't know. Do you wish to do this practice? And the answer is, I don't know. And I don't know is welcome in this practice. In this samadhi, I don't know is welcome. And reactivity is welcome. I see you, Jackie, and Homa's next. And Breck. Yes. Also, at the time when you were talking about meeting Buddha, in that moment of meeting, it was like, of course. Of course. There was no separation. And then comes... The resistance. And then comes... The resistance. The irony for me was the resistance to something that is so obvious, something that is so clear.

[41:09]

At the same time, the irony of it is... Yeah, they're at the same time. Of course, and no thank you. Of course. And let me get out of of course. I want to go someplace else. Thank you. That's kind of ironic, yeah. Kind of unexpected. And I don't know, which part is unexpected? The of course or the no way? I don't know. Maybe you might think, well, I thought when I said of course that there would be no resistance, but there is. It's not like I thought it would be. Or... I thought I had no way, and then there was, of course, and I was surprised. Which reminds me of this woman who practiced Zen, and then she went to Japan and practiced Zen, and she found herself in a Zen temple where she found herself doing prostrations. And when she was doing the prostrations one day, she thought, this is totally ridiculous to be doing these prostrations, but somebody is doing them wholeheartedly.

[42:19]

That's kind of... it might be kind of ironic that we can be wholehearted right in the midst of our resistance. And it's kind of funny, although she didn't say that it was funny, but some people could find that quite funny, that this person has a lot of resistance and they're bowing wholeheartedly. We might think, look at those people, those worshippers, they're just bowing and bowing, you know. And I don't want to be like them, I don't want to do that. But you might not know that they're also, they don't want to be like that either. Irony is part of our life. Jackie. I do want to be like someone to be harder. Okay, you can, yeah. I, at the moment, I feel repulsed by. Repulsed? Repulsed by this human being that I love so much. That is part of my flesh. but I have a sense of repulsion towards this person.

[43:24]

And you mentioned Dungshan and just this is it. So I'm not sure where to go with this sense of repulsion that makes me feel badly because it's so... not who I want to be, or the practices that we're talking about, the practices of someone. Yeah. So it sounds like you're noticing some repulsion towards somebody, and you're also somewhat repulsed about feeling repulsed, like I shouldn't be repulsed by anybody, especially this person. Samantabhadra wants to accommodate that. Samantabhadra wants to fully embrace that repulsion. And Samantabhadra can do it because Samantabhadra has been serving the Buddhists.

[44:37]

So there's repulsion and then there's sort of an inability to be generous towards the repulsion. But the repulsion is called... The person that we feel repulsed by is calling for compassion. So we feel unable to be compassionate. As a matter of fact, we feel repulsion. But the repulsion is also calling for compassion. And Samantabhadra is compassionate towards repulsion. And Samantabhadra meets people like us who are feeling repulsion, like us. Samantabhadra meets those people and listens to them and accommodates them and is intimate with them. So if I want to be like Samantabhadra, I want to learn how to be intimate with my repulsion towards myself and my repulsion towards others. I want to be intimate with that. Samantabhadra is teaching me how to do that.

[45:41]

That's what Samantabhadra would do with all my repulsions. So how do you practice it? Just be compassionate. I don't know about state. Be. Be. Be mindful that all repulsions are calling for compassion. And then listen to those repulsions who are calling for compassion. Listen to them like Samanta Padra would listen to them. Just completely openly and welcoming and respectful. Is it coming from an empty... Is the repulsion emanating from an empty sad place? Well, I would say usually repulsion comes from clinging to something. Usually there's clinging when there's repulsion. But the clinging has a voice and it says, listen to me.

[46:44]

And it's calling... for great compassion. And giving compassion to clinging will translate into being able to give compassion to repulsion, which comes from clinging. That's how I imagine Samantabhadra, dealing with repulsion. Because again, the eighth vow of Samantabhadra is to accommodate... to living beings, and repulsion is a living being. That's Mantra Padra wants to accommodate, to be with, be intimate with, and through the intimacy, liberation, this repulsion is liberated. I think maybe Breck was next. Is that right? Maybe, yeah. At the beginning, today when you were speaking, you said that if we want to essentially do the practice of Samadha Madhra, that we need the support, we need a lot of learning, education, and so forth.

[48:04]

That doesn't preclude starting small, does it? It doesn't preclude... Did you say, if we want to do this practice, we need a lot of help? Right. And then you said, when you say it, what do you mean by it? You mean the practice? The idea that you need all of this to be able to do the practice is not to bother. Yes. But at the point where I am right now, which is a very tiny step on the way to that, it seems to me. What's the tiny step? The intent. What? The intention. The intention? But not yet having all of the wisdom and all of the support, perhaps. Okay. The intention to practice like Samantabhadra? Yes. Okay. So that intention is calling... So that intention could be offered... This is my offering.

[49:08]

This is my intention. I offer this intention. And I offer this small intention. Did you hear me laugh? Now, here's what I thought was funny. This is a small Brekkian intention, a small Brekkian offering to the practice. I offer my little Brekkian intention, I offer it to the practice. And it would be fine with me if this practice would come and support me to enter the practice. In a sense, everything we have is really small. And so this sutra deals with that. The things we do, the things I do, is just like a little particle in the universe, right? However, the sutra says that the whole universe is included in the particles that I offer. So the sutra is saying this little step you're taking, you offer it, and it includes all the Buddhas.

[50:14]

So yes, please offer your little offerings. I think I misunderstood. I guess I didn't misunderstand because I do understand what you mean. But listening to the words, I thought my one interpretation of that would be wait until you're ready and then start to practice. No, no. It's just that I make this little offering, and this little offering really includes universes, but I do make it, I offer it to the Buddhas. I offer it for the sake of the practice. I offer my intention to practice this samadhi. I offer it to the Buddhas who are the samadhi. And as I continue to offer it, the Buddhas are responding to me. And I gradually will wake up to that they have actually, right away, before I even noticed it, they let me come into the samadhi.

[51:22]

So my little offering actually was responded to, and I actually did enter the samadhi with my little offering, but I didn't get it. I didn't understand it. But later you will understand that your little offering includes the Buddha's samadhi. But it doesn't necessarily, and it includes you understanding that. However, you, who feel this intention, might not understand that you are actually in this samadhi. So this is about entering into where we already are. So I see, yes? Thank you. So I see, I see Karen and Suchitra and Sonia and... Yes, please. I was just going to say that how I see this is the Samadhi that we enter into when we are sitting in Zazan is that the same Samadhi as all of it is.

[52:26]

And so when we sit in Zazan, we are actually in the position of Samadha Dhadra. Yeah. Sitting in the presence of Buddha. Yeah. So we're sitting in the midst of the Samadhi. Were you trying to... You're trying to get me to pay attention to Karen? Is that it? No, I'm just listening. So Karen.

[52:50]

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