Can you hear me, Uncle? And now, oh, good. Can you hear okay? Okay. An unsurpassed, penetrating and perfect arm up is rarely met with even in a hundred thousand million kalpas having it to see and listen to

[11:01]

to remember and accept. I vow to taste the truth of the Tataka's words. Good morning. So good to be with all of you today. Suddenly a bright, sunny, sunny day. Is anyone here for the first time? Oh, lots of you. Hello, welcome. Welcome. Thank you so much for coming. My name is Linda, and this talk is dedicated to two of my teachers, my two main teachers, Sojin Roshi and Gil Fronstal. And my theme for today is deepening practice, which feels fitting because it's the last of our... late start Saturdays in August, and we'll come back to the usual morning schedule with Oriyuki breakfast and a couple periods of Zazen starting next Saturday.

[12:09]

And also because I'm about to go on a 28-day retreat, which starts tomorrow. And that will be with Gil Fronstahl, one of my two main teachers at Insight Retreat Center. Gil was my teacher. Before I ever came here, I started sitting Vipassana retreats and I'm like, oh yeah, that's it, that's it. And I came here because I really wanted to practice with Sangha. And they were located way down in the peninsula and Spirit Rock was way over in Marin. So I came here and this has been one of my heart homes ever since. So this talk, I think, is going to be maybe a little bit of a collage or a bouquet, perhaps a little bit of an untidy bouquet. Some of the things that have been arising for me as I'm in this transitioning from winding up everything here as much as I can in my role as abbot and

[13:25]

I worked to get through most of the backlog of emails and set up my autoresponder and like that. Did some planning and preparation for when I come back so I can slide into that. Yeah. So, deepening practice. There are so many ways to deepen our practice. I'm going to start, I'll talk more about the other ways at the end, but I'll talk about some of what's coming up for me particularly right now as I'm about to go into a 28-day completely silent retreat. There'll be a Dharma talk every day and a short bit of

[14:27]

instruction each day, but the participants don't speak to each other at all. I think the exception is the kitchen crew. Maybe the head of the kitchen has to tell a few things. You do the same role every day at the same time to take care of the whole retreat. Everybody has a position, a job. So you just Do your thing and settle more and more deeply into the practice. I've never done one longer than two weeks before, so I'm excited and a little bit wondering, like, how will that be to just continue that? And I'm really looking forward to sharing whatever fruits of practice emerge during this coming time with all of you when I get back. So a number of people have expressed surprise that I would go on a vipassana or insight retreat.

[15:38]

It's like, that's not Zen. And you're Zen. And you're leading a Zen center. And for me, they have always been completely complementary. They're not the same. And they're also not different. And that sameness and not difference is really important to me, both of those things. Each one of those practices is complete as a practice, as a particular collection of texts and references and lineage. And at the same time, they're not actually different. They all come from the same root, the same root of Shakyamuni Buddha. And they wound their way through different countries and different cultures and different times.

[16:46]

And the Buddha Dharma has continued to evolve. And just because of the way I came into it, so happy with, well, I should go back and say, My first introduction to Buddhism was a book on Zen and it just completely resonated for me. I had no idea what was going on here, but I knew that it was true and it made me burst out laughing because it resonated so deeply. But I had no idea how to connect that with meditation. That was a big mystery. Like how does sitting lead to these more free states of mind and being? And I'm really glad that I ended up starting my deeper practice in the insight tradition with the foundational teachings of the Buddha.

[17:49]

Because my mind was really not settled or happy at that time when I was starting practice. And I think I would really have kind of floundered You know, just being left in my thoughts, like, just drop body and mind. I'm like, what do you mean? But trying really hard. So I had a good, feel like I had a really good foundation, even going to retreats and listening to some talks. And then I came here and it was like, yes, yes, I feel like I've had the grounding to be able to go. So that was great. The lineages, the traditions don't particularly need one another, but we often need things from other places rather than just this one thing, whatever it is. We don't need just work or just family life, however that manifests for you.

[18:52]

We don't need just sitting. We also need to move our bodies, etc. This morning I was making a few additional notes on this talk for today. And I was suddenly completely overwhelmed by a sense of gratitude for my teachers, for the lineage, for this place of practice, that places of practice exist in the world. and that the Buddha Dharma continues. I was literally crying just with feeling the depth of the gift in my own life and the desire to share it with all of you.

[20:07]

And because for so long it's been about practicing intensively in community and being of service, why I came here and why I went to Tassajara for many years. You know, those things are just so much a part of the path of practice. And the community part of it is so significant. So it's wonderful to see such a full, robust zendo this morning. You can feel the energy, the very settled energy. It's lovely. And I think that was the settled energy in the zendo during zazen was such a reason that when I came, I stayed.

[21:18]

I can put down roots here. So going on retreat or sitting a sashin is a time dedicated, specifically dedicated to deepening one's practice. It opens possibilities for a different way of being. in our bodies and minds, a different level of awareness that is not generally available to us in our daily active lives. Sushin, you know, this period of silent sitting in Zen, sitting, walking, chanting, eating, working, all in silence.

[22:26]

Literally means, ses means to gather or collect, and shin is mind, heart mind. So literally to gather, to gather the mind, to collect the heart mind. At the start of Sashin, the Sashin guidelines or admonitions are read out loud in the zendo during that first quiet period. And it begins, Sashin is a time to diligently care for and collect body and mind in one suchness, an opportunity to discover anew clarify, and actualize our ultimate concern. Please be sensitive that we are making an effort to harmonize practice and support each other.

[23:31]

There's such a powerful thing about being in a group of people in silence, which, whether it's a period of zazen, or a one-day sitting, or a multi-day sushin, where everyone is intentionally coming together to create this container and to support one another in holding up that container, creating it and holding it. At Tassahara Monastery, the Sashin guidelines end with, Sashin begins now. As the Sashins there start the night before the formal beginning, so come in in the evening and everybody's sitting for a while, then the Sashin guidelines are read out and then Sashin begins now.

[24:40]

And the first time I heard that, it didn't. It felt like kind of a vacuum seal was created. You know, that little... It's like... And then it was silent again, after this voice that was coming out in the middle of zazen, in the darkness of the evening, the low lights. And then it was silent again, and it was... The head of the meditation hall at that time was delightfully a little bit dramatic. And I'm so grateful that that was my introduction because it had this magical quality to it. And it's like, it really is. It really is beginning now. This is it. You know, very often these moments in our practice, they come up again and again to remind us of things that have been significant to us.

[26:01]

Moments when there was a felt sense of connection, a kind of a reference point. Maybe you've had some of those too. And I hope they continue to nourish you. Dogen, our Japanese founder of Soto Zen in Japan, says at the beginning of one of his essays called Circle of the Way, on the great road of Buddha ancestors, there is always unsurpassable practice, continuous and sustained. It forms the circle of the way and is never cut off. On the great road of Buddha ancestors, there is always unsurpassable practice, continuous and sustained.

[27:07]

It forms the circle of the way and is never cut off. So the great road of Buddhas and ancestors is the lineage, the blood vein that runs from Shakyamuni Buddha down through all the Buddhas and ancestors to us here today. And on this great road, this path, this lineage, The common denominator is this inconceivable, unsurpassable practice, this mystery of what we're doing together. It's continuous and sustained. We think that we start and stop practice.

[28:08]

The bell rings now and I'm out the door and off to work or talking to friends or whatever it is. And we say, oh, that's not practice. And in one sense, okay, but in another sense, practice continues in some way. It continues to work us in a sense. Practice practices us. We have our own part to do in it. We have some degree of agency over what our bodies and minds are doing. what our speech is doing. But there's always practice. And from another point of view, somewhere in the world, focused sitting in Buddhist practice is happening somewhere, everywhere, somewhere in the world that is happening 24-7.

[29:15]

It forms the circle of the way and is never cut off. The way is also the path of practice. Between aspiration, practice, enlightenment, and nirvana, there is not a moment's gap. Continuous practice is the circle of the way. If this is your first time here, some aspiration brought you here today. So that aspiration is manifesting now as your presence here. And somewhere that aspiration existed before this very moment. And when you look back, you might see, it extends quite a ways back, but I had no name for it. But it was still there, that seed was still there. aspiration, practice, finding a form, a container to engage with, to relate with.

[30:33]

Enlightenment, whether moments of awareness, instances of awareness, and so-called ordinary mind, And nirvana, there is not a moment's gap. There is no space actually between all of these. We can point to the different parts. You can point to maybe the head and the tail of the snake, but where's the middle? How does the head transition to the tail? How does one breath change into the next? How does one moment become another? So this unsurpassable practice is also something that no one can do for you.

[31:45]

You have to do it, and yet we're not alone. And Dogen goes on to say, By the continuous practice of all Buddhas and ancestors, your practice is actualized and your great road opens up. By the continuous practice of all Buddhas and ancestors, your practice is actualized and your great road opens up. By all that's gone before, we're here now. And then he goes on to say, by your continuous practice, the continuous practice of all Buddhas is actualized and the great road of all Buddhas opens up. Your continuous practice creates the circle of the way. How does that even work?

[32:50]

That could be a koan. How is it that time runs in both directions? That there's what we think of as past and coming into the present and soon it will be future. But how does it work that my continuous practice is turning the wheel of all Buddhas, past, present, and future? Dogen wrote a whole essay about time called Time Being, and he loved to play with time as much as he played with space. But that's all I'm going to say for today. As I said, it's a kind of an untidy, unfinished bouquet. And there's Buddha right there. That giant sunflower.

[34:01]

So practice can and does manifest in an infinite variety of ways. The Buddha had such an array of teachings that were designed for different people at different moments, different audiences, different groups, lay people, ordained monks. people who were dying, a mother who'd lost her child and couldn't recover. And he offered the medicine for each person, each group, to meet them, offering an appropriate response, his reaching out. And over the 2,500 years since Shakyamuni Buddha's lifetime, There have been many different forms and collections of practice. And we can also bring our own understanding of practice into any and every aspect of our lives.

[35:22]

Just as when Buddhism came from India where the monks did not work, couldn't work, shouldn't work, I should say, and came to China and it became evident that they needed to work to survive, if this was going to take root here, they incorporated work. So I look forward to all of us together, and I mean this very sincerely, finding how to practice on devices. because we all live in them and many people feel that that's a big distraction and it does encourage a mind that is not very settled. So how can we engage in this? How can we engage with the whole of our lives or whatever of our lives feels like it's requesting some attention?

[36:28]

How... how to practice with this. How can I turn toward and just be curious about deepening my practice in this area? Maybe it's when you're taking a shower or walking in your front door, feeding your pet, doing a little meal chant or offering before you eat. It can be anything. I've also been thinking about shila, samadhi, and prajna these last days. These are Sanskrit words. Shila is ethical conduct. speech and actions, and samadhi is concentration, meditation, and prajna is wisdom.

[37:38]

It's non-dual wisdom. Or the integration of duality and non-duality. That's wisdom, that's prajna. And these are a way of... organizing the eightfold path, the path of practice that the Buddha taught. Collecting them in the eightfold path into three categories, which is, you know, it's very easy, it's easy to remember, just three. So ethical conduct or upright conduct, wise or skillful conduct. This is how we manifest or enact wisdom and compassion. This is how we manifest our practice. And it's also where people... So it's a fruit of practice to maintain ethical conduct, but it's also a really foundational practice.

[38:51]

It's like, just don't do harm. Here's the ways you can not do harm. So with this intention, this vow, and concentration or one-pointedness of mind, the root meaning is to collect or bring together just like gathering the heart-mind in Sashin, gathering a distracted or scattered mind into a single unified point. So retreat or sasheen practice is such a wonderful way to do that, to really have an experience of deepening and sustained practice. So if you can, I encourage you. But any period of zazen, you can have that intention.

[39:53]

And any moment of any day, you could have the intention to bring one-pointed awareness to do exactly what you're doing already. There was a lovely book about mindfulness by someone who was a member of the Sangha here for many years, Bob Rosenbaum. And there was a piece by Sojin Roshi. And his example of, or his discussion of mindfulness was simply a description of him making a sandwich and eating it. And he brought complete awareness. He wrote illuminating his very mindful, aware presence of what it was to make a sandwich with mindful awareness. And that kind of intention and awareness doesn't have to take away from whatever you're doing.

[41:00]

You can include... distracted or scattered mind or busy mind can be included within that. Like, ah, here's the flavor of that right now. It can include everything. But deepening into that practice can allow us to see more clearly the characteristics, the three marks of existence, of impermanence, that everything changes. And when our minds slow down, we can actually see the transitions between things. And no self, that it's not always so, it's not fixed. I thought you were like this, and you're not, and I thought I was like that, and it turns out I'm not always fixed.

[42:05]

like that, I'm not that thing, nothing is that thing. And the more we get familiar with that, the more readily available it is, the more accessible it is. And prajna, her wisdom to clearly perceive and experience, really, the non-separation, the non-duality of all things. The oneness of the universe simultaneous with the complete uniqueness of every person, every being, everything. And all of this helps hold in our heart-mind the vulnerability of what it is to be a human being, subject to pain and loss and suffering and deep attachment and love and how do we live with all of these things?

[43:31]

So how do we live our lives from this place of awareness, subtleness, subtle enough to see clearly? Dogen, in his essay, The Bodhisattva's Four Methods of Guidance, suggests four practices. Giving our generosity, kind speech, beneficial action, and identity action. And I thought, oh, these are all manifested quite naturally in containers that are designed for more intense practice, starting with regular zazen or things that we do together in the zendo, including service, chanting,

[44:44]

Kin-hin, bowing, eating Oryoki meals. You know, there's this giving and receiving, this generosity. It's definitely kind speech, which sometimes is refraining from speech. And beneficial action of supporting one another. Identity action is kind of doing the same thing with others, being in harmony. And one bodhisattva who's been... Bodhisattvas are awakening beings who... Yeah, I'll leave it at that. Awakening beings. One bodhisattva who is contemporary, who's been in the news lately, is Dolly Parton, who recently died.

[45:49]

And I read a wonderful piece about her from Buddhist writer Rebecca Solnit, which I'd like to share with you because it illustrates so much about the mutually unhindered interpenetration of one being. So Rebecca writes, Born into extreme poverty in rural Tennessee, she made her own way with massive talent and ambition that seems never to have been decoupled from kindness and principle. Talent and ambition that seems never to have been decoupled from kindness and principle. That's amazing. And what an exemplar.

[46:57]

I have never been particularly into Dolly Parton. She wasn't somebody who really came into my awareness much because of where I was living, what music I was involved in, and where I was living, like in a monastery. I've missed decades of music. But now I'm a total Dolly fan, very belatedly. And also, what Rebecca didn't say, but what came up for me because of just like the pictures and the stories about her, that she had this wholehearted effort in her life, this ambition, like she's in, she's gonna do this. But she wasn't attached to the outcome, it seems, in ways that caused her. She wasn't so attached to the outcome that she was going to elbow everyone else aside.

[48:05]

It always included others. Her success was always tied to expressing love at other people. Rebecca says, there's a way she demonstrated that lots of things often thought to be opposites could be the same thing, especially if you were her. Down home and brilliant, feminist and feminine, glitter bedecked and generous, country and cosmopolitan, funny and soulful. I thought, yeah. That's so beautiful and somehow she does it. We don't think, oh, she can't do that. I mean, until we see her do it and then it's like, of course you can do that. But we tend to have those stories or many of us have had those stories about what's okay to be and not be.

[49:09]

You know, what part of ourselves are okay or not or belong in Zen or don't and... Is it okay to play music if I'm a sincere practitioner? You know, whatever. I think there are ways to live our lives exactly as they are that are in alignment with practice, but they may not look so conventional. So maybe you'll be a groundbreaker, not just for yourself, but for someone else. widening what's possible to practice with. Rebecca says, she was love incarnate. She was a goddess of the other kinds of love, of empathy, compassion, kindness, and to use a term from Thich Nhat Hanh, interbeing. It's non-separation.

[50:14]

Parton was so kind, she couldn't be a judge on American Idol. She explained, if you make a mistake, it's best that you pick it up and it turns into something positive. Sometimes the best part of my show is when I mess up and people know I'm human. They see how you're going to get out of it and you're right there in the spotlight. You have to deal with it. Same with life. I don't punish myself for making mistakes. Wow. I've known that about other people, like times when somebody I thought was, you know, really all that, made a mistake and was able to roll with it and be kind and generous and all those things were so inspiring and helpful to me. And we can all do that.

[51:21]

We have no idea our impact on other people and it can be very surprisingly positive. And that story about Dolly Parton made me think of John Coltrane. He once said, if you play a wrong note, play it twice. I thought that's That's so great. It's like, lean into it. It's like, well, what's that? Where could we go with that? It becomes something else. It becomes not a mistake, but a gate, a door, an opportunity. So... How do I, how do you walk the path of practice in your own lives, in our lives, individually, together?

[52:32]

It's like posture. There's guidelines for sitting upright. And then there's this particular body that needs particular... attention, support, accommodation, whatever it is. And our lives are the same way. How do we fit these pieces together in ways that are wholesome and beneficial, helpful, deepening, enlivening for ourselves and for others? So we'll have questions now, but before I end, I want to say when I return at the very end of September, I will likely be quieter and more slow to respond than you're used to me being.

[53:35]

We're going to go directly from here up to Enso Village for a few days because we'll finish on a Saturday and go up there and spend our usual few days and that'll be some decompression time and We'll be back here on Tuesday morning the 30th. I look forward to seeing all of you then, and we have time for some questions. And Ben will bring the microphone to you. Shoray. Thank you, Linda. I really didn't expect that one of the flowers in your bouquet would be Dolly Parton, but it was very nice. And it reminded me of a lyric from one of her songs that goes, the song is Get to Living, I think.

[54:37]

And the line is, the day we're born, we start to die. Don't waste one minute of this life. Which really reminds me of the message on the Han. that I think I'm maybe a better Dolly Parton fan than a Zen student because I'm not recalling the exact words on the Han. Do you happen to know them? I think they're consistent on Japanese or Chinese Hans, but the translations vary. So something like, awake, awake each one. Do not waste this life. Thank you. And it made me wonder, when you were talking about deepening practice and mindful practice ability can include everything, what is it to waste time or life? If our human foibles are even included in the way, what is it to waste?

[55:46]

Well, the practice includes some awareness. So there were times long, long ago when I had much more ability to multitrack in my mind. And I remember realizing that I had no memory of getting off the freeway and I was like a ways. onto surface streets without really knowing how I'd gotten there. I was in the right place. I was doing the right thing. But I was on autopilot. So I think your body-mind is still doing Buddha because we're never not. But the awareness brings us into it in a way that because we're aware of it, it's very different. It's like... like that old metaphor of the jewel sewn into the hem of the robe.

[56:55]

You've always had the jewel. You're living in poverty because you don't know that there's something else. So moment by moment, we have the opportunity to wake up what we already have, but haven't quite seen the whole picture of it yet. But there are these flashes. So if I'm aware that I'm wasting time, maybe I'm not wasting it so much. Totally. I think that's... Well, wasting time can often be like you haven't quite gotten to the awareness of I need a break, actually. But I don't feel like I can take a break, so I'm just going to kind of wander over here and... do nothing for a while, but I'm not really doing it.

[57:56]

I'm not like settling in and enjoying it because that would be like not doing whatever. I think there's basically an opportunity for choice. Anyone else? Cliff back there. Cliff and then Jerry. Thank you for an inspiring, beautiful talk, Linda. Because I know relatively little about Vipassana practice, I'm really interested in how, if at all, your practice, your formal practice differs in a Vipassana context, and I don't mean in terms of forms and ceremonies, but on the cushion, once the bell rings, whether there's any difference in what you do and what you experience, if you could speak to that.

[59:06]

Yes, great question. Thank you. In the early Buddhist tradition and Vipassana insight, there... The object of meditation changes and it's seen as kind of sequential and deepening. I think people do actual various things, but like on a retreat, which is what I'm most familiar with, there's a specific order of things like stay with the breath and the body and then pleasant or unpleasant sensations or experience. with the mind, with thinking. And then with, the fourth is, it's called objects of mind, which is the different Buddhist lists that, you know, different factors of awakening and hindrances and the four noble truths and things like that.

[60:11]

So it's more prescribed, like, focus on this. Whereas, and that is understood actually as foundational practice, and it really is still in Zen. But as Sojin said, we do all that. It's just not one at a time in some order. It's just opening to all of that. Shikantaza is just being with whatever is arising. With... Yeah, with, as Reb used to say, complete relaxation, just meeting, just being with whatever arises in a very simple way. So, yeah, and there will be instruction every day. So I'm very curious to see how this goes, because... oh, I have a horrible confession, but I can't lie about this. I really try to keep them absolutely separate, but I know that they bleed into each other somewhat because they can't help it because they're both in me.

[61:23]

They're in my body and in my experience. So, of course, they're going to have some interleaving and overlap. Gil, too. I forgot to mention that. Yeah, Gil, who's leading the retreat, I was very excited when I first met him at Spirit Rock to realize that he was also in the Zen lineage. He is one of Sojin Roshi's transmitted priests. So he's a lineage holder there as well. And he, due to basically an accident, he fell in love with Vipassana practice, although he'd already ordained as a Zen priest. And he's maintained both of those things over the years. The interweaving goes both ways, and I think it's less about... I'll see. I'll tell you. That'll be one of the things I'll share later. Like, how was this actually different? Or was it? We'll hold you to that. Thank you.

[62:26]

I think there's... I want to keep an eye on the time. Ellen, how are we... So maybe we'll... It's 11.15. Linda, would you like to... go with the the online final online question um okay yes hi paolo thank you linda for that talk um i love gill fronsdale and bcc it's wonderful to hear i've been on a number of retreats there It just seems like if you're not Linda Roshi or if you're not Gil Francia, sometimes I get sick up for it, you know? It can ruffle some incentives. I feel like the word is permission to pursue that. And just a real quick, you know, the Gandharan sutras have been found, which predate even the early sutras that we've had up until now, the Gandharan sutras.

[63:31]

And it's really interesting because they not only predate anything else we've had, but they include many Mahayana ideas. And Nagarjuna, Nargajuna, you know, he honors, he dedicates his work to Shakyamuni Buddha. The ending of it is a dedication and honor to Shakyamuni Buddha. And thank you so much, Linda. I hope you have a lovely retreat. Thank you. And now I can actually answer you a little bit better, Cliff. What's different? What's different is being in complete silence. You know, not going in and out of things on a Vipassana retreat. And just having that... Yeah, and being much more inward. Here we're much more in community. And Paolo will also say that there are... a surprising and increasing number of people in senior leadership roles, various internal to San Francisco Zen Center and outside, who also go do Vipassana retreats.

[64:43]

Because it provides a wonderful balance of just inwardness and community. So that's the place that I feel most deeply. And now we must end. Thank you all very much. Beings are numberless. I vow to awaken with them. Delusions are inexhaustible. I vow to end. Thank you.

[66:44]

Good morning. Good morning. I'm Ben. I'm Saturday director this Saturday. A few announcements, but I am winging it. So once I'm done talking, I'll look around and people, please jump in and help me if I've missed something. So as Linda Roshi, I think, mentioned, next Saturday, we will resume our full early morning Saturday program, which is welcome to anyone, brand new students. It starts at 6 a.m. And as is always... good Zen practice, you know, arrive five minutes early to be on your cushion. And there's opportunities to experience oreochi eating on our meditation cushions, eating on the taan, the meal boards here. There's guest eating bowls. There's training in oreochi that's offered. Yeah. So please consider showing up. And for those of you who know how to do the various positions, the signups are on the community room porch. Thank you. Blake, you had mentioned at WorkCircle that there's a BIPOC retreat coming up.

[68:39]

Is that October 18th, a half day? And if you have any questions, you can speak with Blake during tea or go to the website, berkeleyzencenter.org. There's also a one-day sitting, a full-day, one-day sitting here on, is it Saturday the 17th? Thank you. 19th yeah 19th uh and i'm sure emails will go around uh on the listserv soon about signing up for that um that brings me to so if you're new and you'd like to stay in touch with us if you have questions about becoming a member you can speak to um mary who was our zazen instructor today during tea or to sue osher here And yeah, you can send me, for instance, write down your email and I can add you to the listserv so you get announcements from the community. Any other announcements that I'm missing? Sue? Oh.

[69:52]

Wonderful. Thank you, Sue. Yeah. Oh, and that reminds me, for those of us who are trained as kokyos, fukudos, and douans, Linda Roshi, I believe at 11.45, so tea will be maybe a little briefer today, will happen here in the Zendo at 11.45, a refresher on, yeah, fukudo, douan, and kokyo rolls. So BZC is supported entirely by the dues and donations of its members and friends and guests. So there's a donation box out in the courtyard. Please consider making a donation to support our temple. There's also a generosity tab on our website. And last but not least, I need two volunteers to help wash teacups after our tea. I'll show you what to do. It's not hard. Two volunteers. Thank you. One more. Thank you very much, Cliff. Okay, great. So I'll just, as things are starting to wrap up, we'll wash teacups together.

[70:52]

Thank you. Let's please remain silent until we're off the Zendo porch. Hi, Phil. Nice to see you. Hi, Sonia. Hi. Hey, Mary Beth, Peter, Linda. Good to see folks. Hi, Leslie. Take care. Hey, Peter, how are you doing? Good.

[71:46]

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