Good morning. If I could what? Alone. That's better. I'm going to tell you a story. demonstration, a story.

[01:02]

One day, Yakusan Igen, Yueishan Daisho, was, he was either eating his breakfast or he was just coming out of Zazen. But a monk came along and said, is, um, do you understand letters? And Yakusan said, I think so. And the monk said, what letter is this? And Yakusan said, oh, Yakusan wrote. And then the monk said, He turned this way and he said, what letter is this? The uncle's son wrote.

[02:07]

Now this is a Buddhist symbol that was stolen and turned into something that's opposite, actually. While we've been, The monk drew a circle. He said, what letter is this? And Nagasan is this. So, I want to explain my understanding of this. This is manas when it becomes the wisdom of equality.

[03:15]

Because the wisdom of equality is horizontal. The horizon. Everything is equal in this line. And this is Mano Visnana. But when it's turned, it becomes the wisdom of great perception, great differentiation. In other words, hierarchy, seeing everything as it is in its differentiation. the vijnana of the senses.

[04:18]

And when it's turned, it's called the wisdom of great activity, beneficial activity. is the great round mirror wisdom of the alaya-vijnana when it's turned. So, this is all in one. of the four wisdoms and the eight vijnanas as a symbol. Madame Blavatsky in the 20s was a mystic, a woman who was very powerful actually in Europe.

[05:37]

in, I think it was the 20s, and maybe before, and she started the Theosophical Movement, and she knew all these symbols. You know, one of her disciples was Major Alcott, who revived the Southeast Asian Buddhist tradition of meditation, which was dead. And so she was interested in meditation and the Buddhist things and so forth. And so she popularized this symbol. And there was a German philosopher who picked this up. and introduced it into the Nazi movement because he saw it as a powerful symbol.

[06:40]

But I believe it went the other way. In Buddhism, it's used both ways. It's used both ways. And as a symbol, going that way, It's used for entering Tashahara. And there's a symbol going the other way. And going the other way, you have the direction. It's used for entering the marketplace with bliss-bestowing hands. The end of the last archery picture. So this is definitely a part of Buddhism, and it's a part of our Zen tradition, and it's a part of our transmission understanding. So people sometimes say we shouldn't use this, you know, because it stands for the Nazis, but actually it's Buddhist.

[07:52]

I think we should use it because it belongs to Buddhism and shouldn't be lost just because it was taken to mean something else. So, I like this idea. This symbolizes the eight vijnanas and the four wisdoms and the three bodies. I thought the wheel of Dharma always turned clockwise. That's wrong. It's not wrong, it's just not right. That's a misunderstanding. Yes, that's what it was. Do you know what this is similar to?

[08:56]

It's ancient. It's really ancient. And there are various variations, lots of variations. And the one, this is one variation. Let me get three days to rip the four versions and the eight pajamas. Yeah. Oh, yeah. Sure. That's one way of doing it. And there are other ways. There's one fancy way. Something like that. I can't remember his name. I don't know. I can't remember. But it is documented. Also, you know, this is also very simple.

[10:06]

Anything that goes like this is the basis, really. Because this is... This is across, and this is up and down, and that's the basic symbol of our life. And where these two meet is exactly the place of where we are right now. But where the horizontal and the vertical meet, where the inactive and the active meet, is where exactly time and space, emptiness and form, So on each moment, that's where we are. From moment to moment. One Christmas, Linda and I went to Earl of Lutheran Church in Naples.

[11:11]

And they had various symbols. You mean Naples, Long Beach? Yeah. They had various symbols all around the church. And one of them was a Christian cross superimposed on a cross of Saint Andrews in a circle. which made it a spoke wheel of the Dharma. Yeah, yeah. It's also pictures like this. This is mine, the character for mine, Shin. inside of a circle, which is the center, the center. What does that mean?

[12:25]

That means entering the world. If I've got the... Sometimes I... I need to go this way or that way. I sometimes forget which way is which way, but... It really doesn't matter so much. What is associated with Rastakhan? Tantra? Well, yeah. In the tantric, I'm sure it's used, but I'm not sure what the variations are. This is my understanding. when it's drawn with the swirls, the spiral. Spirals, it reminds me of like unfurling fronds of a fern or spiral galaxies. Yeah, yeah, there's all kinds of offshoots. So what is the purpose of the bus being on the tag?

[13:33]

Well, it's a map of practice. Which is... I'll talk about it a little later. I think it means setting the wheel of dharma into motion. Because it is a wheel. That's the other part, is that this is the axis. It all turns on Big Money. And these are... This is the... When you did this, it's like... The... wisdom of beneficial action.

[14:43]

So these folks, this is like the tines which dig into the earth and make it move. The feet, so to speak. So now we're going to start, I want to go back to the part, I can't remember what page yours is, but it's where

[15:57]

Page 90, where he says, followers of the way, even though you may have pursued your studies in a threefold learning. Bottom of 89. I have to analyze it a little bit, but I'd rather get on with this and I'll come back to my analysis next time. Followers of the way, even though you may have pursued your studies in the threefold learning.

[17:02]

You got that? Now, as I said last time, threefold learning is precepts, meditation, and study. Those are the three legs of Buddhist practice in all of Buddhism. So even though you may have, in other words, been studying all along in the threefold learning, Continuously through many kalpas, that's an exaggeration, if you have not directly experienced the four wisdoms, you are not permitted to call yourselves the true children of Buddha. Followers of the Way, if your investigation has been correct and complete, at the moment you smash open the dark cave of the eighth or alaya consciousness, the precious light of the Great Mirror of Wisdom instantly shines forth. But, strange to say, The light of the Great Perfect Mirror of Wisdom is black like lacquer. This is what is called the rank of the apparent within the real. So this is the first rank, right?

[18:03]

The first rank, the apparent within the real. In other words, mostly dark. So what he does here is just outline the five ranks for study, and then he goes into each one of them. So I'm just going to read the outline and not get into explaining so much. But there is a koan, case number 86 in the Blue Cliff Record. Uman's, each one has their own light. So if you want to read that koan, it's very, my favorite koan. Number 86? Number 86 in the Blue Cliff Record. extracurricular studies. Having attained the great perfect mirror of wisdom, that's the first rank, you now enter the rank of the real within the apparent, just the opposite, where the phenomenal side is in the ascendancy.

[19:14]

When you have accomplished your long practice of the dual mirror of samadhi, you directly realize the universal nature wisdom, which is universal nature wisdom is the same as wisdom of equality, just a different name for that, which is the horizontal. So, actually, you can see how this is. Well, anyway. You directly realize the universal nature of wisdom and for the first time enter the state of the unobstructed inner penetration of noumenon and phenomena. So the two, those two, the first and the second rank are simply opposites. And that's the foundation. Form is emptiness. Emptiness is form. So the first rank is form is emptiness.

[20:18]

All forms are empty in their own nature. have no inherent nature of their own. Numenon? Numenon, yes. Numenon. And the second rank is phenomena in the ascendancy. So the disciple must not be satisfied here, but must enter into intimate acquaintance with the rank of the coming within the real, which is the third rank. where you have the little dot, surrounded by the phenomenal. And it's all there in that page that I handed out to you. And then, he says, after that,

[21:23]

by depending upon the rank of the arrival at mutual integration, which is the fourth rank, she will completely prove the marvelous observing wisdom and the perfecting of action wisdom, at last reaching the rank of unity attained, which is the fifth rank, and after all, coming back to sit among the coals and ashes." Okay. So then, we've read Well, I read it. Do you know why? Pure gold that has gone through a thousand smeltings does not become ore a second time. That means you just get to the essence. My only fear is that a little gain will suffice you. How priceless is the merit gained through the step-by-step practice of the five ranks of the apparent and the real? By this practice, you not only attain the four wisdoms, but you personally prove that the three bodies also are wholly embraced within your own body. Have you not read in the Daiji Shogun, Shogun Yoron, when the eight consciousnesses are inverted, the four wisdoms are produced.

[22:31]

When the four wisdoms are bound together, the three bodies are perfected. Therefore, Soke Daishi, Daikan Eno, composed this verse. Your own nature is provided with the three bodies. When its brightness is manifested, the four wisdoms are attained. He also said, the pure dharmakaya is your nature, the perfect sambhogakaya is your wisdom, the merrier nirmanakayas are your activities. Now we start on something new. The poem. Tozan's Ryokan's verses on the five ranks. So for each one of these five ranks, Tozan apparently wrote a poem to epitomize the meaning. Or at least to get you into it, somehow, to get your mind around it. So this is... and everyone translates these verses differently. But here is the translation from the text we're reading, which is Zen Dust.

[23:33]

The apparent within the real. That's the first rank. The apparent within, meaning hidden within. Or, you know, the real is in the ascendancy and the apparent is hidden. The apparent within the real, in the third watch of the night, before the moon appears, no wonder when we meet there is no recognition. Still cherished in my heart is the beauty of earlier days. So this has the meaning, kind of, Before the moon appeared, everything was dark, right? So, no wonder when we meet, you can't recognize anything, because there are no outlines. So in the dark, all things are one. This is why we use dark as a metaphor for the absolute.

[24:38]

When you turn off the light, everything stops. There's no differentiation. When you turn on a light, you see all these, everything in its uniqueness, all these, the verticals, all the unique qualities of hierarchy. But still cherished in my heart is the beauty of earlier days. In other words, vague memory of the way things were. So, plunging into the dark, you let go of everything. This is like just letting go of everything. Even though you have a vague memory of before, this is immediate and real. All of the past is like a dream.

[25:45]

So, here's what Hakuin says. He says, the rank of the apparent within the real denotes the rank of the absolute. The rank in which one experiences the great death, shouts KLA, sees DAO, and enters into the principle. The great death, there's a koan in the Book of Records. Which one is it? 41? Could be. Yeah. Look up case 41 if you want to find out about something about the koan about the great death. Does a person who has died the great death come back to life again? Well, let's get going. So, when the true practitioner, filled with power from her secret study, meritorious achievements and hidden practices suddenly burst through into this rank, the empty sky vanishes and the iron mountain crumbles.

[27:09]

In other words, Above there is not a tile to cover the head, and below there's not an inch of ground to stand on. So that means everything that you depended on before, you can't depend on anymore. You see through all of your false dependencies. So this is really the purpose of practice, is to be able to see through all of your false dependencies. And when we come to Tathagata, we find ourselves sometimes in shaky ground because all those things we depended on are not there. And so more and more you learn to depend on the essence rather than our crutches. And so practice becomes difficult, can become very difficult.

[28:11]

Are there real dependencies and what is relative for us? Are there real dependencies? If you think they're real, they're real. Are you sure they're not? Well, we don't always need what we depend on. So, often we form dependencies and then depend on them. So, and then when we depend on dependencies too much, we lose our center. So, when we depend on our center, so to speak, then we can stand up without leaning to the right or the left, or forward or backward. So that's why we practice straight posture. Don't lean forward, don't lean backward, don't lean from side to side. So, when sitting Zazen, this is Zazen.

[29:21]

Straight up and across. That's Zazen. No leaning to one side or the other. Horizontally we're stable, vertically we're stable. So he says, the delusive passions are non-existent, enlightenment is non-existent, samsara is non-existent, nirvana is non-existent. Everything is gone. That's this state. This is the state of total empty solidity, without sound, without odor, like a bottomless clear pool. It is as if every fleck of cloud has been wiped from the vast sky. Cleaning the board this the board making the board clean So too often Let me just think about Jeanette It's You know in Zen sometimes there's a phrase the bottom falling out of the black lacquer bucket and

[30:40]

When the bottom falls out of the black lacquer bucket, it's like everything's gone. There's no bottom. There's no... It's a bottomless... bottomless tube. So too often, though, the disciple, considering the attainment of this rank to be the end of the great matter, great matter is like the true way. It means the reason and the way, and the past. Like Dogon says, the true matter is the matter of birth and death. resolving the true matters, resolving the matter of birth and death.

[31:44]

And the sign says, if you are not totally dedicated to investigating the matter of birth and death, you should go to the place down the street. So, too often the disciple considering attainment of this rank to be the end of the great matter, because it could seem like it, you know, it's like a total immersion. And his discernment of the Buddha way complete, clings to it to the death and will not let go of it. Such is called stagnant water Zen. Such a person is called an evil spirit who keeps watch over the corpse in the coffin. Even though remaining absorbed in the state for 30 or 40 years, that one will never get out of the cave of the self-complacency and inferior fruits of Pracheka Buddhahood.

[32:50]

So, it's like someone who sits zazen all the time and never gets up. or never does any, never goes to the kitchen and cuts vegetables. Someone who just thinks that zazen is, without anything else, is what you're supposed to be doing. That's practice. This is what he called pracheka buddhahood. One who does have a certain enlightenment, but doesn't express it anywhere. It's not expressed. It's only, it's called, and this is like dead zazen, or dead practice, watching over the corpse in the coffin, like forever. So, you know, when Suzuki-ryoshi would never let anyone sit zazen while they're doing kindian.

[33:56]

There were always people who wanted to just sit through, you know, just sit through Kenyon. No, you had to get off the town and do Zazen with everybody else. I can do Kenyon with everybody else. You were never allowed to go into Zendo and sit by yourself. What's your feeling then for like I'm not going to criticize their tradition, but if they did that in our tradition, we would call that watching over the dead corpse in the coffin. Maybe. But I don't know what they do. I really don't know what they do. What about Bodhidharma's transmission of the mind?

[35:01]

What about it? It's nine years of upright sitting celebrated to this day. Yeah, but it looks like Bodhidharma never got off the tongue. But that's just the man was speaking. He gave a very little instruction that just pretty much said sit down right here. Yeah. So a good student should pick up what the teacher is doing. So the teacher doesn't have to pay very much. But when you read literature, you have to be very careful of how you take it and see it. And, you know, the example of Bodhidharma sitting for nine years staring at the wall and never moving is kind of symbolic. Instead of meaning that it's stated in such a way that it looks like he sat and never got up, but I think what it means is

[36:16]

that his dedication was so strong that he wasn't moved by anything. I think that's what that means. For nine years he sat and wasn't moved by anything. That doesn't mean he didn't get up. I didn't take it as that, but I did take it that he did a lot of sitting. Yeah, so this doesn't mean he shouldn't do a lot of sitting. This means that you shouldn't only do Zazen, even though it says Zazen only. But we have to understand what Zazen only means. It doesn't mean only to fit Zazen with your legs crossed. It means to do Zazen in all of your activity. All of our activity. This is what practice means. It doesn't mean that when you're fitting on the time, That's practice, and when you're doing other things, it's not practice. But everyone falls into that. We all fall into that.

[37:17]

I don't fall into it. It doesn't mean I do everything right, but everything is practice. Even the things that you don't do right are practice. If you don't see everything you do as practice, you're not practicing. Of course. I mean, you may be practicing even though you don't see it that way, but if you recognize, if you make an effort to see everything you do as practice... And this kind of question doesn't... You understand this kind of question? Or do you understand what's happening? That's why there are five ranks, and not just one. The first rank is talking about your misunderstanding of Bodhidharma. Just sitting and gazing at the wall for nine years without getting up.

[38:22]

It's just emphasizing something, right? It's emphasizing one side of practice, the story. And then Eka cut off his arm, and Bodhidharma says, oh, you know... Do you think that really happened? It's a story to emphasize a point. And this is all of the stuff in Zen literature are stories to emphasize a point. And sometimes they emphasize a point at the expense of some other point. But that's why it's important to not so much depend on the literature, but depend on the practice as it's handed down. So, he says, this is called stagnant water, Zen.

[39:29]

Such a person is called an evil spirit who keeps watch over the corpse in the coffin, even though She may remain in this state for thirty or forty years, or nine years. She will never get out of the cave of self-complacency and inferior fruits of Pratyekabuddhahood. Therefore it is said, one whose activity does not leave this rank, sinks into the poisonous sea. That person is one whom Buddha called the fool who gets his realization in the rank of the real." So, you know, just to see that everything is one is not enough. That's what the secret is. That's what the Sandokai says. Just to see that everything is one is not enough. Isn't that just the beginning? It's just the beginning. So, one thing about the five ranks is that it seems to be that these are the five ranks after Realization.

[40:35]

Not necessarily beginners for beginners, but I don't think that's necessarily true. I mean, it's just practice. But he talks about it in this way as if it is. So merging with principle is still not enlightenment. This is like water without waves. Everything is totally still, motionless. There is no disturbance. No disturbance. So in order to test your real understanding, you should sit Zazen in the midst of the marketplace.

[41:39]

That's why I always thought that Page Street was a great place to practice, especially when the freeway was there. Because all the stuff going, when people are shouting in the street, you know, and you just sit Zazen. And when we had a Zendo on Dwight Way, In Berkeley, Dwight Way was this big thoroughfare. Cars just going by all the time. There was a drummer who lived across the street. So, it's, you know, nice to have no disturbances, but that's not real life. Real life is disturbance. Waves. So, therefore, as long as that person remains in his hiding place of quietude, passivity, and vacantness, inside and outside are transparent, and his understanding perfectly clear, the moment the bright insight he has thus gained far, thus far gained through her practice, comes into contact with differentiation's defiling conditions,

[43:02]

of turmoil and confusion, agitation and vexation, love and hate, she will find herself utterly helpless before them, and all the miseries of existence will press in upon him." It was in order to save that person from the serious illness that the rank of the real within the apparent was established as an expedient. Established by whom? Established by whom? Oh, by Toga. So then comes the rank of the apparent, of the apparent, within the real. The real within the apparent. The real within the apparent. That's right, yeah. The real within the apparent. Where...

[44:05]

The waves are dominant. In other words, you don't see the ocean for the waves. You don't see the forest for the trees. They're real within the apparent. A sleepy-eyed grandma encounters at dawn encounters herself in an old mirror. Clearly, she sees a face, but it doesn't resemble hers at all. Too bad. With a muddled head, she tries to recognize her reflection. John Wu, who wrote the book, Cold Major Zen, his translation is a little different. He says, the phenomenal moving to the noumenal.

[45:07]

The dawn has come to the surprise of an old woman, and she chances upon an antique mirror in which she sees clearly and distinctly her own face, so different from all the images she had formed of herself. That makes a lot of sense. From now on, she will no longer ignore her own head and grasp at its mere shadow. So she sees clearly. In other words, after coming from this rank, from this position where you've let go of everything, you come up and see everything in a fresh way. You see all phenomena in a fresh way. So this is the wisdom of discernment. So Hakuen says, if the disciple had remained in the rank of the apparent within the real, his judgment would always have been vacillating and his view prejudiced.

[46:16]

Therefore, the Bodhisattva of superior capacity invariably leads daily life in the realm of the six dusts. The six dusts are like the sense field. You don't close off the sense field. the five senses and the mind of the planet, the mind. The realm of all kinds of ever-changing differentiation, all the myriad phenomena before your eyes, the old and the young, the honorable and the base, halls and pavilions, verandas and corridors, plants and trees, and you become the jeweled mirror of their houses as well. So this is Tozan's poem, translated in various ways. Shun elsewhere to seek Him, or from Him you will stray. As I go on alone, I meet Him everywhere.

[47:21]

He is what I am now, but I am not what He is. Such should be one's comprehension united with dustness. That's when you get Tozon's poem. In other words, everywhere I turn I meet myself. That's his poem upon, one translation, upon meeting his face in the stream, seeing his face in the stream. So then he quotes Dogen as Ehe, Hey, when we when we chant Dogen's name, it's not a dog. It's a dog. Hey, hey, hey. I'm just confused with the second day. OK. First rank is form is emptiness. Second rank is emptiness is for the second rank.

[48:27]

No. First rank is noumenon. All forms are empty. Second rank is phenomenon. The second rank of forms are the emptiness of forms. The emptiness is form. First rank form is emptiness. Second rank emptiness is form. That's right. You see, you see all forms as forms of emptiness. This is emptiness. These are forms. Those forms are there. So Ehe, Dogen, has said, the experiencing of the manifold dharmas through using oneself or advancing is delusion.

[49:32]

The experiencing of oneself through the coming of the manifold dharmas is satori. This is just what I have been saying. This is the state of mind and body discarded. Discarded mind and body. It is like two mirrors mutually reflecting one another without even the shadow of an image between. And shadow and image between would be distortion, would be partiality. So it means seeing just as it is. This is the... It is like... Mind and objects of mind are one and the same. Mind and objects are one and the same. Things in oneself are not two. A white horse enters the reed flowers. Snow is piled up in a silver bowl. So, this is interesting. Mind and objects of mind are one and the same. In order to see something, there has to be an object.

[50:37]

and it has to be a consciousness and it has to be a organ. We went through this before. So, the object and the subject seem like two different things. But the object is an object for the subject and the subject is a subject for the object. So that the subject does not Consciousness does not come up without the object of seeing. So, the subject needs the object, the object needs the subject to be seen. Therefore, there are just two aspects of one thing. Subject and object are one, even though they are also separate. This is the second rank?

[51:40]

This is the second rank. This is the rank of the real as the basis for the apparent. But it's the apparent that's apparent. This is the rank of the waves. The first was the rank of the water. This is the rank of the waves. This is the rank of agitation. So, the real and the seeming are not two different things. They are one thing with two aspects, with five aspects, with two aspects. The water, when it's at rest, is... I mean, this is a metaphor, right? The water at rest has no activity, right? So that's the first rank, no activity. There is activity, but it's dynamic stillness.

[52:44]

And the second rank is the waves. The energy, the dynamics of movement. So the first rank is the upright, second rank is the inclined. So like this, this is no movement. Everything comes to rest. And this is, this is concentric and this is eccentric. Concentric, there is nothing. Eccentric means that we need eccentricity in order to make things work. So, this is how everything comes into being. So, if you ignore the waves, then you're only living half your life.

[54:00]

The ocean has to be expressed as waves. It's okay for the ocean to become the Sargasso Sea. If you get caught in the Sargasso Sea, you may never get out. You know about the Sargasso Sea, don't you? You never read those wonderful books? The Sargasso Sea is this place in this area of ocean I guess it's the currents that go around it, but the water is totally still. And ships used to get, sailing ships would get stuck in the Sargasso Sea and they'd never get out because there was no wind, no movement at all. The doldrums. The doldrums, yeah, the doldrums. Were you there? We have to start rolling. You're talking about subjects and objects are one.

[55:10]

You don't have consciousness without an object. It's just a verbal thing. It's like you don't have a sense of smell without odor. That's right. It's just verbal artificiality in what you say. You have a sense of smell, but actually you have odor. And it has to be odor. That's right. All the conditions have to be there. So there really isn't any split between objects and objects? No, there's no split. But we split it, is the problem. And we say, oh, over there's the object and here's the subject, but we don't necessarily see that the subject and the object is like one thing. They're both connected to the same, they're two sides of one thing. So, my object is one thing, things in themselves are not too.

[56:24]

A white horse enters the reed flowers, snow piled in a silver bowl. That's from the Jewel Mirror Samadhi. This is what is known as the Jewel Mirror Samadhi. This is what the Nirvana Sutra is speaking about when it says the Tathagata sees the Buddha nature with her own eyes. When you have entered this samadhi, though you push the great white ox, he does not go away. The universal nature wisdom manifests itself before your very eyes. When I gave my first shosan, I told you this story at the very beginning. This is my opening remark. I'll read it to you. This is Changshan Dao Ang who lived in the 9th century.

[57:25]

I lived with Master Isan, I lived with Isan more than 30 years. I lived with Isan, I was on Mount Isan for more than 30 years. I ate Isan food and I shit Isan shit but I did not study Isan Zen. All I did was look after an ox. If he got off the road, I dragged him back. If he trampled the flowering grain in others' fields, I trained him with a whip. For a long time now, how pitiful he was, at the mercy of people's words. Now he has changed into the white ox on bare ground and always stays in front of my face. All day long, he clearly reveals himself. Even though I chase him, he doesn't go away. I don't know if you remember that. But that's what he's referring to here. When you enter this samadhi, even though you push the great white oxygen away, you've trained him all this time, you know, then you finally enter this samadhi, and he can't

[58:35]

You can't get out of it. Sorry. You're stuck. I think you asked a question about that too at that ceremony. Does it have to be, does it have to go through all those many years before realization is attained? Or, you know, is it sudden or gradual? Oh yeah. Well, all sudden enlightenment is gradual. and all gradual enlightenment is sudden. If you start making these distinctions, it means that you think there's such a thing as length of time. You're creating a length of time. Someday, I will be enlightened. That's why we don't talk about enlightenment as either gradual or at the end. Enlightenment is the beginning, so you can just put it away.

[59:38]

And then just practice. Okay, here's your present. Put it up there on the shelf and practice. You got it. Don't worry about it. But don't brag about it. So this is what is meant by the expression There exists only one vehicle, the middle path, the true form, the supreme truth. But if a student, having reached this state, were to be satisfied with it, then before he'd be living in a deep pit of fixation in a lesser rank of bodhisattvahood. Why is this? Because he is neither conversant with the deportment of the bodhisattva, nor does he understand the causal conditions for a muddhaland. Well, let's see. 1020.

[60:42]

I think that I should stop there. Because the kitchen leaves. And I want to talk about Buddha Land a bit. So we'll stop there. And I promise that we will complete this before 15. One way or another.

[61:13]

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