And the training and perfect karma is rarely met with, even a hundred thousand million callers, having it to see and listen to, to remember and accept. Hello Susan. Our speaker today is Susan Marvin. Susan retired in May after teaching English as a second language at the community college level for 30 years, a job she quite enjoyed. Before that she farmed for and before that she worked in very short-term jobs in order

[01:28]

to travel as well as practice the crafts of weaving and basket making. Susan grew up in Vermont and went to college in New England where she studied art and education. She gratefully worked at Berkley's Head Center with Soja Roshi in 1991 after a rather circuitous route. We will hear a little bit about that. Shortly after that, she did her graduate work at Holy Names University in Oakland, a wonderful institution which sadly closed during the pandemic. Susan lives here in Berkeley with her husband, Victor, and they have one daughter, Li Hong. She currently practices at Berkeley Zen Center in the positions of Co-Tancho and Co-Tenzo. Put your hands together and welcome Susan Martin. Thank you, Ross. Could you switch that so I'm not looking at myself?

[02:29]

I imagine the people on there. Thank you. Somebody's waving on the stand. Welcome, everybody. In the Zendo and those of you who are online, you know, I'm kind of feeling the heaviness of this morning. We had a lovely memorial service for our Dharma sister, Caroline. know the chanting was so energetic it was really wonderful to hear all that and the great pacing of the wukukyo and the kokyo and the doan it was really lovely in all of our voices and then there's the you know this day

[03:43]

rain and clouds and brightness, there's blue and sunshine. And it just struck me as Reed and I were walking in that our lives are such a mix all the time, aren't they? So I want to talk today about mistakes. And working for a teacher for so long, It's a topic that I gave a lot of consideration to regularly. My own mistakes and the mistakes of who I worked with. And what was most interesting to me, the question that I had was, how do we work with our mistakes? What's our relationship to our mistakes? such that we can find a way not to belittle ourselves from our mistakes, but to embrace them and make them part of the path of whatever it is we're doing.

[04:51]

How can we move through them by kind of finding the underlying confidence that we all have, that we all share? So I've been thinking about this statement that Dogen is known to have said that life is one continuous mistake. And when we hear that, but what does it really mean? And I've heard it said another way. The principle of the way is that we must make one mistake after another. So I want to read to you what Suzuki Roshi says about that. He says, when we reflect on what we're doing in our everyday life, we're always ashamed of ourselves. Dogen Zenji said, and shaku generally means mistake or wrong.

[06:01]

So the phrase means wrong with wrong or one continuous mistake. According to Dogen, one continuous mistake can also be Zen. A Zen master's life could set to be so many years of Shoshaku, Jushaku. This means years of one single-minded effort. So, Sojin Roshi, when he was commenting on this, kind of expanded what Suzuki Roshi said. And he said that that sense often misunderstood by Zen students. He says what Dogen really means is that life is one continuous practice. Or he says, one continuous life of enlightenment. Enlightened activity.

[07:03]

And he says that Dogen uses the word mistake to express something great because we always have great opportunities for our practice. So the gateless gate can enter anywhere, anytime, any activity, including our mistakes. So looking at practice in this way, what does that really mean to make a mistake? From our mistakes, how can we come back to an upright position when we make a mistake? How can we practice continuously through our mistake without blaming or condemning? Adding thoughts to our experience.

[08:08]

How do we find composure in the middle of a mistake or after a mistake? How do we continue on without a cluttered mind? So these are questions that interest me and that kind of fueled this talk. So I want to tell you a short story about something that my husband and I witnessed. Some months ago, we went to the San Francisco Symphony. And the guest conductor was Michael Tilson Thomas. And Michael Tilson Thomas was the primary conductor for many, many years at the San Francisco Symphony. He retired in 2020. after a diagnosis of a cancer and he had a serious surgery and sometime later he recovered and started to tour once again as a guest conductor.

[09:16]

So he walked out on the stage and it was a full house and there was no ovation for him before the concert even began. Victor and I somehow, I don't remember, but luckily landed cheap tickets in the third row. So we were on the side of, there was a violin soloist. On the side of the soloist, we could see Michael Tilson Thomas and the soloists. As they worked together, we could see their faces. So the first piece was I don't remember what, but the second piece was a world premiere. It was a violin. The violinist was from France. The composer was from LA and he was in the audience. This was really a big deal and, you know, a full house.

[10:18]

So the piece started and about 10 or 15 years into the piece, Michael Tilson Thomas said in a very calm voice, we're starting over. And immediately the orchestra stopped and the violinist looked a little confused and it was . And Michael Tilson turned around to the audience and said in a very calm voice, it happens, it's a new piece. And just as he turned back to the orchestra, he looked up again and he said, and now you tell your grandchildren. And everyone laughed, but I thought, oh, he said that because he's so aware of what a rare thing it is for a conductor to stop a performance, a rehearsal, sure.

[11:20]

But a performance in all the years that I've gone. I've never seen a conductor stop a performance. It was remarkable. And then he turned back to the orchestra and paused and started again. It was something about the pacing, I think. It really moved me. This thought came to my mind, like, you better pay attention. This is the Dharma in action. There was no, he wasn't arrogant about it. He wasn't puffed up about it. He wasn't mad. He wasn't frustrated. He wasn't upset. And there was no gap. It was just this seamless continuation of what I felt was just a long time practice and love of what he was doing.

[12:23]

Right, and in that moment, he just responded so beautifully. And I don't want to glorify him because we also hear stories of him being a grouch, but who isn't a grouch sometimes, right? Moment, something fell away that allowed him to come forward and continue. without any separation. It's like fluid, a fresh trough, fresh start. What comes to mind is that when the mind is not a hindrance, then there's room for our natural confidence to come forward. And when that happens, And for sure it doesn't happen all the time, but when that happens, then practice can continue.

[13:31]

Sojin Roshi says, our life is the practice of enlightenment and of great opportunities in our life. It's a mistake. Enlightenment is a dramatic event. We might live our life waiting for it to happen. This is a big mistake. So if we live with this idea that practice is one continuous mistake, or better yet, that continuous practice is one continuous practice, that's a pretty good koan for us. What is it that we can discover right in the middle of our ordinary life, no matter what we're doing? Even on a day that's difficult or a day in which we make lots of mistakes, where is the extraordinary in that day? This is a good question to carry around.

[14:37]

And it's the place that we can keep coming back to the practice of what Sojin Roshi means about practicing with our mistakes. So our life includes both good and bad. But what happens if we're able to go beyond that? The times when we're able to go beyond that and just be it is without labeling it good or bad, mistake or not. Then it can lose the individuality of good or bad. This really makes me think about the compost pile when I'm making compost and all the the junk that goes into the compost pile. They're the mistakes of the kitchen. You know, we bought too much or we forgot to eat the leftovers and it goes bad and it rots and it all goes in the compost pile. And when it first goes in, you can look inside the bin and see all the individual parts, all the things you didn't eat.

[15:43]

You recognize them, but then over time, what happens? Something really changes. It's all still there, and yet it's not there. It changes into something else. Digests, this organic process happens. The form changes, but it continues on with some kind of life, new life, right? And I think our lives are a lot like that, right? So I want to read to you what she says about this. Things that exist are imperfect. That's how everything exists in the world. So there's no such thing as perfect anything. Right there in the middle of imperfection is perfect reality. True practice is established right there.

[16:46]

If you make a mistake, that's where you establish your practice. So we establish practice on each moment, each activity. This is continuous practice. It's right there in the middle of delusion. We need a practice right where we are. So, too bad, but mistakes are precisely the path, right? So the question is, how do we bring this path? How do we do that? How do we not avoid them or cower from them? How do we embrace them as opportunities and not as barriers? Diamond Sutra says, abiding nowhere, weakened mind arises. Abiding nowhere.

[17:50]

awakened mind arises. Do we really believe that? We tend to have a fixed attitude. We are, our image becomes our identity, right? But in reality, we learn that everything is always changing, right? So what does that mean, abiding nowhere? And what exactly arises? And how does that relate to mistakes? There's an expression that was popularized in the 17th century by a Japanese Rinzai teacher. His name is Banke.

[18:51]

And the expression is, unborn mind is Buddha mind. So he says the unborn mind is mind before thoughts arise. It's the sensory stimulation of seeing, hearing, tasting, like that. It's before we add something to it. You know, it happens so quickly that Terry begins. But it's that place where the mind doesn't give birth to, I want to hear, I want to see, I want to taste. It's just the sensory stimulation. So it's what's directly experienced. And we know we don't have to try to do those things to taste or to hear or to see, but what comes afterwards often moves so quickly, doesn't it?

[19:55]

You know, a kind of identification and then a kind of evaluation if we want it or we don't want it, right? So he says it's important to identify the mind that experiences before we do all that. And that is the unborn mind. And that is the Buddha mind. Our ancestor says, he talks about this by saying, don't fabricate anything. And I kind of love that word. It nails it for me. Don't fabricate anything. Don't think it up. Don't dream up something. Don't conjure up something. Don't follow a story. It's not about adding something that's not already right there. So if we're able to, his idea is if we're able to stay with what's unborn, to just reside in that, however brief a moment, it gives us a chance to recover in a more seamless way.

[21:13]

The mind isn't cluttered, so something else comes forward. The small self can fall away. I'm starting to call the small self the person can fall away. Instead of that place where it's so easy to go to, oh, I made a mistake. What am I going to do? Did anybody see me? Oh, I'm terrible. Whatever the commentary that any of us may time and how that immediately clutters the mind and may prevent a kind of softer response okay says that when we fabricate something it's a way of favoring ourself you know focusing on the small self I think it takes great effort over many, many years of practice to even notice that unborn mind, to practice with what's happening continuously.

[22:32]

You know, there's just a lot of things I don't like, a lot of things we all don't like. So my feeling... And we notice the moments when we're able to just be with what happens. I wanted to read what Banke. So his words, by getting upset and favoring yourself, you turn your Buddha mind into a fighting spirit. and fall into a diluted existence of your own making. So whatever anyone else may do or say happens, leave things as they are. Don't worry yourself over them and don't side with yourself.

[23:34]

Just stay as you are right in the Buddha mind and don't change it into anything else. If you do that, occur and you live constantly in the unborn mind you're a living breathing firmly established buddha that's so beautiful do we think of ourselves that way i was thinking we should say that every day you're breathing firmly established buddha Don't you see you have an incalculable treasure right at hand? Often we turn the unborn mind with something else. You know, with a mistake, it's so easy to try to sort things out in the mind, to go back and try to figure out what happened or what could have been different or

[24:40]

What if this hadn't happened, right? All that . And then that mind creates projections about the future, about what's going to happen, what the result is going to be, right? And then that creates its own suffering in us. when we believe, when we attach to those illusions, and we don't really know, but we think we know. It's easy to project and make a situation into something that it's not. How would it have been if Michael Tilson Thomas had gone to those places on that afternoon instead of just continuing on? So how do we inhabit the unborn mind or notice the unborn?

[25:43]

The feeling is we really have to rely on our instinct, follow our instinct and make a great effort, our best effort to live in the present moment. And that includes making mistakes and it includes not residing in the unborn mind, right? But even one moment, of experiencing that can be a real inspiration to our practice, can wake us up, can be an awakened moment. I think that's what Sojin Roshi was always talking about, just everyday activity, enlightened activity. And I think we can notice when the small self falls away, the personal self falls away, and something else comes forward that doesn't feel like this person. Where did that come from? What is that? Now I'm just calling that practice wisdom, right?

[26:51]

And I think everybody has those experiences. So to notice those experiences. And this really is all about Zazen, right? Coming back to Zazen. Zazen is our teacher. Zazen is really the place where we practice not exchanging this moment, this experience, right? We're projecting about the future or the past. So we're training ourselves to be in the present. And then we take that out into the world as best we can, wherever we are, apply it as best we can. Realizing, yes, we make mistakes. That's just part of the path.

[27:52]

So these two Dharma instructions can be helpful when we make a mistake. is watch the mind. Watch what the mind does. And sort of the other side of that is don't follow the mind. Watch it. See how much the ego wants to move us in a direction that the thoughts may be going. Don't take up the thoughts. Don't create a story. Just watch them. Whatever comes up. We know that our thoughts are fine. We're going to get rid of them. But I think thoughts step us back from our direct experience of life. So don't follow the mind leads to the second instruction.

[29:01]

And the second instruction is... Don't make it bigger than it is. It's so easy to do. We tend to amplify our mistakes. And when we dwell on our thoughts, they grow, kind of like they're watered. They don't add fuel to fire. Our practice helps us learn to trust that stuff falls away, it drops away. Even stormy emotions burn out. We just sit through them. Try to stay with everyday mind being the way. I think it was Hwaynam that said that ours is a lineage of no thought, no form, no location.

[30:03]

What that means to me is let go of thought, let go of form, let go of place. Keep letting go. Try our best to find composure in the middle of what we are. Watch the mind and see what the ego is tempting us to do and don't do it. Don't add anything. Practice is more about peeling something off than it is adding something. It's more about not doing than doing. Being by undoing something. So not to measure or sculpt.

[31:05]

Don't try to give it a story. Our ancestor Kazon talks about pushing and pulling. Don't push away what we don't like and don't pull into us what we like. He says there's a place beyond that. What is that place beyond that? In Zazen, what does it mean to sit still? Not grasping something and not... That's our practice. That's our training. Can we feel the tightness when we're pushing or when we're pulling? What does it mean to not push or pull when we're in the middle of a mistake or we've made a mistake? I think that practicing this way with our mistakes can really open up our tenderness, our vulnerability, our humility.

[32:20]

You know, in the first two, after I received lay ordination, I lost two raucousus. Not one, but two. And the first time I lost the Rakasu was only a couple months after I received lay ordination. And I was astounded. I had no idea what happened to it. And I went to Sojin Roshi and I said, a terrible thing has happened. And he said, oh really, what's that? And I said, I lost my Rakasu. And he said, It's been done before, and he walked away. Isn't that a great response? And, you know, I found some tenderness towards myself and towards all the people in the group I had just joined. People who lose things because I never thought of myself as people who lost things, right?

[33:26]

So, you know, we can turn things around in this way through our attitude, really, can't we? You know, that every group we join, that we don't really want to be a part of us in some small way. Sometimes there can be that thought, I mean, I don't know who this is. Who is this person, right? That's not me, right? I'm not this person. Who is this person? But how can we actually sustain the person who we think we are if the condition is changing, right? That's our question. The real test to our practice is in our attitude.

[34:32]

Our willingness to be reborn over and over again. Who is this now? Who is this now? Who is this now? Perhaps you know the teacher and priest John Dido Lurie. He calls what I'm talking about the state of no mistake. And he says the state of no mistake is nowness. The state of no mistake is nowness. And I want to read you a short paragraph he wrote. That's quite a lovely image. The state of no mistake is called. In nowness, there's no before or after, no goals, no agendas or fixed direction. Like the meandering river, it twists and turns in accord with circumstances, but always knows how to find its way to the great boat.

[35:45]

When you're on the river, you may be paddling north for an hour, and suddenly there'll be a bend up ahead. When you look at your compass, you see you're going south. You may have to go the same length, except now you're paddling in the opposite direction. Then you go east, Then you go west. Is the river making a mistake on its journey to the ocean? Should the river be like a pipeline, one straight channel without bends or curves? Think of a river flowing through the forest. It's all curves and bends. It changes from seas. When trees fall down and block it up, It rises up behind them, opening a new path. It twists and turns in accord with circumstances. It responds spontaneously, dealing with each moment as it comes up. Ultimately, the river will make its way to the great ocean.

[36:47]

I think our lives are just like that, no different from the river, really. It's difficult to know if a mistake has been made. Someone else may think that we've made a mistake, but together maybe we can turn it in some way. Or maybe the beginning of a mistake doesn't matter as much as how we engage with it together. There might be a way to move it in a different direction if we're not so focused on our usual way of thinking about mistakes. It's clear if we're making a mistake.

[37:47]

People have different perspectives. Something might come up that's clear of thoughts or opinions or judgment. Something might come forward from when we drop the personal self that might shift how the mistake proceeds. I think I may have told this story, maybe in a different context. I was walking on a street in Berkeley. It was daytime. I was by myself. It was a short street, there was nobody around, and I suddenly heard footsteps coming very quickly towards me. And I turned my head to have a look, and I saw that it was a man, a single man.

[38:53]

And so I started to cross the street, just kind of casually, I thought. And as I got partway across the street, said to me in a very calm voice, you know, I wasn't going to attack you because I'm black. And by that time I had gotten to the other side of the street and we were right across from each other, both continuing to walk. And I turned across the street and I said, thank you for saying that. I really thought that the reason I crossed the street was because you're a man. And I think I would have crossed the street no matter what race you are, man. And that's because as a woman, I've always had to be aware of my surroundings. There's so much violence in the world towards women, and even right here in Berkeley.

[40:00]

But I don't know. And I said, how do I know? How do I really know? And so I want to thank you for saying that because it gives me something to consider. And we had some more just little back and forth friendly. We said our goodbyes to each other and went on our ways. And I was really struck by this sense that we created something together that was so far away from whether or not it was made. It's fine with me if anybody thinks I made a mistake crossing the street. But I think a greater mistake would have been to perhaps not listen or to say something back that wasn't helpful. For him to assume why I crossed the street, but we didn't get into any of that.

[41:09]

And I think of all the times that I do like to get into stuff with people. Or maybe I don't like it, but I do, right? This experience of something fell away. What was that? I don't think either of us knew what it was. It was very respectful. And it felt like a co-creation of a conversation that each of us could go with something to consider instead of focusing on where the mistake was made. I think I'd like to leave some time for conversation. read this very short passage from Katagiri Roshi. It's a beautiful, another beautiful image.

[42:13]

It's from his book, Each Moment is the Universe, and his book is, it's about being time. He's talking about washing potatoes. So he says, When I was at my temple in Japan, we put potatoes in a bamboo basket and put the basket in a small creek. The water would run through the basket just like a mill, rolling the potatoes inside until they were very clean. That was an organic machine. Mistakes are just potatoes in the big ocean. So accept mistakes exactly the same way you accept pleasure and happiness. Mistake is a mistake. So handle mistakes without mixing them up with happiness. But also, put both the mistake and you in the realm of timelessness.

[43:18]

Sooner or later, a beautiful potato comes up. This is compassion. Buddha is always sharing compassion with all sentient beings. Even though we stumble, stumbling is also in the same ocean. Even if we don't have hope for the future and think our life is a mistake, still in Buddha's world. Dogen says that Buddha's door is constantly open to everybody. So why don't we live wholeheartedly taking care of our everyday life, listening to Buddha's teaching, constantly trying to follow the Buddha's way. Maybe we can make our potato clean in a shorter time. So I'm going to stop there. Let's see, maybe it would be helpful to have that closer so I can see who's on line.

[44:27]

Thank you, Susan. In our culture, it feels to me like it's become readily available with the definitions of words and new words. Common for people to lean towards something's a transgression as opposed to a mistake. So I would like to hear you talk, not necessarily about our own mistakes, but how we work with the mistake of one another and how bringing compassion and dropping the self in order for it to be simply a mistake.

[45:35]

And it's sort of like the story, the Tilson Thomas story was interesting to me because the way it was dealt with, it's as if There maybe was a mistake. There maybe was a mistake. But there was something that deserved a shift. And I'm wondering if you would talk more about how we actually work with our practice to arrive at the place of something being a mistake, possibly, as opposed to a wrong or a transgression. You know, what immediately comes to mind, Dean, is you have a great humor. Use that. Use your humor. You know, I don't think there's any formulas. You know, I think that worries me in our world that we're looking for formulas to solve problems.

[46:43]

And I think so. individual our response to anything we meet on the street or with each other or in our workplace and you have that gift of of your humor and your quick mind so that's my right now Hi, Peter. Thank you. Thank you. I feel as though you've laid a great repast in front of us. It's been a good evening for a while. Usually when I make a mistake, I'm already pretty far down the gradical of assignment notice. And I found that one useful question that I can ask myself is, in order to move on from

[47:43]

from recognizing the state and going off on myself, and also, is to ask, knowing what I know now, what is the one thing that I would do differently in this situation? Oh, that's good. And to kind of clarify your intention and not to shut off the engine of Thank you for that. We have one here. Oh, sorry. Yes. But I don't. Oh, is that Yoni? Yeah. Hi. Yeah. Oh, hi, Yoni. Thank you for your talk. What it made me think of is how often I get I confused sort of fear of not being capable of doing something right.

[48:47]

But what I really wanted to ask was, is there a story around the second time you lost your rakasu? Well, quickly, the first time I was on my bicycle and I was... convinced it was in my bike bag, so both my husband and I rode back and forth, back and forth, looking everywhere for it. I have no clue what happened. Second time, I had gone to Berkeley Bowl, the evening Zazen, and I had reached, I had a truck, and I had reached behind the seat of the truck to get the bags. to go to the bowl. And I think what happened was that I must have picked up the Raukasu too, and then walking to the bowl, I must have dropped. And so when I realized I didn't have it, I walked everywhere. And I imagined for months, I would see somebody in Berkeley wearing it.

[49:55]

But it never happened. Thank you. You're welcome. Hi, Patrick. I agree with Peter about the recast. I've been eating all this time, savoring your words, your thoughts. As long as we're on to Roxus, I'm part of your group. Oh, good! But the second one I learned so much from by what it's like to... Do not consider that one has made a mistake. And this was on the part of my dog. I kept my dog at the time. I kept her in the little space in the back. And I had also put my rock suit back there and kind of forgot about it rather carelessly.

[51:03]

I looked in the back seat and my rock suit was in her mouth. And my first reaction was, how could you? But she looked back at me with . And if she could have talked, she would have said, but it tasted better. So I try to be like her. That's a really great story. Thank you, Patrick. Thank you. Good morning, Marlon. Thank you so much for your talk about mistakes.

[52:07]

It was extra relevant to me as I found myself late to the dendro this morning and having been sick a while. And so feeling like, oh, I am, I broke my mind. How do I, how do I get back in the rhythm of this? And I think One thing I had to do was to remember, no, I just have to work with the moment that is in front of me. And it is very encouraging to walk in and hear that great meal of words about this very topic, this moment. And that, yeah, that mistakes are... not something you have to escape over in order to be part of this practice.

[53:09]

Thank you very much. Thank you, Marlon. I just wanted to say how important it is to pay attention to our mistakes and how important it is to be open to them because mistakes are how we learn everything. We start out knowing nothing about anything, the only way you learn things is to go for it. You make mistakes. I think it's really easy to be afraid of that.

[54:09]

But if you look, you can learn about whatever it is you're trying to do. If it is something you're trying to do, you can learn a lot about your mind and how it's responding to the situation and the mistake. It stands out the time, the first time I was serving and you know, I know mistakes are good. We learned from our mistakes, but Gary was head server and training us new servers. And he said, it's okay to make mistakes. Actually, it's good to make mistakes. You learn a lot from them. And like that moment and that situation that really just stood out to me. And it's like, you know, that's right. And, of course, I did make a mistake starting. And then, you know, you never forget that thing that you made a mistake. So, I don't know. That's just a story. What really strikes me, though, is that, you know, this is something I thought about a lot as a teacher, is that Gary made that a safe environment in which to be able to say that.

[55:20]

He didn't just flippantly say that. So his words. the servers created that safety that made you feel like, yeah, I can make a mistake, right? I don't like making mistakes, but it's okay if there's safety in the environment to do that, right? Yeah, thank you. Yourself with compassion when you make mistakes and it's easier to get back from the other mistakes. Yeah. Yeah. Thank you. Wow, listen to that ring. I see the striker is up and it's time to stop. One more question. Okay. Good morning, Cheryl. So this has left me, taken me to a place of thinking when I said to others,

[56:23]

Oh, I think that'll be a mistake. I think it'll be a mistake if you don't invite them. Or I think it'll be a mistake if you go off-road right here. And how does that kind of predicting kind of tie in if possible? That's a good question, isn't it? Maybe turn it into a question. Do we want to invite a dinner party? Do we want to go off? What do you think about going off the road here? I don't know. That's just what came up. Right. I like turning stuff into questions because it seems more... Thank you.

[57:28]

Thank you all very much. Zen Center and a special welcome to anyone who's joining us for the first time.

[60:31]

If you have any questions about practice here at BCC please speak with today's Zazen instructor Sue Osher. Just right here raising their hand. A few announcements for the week. On Monday morning at 8 a.m. Dan Jackson will give away Seeking Mind Talk and that'll be over Zoom. On Thursday evening BCC will hold the third in a series of courses on the Heart Sutra. In-person and online attendance is welcome, and more information can be found on the website. Next Saturday, Peter Overton will deliver the Dharma talk, and there will also be a Bodhisattva ceremony next Saturday as well. On Sunday, March 31st, a week from tomorrow, BCC will host a women's sashim. Mary Mosin will be the speaker, and a buffet lunch will be served. Still spots open, so please register via the website. As a reminder, the Zendo is a scent-free environment, so please refrain from wearing scented body care products or clothes that are laundered with scented products.

[61:38]

Today, the library will be open for browsing. We'll be there to answer any questions. That'll be until noon. For more information about any of our programs or membership, You can see the bulletin board outside or visit our website at berkeleyzencenter.org. And to make a donation to support BCC, please also see the donation at BCC Courtyard or make an online donation at the generosity tab on the website. If I could get two volunteers to help clean teacups after our tea and cookies, that would be appreciated. I did announce them, yes. I have one. Another. Thank you. As we're leaving the Zendo, please maintain silence until you're off the off the Zendo steps and then feel free to socialize with one another. And for those online, please feel free to unmute one another and and please feel free to unmute and greet one another.

[62:45]

@Transcribed_UNK
@Text_v005
@Score_88.72