Good morning. Well, we have a lot of things going on this morning. Kind of a busy morning. Today we're having Sashin. Three day. This is the first day of our three day and we've had the full moon ceremony, the so-called Bodhisattva ceremony of acknowledging our karma and renewing our intention to practice. We usually do that on the Saturday closest to the full moon. And we do it on a Saturday morning so that the most people can attend without having to go out of their way to do something extra.

[01:06]

But it's also the day when we celebrate Buddha's Parinirvana. So after lecture we will have Buddha's Parinirvana ceremony. Parinirvana is called the Great Decease. where Buddha passed into nirvana. So that ceremony will take place outside because everybody will offer incense. And it's nice to do it outside so we don't smoke up the zendo with a lot of incense. But also it's nice to do it outside for the benefit of those people who have trouble breathing. So today, since we're commemorating Shakyamuni Buddha's parinirvana, I'm going to read from the part where he announces

[02:19]

getting ready to do this until he does it. So we can get some feeling for what this is about. So one morning the Buddha and Ananda, who is the Buddha's cousin actually and his close disciple, Ananda of course had this wonderful memory and he remembered everything the Buddha said. He seems to have had a kind of photographic memory and when it came to writing down Buddha's words, everyone referred to Ananda.

[03:27]

But, you know, Ananda, they said, can we invite Ananda to the Council of Arhats after Buddha died? And they said no, because he never really had enlightenment, even though he remembered all the words. So, Mahakasyapa took him outside and enlightened him. So then you could attend the council. There's a story about that, but I don't want to go into that. And so one morning, the Buddha and Ananda entered the sali to beg. They took their food and ate it in a nearby forest. After that, the Buddha said, Ananda, we should return to Kapala Temple to rest this afternoon. Along the way to Kapala Temple, the Buddha stopped several times to admire the landscape. He said, Ananda, Visali is so beautiful. Udena Temple is so lovely.

[04:31]

All the temples such as Gotanaka, Satambaka and Bahuputra are beautiful. The temple in Kapala where we will soon rest is also a very pleasant place. After making a place for the Buddha to rest, Venerable Ananda went outside to practice walking meditation. While he was walking, the earth suddenly quaked beneath his feet. He felt both his mind and body shaken. He quickly returned to the temple and found the Buddha sitting there peacefully. Ananda told him of the tremor he had just felt. The Buddha said, Ananda, the Tagada has made his decision. In three months I will pass away. Whenever Ananda felt his arms and legs go numb, his eyes blurred and his head spun. He knelt before the Buddha and begged him, Please, Lord, do not die so soon. Please have pity on all your disciples. The Buddha did not answer.

[05:32]

Ananda repeated his words three times. The Buddha then said, Ananda, if you have faith in the Tathagata, you will know that my decisions are timely. I have thought I will pass away in three months. Amanda, invite all the bhikkhus in this region to gather at Kutagara Dharma Hall in Great Forest." You know, when someone has a request of the Buddha, he doesn't really grant it until they ask three times. And seven days later, 1,500 bhikkhus and bhikkhunis gathered in Kutagara Dharma Hall. The Buddha sat on the Dharma platform. He looked out over the community and said, bhikkhus and bhikkhunis, all that the Tathagata has transmitted to you, you must carefully and skillfully study, observe, practice, and verify for yourselves. In order to transmit it to future generations, living and practicing the way should continue to ensure the peace, joy, and happiness of all beings.

[06:42]

Then he says, bhikkhus and bhikkhunis. The essence of the Tathagata's teaching can be found in the four establishments of mindfulness, the four right efforts, the four bases of spiritual strength, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path. Study, practice, realize, and transmit these teachings. These are called the 37 enlightened practices with the 37 limbs of enlightenment. It's a kind of a package of Buddhist meditation practices that are very basic and very old. Bhikkhus and Bhikkhunis, all dharmas are impermanent. They are born and die. They arise and dissolve. make great efforts to attain liberation.

[07:45]

In three months, the Tathagata will pass away. 1,500 monks and nuns silently listened to the Buddha and absorbed his direct teaching. They understood this would be their last chance to see and hear the Buddha give a dharma talk. Knowing that the Buddha would pass away soon, everyone felt anguish. The next morning, the Buddha went into Vasali to beg, and then he ate in the forest. Afterwards, he and several bhikkhus departed from Vaisali. Looking back at the city with the eyes of an elephant queen, the Buddha said to Venerable Ananda, Ananda, Vaisali is so beautiful. This is the last time the Tathagata will look upon it. The Buddha then turned around. Looking straight ahead, he said, Let us head toward Vandagama. That afternoon, the Buddha offered Dharma teaching to 300 bhikkhus in Bandhagama about precepts, concentration, understanding, and liberation.

[08:50]

After several days of rest there, the Buddha proceeded on to Amitabha Gama and Jambu Gama. He instructed the bhikkhus in all these places. The next traveled to Bhoganagara, where the Buddha rested in Ananda Temple. Many bhikkhus in the region came to receive his teaching. He told the bhikkhus how necessary it was to verify the teaching for themselves. Whenever someone speaks about the teaching, even if that person claims that it comes directly from recognized authorities, do not be hasty to accept the words as the Tantagritus authentic teaching. Compare what that person says to the Sutras and Precepts. If it contradicts the sutras and precepts, discard what that person says. But if his words are in accord with sutras and precepts, then accept the practice and accept and practice what that person says.

[09:54]

So this is a very important point in Buddhadharma. I don't know, I think in that time, Were there sutras? Maybe. But I think the Buddha's words are the sutras. Does it accord with my teaching? And that should be verified. That's how we verify what people say. So by comparing it to the Buddha's teachings, what is accepted? even though there are many practices which seem different, but if you look at them, they're not. If you investigate them carefully, you'll see that they're not, even though they're variants and variations. The Buddha went out to Pava, where he rested in the mango grove that belonged to a lay disciple named Kunda, a blacksmith's son.

[11:02]

Kunda invited the Buddha and the nearly 300 bhikkhus traveling with him to take a meal in his home. It's customary for lay people to feed the bhikkhus and bhikkhunis a meal, a kind of feast. some kind of wonderful meal. That's expensive. Three hundred for a blacksmith's son. So, anyway, Kunda's wife and friends served all the bhikkhus. While Kunda personally served the Buddha a special dish he had prepared. It was a dish of mushrooms picked from a sandalwood tree and was called sukara Nadarva, Nadarva, Sukara Nadarva. I had learned that all the mushrooms that grow on trees are good to eat, but maybe not in India.

[12:09]

When he had finished eating, the Buddha told Kunda, Dear Kunda, please bury whatever remains of the mushrooms and do not allow anyone else to eat them. This term for mushrooms sometimes means pork. So there's a kind of question whether it was mushrooms or pork. When everyone was finished eating, the Buddha gave a dharma talk. And he and the bhikkhus rested in the mango grove. That night the Buddha was seized with violent stomach cramps. He was unable to sleep all night. In the morning, he took to the road with the bhikkhus and headed towards Kushinara. Along the way, his stomach cramps worsened until he was forced to stop and rest beneath a tree. Venerable Ananda folded the Buddha's extra sangati, that's his robe, and placed it beneath the tree for the Buddha to rest upon. The Buddha asked Ananda to fetch some water for him to ease his thirst.

[13:16]

Ananda said, Lord, the stream here is filled with muddy water because a caravan of cattle carts recently passed by. Please wait until we reach Katutakuta. The water there will be cold and sweet. I will fetch you water there for both washing and drinking. But the Buddha said, Ananda, I'm too thirsty. Please get me some water here. Get me some water here. Ananda did as he was asked. To his surprise, when he scooped up the muddy water into a jug, it turned perfectly clear. After he drank the water, the Buddha lay down to rest. Venerables Aniruddha and Ananda sat close by. The other bhikkhus sat in a circle around the Buddha. At that very moment, a man from Kushanara happened to walk by. When he saw the Buddha in the Bhikkhus, he bowed down low. He introduced himself as Pukusa, a member of the Nara clan. He had once been a disciple of Master Alara Kalama, the same teacher the young Siddhartha had studied with.

[14:21]

Pukusa, you know, Siddhartha was Buddha's name before he was called the Buddha. Pukusa had heard a great deal about the Buddha. He bowed again and then offered the Buddha two new robes. The Buddha accepted one and then asked Pukusa to offer the other robe to venerable Ananda. Pukusa asked to be accepted as a disciple. The Buddha spoke to him of the teaching and gave him the refuges. Overjoyed, Pukusa thanked the Buddha and then took his leave. The Buddha's robe was travel-worn and stained, and so Ananda helped him change into the new robe. Then the Buddha stood up and together with the bhikkhus continued to walk toward Kushinara. When they reached the banks of the Katuka River, the Buddha bathed and drank more water. Then he headed for a nearby mango grove. He asked Bhikkhu Kundaka to fold his extra robe and placed it on the ground for him to lie upon.

[15:28]

The Buddha called Venerable Ananda and said, Ananda, the meal we ate at lay disciple Kunda's home, was the Tathagata's last meal. People may accuse Kunda of serving me an unworthy meal, so I want you to tell him that the two meals I treasure the most in my life were the one I ate just before attaining Ray, and my last meal before passing into Nirvana. He should feel nothing but happiness for having served me one of those meals. The first meal was when Buddha gave up his ascetic life, realized he sat under this rose apple tree and decided that asceticism wasn't the way and allowed this young girl to feed him some warm milk. That was the first meal. After resting a short while, the Buddha stood up and said, Ananda, let us cross the Hiranavati River and enter the forest of Sal trees, which belongs to the Mara people.

[16:38]

That forest at the entrance to Kushanara is most beautiful. It was dusk by the time the Buddha and the Bhikkhus reached the forest of Sal trees. The Buddha asked Ananda to prepare a place between two Sal trees for him to lie down. The Buddha lay on his side, his head facing north. All the bhikkhus sat around him. They knew that the Buddha would pass into nirvana that same night. The Buddha looked up at the trees and said, Ananda, look. It is not yet spring, but the saw trees are covered with red blossoms. Do you see the petals falling on the Tathagata's robes and the robes of all the bhikkhus? This forest is truly beautiful. Do you see the western horizon all aglow from the setting sun? Do you hear the gentle breeze rustling in the saw branches? The Tathagata finds all these things lovely and touching. But, I added the but, because if you want to please me, if you want to express your respect and gratitude to the Tathagata, there is only one way, and that is by living the teaching.

[17:47]

The meaning of this is a little obscure here, but actually it means, these are all like offerings of nature. which stands for, you know, what can be offered to the Buddha and the Buddha says, the most wonderful thing you can offer me is your practice, is for you to continue your practice. If you continue your practice then with And the evening was warm and venerable Upavana stood over the Buddha to fan him. But the Buddha asked him not to. Perhaps the Buddha did not want his splendid view of the sunset obstructed. And this is another sentence, another paragraph this long.

[18:50]

This Upavana was an attendant of Buddha and he always did this. This was, you know, kind of like his job to stand and fan of the Buddha to keep the flies off and cool him off. And so usually it's said that a lot of gods and demigods and demons and beings that are really hurting came to visit the Buddha and he didn't want anybody standing in the way so that he could see these people and they could see him, these beings. But Thich Nhat Hanh here says, perhaps he did not want his splendid view of the sun being obstructed.

[19:52]

So I don't know why he changed it, but he did. The Buddha asked venerable Aniruddha, I did not see Ananda. Where is he? Another bhikkhu spoke up. I saw brother Ananda standing behind some trees, weeping. He was saying to himself, I have not yet attained my spiritual goal, and now my teacher is dying. Who has ever cared more deeply for me than my teacher? the Bhikkhu to summon Ananda. The Buddha tried to comfort Ananda. He said, don't be so sad, Ananda. The Tathagata has often reminded you that all dharmas are impermanent. With birth, there is death. With arising, there is dissolving. With coming together, there is separation. How can there be birth without death? How can there be arising without dissolving? How can there be coming together without separation? Ananda, you have cared for me with all your heart for many years. You have devoted all your efforts to helping me, and I am most grateful to you.

[20:56]

Your merit is great, Ananda, but you can go even farther. If you just make a little more effort, you can overcome birth and death. You can attain freedom and transcend any sorrow. I know that you can do that, and that is what would make me the most happy. Returning to the other bhikkhus, the Buddha said, No one has been as good an attendant as Ananda. Other attendants in the past sometimes dropped my robo-bowl to the ground. I love Ananda. He has taken care of all my needs from the tiniest detail to the largest tasks. Ananda always knew when and where a bhikkhu, bhikkhuni, lay disciple, king, official, or practitioner from a different religious sect should meet with me. He arranged all meetings most effectively and intelligently to target the beliefs that no enlightened master in the past or future could have an attendant more talented and devoted than Ananda.

[22:04]

How wonderful. Virabai Ananda wiped his tears and said, Lord, please don't pass away from here. Kushanaya is just a small town of mud dwellings. There are so many more worthy places like Sampa, Rajagata, Savati, Sakata, Kosambi or Varanasi. Please, Lord, select such a place to pass away so that more people will have a chance to see your face one last time. The Buddha replied, Ananda, Kushanaya is also important. Even if it is no more than a small town of mud dwellings, The Tathagata finds this forest most agreeable. Ananda, do you see the saw flowers falling about me? The Buddha asked Ananda to go into Kushinara and announced to the malas that the Buddha would pass into nirvana in the grove of saw trees at the night's last watch. When the mala people heard this news, they hastily made their way to the forest. An ascetic named Subhadra was among them. While the people took turns bowing to the Buddha, Subbata asked venerable Ananda if he could have an audience with the Buddha.

[23:08]

Ananda refused, saying the Buddha was too tired to receive anyone. But the Buddha overheard their conversation and said, Ananda, let ascetic Subbata speak with me. The Dittāgata will receive him. Ascetic Subbata knelt before the Buddha. He had long felt drawn to the Buddha's teaching. But I've never met him before. He bowed and said, Lord, I have heard about spiritual teachers, leaders, such as Purana Kasyapa, Makali Gosala, Ajita Kambalan, Prakruta Kachayana, Sanjaya Balatiputta, and Nigantha Nataputta. I would like to ask if, according to you, any of them attained true enlightenment. The Buddha answered, Subbada. Whether or not they attain enlightenment is not necessary, and not a necessary thing to discuss now. Subbata, the Tathagata, will show you the path by which you yourself can attain enlightenment. The Buddha spoke to Subbata about the Noble Eightfold Path. He concluded by saying, Subbata, wherever the Noble Eightfold Path is truly practiced, you will find people who have attained enlightenment.

[24:15]

Subbata, if you follow this path, you too can attain enlightenment. Ascetic Subbada felt his heart suddenly opened. He was filled with great happiness. He asked the Buddha to accept him as a bhikkhu. The Buddha asked the venerable Aniruddha to perform the ordination ceremony right then and there. Subbada was the last disciple received by the Buddha. After Subbada's head was shaved, he received the precepts and was given a robe and bowl. The Buddha then looked at all the bhikkhus sitting around him. Many bhikkhus from the vicinity had arrived and sold over now nearly 500. The Buddha spoke to them. Bhikkhus, if you have any doubts or perplexity concerning the teaching, now is the time to ask the Tathagata about it. Don't let this opportunity pass by, so that later you will reproach yourselves, saying, that day I was face to face with the Buddha, but I did not ask him. The Buddha repeated these words three times, but no bhikkhu spoke. Kriyayoga Ananda exclaimed, Lord, it is truly wonderful.

[25:16]

I have faith in the community of bhikkhus. I have faith in the Sangha. Everyone has clearly understood your teaching. No one has any doubts or perplexity about your teaching and the path to realize it. The Buddha said, Ananda, you speak from faith, while the Tathagata has direct knowledge. The Tathagata knows that all the bhikkhus here possess deep faith in the three gems. Even the lowest attainment among these bhikkhus is that of stream-enterer. The Buddha looked quietly over the community and then said, Beakers, listen to what the Tathagata now says. Dharmas are impermanent. If there is birth, there is death. Be diligent in your efforts to attain liberation. The Buddha closed his eyes. He had spoken his last words. The earth shook. Sour blossoms fell like rain. Everyone felt their minds and bodies tremble. They knew the Buddha had passed into Nirvana. The Buddha had passed away.

[26:19]

Some bhikkhus threw up their arms and flung themselves on the ground. They wailed, the Buddha has passed away. The Lord has died. The eyes of the world are no more. Who can we take refuge in now? While these bhikkhus cried and thrashed about, other bhikkhus sat quietly, silently, absorbing their breath and contemplating the things the Buddha had taught them. Venerable Aniruddha spoke up. Brothers, do not cry so pitifully. The Lord Buddha taught us that with birth, there is death. With arising, there is dissolving. With coming together, there is separation. If you understand and follow the Buddha's teaching, you will cease to make such a disturbance. Please sit up again and follow your breathing. We will maintain silence. Everyone return to their place and follow the venerable Aniruddha's counsel. He led them in reciting sutras they all knew by heart, which spoke about the impermanence, emptiness of self, non-attachment and liberation.

[27:20]

Calm dignity was restored. The Maharas lit torches. Signs of chanting echoed impressively in the dark night as everyone placed their full awareness on the words in the sutras. After a lengthy recitation, Venerable Aniruddha gave a dharma talk. He praised the Buddha's attainments, his wisdom, compassion, virtue, concentration, joy, and equanimity. When Venerable Aniruddha finished speaking, Venerable Ananda recounted beautiful episodes from the Buddha's life. Throughout the night, the two Venerables took turns speaking. The 500 bhikkhus and 300 lay disciples listened quietly. As torches burned down, new ones were lit to take their place until dawn broke. So that's the story. It varies, but pretty much everyone agrees on this story.

[28:22]

Do you have any questions? the Buddha was in nirvana? Well there are two nirvanas. In Buddhism there are two of everything. There's nirvana with remainer and nirvana without remainer. Nirvana has a lot of interpretations, many interpretations. Nirvana can be the absence of greed, ill-will and delusion. If greed, ill-will and delusion are not present in this concentration, mindfulness, equanimity and all the rest, then this is nirvana.

[29:32]

in this world, but it's called nirvana with remainer, in other words, with nirvana, worldly nirvana. And then there's nirvana which is without remainer, which is non-conditioned nirvana, nirvana which is not And it's sometimes called extinction. Or, you know, according to the old formulas, when there's no more karma, there's no more rebirth. There's nothing to continue the cycle of continuous birth and death. That's parinirvana. But parinirvana sometimes means that and sometimes it simply means dying.

[30:40]

So there are various interpretations, but strictly speaking parinirvana of the Buddha means without returning, in other words no more karma, no more suffering, no more returning as a suffering being. But the Bodhisattva doesn't aim for parinirvana. The Bodhisattva's vow is to continue to be on this cycle of birth and death. until everyone has entered the realm of no suffering. So that's kind of endless, but that's also a kind of nirvana.

[31:45]

But people say, well, what is no suffering, right? No suffering doesn't mean no pain. simply means no attachment to conditions or painful circumstances, to accept pain completely as pain, to accept pleasure completely as pleasure, and to hang on to nothing. In the history of Buddhism, has any other figure other than the Buddha declared that entering Nirvana. In the history of Buddhism, has anyone ever declared that? Oh yeah, of course. There's not just one Buddha. You know, Shakyamuni is only one of a long line of Buddhas.

[32:56]

We talk about the seven Buddhas of the past. Shikibutsu is the seven Buddhas of the past, before Buddha. And then there are innumerable, uncountable Buddhas before those seven. Those seven simply stand for all the Buddhas of the past. And Shakyamuni said, I have simply discovered this old path that's been obscured and it's the path of the ancient Buddhas of the past. But it's been overgrown. Nobody notices it. Nobody sees it anymore. But I discovered that. But have others announced it publicly that this is... Oh, I don't know. I haven't heard of them. I'm only 73. I don't know. That's the story, right? Who knows what happened? Yeah. Would you explain a little bit about entering the stream?

[34:02]

Entering the stream? Well, entering the stream is leaving home, basically. It means leaving home in the sense of giving up attachments to worldly attachments and entering the stream of practice. That's basically what it means. There's a stream enterer and then there are three other levels until you get to the last level, which is the non-returner. And these are the levels which were practiced by the arhats. Buddha's time. We don't hear much about those now, this kind of an archaic way of speaking, because I think partly because the Arhats, their vision was to practice the same way as Buddha and not come back, end the cycle of birth and death,

[35:13]

idea which has kind of taken the place of that, which is to keep returning, to not aim for parinirvana, but to stay in the world to help sentient beings, rather than leaving. I was wondering if it had an implication that if... I wondered if the metaphor of a stream, you know, if you enter a stream, it might carry you along as well as... Well, you swim and it carries you. Yeah. Alan? Well, just, that term is used in Theravada. Oh yeah, it is. There are a lot of disagreements about who's got it and who doesn't.

[36:37]

It's controversial. Scholars have been looking at it. They say there's no standardization. But what occurred to me, what Jake was asking, when I was in Bangladesh, we went to the temple of this monk who was still alive, who it's unclear whether his sangha had declared him an arhat. But it was interesting, to say the least, to go there and there was a big statue of him depicted as an arhat. This is what Buddhism has sort of come to in different places. Yeah, it's good, you know, we don't have too many trying to fit into molds, you know. The same thing goes for the jhanas, the special meditation practices called levels of jhanic practices, which were basically Indian but not necessarily Buddhist, although some of the

[37:54]

and it's kind of crept into Buddhism. And so the people are trying to figure out what level of jhana they're on, you know, what level of high meditation. And of course, the end of the jhanas, you come back down anyway. But we try to avoid those kinds of ideals because it's so easy to lead to Who's got it who doesn't have it and you know, and what are the criteria and all that it just Better to leave it alone But at the same time we should know about it I want to say something about this story the way I heard it today and I I thought there was so much of love in the story and Ananda is just unabashedly expressing his love and the Buddha is being very loving with him and

[39:09]

constant expressions of appreciation for the beauty of the forest and the red petals falling down and the sunset I heard it as something was, you know, love is a mysterious thing for me when we are always hearing about non-attachment, you know, I'm always Thinking and wondering about that. Love and non-attachment are two different things. Love and attachment are two different things. Yeah, I understand. I mean, I sort of understand that, but... In theory, I do, but... It's easy to forget about that. And then it says, Subhadra, the last one to be ordained, had a heart-opening experience. That's suddenly his heart opened. Anyway, love is, like most words that you talk about, a sort of tricky word when we're practicing Buddhism.

[40:26]

But I wanted to highlight it from that story. Yeah, right. So, love The lowest forms of love are those forms which form attachments. And the highest form of love? It's still love, but the highest form of love is totally giving for its own sake and accepting for its own sake. And there's some joy, isn't there? And it's total joy, yeah. Beautiful, red petals, right? Total joy, yeah, with no attachment. Because if there is attachment, then there's something self-serving. So love is not self-serving, but if you express pure love, then you're totally served. But if you ask for something in return, then that's tainted love.

[41:29]

So it's tricky, you know, so when you have a lover, you want something in return, right? But it's all giving, you know, and if it works well, then it's just giving from both sides. But when you start demanding, it gets kind of tainted. And if you notice old couples sometimes, They start outloving each other, but then when they start demanding stuff from each other, then they start hating each other because they're not getting what you want. That's terrible. So, we have to continually give up our attachments and our demands and just give without expectation. That's love. Love is what binds the world together. in harmony. I never heard the word love in connection with Zen in text or anything.

[42:36]

That's a hard thing to say. I heard meta, which is not in Japanese Zen Buddhism at all, but... Yeah, now you've heard it. There are four basic terms that we use. Love is meta, That's love. It's loving kindness without any expectation, simply giving. Then there's karuna, which is compassion, meaning taking on the suffering of others. And then there's sympathetic joy, mudita, I believe. then equanimity, which is also sometimes called letting go. Letting go is one of the great aspects of love.

[43:39]

You accept something and you let it go. But also it means balance. Equanimity means you're not grasping and you're not rejecting. It's the mirror. You just accept everyone, accept everything. If you're a Zen priest or a teacher, you accept, you face everyone equally who comes to your door and deal with them without preconditioning. and then you deal with it, you know, what needs to be dealt with. But in the Platform Sutra, in this poem of the Sixth Ancestor, the opening line is that someone who practices the way, a master or a mistress,

[44:50]

who teaches the Dharma is like the sun in the sky, sun in the blue empty sky, shining in all directions without preference, and shines on everything without preference. That's, you know, a total love. Maybe we don't say love because it's an omnipresent But Zen emphasizes wisdom. Wisdom has to always be balanced with compassion and with metta. It's true, people often say this, where's the love? And where's the devotion? Well, the devotion is to everywhere, to practice. And within devotion is pure love.

[45:54]

So... I think it's time for us to have our bodhisattva ceremony, I mean our parinirvana ceremony, and everyone is welcome. We're going to have Kenyan, 10 minutes of Kenyan and then I have the ceremony outside and Raul will explain the ceremony after I leave. And I just want to say that tomorrow is the great march, peace march, in San Francisco. So I want to encourage everyone to please go to that. Actually, Paul will explain the ceremony outside.

[47:03]

And Riley will explain the ceremony outside. Paul. Paul will explain the ceremony. Okay, thank you.

[47:14]

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