Well, the two things that I want to talk about, the two things that I want to talk about today, I hope I get to both of them. One is, I brought up the question of lay practice, and the other is about birth and death, two extremely important topics. Can you hear? Is it on? Maybe. Is that better? Better? Best? Okay, so this is from the section on the kānyin that we've been talking about.

[02:55]

A little while ago, Zen Master Yan Jun of Guanyin Monastery in Dongying was a student of Zen Master Daitong of Mount Tuzi. He widely visited the ancestral sites, the kind of pilgrimage. Some of these were located at places such as Chong and Lu, Min and Shu. I'm sure that means a lot to you. When they were passing through the deep valley of Fenglin or the Phoenix Forest, they came across a rare treasure. His companions were glancing back and forth at each other, wondering whether or not they should pick it up. Yan Jun said, someone in the past found gold when he was plowing their garden. He treated it like a piece of tile or a pebble. He said, wait until I have a hut in the mountain, and then I will use this as an offering to monks from the Four Directions.

[04:05]

So saying, he went away. From this anecdote, we should know that finding gold in the row while plowing and treating it like a tile or a pebble is the path of wisdom in the dusty world. Finding a rare treasure in the deep valley and leaving it alone is an excellent example of a Buddha ancestor. In order to continue the life vein of Buddha ancestors, we should not look for profit in the common world, such as offerings from humans and devas and being patronized by kings and ministers. You should not violate the spirit of the Dharma by receiving profits in the common world. We should wish to be a teacher for home leavers, and we should not try to become a teacher for kings and ministers. In this way, home leavers come first, and lay people come next. The emphasis should be heavier on monks, and lighter on lay people. Now, this should make everybody There's an intense fire.

[05:05]

Well, two things. And Dogen, there's a story which may be apocryphal, but a part of it may be apocryphal. But it's said that when he was building Eheiji, he was doing some fundraising. And one of the monks was soliciting a donor who got his wealth through shady means. And Dogen said, we should only accept money from people who have pure motives. And so this guy went and solicited, you know, this guy, this man. And when Dogen found out about it, he kicked the monk out of the monastery and dug a hole six feet deep where his sitting place was.

[06:11]

Now I think it was only five feet deep. So I don't know how true the story is. But it's kind of an exemplary in some ways. But the thing is, when Dogen was came back from China, 27 years old, I think, and he was beginning to set up his teaching school. He treated monks and laypeople equally. I mean, he was equally accepting of both monks and laypeople. And as his practice progressed some years later, He was very intent on having his own monastery. And that became his kind of obsession. So when he established Jeheiji, he only paid attention to monks.

[07:16]

So he made this kind of division. Which is not Dogen's division. This is historical Buddhist division. If you go to Thailand, the monks and the laypeople. If you go to Burma, it's the monks and the laypeople. The monks do the practice for the laypeople, and the laypeople serve the monks. And the laypeople cook for the monks, and they take care of them like children, in a way. And there's a definite separation. And the monks sit on the high seat, and the laypeople sit on the low seat. So there's this real hierarchical division. So Dogen's really just, in a way, following the hierarchy. But it sounds like Dogen's doing some special thing. But it's not so special. It's right in keeping with the way things were done, and have been done.

[08:19]

Isn't part of it just setting priorities? What kind of priorities? Isn't part of it just setting priorities? How do you mean? Well, that you can't do everything. Oh, that you can't do it with me? That may be part of it. But, you know, monks are always... And Dogen didn't stop interrelating with many people. It's just that he said, you know, for my practice, the monks come first. That's a priority. Yeah. So he's setting priority by saying the monks have a priority. And then, of course, we also... So anyway. But then, The next couple of little stories, he talks about how the monks should, how lay people set an example for monks. So it's not just one-sided. So, in this story he says, Zen Master Mingjiao said, when Zen Master Huai Lian of Dazhui was the abbot of Guangli Temple on the Ayuwang, around Mount Ayuwang,

[09:26]

Ayuwong is where the Tenzo came to Dogen at Kentung Monastery. They're about 25 miles apart. Kentung Shan is where Ruijing, Dogen's teacher, was. And that's where he studied in China. And if you remember Dogen's story, the old man from Ayuwong, the Tenzo from Ayuwong, came to the boat, and Dogen had this dialogue with him, which set up his enlightenment. So, he was the abbot of Guanglin Temple on Mount Aiyuan. Two monks were arguing over donations, which were given to them. The director of the monastery could not make a decision. The abbot, Dajue, called the monks before him and cautioned them.

[10:32]

He said, a while back, Lord Bao was a judge in Kaifeng. He's giving an example. Someone made an appeal. I borrowed 100 ryo of silver coins from someone who later died. I went to his house to return the money, but his son would not accept it. I would like your donor. your honor, to order him to receive the money. The judge admired the attitude of the man and called the son and ordered him to receive the money. But he declined it, saying, when my father was alive, he never lent silver coins to anyone. Neither the borrower nor the son would give in. The judge had to give an order to donate the money to a temple nearby to be used for the purpose of performing rites for the deceased. So, the son wouldn't take the money because it was his father's money. It didn't belong to him. No reason why. But usually, the person would say, oh yeah, well I'll take the money.

[11:38]

So, he's saying this is the honorable way that lay people, an act of an honorable lay person, which is an example for monks, given this story, right? The two monks arguing over the donation. Zen Master Mingjiao said, I witnessed what Dan Zui said. There are people in the dusty world who make light of property and long for righteousness in this way. You two monks became Buddhist disciples and are acting shamelessly. According to the rules of the monastery, the two monks were expelled. No quarter. When we think about this story now, the son who had not accepted money, not only made light of the property and longed for righteousness, but was also a model for a householder, as well as showing respect for the father. Don't regard this as simply the spirit of the dusty world. It is also a jewel ornament for the study of the way for monks. So Xu Guang of the Han Dynasty said, if you are wise and also have a lot of property, your aspiration is damaged.

[12:46]

If you are foolish and have a lot of property, your shortcomings will increase. Since lay people understand this, how could a monk be greedy for profit? Both the wise and the foolish are equally cautioned against having a lot of property. The ancient sage's words should be valued more than 1,000 pieces of gold. So Lu Shi Chun, which is a book by Ryo, says, Emperor Yao, one of the ancient emperors, legendary emperor, summoned Zhu Yu, who was living in a swamp, and asked Zhu Yu to succeed him. Zhu Yu declined and went to the foot of Mount Ji. No plans ever. A layperson can make light of ruling in the world and can lean heavily on the way.

[13:53]

In the same way, Buddha's disciples should not be greedy for large or small benefits. We should reflect on whether or not our actions will hurt ourselves or others. When we practice the Buddha way, we regard profit as a serpent, poison, drool, or excrement. This is a pure attitude. Chanyuang Quingwei says, do you expound the Dharma for profit or not? Sometimes people come to the con-in in order to make an offering to the community, a construction project. First, the con-in should examine carefully whether or not the donor has faith or lacks faith, and whether or not the intention is pure. or should consult with the abbot, and they should consider together. If it is determined that this offering is based on pure dedication and right view, then accept the offering, otherwise don't accept it."

[14:57]

And that's where digging the hole comes in. So, you know, Dogen's very adamant on not going for profit. So as a layperson, what do we do with our goods and our property and our money? Whoa! It's okay to have as much as you want to have, as long as you're not attached to it, and as long as you use it for good purposes. But for a monk, a monk is dedicated to not having anything. So, but you know, nowadays, we have to have something. Nobody took care of us. So, we have monks who lean toward lay life and lay people who lean toward monk's life.

[16:05]

It's a kind of There's a kind of buffer zone in the middle. So this is a story. This actually appears in the Blue Cliff Record as Case 55. Zen Master Jin Yuan, Zong Jing, was once a Tenzo. So here's an example of a Tenzo. He did the assembly of Dao Wu. One day, he accompanied Dao Wu to a lay member's house. You may know the story. And made a condolence call. condolence call from someone died.

[17:16]

So they made a condolence call to a member's house. In those days, monks didn't do funerals for people. I don't think, maybe in China they didn't do it at all. In Japan, in the past century, Buddhists do funerals for people, memorial services and funerals for people, and that's what Buddhism is known for now in Japan. Funeral directors. And when people go to the temples, they see them as must be And see them as places where people have memorial services.

[18:20]

So it's too bad, but it kind of turned that way. Suzuki Roshi didn't want us to do these things. He wanted us to just have practice, and not get into doing funerals, because he could see how it became a degeneration. You know, monks depend on, they get wealthy doing funeral services. Anyway, so in this case, they just went to the funeral services as guests. So Zen Master Jin Yuan Zong Jin was once Tenzo in the assembly of Da Wu. One day he accompanied Da Wu to a lay neighbor's house on a condolence visit. Jin Yuan knocked on a coffin. and said, dead or alive? I don't say alive. I don't say dead, replied Dawu. Jinyuan asked again, why won't you say? Dawu said, I won't say.

[19:23]

I won't say. On their way back from the funeral, Jinyuan said, Master, please say. If you don't, I'll hit you. Da Wu said, hit me if you will, but I will not say alive, I will not say dead. Jin Yuan gave the master a few blows. After returning to their temple, Da Wu asked Jin Yuan to leave, saying, if the other officers of the temple know that you hit me, they will retaliate. They won't like it. So Jin Yuan thanked him. and bid farewell. Later, after Dao Wu's death, Jin Yuan went to Xie Shuang and told him the story. Xie Shuang was another student of Dao Wu, and told him the story, and told him also that he had hit Dao Wu.

[20:24]

He then asked Xie Shuang, what would he say? What would you say? Xie Shuang said, Don't you understand that Dawa said, I won't stay alive, I won't stay dead? Just then, Chinyuan had a great awakening. He then prepared a memorial teacher for his old teacher and offered his repentance. So, I won't say, I won't say, this is a great koan. This is the koan that everyone has to understand. dead or alive. So, he won't say dead, he won't say alive. But yet, this guy is in the coffin. What happened? So, in Buddhism,

[21:35]

there are various approaches to how we think about birth and death. This is called the great matter, the daiji, the great matter. So, we should have some understanding of what this means, birth and death. In Buddhadharma, you know, there's what we call the two truths. One is the truth of conditioned existence, existence within conditions. the interdependent existence of all things.

[22:45]

And then there is the absolute truth, which is independent of human expectations. The foundation, what we call sometimes the Absolute, the Dharmakaya, the Sambhogakaya, and the Nirmanakaya. So, in the Nirmanakaya, the Nirmanakaya is the realm of transformations. In the realm of transformation, this is where, the realm of transformation is where we see somebody called Shakyamuni Buddha. But the Dharmakaya is the essence of Buddha, Buddha nature. Sambhogakaya is in between.

[23:50]

Sambhogakaya faces, has two faces. One face faces Dharmakaya, which is the essence. The other face faces Sambhogakaya, Nirmanakaya, which is the transformation, life of transformation. And the Sixth Patriarch says, Dharmakaya is our essence, Sambhogakaya is our wisdom, and Dharmanakaya is our activity in the realm of transformation. Isn't Sambhogakaya sometimes referred to as the bliss body? if it has any relationship to Jiju-yuzami, the self-enjoyment samadhi? Right. Sambhogakaya is called many things. You know, sometimes it's called the reward body, sometimes it's called the bliss body.

[24:52]

Sixth Patriarch makes it all very simple. It takes it out of the realm of ideas. But yes, you could say that it's because Jiju-yuzami is Prajna. The practice of G-G-U-Z-M-I is prajna, which is wisdom, by the way. Thinking of self-enjoyment? Yeah, self-enjoyment, which arises through wisdom. I was thinking of bliss. Bliss also arises through prajna. So prajna, wisdom is the basis, and enjoyment is the actualization. Bliss is the actualization. The prajna is the basis. But bliss is also in the realm of transformation. So transformation means the unusual life.

[25:59]

So in the realm of transformation, when someone is born, we say, oh, so-and-so has arrived. you know, and then the life is lived, and then at the end, oh, so-and-so has left. So in between these two is what we call our life. That's the life of transformation. Transformative life. And so we say, that's birth and death. So-and-so was born, so-and-so is dead. But within the realm of transformation, there is nothing but transformation. So, there's the little child, and then there's the bigger kid, and then there's the youth, the teenager, the youth, the young person, the middle-aged person, the older person, the old person, and the deaf. So, each one of these

[27:06]

is a distinct person. Although the baby has had some influence on the middle-aged person, they're not the same person. As a matter of fact, ten minutes ago, the person that each one of us was ten minutes ago is not exactly the same person as the person of now. So, which person are we talking about who is me? But we associate all of these various lives as our life. But you can do that. But there are many different ways of looking at what is this life, what is it in the realm of transformations. This is an interesting question, where does life begin and where does it end? In the realm of transformations, there's no beginning and no end.

[28:11]

What we see as the baby being born, well, they don't come out of nowhere. We don't come out of no place. We don't start from, you know, people say, well, the child starts from when the sperm and the ovum come together, and that's the beginning of life. Well, that's one stage in the beginning of life, just like being born into the world is another stage in the beginning of life. But life is always beginning and always ending, but it neither begins nor ends at the same time, because when you break it down into further elements, there's simply energy flowing. And energy flowing and are creating various forms which are never stable.

[29:18]

They're only stable for a moment. They're kind of like sparks, you know. But these sparks, to us, are very important and very real. But this is called a flashing, you know, like a flash of lightning a spark. So this endless realm of transformations is, we take one section of that and call it our life. But if we identify with this, only with this, what we call myself, as being alive, then When this self is no longer extant, or when it dissolves, then we say, it's dead. But what is it that is alive, and what is it that dies?

[30:23]

If we identify with life itself, then there's no birth and no death. So in Buddhadharma, we say, no birth, no death. Because in the ultimate realm, there's no birth and death. There's simply endless transformations. And there's something that we call karma. And karma means a volitional action. That's all it means. That is the result of karma called phala, the follow-up. The result of our actions which meet conditions. Our volitional actions meet conditions and create our life. So we're self-creating beings.

[31:30]

Because whatever we do, determines the direction of this transformative life. And it can change. It's not fatalistic. It's not fate. Fate means that something is predetermined. Determinism. But determinism is not part of Buddhism. Karma is not fate. Karma creates destiny. And destiny means destination, or away. a path. So, when you see a person's karma working out as the result of a person's karma being worked out, you can kind of see which way they're going, you know, because I can kind of see which way you're going, but you don't know exactly. But when we see that we're going off in this direction and it's not so good, we can change and go off in this direction.

[32:33]

So there's nothing fixed. Things are not fixed, even though they may seem fixed. And even though we may change our karma, change the direction of our life, the residual effects of our karma follow us until they are worked out. So that's why a person can, when you become an ordained monk, you let go of your former life and start a whole new life. That's called renunciation. But even though that's so, we say, well, gee, that person's a monk, but they have all these problems. The residual karma keeps working itself out. So you have to have patience. But the person is on a new direction. And so we help that person to go on a new direction, to continue their new direction. So Dao Wu says, I won't say it.

[33:34]

I won't say it. of dead or alive. If you look at death, we think of life and death alternating. If we take a breath, that's called inspiration. Inspiring. And then when we let the breath out, that's called expiration. Dying. So inspiration is coming to life, expiration is dying. Letting go. And each breath is a life cycle. Each breath is one complete life cycle. If you hold your breath, it's all over. If you let it out and don't take another one, it's all over. I come to life, and I let go. I come to life, and I let go. And so, this taking out and letting go is one life cycle after another in every moment.

[34:36]

Each moment. And this continues in a bigger way. The life cycle of this life that we call our life also is this life with one inspiration and when we let go it's one expiration. And then the next inspiration. We don't know what that is. And I will not speculate as to what that is. There's a lot of speculation. You know, reincarnation, all this stuff. I don't know what that is. All I know is that the end of one thing is the beginning of another, whatever that means. There's no end, and there's no beginning. In Buddhism, there's no first cause. It's not like life began somewhere, or life is ending somewhere. But we tend to think in these terms because of our human condition. Our human condition is very limited.

[35:40]

We have ears, eyes, nose, taste, feel, and so forth, thinking. And these are pretty good to help us get along in this world. We see, we hear, but there's so much going on that we don't know about because our senses are not fine enough to pick it up. It's possible that human beings in the future will develop more sensors to pick up, you know, more stuff. But our mechanical electric sensors will probably do that for us. In the future, we'll invent those things. And we're already doing that. So, it's a big mystery. But, so why do we have faith in them, if that's the case?

[36:43]

In Buddhism, there are 33 heavens, and I don't know, 30 hills or something like that? But you know, heaven and hell are right here. We create a hell of our life, or we can create a heaven for our lives. It's simply up to us. This is where it all takes place. But we speak about various heavens and various hells. We say Maitreya Buddha is living in the 33rd heaven, Tushita heaven. And someday he will descend to earth as the messiah. Various people have already said the messiah is here. Messiah should come every moment. You're your own messiah. And when you bring forth my chair, then you'll have a nice time. So, it's very interesting. So I think about this a lot.

[38:09]

It's interesting, Suzuki Roshi, when he talked about breathing, he said, you should pay more attention to the out-breath. Because out-breath is dying. When you breathe out, you're dying. But that's not a bad thing. That's really nice, to let go. Letting go is really nice. But then, surprisingly enough, You come back to life. And then you let go, and you come back to life. So, there's really nothing to hang on to. And breathing is not something that you do. You don't breathe. There's breathing, but it's not something that I do. Because, try and stop it. It just goes on. This is the universal activity. Totally universal activity. Just like, you know, the blood runs through your veins.

[39:10]

You don't have anything to do with that. There's very little that we have to do with any of it, really, except keep it in order. So there's human... the sense of self. So we're born and we have this sense of self. And this sense of self is... the cohesor, that which keeps the organism working well, and keeps the environment, you know, working well, sweeps the floor and builds the buildings and makes sure that everything's working harmoniously, until it gets to thinking that it needs more than it, or it wants more than it needs, and then it becomes destructive. greedy, and hateful, and delusional.

[40:14]

So, practice is to stay within the sanity of life. Practice is simply nothing more than sanity. And knowing, or acting as if you're enlightened. So that, you know, when we create a harmonious situation with ourself and with others and our surroundings, then this life can be beneficial in the karma that's created. The karmic effects will be beneficial in the next breath, in the next inspiration. or what we call the next thing, life. Life is continuous.

[41:16]

So in the Dharmakaya sense, life is just continuous. So this is the realm of transformation, which is action. But at the same time, it's the realm of stillness, which is settledness, or total stillness. So when we do Zazen, Zazen is based on the original nature, which is totally still. And then the activity is like the ocean and the waves. Zazen is the great ocean, which is endless, because it's totally still. And we settle on the universal activity, which is stillness. And then, as a human being, we go through the realm of transformation.

[42:18]

And the stillness is at the center of that activity. So, this is why we say we turn to our original nature, which is the birthless and the deathless. Endless. Because only something that's moving can come to an end. We sit in the palm of Buddha's hand, so to speak, which is endless.

[43:25]

Suzuki Roshi used to say, it's like sitting in your mother's lap. Do you know the story of the monkey? The Monkey King, a very famous Chinese story with endless captains. The Monkey King is this fabulous monkey who has all these wonderful powers. He outdoes everybody on earth. But he comes up to the Buddha and he says, How can I surpass the Buddha?" And the Buddha says, well, you know, no matter how far you go, you can't surpass the Buddha. And the monkey says, well, I'm going to try. So the monkey, something like that, the monkey leaps over, you know, out into outer space and just, you know, takes off.

[44:39]

And he comes to the end of the earth. The end of the universe. The end of the universe. And he sees these five big pillars. He says, these five pillars, that's the end of the universe. So, he says, I've come to the end of the universe. And he pees on one of the pillars. To stake out his territory. And then he comes back to the Buddha. He said, you see, I've done it and I have proof. And the Buddha said, yeah, I know. He said, stop your talking. So anyway, we don't know what's next, but we never know what's next.

[45:44]

We try to make our life out in such a way that we're very secure, so we don't have any problems. But no matter how we do it, there's always a problem, and especially in the end. No matter how secure we make our life, in the end, it's all over. So, it's important to just have faith and trust. The stillness, which is at the center of everything. You know, we say Zazen is... In Zazen, the center of the universe is everywhere. There's no special place which is the center of the universe. But wherever you are, that's the center. For everyone. For everything.

[46:48]

And in Zazen, you sit down in the center of the universe. And everything is included. Because that center is the same center of everything. So, we can't get lost. So, Nibbi Roshi, I remember he used to say, no matter where you go in the universe, it doesn't matter because you can't get lost. There's no way to get lost. So, you know, we put our faith in various things, in this heaven and that God, or whatever, you know. And whatever people put their faith in, I have no problem with. Because everyone's clutching at straws, you know, or something.

[47:55]

And, hey, if you find that, great, you know. Maybe you haven't seen it. Because people need something to get through this world. They need some way to feel secure in getting through this life. So, we like to think that what we believe in is real. What we put our faith in is real. So there are a lot of tales, a lot of fair tales, a lot of stories, and people believe in them. And it helps them, that's good, even if it's delusional. Maybe Buddhism is delusional, too.

[48:57]

There's some delusion in Buddhism. There is, actually. know that there's delusion in Buddhism. If you say, this is the real way and there's no delusion there, you have to be very careful. The idea of reincarnation is hard to swallow because There's no way that anything can become itself again. I mean, no way that a form can become another form, because it's an unrepeatable universe. Nothing is ever repeated. We say, I went to the store and now I'm returning home. There's no such thing as returning. We're always going forward to wherever we're going, so to speak. Returning is just a way of speaking.

[50:01]

Because, you know, within a certain mindset, when you really think about it, and when you think about it, there's really no coming or going anywhere. There's no coming or going. So, you say, where did I come from and where am I going? Everything arises out of the earth and everything comes back to the earth. So, we're here because we've always been here. We are here because we've always been here. And when we hear that we think, well, I haven't always been here. That's because we think of ourselves as this person. But our true self is much more than this person.

[51:09]

So when we talk about small self and big self, small mind to big mind, this person is small mind, small manifestation of nirmanakaya. Big self is the whole picture. We can't get lost in the whole picture. But this small self only is a flash. Think of all the people in the past. Where'd they go? A lot of people. And every single one of them is not here anymore. Is that good or bad? It's not good or bad. It's just the way things go. So... We don't like it.

[52:15]

Just like the pain in our legs. We don't like it. But it's not bad. It's not good. It's just real. So I think it's important to get with the real picture. And in order to do that, we have to be able to see the reality of ourself. To look at something objectively means to let go of attachment to your feelings, which doesn't mean to let go of your feelings. We are feeling beings. That's what we are. You know, just like an anemone. You put your finger in the anemone and it reacts. You know, so we're all like that. We're all feeling people. So we don't want to give up our feelings, but at the same time we have to see beyond our feelings.

[53:19]

And look at our life objectively. And if we look at nature, nature just giving us all these messages. If we, you know, to be able to live in nature and see how the cycles and how things, how everything is composted. with garbage. We call something garbage, but it's not garbage if we call it garbage. It doesn't smell good to us, but it smells great to other creatures. We put it in the compost and it burns and becomes sweet. It's all transforming and becoming something else. And then it goes into the ground, and then it nourishes the plants.

[54:23]

And then life starts all over again. It's a great process. But if the orange peel says, I don't want to stop being an orange peel, because I don't know what's going to happen to me. The orange peel doesn't know that it's going to grow up to be an apple tree. and take part in that great life of something else. Nishyari focuses on this in his Kenjo Kon commentary. If you ask Tofu, If you told Tofu, do you know that at one time you were soybeans? Tofu would say, are you kidding? What's a soybean? So, you know, in the 60s, we used to say

[55:33]

There's a lot of truth in that. So this is why Master Dao said, I won't say bitter life, won't say. So, if we say dead or alive, we fall into duality. So, we're all alive, but we're also dead. We're dead, and we're also alive. If you say one or the other, someone must tell me. To say that we are alive in Buddhism is called arrogance. But it's not untrue.

[56:52]

It's just that we fall into one side or another. So when we find ourselves falling into one side, we should pick up the other. The Sixth Ancestor in the Platform Sutra has a talk on, when somebody brings up one side, you should bring up the other side. What he means is, don't fall into duality. If you say, um, there's no self, you know, that's Buddhist lingo, right? No self. That means that there's a self. If you say there's a self, that means there's no self. If you stick to one side or the other, this is where we have trouble. You know, Buddhism says no self. What am I going to do? Well, don't worry, you have plenty of self. But that self is not self, in the absolute sense.

[57:55]

It's a self. And that self keeps changing all the time. So if you said to the little boy that was you, or the little girl that was you, that's my self, you know that's not your self. Your self is here now. No longer that little boy or that little girl. We identify with our inner child, but that's different. And he says, Honorable Wu Zuo was a Tenzo on Mount Godai. While he was cooking one day, Manjushri appeared on the top of a pot.

[59:02]

Wu Zuo hit him with his ladle and said, even if old man Shakyamuni comes out, hit him. Stay out of my kitchen. What? Well, that's all I have to say today. And even if it's a little bit early, it's okay.

[59:48]

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