Okay, can you hear? Ah, the recording's in progress. Can you hear me? Yes. Okay, good. Welcome, everyone. So, yeah, again, I'm going to talk about Bodhisattva politics. Yesterday I spoke about this in terms of the Bodhisattva compassion, Kano and Avalokiteshvara. Today I'm going to talk about it in terms of Samantabhadra, another basic bodhisattva figure. But I want to say again, thank you to everyone who's there and who's going out and knocking on doors and getting the vote out in Wisconsin. Thank you so much. And... So I don't know if there will be any non-Buddhists listening to this in Wisconsin or Nevada, but just to say bodhisattvas are people or beings dedicated to universal awakening, not just to personal awakening, but caring for all beings.

[01:10]

And this is very much the spirit of... Bodhisattva politics, bodhisattva activity, bodhisattva practice is not separable from politics. The vow to free all beings is basic to bodhisattva activity, bodhisattva practice. This is also to support life, not killing. and also the vow to include all beings. So our practice is about inclusivity, including all beings, respecting all beings, not turning some people, some beings into others, but realizing that we're all deeply interconnected. So our practice of Zazen or meditation, which we were just doing, um, and, and all Buddhist practices, chanting practices as well, gives us some sense of, um, wholeness, of universal, the ultimate, uh, perspective, um, of, um, well, we could say of, uh, the higher, of higher powers.

[02:34]

This, um, this ultimate universal reality, um, Our practice is about bringing that into our own life and into our own world. So the universal ultimate reality and the particulars of the phenomenal world and the phenomenal realities are not separate, not at all. So the transcendent is right in the middle of the worldly. And this is fundamental to Mayan or Bodhisattva practice. And so how do we express that sense of fullness or ultimate right in our own everyday activities? And that includes in the political realms, integrating a sense of fullness into our everyday activity and into our political realities.

[03:37]

There in Soto Zen, which is my tradition, and I think many people there are from Soto Zen tradition, we have the Harmony of Difference and Sameness chant, which is about this integration of the ultimate and the particular. And we have the Five Degrees, which is the process, the five-fold process of how that integration works in reality. And we have different bodhisattva figures as examples. And again, I'm going to be talking about Samantabhadra today. Suffering is both personal or psychological and collective and communal. So we are impacted by things that happen in our society and in our world. The suffering in our world affects us personally. Our personal suffering and and difficulties are related to, uh, communal. So we try to practice for the benefit of friends, family, uh, people around us, um, but also for, um, for all beings for all, for all, for all people.

[04:56]

So, um, So again, this is all part of the introduction to this that I did yesterday. Bodhisattva values are very important. This is about values. Politics is about values. What is it that we care about? And the bodhisattva values are actually not separate at all I'd say the same as foundational American values and aspirational values. We say all people are created equal. It used to be all men, all white men. Anyway, Bodhisattva vows and the American values are... process that happens through history in terms of the practical effects in our world. Bodhisattva values apply to government leaders as well as to all of us as citizens.

[06:01]

And these have to do with dedication. Dedication to caring for the relief of suffering. Dedication for sharing our sense of wholeness and the ultimate. And Inclusivity, again, as I said, that we're all together, we're all interconnected. So I will talk more about that in terms of Samantabhadra, but also compassion, empathy, that these are basic bodhisattva values, and these are basic foundational American values as well. So I also want to say that it's in difficult times, like the ones we're living in, It's definitely available to feel overwhelmed, to feel helpless. We all feel that sometimes. We feel like there's not much we can do or that it's all beyond us.

[07:04]

And yet, the idea of Sangha and Buddhism, of community, is that we do this together. And it's not realistic to feel hopeless. All of our actions, all of our efforts at caring do have an impact, do have an effect. Often we do not see the outcome. The outcome happens widely in space and in time. So I want to talk about time also today and tomorrow. We don't know the outcomes and yet there's an effect to our practice. There's an effect to all of our activities. So, okay, I talked yesterday about the bodhisattva compassion of Alkitishvara or Kannon in Japanese, Kansayon or Chenrezig in Tibetan. Today I want to talk about a bodhisattva that's not as well known, I think, in American Buddhism, and that is Samantabhadra,

[08:13]

with his name in Sanskrit, in Japanese, Fugen Bodhisattva. And this Bodhisattva particularly emphasizes dedication, devotion. we could say faith, but caring, and also dignity. There's a fundamental dignity to acting for the benefit of all beings. And Samantabhadra personifies that. This Bodhisattva, Samantabhadra, rides an elephant in many depictions, as opposed to the Bodhisattva of wisdom, Manjushri, who I'm not going to talk about today, who rides a lion, but Samantabhadra rides an elephant, and that's because this practice of Samantabhadra is deliberate, steady, continuing over long periods of time, and seeing that social movements and social good happen over a long period of time.

[09:23]

So Samantabhadra encourages us to take the long view, of our efforts to help beings to relieve suffering. So, uh, I want to say this election coming up, is it in a couple of weeks? It's really, it's getting closer and closer. Anyway, this election is crucial. It's the most important election in our lifetime. it's, um, And you all know that because you're here. And yet we also need to see this as part of the ongoing, continuing work of social justice. So our work will not be over after the election, no matter who wins. We have to sustain our caring and our attention to the suffering of our world. you know, our own suffering, the suffering of the people around us, but also the systemic systems of oppression and suffering that Samantabhadra particularly addresses.

[10:34]

So again, this relief of suffering, promotion of wholeness happens over a long time. There's so many examples. The abolition of slavery, you know, from the beginning of our country's foundation until the Civil War, it took a long time. Abolitionists worked at this and worked a long time over a long period of time. And, of course, now one of our, as I said yesterday, one of our presidential candidates thinks that Lincoln was... criticizes Lincoln for not having made a good deal to stop the Civil War, which would, of course, include continuing slavery. And there is slavery in the world today. But anyway, there's so many examples of how positive social change happens over a long period of time.

[11:38]

So women's suffrage, which is, you know, women got the vote In this country, just a little more than a century ago, and that took many, many women and men a long time of working, marching, lobbying. It didn't happen because some male leader decided, oh, it's going to be nice to let them have the vote. It happened because many people worked at this just as well. as we are part of working for social justice. And this election is part of that. There's many, many examples of how good results and change happens. Again, it's not realistic to feel hopeless. Good changes happen. So there's a number of examples in my own lifetime. I don't know if is there, but the Berlin Wall coming down in 1989 in Germany was something that couldn't have been anticipated by experts a month or two ahead of it.

[12:45]

Positive changes happened. Apartheid ended in South Africa after a long effort, after sanctions and a lot of people looking for that. Gay marriage was legalized, at least for now. After a long effort. So many things have happened as a result of people acting. People acting together, caring, bringing our sense of our values into everyday world and into our political world. as difficult and sometimes often corrupt as the political world can be in governmental systems. I was part of the anti-Vietnam movement and we ended, or may we end all wars. It's a lot to do. And again, it can seem hopeless, but changes happen.

[13:52]

So Samantabhadra Bodhisattva, who I want to talk about today, is particularly part of all this. Again, Samantabhadra rides an elephant, expresses dignity and dedication, and has this deep connection to interconnectedness, to how we are all included in all of this, that we're not separate. we could say that the basis of Buddhism is non-separation, that we're all in this together. And we have to respect everyone. We talked about this yesterday in terms of respecting people who disagree with us. Rob talked about what it's like to knock on a door and have somebody disagree with us and how we have to listen. And that's the particular blessing of khanan avalikiteshvara, the bodhisattva of compassion. Samantabhadra has a deep aesthetic sense.

[14:55]

Samantabhadra is, we could say, the environmental bodhisattva, because Samantabhadra is the bodhisattva who sees deeply into interconnectedness and the beauty of our world. So Samantabhadra is the primary bodhisattva. It's not the only place where he appears, but in the flower ornament of a Tamsaka Sutra, which produced Huayen Buddhism in China. I'll come back to that. But one of the great images of that branch of Buddhism that we can all take on is Indra's net. And maybe you all know this image of Indra's net, but this is a way of seeing the universe as a network. And at every place where the meshes of the network intersect, there's a jewel. bright jewel that reflects everything around it and all the jewels reflect all the jewels around them so this is a holographic image of reality of deep interconnectedness and Samantabhadra particularly represents this and who's seeing the interconnectedness of all things to seeing how our environment impacts all of us the ecology of the world

[16:15]

to seeing how the forests provide oxygen for us, to seeing how our activity as human beings can damage the environment. And so, you know, as an environmental bodhisattva, Samantabhadra would represent responding to climate damage, for example. All of that is part of what we are working on in this election, but also ongoingly. to see the beauty in the world, to see how things are deeply connected, how everything relates to everything else, how mountains and rivers support us and vice versa, how our activity, our practice, our meditation, our zazen, our chanting affects the world around us, but also then coming together and doing what you all are doing, going around in Wisconsin, and I think people will hear this in Nevada also, going around door to door, encouraging people to vote.

[17:26]

This is such an important election. So this sense, but there's this sense of the environment and a sense of beauty that is part of what Samantabhadra represents, seeing the beauty in the world, but also protecting the environment. Samantabhadra is a protector, Bodhisattva, acting to protect all beings, including all people, not just white people, to put it that way, not just some particular group of people, but also seeing the diversity and the variety of humanity and protecting that, but also seeing the diversity and variety of the world. Again, the plants, the trees, the animals, the animals that are endangered by climate damage, How do we protect them? So I was going to mention later some of the exemplars that I talk about in my book about the bodhisattva spaces of compassion, but I'll mention Rachel Carson here as an example of this environmental bodhisattva activity.

[18:44]

She was a, maybe you all know, but Rachel Carson is this great marine biologist who talked about the interconnectedness in the process of the oceans. But she then also acted, so she wrote The Sea Around Us, and she acted to protect the oceans from pollution. She was the founder of many ways of the environmental movement. So Samantabhadra is this bodhisattva who sees how things are connected and the beauty of that. It's the ascetic quality of Samantabhadra and this dedication and devotion to protecting that. So Samantabhadra, so I mentioned the flower in the sutra, in that and other places, Samantabhadra represents particular samadhis, particular meditative experiences in which

[19:44]

For example, all beings in all times are present on the tip of every blade of grass or every hair. In the Flower and the Sutra, it talks about Buddhas and Bodhisattvas gathering in every atom. So it's a vision of the microcosm and the macrocosm. We here are functioning in the human realm to try and relieve suffering. and bring joy and caring and dedication to our world. So this is Samantabhadra's vision, is to see this deep connectedness of all things, of the whole environment, but of all people too. That we care about the people who are suffering genocide Gaza, and we also care about the people who are suffering from deep fear from centuries of pogroms in Israel.

[20:52]

How to respond to that is a huge problem. So whoever wins the election, there are lots of things that we're going to need to continue working on to help bring our sense of wholeness and of the universal reality, into our world. So just to say a little bit more about Huayen Buddhism, this is the Buddhism that developed in China as a... a result of the flower ornament or Avatamsaka Sutra, which in Chinese is called Huayen. And this branch of Buddhism talks about this interconnectedness, and Samantabhadra is particularly important in this sutra, but in other sutras as well. And this kind of Buddhism that sees deep interconnectedness of each event, each person, each being,

[21:54]

is foundational to Soto Zen Buddhism, which I'm a teacher in, but also to all of East Asian Buddhism. This approach of seeing deep interconnectedness, seeing how we're all connected, this inclusivity is another way to talk about this, to include all beings, to include the environment, to include people who who disagree with us, who may be voting for somebody we don't like. All of these things are deeply interconnected. How do we see that? And this Hawaiian Buddhism is foundational to all of East Asian Buddhism, to every school in East Asian Buddhism. So it's not as well known as some other parts of Buddhism. But it's part of our Zazen practice, for sure. So, just to finish on Samantabhadra, we chant the four bodhisattva vows, and maybe you all know those, we'll chant those at the end.

[23:04]

Samantabhadra has his own set of vows, ten vows. It includes things like encouraging Buddhas to teach and encouraging Buddhas not to check out and enter Nirvana and leave the world. Things like that, including encouraging teachers to teach. But three of those vows that I want to mention particularly, one is just to benefit all beings. This is fundamental to Buddhist ethics, to bodhisattva ethics, to bodhisattva practice, to benefit all beings. I've been talking about that. We respect and care for everyone and everything and all the animals and plants and so forth. Another of the ten vows of Samantabhadra is to rejoice in the happiness of others. To actually appreciate when other people have positive results.

[24:07]

So one of our presidential candidates likes to smile and laugh a lot and speak about positive values and positive outcomes in our economy and in our world and to support the people of our country, not just the powerful. So to rejoice in the happiness of others. And then also to transfer the merit. Samantabhadra, whatever blessings or merit Samantabhadra receives from his practice, whatever benefit we receive from our practice, and we do receive personal benefit, of course. I think probably everyone here knows that. But we don't just hold on to it for ourselves. We don't just seek power for ourselves or wealth for ourselves or whatever, but to share that, to transfer the blessings we have with others.

[25:10]

So these vows of Samantabhadra are a resource for us politically to see how do we benefit all beings through our political work? How do we appreciate Others' happiness. How do we respect all beings? How do we share the benefits with others? And I'll just close with a, well, a couple of things. One of the Soto Zen precept documents says that all living beings are the universal body of Samantabhadra. We are the body of Samantabhadra. We are deeply interconnected, all beings. And I mentioned a racial question. I want to just mention a few of the other people who, in our world, in our current modern society, who I see as exemplifying this

[26:16]

sense of Samantabhadra as this dignified, dedicated being, caring for all beings, working for the well-being of the world over long periods of time throughout all without seeing all, respecting all beings. Anyway, I think of Dr. King in this connection and also Gandhi acting deliberately over long periods to help all beings. I mentioned Rachel Carson. I also think there's this aesthetic quality. I particularly like the British visionary poet William Blake, who said that everything that can be imagined is an image of the truth. So he was a spiritual poet who said that he When he died, he died laughing. So laughter and joy is important too.

[27:21]

And then I think of other people and beings. There's many, many, many of them who in some particular realm helped support all beings. I think of Jackie Robinson. I've been a baseball fan for a long time. Opening up... The major leagues, too, all the great players in the Negro Leagues and thereafter. So anyway, there are many other examples of Samantabhadra activity, caring for all beings, acting in a dignified, dedicated way to support this sense of the beauty of the world and the interconnectedness of the world. So that's a little bit about Samantabhadra, but I just want, now it's time to open this to any questions or discussion or further reflections and responses. How our work in election retreat, helping to get out the vote, helping voters,

[28:26]

to respect all beings is informed by this sense of this particular bodhisattva activity. So comments, responses, questions from people online or from people in the room with Rob, you can call on people. Thank you all very much. I have a question. Is there a place where the Ten Vows of Samantabhadra are written down that we can read them? Yes. I'm talking this week about bodhisattvas in my book, Faces of Compassion, and on page... There's a chapter on Samantabhadra on page 140. There's the ten vows.

[29:26]

I'll just read them since you asked. Some of them are more relevant, and I spoke about in terms of our work this week. But the ten are venerating Buddhas, praising Buddhas, making offerings to Buddhas, to awaken. And by Buddha, I mean awakened beings. people, but to the principle of awakening. So making offerings to the environment is in a way of making offerings to Buddhas. Confessing one's own past misdeeds is one of the vows of Samantabhadra, even this great Bodhisattva. Rejoicing in the happiness of others I mentioned, requesting Buddhas to teach, asking awakening beings Bodhisattvas, people who have something to offer from their experience. I would say requesting politicians to speak when they speak from this perspective.

[30:28]

I don't know if I said rejoicing in the happiness of others I mentioned before. Studying the Dharma, studying reality in order to share it. So that's part of the work of sharing that you all are doing, going door to door, helping people to go out and vote. and then just benefiting all beings, which I talked about, then transferring merit to others, which I also talked about, transferring the blessings of others. So that's on page 140 of Places of Confession. Thank you. Other comments, responses, reflections? Hello?

[31:44]

I'm going to mute because we're getting echoes in here, but we'll see if we can get it on the phone. Good morning. Hi. We just got a little bit of an echoing. Okay, how's that? Can you hear me okay? I can hear you. Should I mute also, Rob? I think you're okay. We can hear you. My name is Mark, and I appreciate many of the things you talked about. But there's something that's profoundly, I have a profound question. And I heard you say this twice today, and I think yesterday, that it's unrealistic to be or feel hopeless. And I guess I'm perplexed by the word unrealistic. I could substitute the word unbeneficial or not useful or something like that. But in times of despair, it certainly feels realistic to me.

[32:51]

And I just wonder if you could say more about that. Thank you for that question. Great. Yes, yes. Well, of course, it's available to all of us. We all feel overwhelmed at times. We all feel hopeless at times. The mantra I've long had personally is there's so much to do. But also, I've been added to that recently. I can't do everything. I can't be in Wisconsin with you all today. I'm kind of hampered by physical medical issues, but I'm glad I can speak with you. So I don't think, you know, all the examples I gave of change that has happened in our world, in our lifetime, or at least in my lifetime, I don't know how many folks are there, but, you know, to think that it's hopeless to accomplish anything and to, to help benefit the world.

[33:58]

It's not realistic in terms of history, you know, slavery was abolished or at least, uh, to some extent, um, women now can vote. People of color and even immigrants can vote. Um, So change happens. This is fundamental to Buddhism. And so, you know, I gave a number of examples, you know, apartheid ending in South Africa, the Berlin Wall falling, I talked about, I don't know if you were around then, Raymond, but, and gay marriage being legalized, you know, which would have been unheard of earlier in my lifetime. And all of these positive things are kind of in jeopardy now, or some of them.

[35:00]

Some politicians now want to take away the rights of women to vote as well as other rights of women. So that's why we're here. We are trying to strengthen the things that remain as one of my favorite Dharma poets says. So it's not realistic to feel like, oh, there's nothing we can do, there's no hope. Everything we do has an effect. And things that we do that we don't think will make a difference have an effect. So anyway, I see that Reverend's hand is up. So go ahead. Thank you. I'm sorry I missed your talk because I was over my head with other things. But I will listen to it later. I wanted to say what I feel is, yes, it is very upsetting when things go backwards, right? When we feel, oh my God, we had all this, and now it's all taken away again.

[36:05]

But what I feel is that it's going in a spiral. We're coming back to the same place, but it's not exactly the same place. It's already a little bit different, and it will change. keep going in that way. So that is the faith that I have, that it's not going just forward and backward, but it is actually, it is a spiral. And so we will be, you know, hitting again the same spot, but it's not exactly the same one. It'll be on a different level. This is really important to remember. Thank you. Yes. So thank you. I agree. Yes. You know, clear example of women's reproductive rights and healthcare rights, which were in Roe v. Wade that was granted and and now it's been taken away again. But it's different because women did have that right and know the difference.

[37:07]

So I agree with that idea of the spiral. Progress, you know, the idea of progress is not necessarily helpful. I think the world does move in spirals and circles, and there's progress and there's regress, but progress, The bodhisattva practice that we're talking about, and I talked about it today in terms of Samantabhadra, the environmental bodhisattva, the bodhisattva of dignity and dedication, that We have some responsibility. We have some ability to respond to make a difference. And yes, I think that the image of the spiral is quite apt. Um, so, uh, once, uh, once people have the right to vote, um, it's, you know, there may be people trying to take that away and there is, uh, uh,

[38:08]

You know, there's gerrymandering and there's voter blocking. We know voter suppression. We know that all of that is happening. But we also know what it is like to have more people voting. And there's a lot of early voting going on. So that's why I say that hopelessness is not realistic. Feeling like there's nothing we can do is not realistic. So responding to Mark, is it? Yeah. we do make a difference with everything we do. And this election is so crucial. And I'm here just to kind of encourage you and thank you all who are going out, going door to door. Thank you, thank you, thank you. And we have to keep going. Whatever happens to this election, we have to keep going. So Anne has her hands up. Thank you, Tegan. Thanks for all your talks.

[39:11]

And Riren, thanks for all your insights. Some of the things you said yesterday really went right in. So thank you. I was just going to say, Mark, hi. What came to mind when you were asking that question was my teacher, Norman Fisher's book, The World Could Be Otherwise, that's based on the Bodhisattva perfections, right? I think it's based on the Paramitas. And he always talks about he wanted to title it The World Is Otherwise, but that the publishers couldn't quite buy into that. And that stays with me, that that bodhisattvas realize that what we see is not all of reality. We're just seeing a piece of it. And so to say it's unrealistic to a bodhisattva to be discouraged or feel what, I mean, it's okay to feel discouraged. We're human, right? But it's not the truth. The truth is not what we're just seeing happening

[40:14]

on that plane that, you know, I'm having a blank. What we're living in is nirvana. All the hard stuff is nirvana. They're not two separate things. What's the word I'm looking for? Samsara. Samsara is nirvana, right? Right? And so... It's very realistic if you're bodhisattva to see that just what's playing out in front of us is only a piece of it and underneath it and beyond it and whatever is something greater. And so if we keep tapping into that reality and that truth, then it's unrealistic. But boy, it's hard to remember that when everything is crumpling around and it feels really discouraging. So I just want to add that a little bit. Thank you. Yeah. Thank you very much, Anne. Yes. You know, and I mentioned both yesterday and today that part of all this is that we do get some sense of wholeness, some sense of the ultimate or the universal or other power, however you want to say it, of the transcendent in our practice, in zazen or in chanting or in various practices.

[41:36]

And also we can feel that going door to door. knocking on doors uh so that is part of our reality also as well as of course what's going on can be very discouraging and and uh how some you know politicians are talking you know it can be very discouraging but and that's human and that's okay but the other part about bodhisattva practice is that One of the definitions of bodhisattva is that bodhisattvas are beings or people who are willing to have their hearts broken again and again and again and keep going. So, you know, we do get discouraged. It's true. And also, there's this inner knowing that, I like the way Norman wanted to title that, that the world is otherwise.

[42:39]

The world is, and this is what Samantabhadra sees, and I was talking about it before. The Samantabhadra sees the wholeness and the non-separation. My first Zazen instruction many decades ago in the Zendo in the Upper West Side in New York City, my first sitting zazen, I just thought, oh, this sense of wholeness, this sense of it's okay, all of it, it's okay with whatever. And that sense of you know, seeing that, getting glimpses of that, which I believe practitioners do get glimpses at least of that. How do we bring that into our everyday activity, including in, you know, times when we're discouraged and so forth. So thank you, Ann, for that testimony. Yes, Rob. I want to respond to that too. In one of my blogs from one of the conventions, I wrote about the difference between hope and optimism.

[43:47]

And optimism is a sentiment. Optimism is a wish that things would be otherwise, that things would be better, that people would love one another. you know, that we were all beautiful and none of us were 70 years old and losing our memories and whatever else is sent to us. But hope is not a sentiment. Hope is a strategy and hope is a commitment. I mean, the way that it's used colloquially They tend to get commingled, but hope in the classical sense is a commitment to living your life a certain way. And it's very much linked to faith. And I think it's really appropriate that this should come up in the context of Samantabhadra because Samantabhadra is the embodiment of that strategy, that...

[44:55]

that hope. The other day at our last postcard writing retreat, Chris Fortin gave a talk and she read a poem by Rebecca Solnit called The Case for Hope, which is actually now on the front page of our website. So if you want to read it, you can look at it. But, you know, that's... That's basically the... I mean, she talks about putting one foot in front of the other, and if you do that, you're unstoppable. That's the end of the poem. And that's the image of the elephant to me. It's solid, it's steady, it's straightforward, it's committed. This is not a sentiment. It's something that is a deep and abiding commitment in a way that you live your life. When I look at the polls, to me that's the ultimate sentimental froth.

[46:04]

I look at a poll and I go, oh, things are looking bright. Oh, I'm happy. Oh, Trump is gaining in Arizona and I feel bad. That's just fluff. What matters is not the polls. What matters is that we go out and get the vote out. And I think, to me, that's the contrast between optimism and hope. Hope is a way of life, and optimism is a way to make yourself feel better. Anyway, that's my thought about that. Thank you, Rob. Very well said. And I'm reminded of, I like all the old Zen sayings and so forth, and there's a great old teacher from the 800s, 900s, a young man who was asked, what is the teaching of a Buddhist whole lifetime? He said, an appropriate response. So all of us, we are...

[47:05]

enacting appropriate responses to the difficulties of the world and our situation together. So know at the same time that we may feel discouraged part of bodhisattva practice is that we do have a responsibility we have the ability to respond each of us in our own way so i there's not no one right way to save all beings each of us has their own way of doing it and i'm so grateful again to all of you who are going out getting out the vote and I'm doing things in my own way to do that, calling, I've been calling old friends in swing states and saying, go vote. And so, yeah, so we have to take responsibility and that means we can respond. And that does make a difference.

[48:06]

And it doesn't always show up. As Fabian was saying, there's a spiral to it and things seem to go backwards, but then it's not the same. So anyway, thank you all for all you're doing today and this week. Thank you, Tegan. And maybe I should ask, I don't know if we're running out of time, but if anybody else has something they want to say, maybe one more response. Thank you, Taigen. Okay. Okay, I'll be back tomorrow to talk about Maitreya Bodhisattva and practicing for the future. Thank you. Okay. Yep. Beings are numberless.

[49:12]

I vow to awaken with them. Illusions are inexhaustible. I vow to wing them. Carmel gates are boundless. I vow to enter them. Buddha's way is unsurpassable. I vow to become it. Beings are numberless. I vow to awaken with them. Illusions are inexhaustible. I vow to end them. Dharma gates are boundless. I vow to enter them. But as way is unsurpassable, I vow to become it. Beings are numberless, I vow to awaken with them. Delusions are inexhaustible, I vow to end them.

[50:20]

Dharma gates are boundless. I vow to enter them. Buddha's way is unsurpassable. I vow to become it.

[50:35]

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