Unsurpassed, penetrating, and perfect karma is rarely met with, even in a hundred thousand million talpas. Having it to see and listen to, to remember and accept, I vow to taste the truth of the Tathagata's words. Good morning, Berkeley Zen Center Sangha. Within that Sangha, good morning, Judy. Judy came to BCC in 2013 after a decade of Zen practice in New York City and Oregon. She received priest ordination from Ekyo O'Hara at Villa Zendo in New York City. Judy has held many positions at BCC as a senior student. She also is a practice leader with Everyday Zen Sangha.

[01:28]

Judy works as a hospice chaplain serving in the Greater East Bay. Thank you very much, and welcome Judy. Thank you. Can you hear me? Okay, and we got a thumbs up online. Okay. Well, Maha Sangha has gathered. It feels a little schmitzy to me. Are people familiar with that technical Dharma term? It's from Yiddish. It means a little sprinkling on the inside, on the outside.

[02:30]

Well, welcome to us all. There are so many ways that we communicate nowadays. Not just here, but everywhere. You have your choice of getting together in person, or getting together online, or getting together in any variety of ways, technologically, And we can go for a drive together, or a bike ride, or walk in the park, just so many ways. And also, we communicate with our mouths, and we communicate verbally, and we communicate in all kinds of other ways too. And this is no surprise to anyone who's spent time around this endo, because that's basically our practice.

[03:37]

I'd like to really focus on that today, which is our practice of communication and particularly from the embodiment of how we communicate as bodhisattvas. I want to say at the outset that in my experience it is all too easy in a zendo to be hearing a non-stop flow of all kinds of Buddhist jargon, and depending on all kinds of things in your own experience, it can be a lot. At the same time, the jargon serves a purpose because fundamentally it's expressing, hopefully, something that's true, real, and alive, and that we bring forward together. So my intention is to find a happy balance or interplay of those and we'll see how it goes.

[04:44]

So that's my disclaimer. How do we communicate as bodhisattvas? Well, first of all, we have to be in conversation around what you and I mean by bodhisattva and all the way back through the centuries to what has been expressed. Often to my ears ineffably, I don't know about you, can sometimes feel like a liminal space of, okay, I hear the words, but how do I really touch in, how do I attune to the meaning and bring that forth, and how do we do that together? So today I want to propose, in order to really explore how we communicate as bodhisattvas, to envision this as the practice, as we say often in Zen, of going along together.

[06:00]

or you could say accompaniment, accompany one another, and how this is the activity of mutual liberation. And lucky for us, we enacted this just a few minutes ago in our bodhisattva ceremony, which is sometimes called a full moon ceremony as our director today pointed out that the full moon is coming up on Monday. So the ceremony happens as close as possible to the full moon. And that goes back all throughout, if you will, the legacy of our lineage all the way back, so I have heard, to the historic Buddha Shakyamuni. And that's communicating something right there because the moon's presence reminds us that our human experience is also not limited to whatever we might imagine being human is.

[07:23]

But to remember our connection to the seasons, to the patterns of day and night, of light and dark, and something about the full moon. We hear a lot, we've spent any time reading a little bit of Zen literature, some of the collections of poetry about the moon. And this ceremony really awakens us to the true meaning of being upright, which naturally awakens us to our interdependence. But let's get a little more specific with that. Let's say it awakens us to our mutuality. So now we have another term, right?

[08:26]

What do I mean by mutuality? Well, what I mean is our mutual liberation. How do we activate that? Well, one of the ways is when you have a plan as a Dharma speaker, and you've written out your talk, and you sit a period of zazen in the morning, you realize you have something more to say. So you get out your handy, in this case, pen, do a little bit of editing. And in this case, the script is small, so I need to bring it a little closer. So mutual liberation. It's like we chant during orioki when we lift our Buddha bowl. And it's different in different sanghas, but I'm just going to bring this one in.

[09:33]

We say it's the emptiness of the three wheels, that bowl, giver, receiver, and gift. So the one who is serving, the one being served, and the meal itself. And mutual liberation is just like that. The one who's liberating, the one being liberated, and liberation itself. are all together. And sometimes we use this word empty. We could just as easily say full. Full of intimacy. And what gives rise to all of this is called bodhicitta. And I'm just curious, because here we are now with some jargon, Just by a show of hands, who has heard that word before, bodhicitta?

[10:37]

Now, if we wanted to, another time, we could turn to each other in pairs, and one could ask the other, what do I mean by bodhicitta? And one would answer, and the one who asked would say thank you, and then we would ask the question again. We could just as easily say, what do we mean by awakening? And then we would switch. Communication. And communication often involves translation. And translation is expression. It's communication. So bodhicitta is sometimes translated as awakening mind, which is not separate from heart and body.

[11:41]

It's also translated at times as the mind of love. Just take that in for a moment. Bodhicitta. Where does that land for you in the body? The mind of love. I told this story before that a friend of mine who moved to New York from Hong Kong, she and I at one point in New York were gonna be parting ways for a time because I was moving and she said to me, I'll keep you in mind." And she placed her hand on what we call the heart. So it's like that, the mind of love. And in a way, our Bodhisattva ceremony is awakening that Bodhicitta, that awakening mind that we bring forth together.

[12:52]

And that is the mind of love. Each of those bowels touching the earth, attuning to the bells and the officiant and the words and their cadence and their tone of the kokyo chant leader and everyone who's moving, everyone who's chanting, even the punctuated moments of silence. All of that is the activity of enacting that awakening. it also is enacting mutual liberation because those are not separate. And that's really, really important because wherever we are, inside the gate, outside the gate, how do we bring that forth? How do we meet whoever, whatever, people, places, and things with that wakefulness of true love?

[13:59]

As Thich Nhat Hanh puts it, true love is love together with understanding. Because if you say that you love someone or something, but you don't really understand, and when I say understand, I mean deeply attuned to the best that you're able, and we need one another to do that. But that moment can be a moment of mutual liberation, of a kind of freedom that brings forth something alive in the moment that's unexpected. And I'm not telling you anything that you likely have not experienced. We all have moments like this. And they're ordinary. in their extraordinariness that's sometimes why we say ordinary mind is the way it's so ordinary but sometimes we miss it so how can we not miss it okay alert a little more jargon

[15:27]

Now all of this, this understanding in Buddhism is part of a stream of teaching and practice known as the Mahayana or the Great Vehicle. In the Mahayana, expression, understanding, of which Zen, many varieties of Zen by the way, and not only Zen, puts front and center the activity of the Bodhisattva, of an awakening being. And not only that, And what's come down to us in Soto Zen, that being a Buddha, awake, and a Bodhisattva, awakening, go together.

[16:45]

So it's not about getting somewhere in the future. It's about right here now. Now it's interesting that it's called a great vehicle because we're not actually following a roadmap to get somewhere that we can individually be free. This is another thing that I'm often pondering, which is we have Buddhism and Zen that's come through all these different cultures. countries, cultures, times, and all this. And then we have how we express it, how it connects to whatever our interplay of cultures might be. And so what comes up for me is that it's not rugged individualism.

[17:53]

And if that phrase is not something you're aware of, for another time, you can ask me about it, over tea and cookies. But essentially, we're not doing this for the sake of some idea of my ability to be individually free. My freedom and your freedom go together. So there isn't really a road map to get there. I like simple ways, our teachers say this, and... One that I really like is from Thich Nhat Hanh. It says, peace is every step. He sometimes says that when we're walking, we're planting a lotus blossom with each step. So just imagine that. You know, we could all take that on as a practice, right, during kin-hit. How am I walking? Peace in every step.

[18:54]

And there's also one of these one-line koans. that says, how do you walk a path with 99 curves? One step at a time. But what is that? And to invite an inquiry, when you hear me say that, if you're at all visual minded, what image comes to mind? Do you picture yourself alone on a trail? Do you picture yourself together with someone? Because that step-by-step is actually going along together. There's a deeper meaning there. And here's the thing. We don't all walk the same, right? I mean, all you have to do is be in kin-hin, particularly in the zendo here,

[19:56]

when there are a lot of folks, right? And you easily could find a pattern where you get a big bunch up, right? And then there's a really big space. So how do we navigate that? And Sojin Roshi, Hozan Roshi, many of our teachers encourage us, take another breath. So instead of walking one breath, one step, how about three breaths, one step. And we attune that we're actually moving as one body. So we literally are enacting going along together. And how do we carry, it's another example, that practice when we're, say, at the Berkeley Bowl, walking around. Anyone ever have one of those, you know, dodge a shopping cart? Or dodge? Because somebody's just like, they just gotta get one more item or whatever. and then you might take a breath.

[20:57]

We're in traffic. So this is stuff we're familiar with. How do we communicate in those situations? How do we communicate when there's tension around that? Like this morning in Oreoke, you know, we're still, playing around here with, gosh, how many years in are we now? Four years since COVID arrived? And we continue to examine and re-examine our health precautions and finding a way to protect one another as best we're able while also really maintaining the spirit, the practice of the forms. And it is not easy. It's really not easy. So there are moments. You know, I was sitting this morning and The server came to the table and I was sitting at one end and I realized as the server was serving that I was not gonna be able to take my bowl and really reach.

[22:06]

And if I did reach, I was gonna be reaching over other people's bowls or just whatever. But then the choice would be for someone else to hold my bowl, but I work in healthcare and I'm aware of healthcare precautions, particularly from that angle and that would not be advisable. So I'm sitting there processing that as they're serving, and we're not supposed to speak during Oreo key, unless you have a role. But the server was ready to serve me, and my mouth opened, and I said something. Could you come closer? Or... and what came out of my mouth, it's happened once before, was for sanity's sake, which is not what I meant. The mind was searching for the word, I think, even now, sanitary, which isn't quite it either, really not for health precaution, right?

[23:14]

But that kind of cognition, that was not present, so it was just the mind is doing its thing, so sanity's sake, right? and and then it comes out as for sanitation's sake which isn't it either but server you know lovely lovely move lovely pivot just came over and served me now that doesn't mean i'm right there's some right way to do it or i'm wrong what i'm what i'm pointing out is we're finding our way in, sometimes in challenging circumstances where it's not exactly clear what to do, or we might have different perspectives on what actually is appropriate in any given moment. So what I'm really trying to bring forth is that that was a live moment. It just was a live moment. And that's a certain freedom.

[24:21]

You know, a few weeks ago during Ron's ceremony before he moved to Oregon, Ron Nestor, I like to think of him as one of our elder bodhisattvas since really the beginning. His pithy encouragement is to be yourself. And in my mind I hear, you know, sometimes when you hear that phrase, you hear, because all the other are taken. So be yourself. But of course you can't be yourself without everyone else. A couple weeks ago when Hozan gave his talk, I asked him a question about the bodhisattva vow. which he sometimes, very interestingly, has put forth is, I vow to save all beings of my mind.

[25:30]

Now, in our bodhisattva vows that we chant all the time, we vow to wake up together. So another way to say that is to save all beings. Depending where you go, you'll hear different versions of that. But Hoson added, of my mind. And so I asked him what he meant by the word my. And he replied, well, you are a being of my mind. And I am a being of your mind. And I don't know if I remember it precisely, but something like where we meet is big mind. More jargon. So you might be asking yourself, what's a big mind?

[26:31]

Great. So we imagine, we imagine one another in a way, bring each other into being. So our meeting ground, is the ground of mutual liberation. And communication is how we meet. How are we going to communicate, really? How are we going to communicate with an understanding that we really are actually, now let's get a little more specific, we're not just going along together, we are arriving at freedom together. My parents were very active in the civil rights movement, so a phrase that was around our home a lot was traveling down Freedom Road.

[27:34]

That's what we're doing. And we keep arriving in each step. And that really is our vow. And because we spend a lot of time in the realm of language, Language a lot of the time is how we express this. And it can be a roadblock or it can be a Dharma gate. It can be a threshold of the aliveness of who and what is here now and what's really important that we might not even be aware of until that moment of meaning. And sometimes that can be scary. It can be confusing. it also can be incredibly healing and transforming. And not just for one-on-one, or my family and yours, or the whole world, because we really don't know the impact of one person at one time, at one moment, connects to another and to another.

[28:49]

And just in the realm of social change alone, there's something called the 100th monkey syndrome. There are other ways of saying that, critical mass, something like that. But I like to think of it the way Laurie Sanaki once said it, which is that we can come, when we speak as one voice, one person, that we come from the groundswell of what's happening, of what is happening, say, here in the Sangha, through this body manifesting in this moment, rather than from the vanguard, from my soapbox. Because then we're doing what Sojin Roshi talked a lot, and you can read about particularly in his book, and he didn't... He wasn't the first to say it, but he really brought it forth, that we're harmonizing body, breath, and mind.

[29:54]

So, so to speak, when we speak, when we speak up, or when we hang back, because it's time for us to listen, we are enacting that mutual liberation, that true meeting. And it changes everything. It changes society, it changes how we are just in our lives. And these days, interestingly, it can also happen with technology. And there's a lot of conversation now right around AI. And Google, because Google's being accused of being a monopoly and all this. Now I don't know if this is an AI thing, but who here uses Google Maps? Some of us are of the Waze School and things, but in any case, what I noticed, I don't know if you noticed this, speaking of the road, this road that we're on.

[31:09]

I do a lot of driving now in my work to places I really am unfamiliar with, and so I rely a lot more on the GPS to get where I'm going. And it seems to me Google Maps has changed a bit recently, which in a really strange to me way that it took me a while to catch on to, which is as you approach the next step, Like it says, turn right, it's such and such a street. And I tend to have the sound off for a number of reasons. So I'm glancing at the GPS and there's an arrow in the road name and you're supposed to take a right. And so you're approaching that intersection where you're supposed to take a right and then the map changes. And it shows an arrow going straight ahead. And the road changes. Now, if you know the neighborhood, you can kind of figure out what's going on, but if you don't know the neighborhood, thinking, wait, did the app just do a new calculation based on traffic patterns or something else, and it's telling me now to go a different way?

[32:29]

Or what's going on? Do I turn right? Do I go straight? And it took me a while to figure out that it is one step ahead, which is to say, it's anticipating that you're gonna turn right, so it's now showing you what the next step is, which is to go, in this case, straight on the road for a bit. And I can't tell you how many wrong turns I took trying to figure that out when it dawned on me. And it occurred to me that I really had to make a leap of imagination to reorient, it just was not the reality. It was not the way I'm accustomed to moving. And in essence, what I had to find was a new way to relate to this helper, to this being of my mind, I suppose, someone's mind, and to, more importantly, really appreciate that style.

[33:33]

that way of, if you will, going along together. And I had to step also out of my habituated relationship to place. How can I be here and be over there also, where I'm going straight down the road, but I'm still here turning right? How can I do that? Different relationship. And I think we face this a lot, particularly with technology. And sometimes what happens in that kind of thing can be very helpful because it doesn't have the edge of stuff that can come up in interpersonal relationships. So a story of an interpersonal situation that was actually very heartwarming, and also awakening, was that as a hospice chaplain, I'm visiting with people at end of life, and I was talking to this man who was facing end of life at an age younger than many do.

[34:56]

He really had a quality of peace about him, And he was sharing how a lot of people were now sending correspondences, emails, texts, all this kind of thing. And he said this really interesting thing, that the way that people were relating with him had this new quality that seemed to transcend the apparent relationship that they'd had. You know, like for instance, a business associate, somebody who's sort of more like an acquaintance, you know, you just move in different circles, you know, people from various, times in your life or situations, all that kind of thing. And yet, there was something very beautiful that he was saying and how they now were relating with him, expressing themselves. And I asked him what he imagined that quality is.

[36:02]

and all these people and their relationships. And he paused and he said, genuine. And I thought about what Ron said, be yourself. You might say, be genuine. But you know, you can't make yourself be genuine, right? I mean, you find out how genuine you are when you're in people, places, and things, right? You're faced in a moment. So we might say, be real. what is genuine communication and and how how is it healing well this this brings me back to translation and what that is and fortunately Just last week, there was an opportunity that some of us were able to partake of, to look at what was called in this film, the art of translation.

[37:15]

You might have seen the flyer for it, and I think maybe an email went out. So last Sunday was the premiere of a film featuring the translator, Bill Porter, who's known as Red Pine. and you might be familiar with his name, and if you're not, I encourage you to talk to our librarian because we have a bunch of his translations in our collection. And he has translated many Buddhist sutras from Chinese and also poetry, including a fellow named translated as Cold Mountain. And in this film, which is called Dancing with the Dead, He says that as a translator, he needs to drop his sense of self. He says, I need to drop my sense of self because my function is to be a bridge between two languages. Which I really love because it's very visual.

[38:19]

And I think it's a really beautiful image of what it is to accompany. And it's very resonant again with that image of giver, receiver, and gift. Meet. That big mind. And in that moment, the bridge and the languages, they arrive together in really bringing forward that genuine, that real. And what that actually reveals is intimacy. And that intimacy emerges together with a deep understanding, a deep recognition that what we're actually waking up to is love. And so we

[39:29]

live that love, and we don't shy away from what's difficult. We don't shy away from difficult conversations. We don't shy away from difficult emotions. We see them as beautiful opportunities to be a bridge, to have our languages meet, and maybe a new language is born that we couldn't imagine before. The bridge listens. And sometimes the bridge hears a melody, hears something as an undercurrent within the stream of words. Well, as it turns out, this is true of a lot of these Chinese poems over centuries and continuing to this day.

[40:31]

that Red Pine has translated. And so I wanted to bring in, close, with one of these poems and then open it up for some dialogue. And I need my technologies assistance here. So this is a poem It's a book of poems of his by this fellow cold mountain. And what Red Pine does before he offers the translation into English is he sings the poem because it turns out these poems are meant to be sung, not so much spoken, because there's something in the melody which I hope you will glean as we listen together. So I'll play I'll play him singing the poem. I don't actually know if it's Mandarin or ancient Chinese.

[41:38]

There's a difference. And then the English translation. So I'm not sure if this will pick it up, but we'll give it a go. Give me a thumbs up or a thumbs down. You can hear this. Thank you. Thank you. looking for a refuge. Cold mountain, keep you safe. A faint wind stirs dark pines. Come closer, the sound gets better.

[42:41]

Below them sits a gray-haired man, chanting Taoist texts. Ten years, unable to return, you forgot the way he came. I'm going to play that once more because now you've heard the two languages. I want to invite you together to enact the bridge. Looking for a refuge?

[43:51]

Cold mountain will keep you safe. A faint wind stirs dark pines. Come closer. The sound gets better. Below them sits a gray-haired man, chanting Taoist texts. Ten years, unable to return, you forgot the way he came. Thank you. I have some time now. you will to come closer and to have a conversation. And I think we need to pass the mic. Do you know when that point was written?

[44:56]

Can you hold it so they can hear you? Sure. Can you hear me now? Yes. Do you know when that poem was written and also how he knows how to sing? It has this very melancholy melody. At least that's the way I'm interpreting it. And I'd like to see that helping understand the poem as well. I must confess I don't know exactly when. Maybe someone in this room does know the era of Cold Mountain better. hundreds of years ago, for sure. But it's not the last 20 years. No, no, no. Yeah, and as to the melody, I only know what I gleaned from the film, and again, anyone who saw the film who might remember better. There also was a woman there, Spring is her first name, I forget her last name, she herself has made it a practice and a calling, if you will, to, I don't know if it was seek out these melodies and bring them forth, record them, or sometimes come up with new ones, but somehow together, the two of them discovered this.

[46:18]

And part of the backstory here also, I don't know how related it is to the melody piece, is that Red Pine made essentially two pilgrimages to find Chinese hermits back in 89, when China first opened up to the possibility in 87, he went out in 89. And then again, I think in 21, remember? 2014. 2014, yeah. So I don't know if that connected to discovering the melodies, but it was relatively recent. And how long those, they have been sung, that's a good question. So maybe we can look into that. I'm curious though, what opened for you in hearing it that way? There was sort of a piece to, it seemed a little bit,

[47:25]

intrepid going into the mountains with deep wind or whatever, dark pine, but sort of maybe there's something peaceful in that action. So you heard going into something intrepid and finding peace, and the melody helped you also in? Yeah, the sort of scary part of it or something, unknowing. And then it almost seemed like it was It's kind of sad that this man, Herman, can't find his way home, but at the same time, I don't know, for me it seemed like he was okay, because maybe he found peace or something. Yeah, it's an interesting question. Is the can't find the way home a lament, or finding freedom? Can it be a both and?

[48:26]

This being human, this being Buddha and Bodhisattva. See, we have a question online. I'll do this. Trying to see who... Hi, can I be heard? Yes. Hi, thank you very much for your Dharma talk. Some of the things that was helpful for me to reflect on was the was the idea around how do we walk and so the thought to me came up to not only how do we walk but where do we walk as you talked about step by step going along together that we don't all walk the same So how do we navigate this? You mentioned, and this Dharma gate, this opening, this healing transformation.

[49:34]

And you mentioned social change. And I was reflecting on that. Certainly you mentioned also Google Maps. So Google Maps tells me that the Berkeley, that the that the Berkeley Flea Market is a four-minute walk from Sangha, which is probably about the same distance to the Berkeley Bowl. And I thought about the difference between what I feel when I'm walking through the Berkeley Bowl versus when I walk through the Berkeley Flea Market, which is four minutes, 0.2 miles away. So it's a very different experience. And what is the opening that I get? What would it be like doing kinhen at the Berkeley flea market? The thought came to me.

[50:36]

So, well, of course, as an African-American man, grew up in New York and enjoyed being at Green Gulch yesterday. How I navigate, you know, one of the things that's oftentimes talked about is code switching. And where do I have to code switch in order to fit in, in order to get along, in order to have a job? You know, I have to change my speech patterns. And so, but I'm just really appreciating and acknowledging your talk around some of those issues for me. So please feel free to comment on any of that. Thank you for allowing me to reflect. Thank you. Well, thank you. Yeah, we can all keep walking, walking together.

[51:38]

And we can keep talking too because the only way forward is to go through that gate. And to go through that gate, you've got to recognize that it's a gate. So if I don't see it, I'm relying on my Dharma friends, Sangha, for an invitation. And I want to be careful, too, because sometimes in these conversations, what I notice is my own proclivity towards if you're a bodhisattva, if you're serious about this business of mutual liberation, then what are you doing for society at large?

[52:51]

And what I find really helpful in that is what Suzuki Roshi said about shine light in one corner of the world. And that song, This Little Light of Mine. So I take that up as a gentle inquiry. Maybe another way to say that is How do we live in the both and? Walking at the flea market, walking in the Zendo, where we agree on stuff, where we don't, the moments that I feel like I'm genuine, the moments that I feel like I'm code switching, and just gently hold that and share how that lands and what that feels like. I mean, that's really a lot of what our many communities want sangha. practice has been about, but it's more than that.

[53:54]

It is, it is, it is bodhisattva activity. So let's keep walking and let's keep talking and definitely let's keep sitting. But maybe now it's time to chant. Things are numberless, I bow to awaken to them. Illusions are inexhaustible, I bow to end them. Dharma gates are boundless, I bow to enter them. Buddha's I vow to become it.

[55:01]

Beings are numberless. I vow to awaken with them. Delusions are inexhaustible. I vow to become it. Things are numberless. I vow to awaken with them. Delusions are inexhaustible. I vow to end them. Dharma gates are boundless. I vow enter them. Buddha's way is unsurpassable.

[56:04]

I vow to be kind. Welcome to Berkeley Sun Center.

[57:38]

My name is Margo, and I'm one of the center directors here. A few announcements for the week. This coming Monday morning, Taryn Elliott will give a way-seeking mind talk over Zoom at 8 a.m. We have a Friday Sangha Tea that occurs every week in the courtyard at 5 p.m. just before evening zazen that is led by Judy, our speaker today, as well as Genpo, Sanaki, this is a time to talk about the Dharma and make friends. Next Saturday, Luminous Heart will deliver the Dharma Talk. Next Saturday, Ellen Webb will deliver the Dharma Talk. And as a reminder, the full Saturday program now begins at 6 a.m. and includes Oryoki Breakfast. We encourage you to show up for the full program and also to sign up for service positions. find the sign up on the Bolton board outside the community room and you can ask myself or Joe if you have any questions.

[58:42]

Some recurring announcements are that the Wednesday drop-in group continues to meet every Wednesday from 7 10 to 9 p.m. This group particularly welcomes newcomers to Zen practice and for more information you can contact Ikushin, Jerry, Olivia, her name, her email's in the links for recurring activities, or she's already there if you'd like to talk. And BZC also has a queer Dharma group that meets in the community room on the second and fourth Mondays of the month from 7 to 8.15 p.m. You can talk to myself or Hax if you have questions about that. two things that we would like volunteers for. First, would we have two volunteers who can stay a bit late after program who can help wash the teacups? We have one person, second person. Okay, very good, two. And then as you may know, the Zendo is about to become a wedding venue.

[59:49]

So two things that would like... need to happen. One is if you have a bike in the bike rack, if you could move that actually right before you go to informal tea to somewhere else. And then if we can also have four volunteers who can help rearrange the Zendo who are willing to lift heavy objects. One person, two people, two more, three. Okay we have three people and if anyone else feels inclined this will happen right before informal tea those are all the announcements for this week thank you so much those of you online can share greetings and those of us oh i forgot that uh information about membership and other recurring activities are in the courtyard bulletin board and also if you would like to make a donation to berkeley fence center especially if you We're here for breakfast.

[60:50]

There's a donation box outdoors. And please remain in noble silence until we begin partaking in informal tea. Good morning, Sangha. It's good to see you all. Good morning. Good to see you. Take care. Bye-bye. Hello everyone. Morning.

[61:23]

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