I don't say that I have done that by myself. I say that thought has appeared and that thought is empty. And I'm also saying that that's not real beauty that I saw. And I'm saying I believe that real beauty is what benefits others. And real beauty appears when I realize that and I'm aware that beauty is not intrinsically beautiful. That beauty is empty of what I think beauty is. But that I will very likely continue to think what I think beauty is. Will probably continue to be what benefits me, what promotes my shows. I will probably continue to think that's beautiful.

[01:00]

However, I also don't believe that that's beauty. What I believe is more beautiful is when I put aside my program, drop my agenda and recognize the other in their unpredictable awesomeness. And my confession is the first step in that process. But I'm not going to try to stop myself from doing what's virtually automatic. I'm rather going to try to drop and see and listen. And if I catch myself promoting what I think is beautiful,

[02:03]

I'll try to notice if in fact what I think is beautiful just happens to be benefiting me. And if I notice that, at least to myself, I will say, Hmm, there you go again. Why don't you drop that now and open your eyes. But this person anyway, this dependently produced person is not saying, I'm doing this all by myself. I don't believe that. I don't even think that. But I do think some things are more beautiful this way than that way.

[03:06]

And this way just happens to almost always be my way. And when I drop that, when I catch myself and drop that, something else opens up. That's not my way. That's much, much more beautiful. And it's not intrinsically beautiful. It's just beautiful. And I can barely stand it. And it comes at me, not just from the front, but from the back, and the top, and the bottom, and from the inside, and from the outside, and it's not mine. And it's all I really care about. It's inconceivable. It's unspeakable. It's ungraspable. It's called dependently co-arisen suchness. So you understand now what I'm saying?

[04:17]

I understand. We can talk about it. Yes. And you can see if I can give up my position, you know, for the sake of my beautiful position, my beautiful position, that I just explained so nicely. Can I give it up for the sake of your benefit? Is that possible? Do I really believe in this beauty that comes from me putting aside my beautiful little truth, if that would be beneficial to you? Yeah. Please, call me on it. If you see me holding on to my beautiful truth, my big love. Next class. Next class. Next class, but don't miss it. Joaquin, test the abbot. Thank you for the lemonade. I look forward to our next meeting.

[05:20]

The rest of you understand now? Please, also. You don't? Well, I hope you understand enough to interact. Do you? Good. I hope you understand enough to play. So, I thank you. I really do. I thank you for your help to me. I thank you for what you're doing in your own practice. You're helping each other. And I'm sorry for holding on to my truth and promoting what I think is beautiful

[06:26]

for my benefit. And I love you. Thank you. One day, the world honored one ascended the seat. His attendant, Manjushri, struck the gavel and said, Clearly observe. The dharma of the sovereign of dharma. The dharma of the sovereign of dharma is thus. The world honored one then got down from the seat.

[07:33]

The world honored one then got down from the seat. Today the water is crystal clear. So our our story about Manjushri Bodhisattva and the world honored Buddha is getting a lot of attention this week. We have some thoughts about what Manjushri learned from that experience, or maybe not right at that time, but later he learned

[08:53]

about what he did by going to hell for a while and having Zen monks tease him. But finally he he did learn and from then on he protects us as best he can from creating the idea of some Buddha out there or some dharma out there or some Buddha in here or dharma in here. In other words, from creating some dualistic idea of Buddha dharma. He's protecting us from that as best he can. And he is sat quietly and beautifully listening to these criticisms of him all week and I want to remind you once more

[10:01]

that Manjushri means pleasant splendor or pleasing glory or sweetness and light. Sweetness and light bodhisattva who carries a sword to protect us from dualistic thinking. Isn't that nice? Someone told me about a poem that he likes about last night I dreamed that there was

[11:03]

water in my heart a spring in my heart he likes that part but there was another part about last night I dreamed there was a beehive in my heart beehive beehive in my heart beehive I don't know if I can remember this I wrote it down I didn't bring a piece of paper but instead of

[12:08]

this is bees talking Hanamitsu, is that in Japanese? How do you say bee? Honey bee Mitsu is honey? Hachimitsu? Hachimitsu This is about Hachimitsu bees honey bees OK Do you understand honey bee? Honey bee? Do you understand? Yes, I understood Good This is about these are honey bees talking instead of dirt and poison which we've got plenty of instead of putting dirt and poison into our hive we put in honey and wax thereby furnishing humankind with the two most noble things

[13:12]

sweetness and light so Manjushri is like a honey bee in our heart, hopefully and working for peace we are to be effective peace workers and it's not an easy job but as we do this work the most important thing is that we find our light and our sweetness now, what I just said is not absolute truth just opinion so if I say to you please, go in peace

[14:17]

you are the light the light of the world is just my feeling since this is the last day it's kind of like Friday a lot of, what do you call it radio shows on Friday have listener's request so this is listener's request today and I already got one request it's a song called This Little Light of Mine you know that one? some people do it goes like this this little light of mine I'm going to let it shine and then you say that over, right? that's the song you want to sing it? you know it? do you know it? you don't know it? it's not beetles, it's not beetles

[15:22]

it's bees the beetles I don't know it very well myself it was a suggestion to me I'll just get it out of my record case now this little light of mine I'm going to let it shine this little light of mine I'm going to let it shine this little light of mine I'm going to let it shine [...] well, that's pretty good it sounded quite nice especially when I stopped singing because I don't know it very well song number one song number two

[16:32]

on one side I want to stop and on the other side there's many things I'd like to discuss with you and talk about so I'll try to make a compromise between those two I want to talk a little bit more about this quite difficult to understand distinction between two different kinds of dependently co-arisen being one kind of dependently co-arisen being is the dependently co-arisen being of birth and death of transmigration of bondage and of misery and of war the other kind of dependently co-arisen being is the dependently co-arisen being of suchness which is just, you know

[17:34]

total blowout, inconceivable bliss of Buddha what's the difference between these two? kind of, they're closely related right? I'd like to kind of like get into that a little bit more and then tomorrow night we can have more discussion about it is that okay? okay and I really appreciate you people listening to this difficult stuff it's kind of hard, isn't it? to get it's very hard it's very slippery because it's so simple Buddha's teaching is the identity of emptiness and dependently co-arising but that's very hard to understand without grabbing onto it and if you grab onto it you get thrown for a loop if you get thrown for a loop you say, I don't want to play with that anymore

[18:35]

then you come back as I was telling somebody yesterday at a time like this the merry-go-round is going around and around many beautiful horses are coming by I wonder which one to get on and you can get on with me which one is the one? or like jumping rope with other people going and turning the rope where do you decide to go?

[19:40]

girls play that game at my school more than boys that jump rope but sometimes the girls would let us play it's a great feeling to jump into that space created by others and join it and then it's hard to get out, too and part of what I'm talking about is also related to this Saindhava person remember the Saindhava person? the person who understands when someone says Saindhava what they mean the other person is like turning the jump rope

[20:56]

Saindhava, what does it mean this time? can you get it? can you be there and understand? and this Saindhava person is a person of suchness a being of suchness and yet a being of suchness a bodhisattva who has entered the world of birth and death and jumps and dances and walks there so I want now to tell a story about somebody who learned to be a Saindhava person first part of the story, he wasn't yet a Saindhava person and you can maybe see in this story, see him learn and then see him practice at what he learned and then I would like to bring up

[22:03]

how this Saindhava person taught his students later and how he taught dependent co-arising of suchness okay can you get on that horse? one, two, three there once was a monk named Fuyodokai Daiyosho remember him? he was actually, first he was called just Dokai that was his name, Dokai means I think Do means the path Buddhist path and Kai means stages or steps I'll try to go with that there's a lecture right there and his name he went to see

[23:04]

he was ordained as a monk and trained as a Buddhist monk for a while and then he went to see a Zen teacher named Tosugisei Daiyosho when he came to Tosu he said, he bowed formally and he said ah the the sayings and doings of the Buddhas and ancestors are like everyday affairs do they have anything else to help people? and I would interject another way to say this is

[24:05]

besides this present everyday activity of our lives do the Buddhas and ancestors have anything else to teach, to help people? that's his question Tosu said you tell me do the commands do the orders of the sovereign in her own realm depend on the authority of the ancient kings as as Dokai was about to speak Tosu hit him with his whisk and said

[25:07]

the moment you intended to come here you already deserve the beating at that Dokai was enlightened in his happiness he again bowed deeply to Tosu and started to leave Tosu said wait a minute, come here Dokai didn't even turn around just kept going Tosu said again did you realize the realm beyond doubt?

[26:13]

Dokai covered his ears and I write in the notes he learned he learned he was enlightened but then you see that he learned to be a Sandaiva person can you see? do you feel that? it's pretty good, don't you think? that you like that story this is dependent this is dependently co-arisen suchness in in this world before, however he was he saw Buddha out there he saw Buddha out there and he came to ask Buddha about Buddha and the teacher said

[27:18]

you tell me and he was about to speak but the way he was going to speak was still seeking Buddha out there or in here or over there or some place something dualistic even though his question was isn't the activity of Buddha's everyday life? still he doubted that the life of Buddha is everyday life he was about to speak in that same dependently co-arisen birth and death mode and the teacher gave him a little present a little whisk touch whoop that wasn't even enough then he had to say the moment you intended to come here you already deserved a beating then he got it and he changed right there to another dimension of dependent co-arising

[28:21]

and demonstrated it very nicely by expressing his gratitude and his love by leaving and not listening anymore to that jerk now in Soto Zen after you're enlightened like before you practice so here's one more story about these guys one day Dokai and Tosu were walking along for a little stroll in the garden this afternoon the sweetness and light over here suggested that we take a little stroll in little groups rather than a big group under the banner of the head monk sorry

[29:23]

little groups he called them Gomashio groups Gomashio you know Gomashio? Goma, you know what Goma means? sesame seed okay and Shio means salt it's Gomashio not Gomazio huh? it's Italian Gomazio, pass the Gomazio so either Gomazio groups or Gomashio groups and a Gomashio group are the people who share Gomashio you know who your Gomashio groups are, don't you? and if you don't have a Gomashio group you can join somebody else's Gomashio group these groups would be somewhere between 2 and 5 people because you move around a little bit and so this afternoon we'll have Gomashio group stroll

[30:25]

in little groups of 3 to 5 walking in silence practicing dependent licorice and suchness okay? I don't know what that'll be keep it clean so they were doing that they were walking around this is a little Gomashio group here two guys had nothing better to do so they were walking in the garden and Tosu, the boss the old man gave Dokai his staff shujo you know those long staffs that have little bells on the top for begging he gave him his staff and Dokai took the staff and went along and Tosu said

[31:32]

in principle it should be like this or in principle it should be thus the unique breeze of reality can you see it? there she is working her loom and shuttle creating patterns of spring then Dokai says it is not out of place to carry the teacher's shoes and staff and Tosu says there is still another accompanying there's still another one tagging along accompanying is accompanying is a hard word to say

[32:33]

accompanying there's still another one tagging along and Dokai said that person doesn't take orders Tosu stopped that evening Tosu said to Dokai our earlier talk is still unfinished and Dokai said please say it Tosu said the sun rises at dawn right? the moon rises at dusk Dokai then lit a lamp

[33:34]

and Tosu said your comings and goings are not in vain Dokai said as long as I'm with the teacher in principle it should be thus Tosu said in whose house are there no servants? Dokai said you're old you shouldn't be without them that's for you Tosu said you are so thoughtful which I nearly written this read as

[34:42]

you are so beautiful Dokai said I'm repaying my debt Tosu said in this way Keizan Zenji said in this way Dokai thoroughly and meticulously clarified that one experience one experience means the moment you intended to come here you already deserve to be beat Zen practice we work we strive if we have to strive and then finally we get caught for striving and we drop it

[35:45]

at that point we have a kind of clarifying experience where we drop striving we check out of birth and death and into suchness and then we keep working with our friends to clarify that in daily life just like we did before there is a story that I think is a story about about an actual story about dependently co-exist in suchness a story applying Manjushri's warning of not making objects of not making objects of Buddhas and Dharmas a story of

[36:55]

asserting yourself and recognizing the other and staying in that wonderful balance between the two a story of creativity but not selfish creativity a mutual creativity of mutually creating the world together how do you relate to objects? they have this thing in psychology they call it's actually a branch of psychoanalysis called how do you relate to objects? and they have this term called transitional objects which refers to things like

[37:55]

teddy bears you know, a blankie your blankie, your little blanket that you take with you everywhere certain little songs or certain styles of rubbing the nose whatever it is, you know transitional object what happens in this case is that the it's kind of an interesting dynamic between the child creating the object and discovering the object asserting and recognizing discovering and creating without really deciding which it was

[38:58]

kind of like find the stick but then actually you create the stick you give it meaning for yourself and life so that now it serves you this special purpose but you don't really say which is which and we don't ask the child did you find that blanket? or did you create it? in one sense she feels like she created it like her own baby but in their sense it was already there waiting for her to find it daily life experiences our friends the physical objects in our world are waiting for us to to find them but they can't make us create them you know like those stories of

[40:11]

those little hats in the hat store, you know that story? the story about this hat store Walt Disney made a movie out of it a fedora in a hat store and there was another little Alice Bluebonnet and Alice Bluebonnet Fred Fedora and Alice Bluebonnet and there was also a story about the little Christmas tree remember that one? it was a Christmas tree originally it was just this Christmas tree but then some kids came and somebody came and cut it down and brought it into the house and then it was a Christmas tree for these children and it became alive and I think at the end of the story anybody know this story about Christmas tree? where the Christmas tree finally got

[41:17]

thrown away you know my name almost turned out to be Hans Christian Anderson my name is Harold Coleman Anderson, right? H.C. Anderson and I'm Harold Coleman Anderson Jr. and my grandparents were going to name my father Hans Christian Anderson but then somebody told them that in America that wasn't actually that was kind of like something that was not so cool in Europe you can name people after kings and queens and famous people it's okay but in America if you do it it's kind of it's a class stigma so instead of Hans Christian Anderson I said Harold Coleman Anderson

[42:19]

in this kind of in this particular thing where the child finds something in the environment which is waiting for them which they didn't create in a sense but they feel that they did create it and yet they found it they know both of those things in a way in this space this kind of ability to do these two things and for a while anyway not say which is which it's a crucial function in in developing an evolving sense of reality in that sense the child at this time has a sense of reality which is more like the world of suchness the world of the changing evolving reality not a fixed reality which is things are out there and you don't create them or things aren't out there and you create them all not one or the other really

[43:29]

a child is is developing an ability to withstand that evolving reality in this story in these two stories I just told I think you can feel developing this evolving changing reality switching back and forth between realms without necessarily needing to hold on to a fixed understanding of what's happening and yet also not rejecting any apparently fixed entities which again is a kind of fixation working with ordinary speech making some sense but not too much all out of a sense of not seeking outside not making objects of Buddha at the same time being very respectful of

[44:31]

your benefactor it's not that these buddhism ancestors are doing it for you and yet it is that these buddhism ancestors have created great benefit now it's almost time to stop so here we go for one another story or more this guy he taught his monks he said the green mountains are forever walking a stone woman bears a child by night so

[45:34]

this is his expression of independently co-arisen suchness independently co-arising suchness green mountains are forever walking green mountains are doing all kinds of inconceivable things and also they're completely settled just like a mountain should be settled but they also walk just like mountains should walk where these mountains come from they are the children of stone women they are the children of women who in themselves are completely empty can't bear children

[46:34]

because they have no inherent existence themselves they can't produce anything and yet in conjunction with emptiness these empty women these empty beings produce this inconceivable child this unborn child co-arising in the horizontal one-dimensional perspective in ordered sequence of cause and effect okay there is in that realm the conditioned

[47:36]

and the conditioning and when we talk that way we are entering into language or speech where we're speaking in terms of being and this will mean the realm of birth and death as soon as there as soon as we grasp at something that conditions and something that is conditioned at that moment is entry into bondage of birth and death this is one-dimensional in the sense that basically what we're dealing with is different forms of being

[48:38]

interacting with each other in causal relationships to produce other forms of being this kind of being is suffering this kind of being has within it a a thrust to escape it to get out of it part of the character of this realm is that it wants to negate itself it wants to get out of itself it detests itself but in this realm the desire or readiness or willingness to split the seed is not sufficient to get out because

[49:42]

still the desire to get out is still folded back right into the same thing there has to be a pull this thing to be successfully ejected or liberated from this thing there has to be something outside something other than this to create salvation from this realm this is not the realm of dependently co-arisen suchness what's that realm like? there too in some sense no problem there can be apparently ordered sequence of cause and effect there can be

[50:44]

a chain of cause and effect but the cause and effects that are going on here are empty they are they have no inherent being plus the chain itself has no inherent being it is a chain but not a chain it is a sequence and an order that's not a sequence and not an order every element in the causal nexus and the whole process is totally emptied at every

[51:52]

turn at every twist of being in every single moment there is a complete dying away of all self which includes not denying any apparent chain or sequence of cause and effect it is dependent co-arising but with the whole process imbued and penetrated by its own negation with the inside of emptiness of the whole thing and causes and in a situation like that salvation or liberation occurs and it doesn't occur by any kind of manipulation or

[52:53]

or particular pattern of the causal working it occurs from something other than what's going on but that other is not an other which is an object of a subject it's not that kind of other and it's the kind of other which makes this not a one-dimensional scene here it's a multi-dimensional it's not just a realm of being it's not just a realm of non-being it's also the realm constantly of another of another so liberation is never

[53:54]

engineered it's always a gift to those who inherent existence is denied and liberation always happens in dependently co-arisen being this is what is sometimes called other power but other power is emptiness of dependently co-arisen being which is not other in anything in the usual sense of other

[54:54]

but it is another dimension I don't have time today to make this completely clear the only way to do it is to go over and over in a million different ways maybe we can do that in our class I'll just tell one more story to try to make it a little clearer rather than reason with you or reason with me about this anymore by the way this verse which we've been doing is all about this boy it's about this if you want to study about dependently co-arisen sessions just read this over and over

[55:55]

so this is a first of all it's a teaching from a Zen teacher and then it's a story about something that happened to me a monk asked the great master make yourself comfortable a monk asked the great master Yun Mun who monk? where do all the buddhas come from? where are all the buddhas born? and Yun Mun said eastern mountains move over the water I'll say parenthetically

[56:57]

these eastern mountains are the same as those green mountains earlier same mountains, same family this walking they always walk over the water that's where the buddhas are born the buddhas are born where these eastern mountains are moving over the water so I went to a session one time at Green Gulch and had the opportunity to blab quite a bit about the mountains and rivers sutra and talk about this wonderful teaching about where the buddhas come from where do they come from? eastern mountains moving over the water and I really had a good time talking about that and I still do before the session started

[57:58]

my wife told me she wanted to take her car in to get the transmission fixed see how nicely things are arranged and she said it was going to cost like, I don't know how much something like eleven hundred dollars by your reaction I can tell you're going to like this story but she said it might cost more she wasn't sure so the way we work our family finances is that she in those days anyway she took care of them and then I sort of would sneak money off to the side just in case things didn't work out

[59:07]

and I had a little savings account and I think I had seven hundred dollars or a thousand dollars in the savings account so I gave her that money just in case I went over that amount she had almost enough then during the session she mentioned to me as I was talking about these eastern mountains moving over the water she said liberation from birth and death she told me that it was going to probably cost more maybe about seventeen hundred I got a little upset but I kept concentrating on the eastern mountains you understand Rafael? eastern mountains eastern mountains you know mountain moving over the water

[60:10]

yes only this I understand that's all anybody understands don't worry so then after the session was over she told me that that it was actually going to cost thirty one hundred and that she had to use all my savings plus I had to borrow money from her father to pay for it so she was over so I wasn't thinking about the eastern mountains moving over the water anymore so in that case we're not talking about dependently co-arisen suchness anymore we're talking about dependently co-arisen misery right so in that case

[61:13]

what do you do? you look for somebody to blame who is it going to be? not going to be me so is there some other candidates around here? well maybe not my wife poor thing maybe the mechanic, where is he? find somebody who's going to pay for this besides I've already paid enough going to get a little something back some retaliation here but I couldn't somehow being a Buddhist priest and just having come out of session somehow I couldn't really get wholeheartedly into attack and retaliation so I just was sort of miserable and irritated by this whole thing irritated in a way that I couldn't somehow drop well

[62:17]

then also simultaneously with this session was the birth of a new Chinese niece she was born during the session she was now 3 years old 3 days old by the end of the session but she was born with a heart problem when babies are first born they have a I think they have a pulmonary artery pumps that pumps blood in a certain way when they're inside the uterus and one valve is supposed to close up and another one opens up but this valve didn't close so she was pumping blood where it wasn't supposed to go so she was turning blue so they fortunately for her they had developed an operation

[63:21]

which 5 years ago they didn't have of how to fix that so they opened her up newborn baby they opened her up, open heart surgery repaired this valve and she was still alive so with my irritated situation I went to see this baby in the hospital and as I was going, I remember I was going up to see the baby I was in the elevator and I thought all this steel all these buildings this is UC Medical Center, all these buildings all this steel, all these people and what's it all for? it's all just for to help people amazing I went to see this baby and there it was, this baby 3 years and 3 days old, little Chinese baby and she was still, you know hadn't come entirely out of the

[64:22]

what do you call it, the anesthetic so she wasn't really quite awake she was, you know but coming awake and feeling some pain starting to feel pain but still a little bit drugged so she couldn't couldn't really get into feeling the pain and I just watched her, you know feeling the pain as much as she could in her semi drugged state and she couldn't quite cry but you could see she was trying to cry but couldn't quite cry and her little eyes her eyes were shut, her little eyes were bulging out trying to express herself and little arms were pulling they had her sort of strapped down so she wouldn't pull out her tubes and stuff and I just

[65:29]

stood there and looked at this being and I think I cried for her did her crying for her that she couldn't do but I, suddenly what came to me was the eastern mountains move over the water it came the word and I forgot about the car and I forgot about blaming anybody there was something about the way she was totally given to her suffering that

[66:42]

helped me understand how to apply teaching to my own suffering so minor in comparison to hers it reminded me of what suffering is what the meaning of suffering is and I wasn't, I wouldn't say I was ecstatic afterwards I was dancing down the street but I'll tell you I was willing to live in this world after that, for a little while I think that's what it's about and I was willing to be happy too I wasn't particularly happy

[67:43]

but that would have been alright with me but I wasn't but I was willing to be who I was and I wasn't looking for anybody to blame for my problems including me there was nobody to blame but there was my little niece and there was my little street and there was the Buddhist teaching and all of you and that's where we're at so that's the teaching and the practice is to suffer to the full extent all the way through to the end of whatever suffering you've got

[68:45]

and don't suffer the slightest bit more than the suffering you've got just suffer right up to the tip of the finger of your suffering don't blow it up into a big one whatever much you've got do that completely if you're under sedation and you can't suffer as much as you could after the painkiller's gone will you suffer that much I'm happy and I'm not going to pretend that I'm not happy however I also my happiness is a little bit cramped by suffering beings

[69:45]

they're cramping my style I'm not as happy as I could be there's some things we've got to work on here Tassajara we've got some stuff to work on some things that are not so nice I'm happy anyway but we've got a lot of work to do we've got a lot of suffering to face if I approach that suffering from the point of view of being I'm just done if I approach it from the point of view of green mountains moving over the water I'm happy and I'm willing to work in this world of suffering without blaming the work leader or the director or the problems and there's some other people too we could look for

[70:48]

could be one of you watch out so so it's okay to be happy and it's also okay to have your happiness a little bit cramped by the fact that we have some problems some suffering beings here the corona means stopped happiness it means your happiness is stopped by suffering beings but it doesn't mean your happiness is totally annihilated it means instead of being 85 trillion mountains of happiness you're only 150 mountains of happiness or something in order to work for the benefit of the beings you've got to be really happy have a lot of joy to do your job but still you're not as happy as you could be if everybody somehow could join enter into

[71:55]

that subtle shift of perspective from dependently co-arisen birth and death to dependently co-arisen suchness by emptying the entire process of causation moment after moment and how do you attest to your emptiness to your emptying by being willing to live in suffering with no hesitation and to be happy as happy as you can be this much this much not more, not less this much this afternoon maybe a little less maybe more, I don't know, we'll see it depends on what's for lunch you know it depends on the weather

[72:56]

what if it rains, we'll be ecstatic you know, we won't be able to help it we'll just feel so good this drought gives me I have problems with this drought it makes me kind of sad it's cramping my style my babies, I planted babies in the ground, they're gonna die I don't like that but nonetheless we'll end with a song all right and I'm sorry that Raphael and Gakue-san don't know this song very well but maybe you'll learn if we do it over and over so please listen carefully I listen because it is wonderful I understand two-thirds of

[73:56]

the words but I can't understand the meaning of your speech and I listen with great attention because this is only opportunity to listen English language it's okay we usually don't understand English nobody, sir, nobody speak with me and only you that's why I am very satisfied to listen your speech in spite of this I understand well, Raphael thank you for listening and I'm sorry that you don't

[74:57]

understand everything yet I much more sorry and I love you I love you thank you, sir okay, this song is called when the red red robin comes bob bob bobbing along ready? alright, no, I'm sorry

[75:34]

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