Last month, I started out simply by telling a story about a four-year-old boy and his mother. And if you want to hear that story, it's online. It's available for the last one-day sitting talk, which is titled, Clarifying Dharma. So this month I also will start with a simple story. My youngest granddaughter told me that she was having classes, some of her classes at her school, her middle school, were about Buddhism. And I said, oh, what did you learn about Buddhism?

[01:11]

And she said, I learned that there were two kinds of Buddhism. Nirvana is one kind. And the other kind is helping people. Spencer, would you mind moving over about a foot or two? Thank you. And I thought that was interesting. And my comment is that you could say there's two kinds of Buddhism, nirvana and helping people, but you could also say that... that the one kind, the nirvana kind, is a resource for the helping people kind.

[02:16]

And the helping people kind is helpful to the true nirvana. So some people are interested in nirvana, peace, and freedom, repose and bliss, nirvana. They're interested in realizing that. And some people are really interested in helping people. And some of those people are not interested in the other side. Some people just want nirvana, And some people just want to help people. I don't want nirvana. I don't want reposing bliss. I just want to help people. So I kind of comment that for me those two complement each other.

[03:25]

The true nirvana is helping people and helping people is true nirvana. The Buddha's nirvana is helping people. and vice versa, that Buddha is helping people, is peace and freedom. I further comment by saying that everything, is calling to me. And everything is calling to you. I want to listen to all these cries.

[04:50]

And I pray that you listen to all the cries. They are infinite in variety. All things. Also, I am calling to everybody, to everything, and you are calling to everything. That's my comment on those two kinds of Buddhism that are really just to aspects of awakening. As I mentioned, the title of the

[06:17]

talk for last month is clarifying Dharma which is the name of a chapter in the flower adornment scripture chapter 18 clarifying the Dharma the truth the teaching but also another translation could be clarifying the practice The Methods of the Buddhas. That's the title. And we talked about that last time. And we got to a place in that book, in that chapter, where a bodhisattva named... Vigorous wisdom asks another bodhisattva in an intimate, infinite conversation.

[07:33]

Vigorous wisdom asks dharma wisdom, bodhisattva, about how the bodhisattvas practice. What's the practice? In a way, one might say that he says, well, it's nirvana and it's helping people. Doesn't say that, but the thought comes that that's what his answer was. But his answer is much more elaborate than it's peace, it's freedom, it's helping people. It's helping people, it's peace, it's freedom. Is that clear? Is that practice clear? And so the bodhisattva vigorous wisdom says, how can the bodhisattvas practice in such a way, like a lotus?

[08:52]

How can they practice like a lotus where no water adheres to them or where they don't adhere to the water. How can they practice that way? And the first thing that vigorous wisdom brings up is about how to how to be diligent. But they state it negatively by saying he talks about how to be non negligent how to be non negligent and he says if bodhisattvas abide in ten things that's called non negligence and then he says child of buddha it is by abiding in ten dharmas ten things

[09:54]

that bodhisattvas qualify as not allowing themselves to be negligent. And then it lists ten. And I brought up two of the ten last time, and again I bring up the first of the ten is to guard and uphold the moral precepts. the bodhisattva precepts. Receiving and holding these precepts is a way to practice diligently. So for example, we have the Bodhisattva precept of not killing.

[11:09]

So practicing not killing is a practice to help us be diligent, to not be negligent. Not killing is a diligent way of living. diligent way of living is not killing. And in this process of diligent practice, in this process of practicing not killing, key ingredient is that beings are calling to us. and they're calling us into question. So I'm trying to be diligent, and if I'm trying to be diligent, then I need to be called into question.

[12:25]

Just a short time ago here, down the hall, somebody called me into question. I need to be called into question in order to be diligent. So this is being called into question face-to-face. Upright, face-to-face, questioning each other. Is this not killing? Do you think this is not killing? Tell me about it. Is this diligent practice? Is this wholehearted practice? That's part of bodhisattva precept of not killing to be questioned in that way.

[13:29]

Then there's nine more but the one I brought up last time which I'll bring up again is number five. which is to continually remember and reflect on your aspiration for Buddhahood, or I might say today, to remember and reflect on the aspiration for nirvana and helping people. Because sometimes I might forget my aspiration to help people and be kind of negligent about helping people. Like somebody might help for some help and I might not pay attention to them. I might not listen to their request because I forgot that I want to listen to their request for help.

[14:36]

I do. I want to listen when people ask for help. But it's possible that I would forget to listen. So I need, on occasions where my listening is not crystal clear, it's really helpful if someone said, may I ask a question? And then I can say, I have the opportunity to say, Yes, you may ask a question. And the person might say, do you want to be helpful? And then I can say, yeah, I do. Thanks for reminding me that I want to. People can also ask me, are you being helpful? But to that I would say, I don't know if I'm being helpful.

[15:43]

But if you want to know what I aspire to, I want to be helpful. I want to be helpful. And I appreciate you asking me so I can say that and remember that. I'll try to do it when you're not asking me, but I need you to ask me too. I can't go just by me wanting to and then... everything stays the same. I want to, and then actually things are not constant, I want to constantly remember in a world that's impermanent. So I'm not asking you, do you think you're diligent?

[17:03]

But maybe someday I will. But I probably won't. I probably won't ever ask you that. I probably never ask you if you think you're being diligent. It's not that I'm not interested if you think you're diligent. It's just that I don't want to have any trick questions. But what I might say to you, more likely, and I hope I do someday for somebody, to say, do you aspire to be diligent? And then if you say yes, then I might say, could you tell me about that practice? Now in my mind I might be thinking, I wasn't clear that they wanted to practice diligence, so I thought I'd ask them. do you want to be careful? And then most people probably would, a lot of people would say, yeah, I do.

[18:10]

But some people might say, no, I don't. But anyway, I asked them, gave them a chance to answer my question, and they said, no, I don't want to be careful. but still I asked if they wanted me to ask a question and they said yes and I did and they answered me and they said no I don't want to but still that encourages me that they told me so I can say can I ask another question and they might say yes and I might say do you feel like you were careful at that moment and so on it's the ongoing questioning and being questioned that helps us be diligent that protects us from being undiligent non-negligent and then a little bit later in that book 18 the bodhisattva

[19:27]

vigorous wisdom's still in conversation with Dharma wisdom, Dharma wisdom bodhisattva. They're in this conversation and now vigorous wisdom says, O child of Buddha, when a bodhisattva first arouses the mind to seek all knowledge of the Buddhas, How should they practice the Buddha Dharma? Did you get that question? When a bodhisattva first arouses the aspiration and resolve to realize Buddhahood to help people. how should they practice the Buddha Dharma?

[20:32]

And then Dharma wisdom responds to the question by saying, they should practice the Buddha Dharma, whatever that is, whatever they think it is, whatever they want it to be, they should practice this Buddhist teaching. to cause all Buddhas to rejoice. For example, if you're diligent in your practice of helping people, the Buddhas will rejoice. And then he goes on to say, they should practice Buddhadharma so as to enter all the abodes of bodhisattvas. This is chapter 18. Back in chapter 15, there was a discussion of the ten abodes of bodhisattvas.

[21:43]

So if you wish to practice Buddhadharma so as to give joy to the Buddha, then also you would practice Buddhadharma to enter all the bodhisattva abodes. which are described back in Book 15, which we went through, and you can review that online with your devices. And they should practice Buddhadharma so as to attain purity of all their good deeds. Practice Buddhadharma to attain and fulfill their vows. Practice in a way to fulfill your vow of nirvana and helping people.

[22:44]

And practice in a way to cause all living beings under your care to attain freedom. How shall we practice to cause all living beings who we're caring for to attain freedom? That's one of the things to work on when you aspire to Buddhahood. To practice in such a way is to continue the lineage of Buddha, Dharma, and Sangha. To not be broken off, to not be cut off. So that the good roots of our aspiration to realize

[24:02]

awakening for the welfare of the world so the good roots are not wasted. And after he said that, he says, vigorous wisdom says, how can bodhisattvas cultivate virtues? How can they cultivate wisdom and virtues? Which brackets they already attain, they already possess. How can we practice the virtue and wisdom which we already possess? ask a question?

[25:56]

Yes, you may. About being diligent with my freedom. So how do I practice my freedom when I'm sitting here and I'd like to fall asleep, but I don't feel free to fall asleep because who would leave the bell? Maybe you could help me. You don't feel free to fall asleep sometimes? That's correct. But at the same time that you don't feel free to fall asleep, You feel a wish to fall asleep? I wish to not fall asleep. Oh, you wish to not fall asleep, you wish to not fall asleep, and you don't feel free to do the thing you don't want to do. Yes. My body wants to fall asleep. Who would ring the bell? That's your second question. Yes. And by the way, if you want me to help you ring the bell, the answer is, I'll be happy to.

[26:58]

Thank you. Can I have the... Just in case you fall asleep. So, our venerable friend says he doesn't... He sometimes hears his body... calling for sleep he hears the body can we can we rest for a while can we go to sleep and then he says I don't feel free to go I don't feel free to say yes to that but I'm listening to it and that was the question can we go to sleep now the body says can we can we have a rest Period now. And then the mind says, I don't feel free to do that with you.

[28:01]

But I do feel free to listen to you. And I do feel free to welcome you. And if I... Wait a second. I don't feel free to go to sleep. even though I've been asked to grant that. I don't feel free to say yes, but I do feel free to be kind to the question. Take care for the awakening. Yeah. The aspiration. I'm going to take care of the question, can we go to sleep, with great kindness. And I feel free to be Kind to the question, can we go to sleep? And now I'm reconsidering. And I do kind of feel free to go to sleep.

[29:03]

I'm not asleep, but I feel free to go to sleep. I can't quite say, yes, now you can go to sleep. I'm not really. But I'm free to say that. But I'm not going to say it. I'm going to say, I hear the call for sleep. I hear the call which says I don't feel free to grant the sleep. And I hear the call that the wish is calling for compassion. It's not just calling for sleep. It's also calling to be listened to with compassion. And now I'm feeling quite free to fall asleep. And I'm not asleep. And the next moment I might be asleep. And I'm free for that to happen. If that happens, that is in accord with my freedom, because everything is. This is an example of a calling into question in your own mind, with your own body, and I still got the striker.

[30:13]

See, you can go ahead and with this conversation, it'll be okay. I feel free to take the striker back. And I feel... I don't feel free. There is freedom. And now he has it. And everyone can see what he does with it. Thank you for your freedom. Barry. in this life liberate the body which is the fruit of many lives. I want you to elaborate on that. I fully understand it. He said there's a phrase in the verse we recited which is vowing to liberate the body which is the fruit of many lives. So he wants a comment.

[31:16]

Shall I make a comment? Pardon? I'm free to make a comment. Isn't that amazing? I'm free to comment after he asked me to comment. Now, if he hadn't asked me to comment, I would still be free to comment, but I probably wouldn't. And I would be free not to. Because he didn't ask me to. A lot of people have not asked me to comment, and I'm free to not comment. Through most of my day, I walk around not commenting because nobody's asking me to. And yet I'm free to comment. Nobody's asking me, I don't comment, and I'm free to comment. But Barry asked me to, so I commented. Want more comments?

[32:18]

Yeah, I haven't really commented. Everything I said was a comment. Everything I said responded. Elaborate. I really, I elaborated. I did elaborate. I said some things which are so elaborating that you didn't even notice that they were commenting. Yeah. It's too complicated. He wants you to... Now we have a comment on what I'm doing, which is... too complicated. He wants you to explain the fruit of many lives. How is this body the fruit of many lives? Is that right? Liberate the body. Does he also want to know about liberating the body? The whole phrase. Explain it if you can. I don't know if I can explain it, but I definitely can comment. And if you want to add explanation too. So,

[33:22]

The look on your face means it looks like you don't like the way I'm responding. You're frowning. Anyway, this life, we have been told, is the fruit of many lives. And you can think about that many ways, but one of the lives that it's the fruit of is the life of our parents. another life that it is the fruit of is human evolution that we have these human beings now and this human body is the fruit it's a fruit I could say of many good lives that we have a body that can hear the Dharma in this temple that's a fruit of many lives that led us to be able to hear the Dharma.

[34:31]

It's a precious life and one of the things that's precious about it is that this human body can be liberated. And I vowed to liberate this precious body which is the fruit of many lives. In other words, to liberate the body so that it can respond to questions for comments. So your question has been an opportunity for this body to be liberated. But this is a precious body that's a fruit of many lives, so that you can ask me to clarify that or elaborate. And I could go on, but that's a start. How are you doing? Good. Thank you. You're welcome. Okay.

[35:37]

So I was talking about the scripture and I received, I was called into question and then I was called into question again. And so the next part of the future sutra, The next part of the scripture is waiting to be dealt with and maybe we can do that later because I see another question. I'm being called into question from way back there. Call me into question. Can you hear here, Linda? No. No. So, Homa, you are being requested to speak louder because people up here cannot, some of the people up here can't hear you.

[36:49]

And if you want to, you can stand up and walk closer. But anyway, we can't hear you. So do you want us to hear you? Yes. Okay. Do you hear me now? Do I see your face? Give us a sense of what is it that when I say I want versus it's an aspiration? Well, for example, I aspire to silence and stillness in order to help, for example, you. I aspire to that. I don't know if that has happened, ever. But that's what I want.

[37:52]

I want to help. I have that wish, that desire. I want the things I aspire to, I want. The things I aspire to, I desire. Even though the things I want are ungraspable. And the things I aspire to are ungraspable. I still want, that's what I want. Yes.

[39:00]

Good morning. See, I have thought, this is a new thought. First, today, this is about Barry's question, about the fruit of many lives. And today, I heard that fruit of many lives differently, and I wanted to see what you think. You mentioned parents and evolution, but today I've also heard microorganisms and oxygen and different elements, not just humans, but all the life-giving elements are part of the fruit of many lives. And maybe the liberation part, but going back to the beginning of Nirvana, in helping is be liberated to really engage in that way rather than what about me.

[40:08]

I mean, I was thinking about that in terms of liberation is free to, free not to. Is the liberation from conditioning? Yeah, I think that it's not just humans that are the fruit of many lives. Other organisms are also. But I think that the verse is free the, this one. But I think to expand it is fine. But it doesn't say free all bodies. It says free the body. And I think when he wrote that, he was referring to this body. Is that like free... understanding or appreciating no self? Is freeing like being liberated from the idea of self?

[41:13]

Yes. I vowed to liberate the body from any self-delusion, any delusions about self. That would be part of the liberation. And by the way, this body, as you know, contains trillions and trillions of living beings. And they're going to come along with the liberation too. And the human body has the advantage that for the sake of all those beings, it can hear the Dharma, in certain ways that they may have trouble hearing. So we're listening on their behalf. Because we can hear it and then we can be questioned about our hearing.

[42:15]

But we don't know if they can be questioned about their hearing. So we're working for all the other organisms. We're doing our part, which is the human part. so that this body with all the organisms that come with it, all the life that comes with it, will be liberated. We have this special opportunity of listening and questioning and speaking and being questioned. This is part of the precious body we have. And we take care of this liberation process for the sake of all the bodies in our body and also all the dogs and cats. Yes. I aspire to be diligent. You just made the Buddhas joyful. So when I'm rushing to a meeting for instance, and I'm not silent and still,

[43:24]

or I'm not experiencing silence and stillness when I'm rushing, would you offer guidance in how to be silent and still when rushing, for instance? Well, since you asked, yes. For example, when I'm rushing, which reminds me that there's a poetic a poetic name for New Year's in Asia, and the poetic name is Teacher Rushing Day. The teacher doesn't usually rush. The teacher can hopefully remember silence and stillness. But on New Year's, the teacher rushes. Now, can the teacher... continue step by step, rapid step by step, can the teacher stay on the beam of receiving silence and stillness while she's walking very rapidly?

[44:34]

And I would say, I aspire to that. I aspire to remembering silence when I'm talking. It is possible, I say right now, to remember silence when this talking is going on. For me, the one who seems to be the talker, and for you listening, you can remember silence as you listen. As a matter of fact, if we remember silence and stillness while the hands are moving and the voice is talking, this is a great blessing in this world. But we need to train. And part of the training is aspiring to receive it. We don't make silence and stillness. We receive it. It's constantly being offered. And then we can receive it right now.

[45:41]

And we can remember what we've received. And we can learn how to do it, how to practice it, when moving and talking and moving and listening. And then we'll be ready to share it with other people because somebody has to show them how to do it, how to talk and remember silence when we talk. It is possible, but it takes training and it also takes the wish. to remember it when I'm talking. And I do, I aspire to remember silence when I'm talking. I aspire to remember stillness when I'm moving or in movement and talk to remember to receive it, not to make it. You don't have to shut anybody up. Just receive silence as they're talking away.

[46:45]

Thank you for calling me into question. Thank you for reminding me. And thank you for causing the Buddhas to be joyful by telling us that you wish to be diligent. And there's other things you wish to be diligent about too. And when you state that you wish to learn how to be diligent on those occasions, The Buddhas light up with joy hearing you say that. The Buddhas say, you're my student, child, you're my child. A Buddha, yes. Is silence and stillness the same as presence or essence? It's the same as presence, but not the same as essence. Presence, essence has the...

[47:48]

is at risk of being something. Presence isn't really anything. You're with all the anythings. You're with the movement. Being with the movement completely is stillness. Being with the sound completely is silence. And we are always completely with the movement. We are. We are always with the talk. that presence. So there can be silence, there is silence, at the same time that there is noise. Pardon? It was back there.

[48:50]

Okay, back there. As my grandson says, let's not dwell on the past. Can I ask you about purifying? Yeah. You said in chapter 15 there was something about obtaining purity. I don't think I said that, but when I was referring to... Chapter 15 was, that's the chapter with the ten abodes that discussed. One was purifying. One was purifying. I don't remember. Maybe, did you look in Chapter 15 just now and find that? No, I was writing the words down. Yeah. No, I'm just saying earlier in this chapter, they were saying, how can a bodhisattva practice in such a way, how can a bodhisattva practice Buddhadharma, in such a way that your vows are purified. That's in this chapter.

[49:51]

Wait a second. Okay, so let's try it here now. Maybe somebody here has an aspiration. For example, somebody here might have an aspiration to receive presents. Maybe somebody has an aspiration to receive presents. But that person who has that aspiration might realize that they're not trying to get anything. I aspire to it and I'm not trying to get anything. As a matter of fact, that aspiration, as I said before, how can they practice in such a way that their vows, their aspirations are purified? Well, one of the ways to purify them is to have your aspirations and check out whether you're trying to get anything.

[51:09]

And also, have your aspirations and let people know that you're open to be called into question. So I aspire to diligence and I'm open to being questioned about my aspiration of diligence. So then someone can say to me, may I ask a question? And I can say, mm-hmm, And they can say, are you trying to get anything in your aspiration for presence? And I might say, actually, I'll check it out. I'm not sure if I do. I don't want to do that because trying to get something in the aspiration for diligence defiles the aspiration for diligence. You can aspire to diligence without trying to get anything. You just want it. And you're going to want it even if you don't get anything.

[52:15]

I want diligence. I do. And also, if I'm not trying to get anything, that will help me be more open to being questioned about whether I am trying to get something. Like I might say, I'm trying, I wish for diligence and I'm not trying to get anything. And someone might say, Could I ask a question about that? Like, is that possible? When you did such and such, were you trying to get anything when you were very diligent there a moment ago? What you did a moment ago was so diligent. Can I ask you a question about that? Are you following this? I aspire to diligence. I'm working at it. And then somebody comes up and says, God, you're so diligent, it's amazing. It's so amazing.

[53:20]

Can I ask a question? Amazing, diligent one? Yes. Were you trying to get anything by that diligence? So again, When she said she aspires to diligence, and I said the Buddhas are very happy, the Buddhas also want her to aspire to diligence without trying to get anything. That makes them even more joyful. But just for starters, aspire to diligence, make the Buddhas happy, and then the Buddhas will question you. Were you trying to get anything? And you might say, hmm, no. you mean is it possible to aspire to diligence without trying to get anything? And the Buddha says, mm-hmm. So I want you to continue to aspire to diligence. And I also, I wish, I can't really do your aspirations for you, but I wish that you find the aspiration for diligence and the aspiration to not try to get anything from your beautiful diligence.

[54:33]

Yes. After speaking, I was at the supermarket and I asked the person that works there, may I ask you a question? And she said, you already did. It was very painful, surprising to me. And so I had an expectation of her answer and it wasn't that. Yeah, very good. So that's an example of you wanted her, you wanted something from her, but you didn't just want it, you wanted it and expected it. If you just want it, like you just go into the supermarket and say to people, may I ask a question and they all say, you just did, you're just having a ball. You're like a weirdo in the supermarket. But if you expect something, then you're unhappy.

[55:39]

It's painful. So I aspire to the Bodhisattva precepts, but because I don't expect that they're going to happen, when they don't, I'm not... I'm just like, oh, wow. Rather than... Yeah. Yeah. Thank you. Thank you. Yes? How is everything calling us? How? She said, how is everything calling us? Is that what you said? Well, I don't know. We'll start with your face is calling to me. Linda's nod is calling to me. Rumi's... Is it Rumi or Rumi?

[56:41]

Rumi's... Rumi's smile is calling to me. That's how the calling's happening. Sonia's... is calling me. Sonia's laugh is calling to me. Timothy's wiping his forehead is calling to me. Everything's calling to you. And the way you're doing it is you're doing it this way, she's doing it that way. That's how it's happening. It's not happening in another way. And you just asked a question. Could you see your question was kind of calling to me? Yeah. But before you asked the question, you were calling to me too. You're always calling to me. You're always calling to Rumi. You're always calling to Linda. You never stop. A baby's always calling to their mother.

[57:42]

And the mothers would like a break from that. Some of them. Yes, Charlie? that others call you into question. That would be a sign of success for, I think, for the Bodhisattva's aspirations. I want people to call me into question. And I was witnessing us challenging you and thinking, man, this guy's really successful. We're really calling him into question. He's pretty good at this. And now you've pointed out everything is always... And it's not something that you achieve. It's something that you realize. Yeah.

[58:48]

Yep. Yep. And when you see that the questioning is happening, then, yeah. Yes? When everything is calling to you, do you use all thousand hands at once or do you need to pick one? When everything is calling to you at once, did you say? Everything is calling to you. Yeah. And so do you pick which hand? Do you have to pick something to respond to or can you use all thousand of your hands at one time? Well, according to one story, case 89 of the Book of Serenity, one monk asked another, what does Avalokiteshvara do with all those hands and eyes? And the first answer was, all over the body.

[59:51]

That's what they do. They do it all over the body. And then the other monk said, you got 80%. And he said, well, how about you? He said, throughout the body. this bodhisattva, it's throughout the body. They don't pick or choose, and yet they respond to everything at once. But that doesn't mean this response doesn't happen, and that response doesn't happen. They do. And the Avalokiteshva is in relationship to those two individual hands. Also, they said earlier in that story, you know, how does Albala Kiteshvara do it? He said, it's like reaching for a pillow in the middle of the night. It's not really a choice. You're not really choosing whether to reach or not. You just reach. And that's throughout your body.

[60:52]

I think that's correct. She thinks it's correct, and she's open to being questioned. Yes? When you were talking about helping people and nirvana, you represented each of those with one of your hands. Yes. So one hand is form and one hand is emptiness. I could have done it like this. Nirvana and helping people. I could have done it that way too. What? That's victory, right? I had an attendant for a retreat in England and she called the people for interviews and when I wanted her to call two people I went like this.

[62:04]

And then she told me that in England this means something else. which I'm not going to do because it might shock you. But she didn't tell me that until the end of the retreat so I kept making this gesture which shocked her over and over. So just to tell you the next section of the chapter 18 which I was thinking of bringing up today It starts out with, there are ten things which cause the bodhisattva to quickly enter the stages. So maybe this afternoon I can bring up the next section of book 18. Is that enough for this morning?

[63:06]

It's not so late, right? So I could tell one more story maybe? You could speak for 15 more minutes and we wouldn't mind it. Okay. So here it is. It's a story I read and it's a story about one of the leading, one of the senior students of the great Tibetan teacher Tsongkhapa. And this, I think, I think this teacher, I think it was Drom, and he was the teacher of a big monastery, and in the monastery there was one elder teacher who took very good care of the monks. And Drom said to the teacher, you know, when I see how diligent you are taking care of the monks, I just feel such joy. You're so diligent.

[64:30]

It would be nice if you did something spiritual. And then again he said, you know, I just saw you teaching those monks how to do that ceremony and then you put on the ceremony. It was so beautiful. It's amazing. I felt such joy. It'd be nice if you did something spiritual. And then maybe one more time, something like that, where he was doing so well and he gave such joy to the teacher, to the Buddha. But the Buddha also noticed it would be nice if he did something spiritual. And then finally he said, what do you mean? And the teacher says, stop trying to get anything out of this. Stop trying to get anything out of this. He actually said, stop trying to get anything out of life.

[65:34]

So you're doing all this good stuff. Stop trying to get anything. If what you're doing is great, but you're defiling it by trying to get something. And he was able to be called into question. The teacher could go and say, you're doing great. And I have a question. I really question what you're up to. You're doing great. You're doing great. and I question it. And you are doing great, and I hope you allow your practice to be questioned. Your practice is great, it's really great, easy for me to say that, but I don't know if you're really not trying to get anything. We have to look more carefully, because that's more subtle. I don't know if all these good things you're doing, which I can see, and you can see, maybe. I don't know if you're trying to get anything. That's more subtle. Okay.

[66:38]

Thank you so much.

[66:41]

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