I vow to taste the truth of the Tathagata's words. Good morning. First, I want to tell you thank you from a few people in Idaho. They were very appreciative, very happy to have... I gave a class in my hometown, and there were about eight people who came to a two-day class, and most of those people were brand new to anything like even meditation, let alone Buddhism, but they were really looking for something. I've given this class before, and it doesn't seem to take exactly. I've tried to encourage them to start a sitting group there,

[01:05]

and it hasn't really happened, but nonetheless, sort of like we do Zazen instruction here in the summer, just that they know that something's out there, I feel very good about it. And then on the weekend, I led a weekend sitting in Boise, where there actually are a lot of Buddhists. It turns out mostly Tibetan Buddhists, and then there's a fairly large group connected with Thich Nhat Hanh, and there's a small Soto Zen group, a few members of which have come to Green Gulch, Brian Gawler, maybe some of you know. So they were also, you know, it's really different sitting out there by yourself without a teacher around. So I think they were very happy to spend the weekend together, sitting and hearing someone else's views than just their self.

[02:07]

There are seven of them who are kind of regular, and then there were a bunch more people who came to the sitting. Anyway, there's something very nurturing for me to find Buddhists and interest in meditation and in Zazen in my home. I don't know what it is exactly. There's something just very touching about those people out there in the desert of Idaho. The real desert, not the necessarily Dharmic desert. Did you find anything, Ed? No? There was a cloud of smoke drifting through Tassajara. Pine tube. Pine tube, good. Excellent. I thought maybe it was from Southern California where there are huge fires going on, but probably not, not yet. So I think it's really a good idea that we're sitting in the Sashin right now

[03:14]

just when Rob went away, because often when the head of the practice period leaves, it can be a little bit of a jolt for some or all of the people in the practice period. Sometimes you find out that actually you didn't want to be here after all. Or the question looms large. What am I doing here? What is this event? And there's no one to answer it day after day. So I think sitting in Sashin for these first few days that he's gone is really a good way to make good use of this time. When I'm studying before a lecture, usually at some point I stop and ask myself, now what is it you really want to say? And when I did that this time,

[04:15]

I felt I just want to say, keep doing it. Keep hanging there. Keep following that schedule. Keep sitting Zazen. It's really worthwhile. I sometimes think of practice period as, I've said this, I think I've probably said everything I'm going to say today numerous times, so some of you have been around for a while. Sorry. I'll try not to say, I've said this before. But I think of practice period sometimes as like going into a cocoon. You know what happens in a cocoon? The caterpillar or whatever is in there basically dissolves. They don't just sit in there and then grow wings. And then eat their way out somehow. They actually dissolve and turn into mush. Kind of this, if you break open a cocoon at the wrong time,

[05:18]

you get this slime. And I think of practice period that way. It's like the schedule is the cocoon. It's clear and you can find your boundaries. You know what you're supposed to do. When you get up in the morning, you know what you're supposed to put on. You know where you're supposed to go. You may not be sure whether it's morning or night, but you know where to go when you hear that sound. You go there. And a lot of the... various things that we use to define who we are are absent. Now, we find other things, but a lot of the things that we have gotten used to using, like what I like to have for breakfast

[06:20]

or what I like to do on a Sunday morning. Well, you don't even know when Sunday morning is. So how would you know what you like to do on a Sunday morning? And it doesn't matter what you like for breakfast because it's just going to come to you, whatever it is. Unless you're the Tenzo, then you get a little bit of choice. But you don't get very much, do you? So those things which we... I think we don't even realize, but we actually use them to make sure that I know who I am. I'm a person who, I don't know what, likes to do this, doesn't like to do that, who sneezes when I smell pepper, everything. We use it all to make sure that I know who I am, I know where I am, I know what I'm doing. So a lot of that disappears during practice period, and you just have to do what the bell says. You hear the wake-up bell, you get up. You hear the han, you go to the zendo. So this can be a little unnerving.

[07:23]

And it's a little like dissolving. It can actually feel a little like dissolving, especially sometimes your first one or two practice periods when sometimes it happens more intensely or you feel that shift more intensely than others. So I've known people in their first practice period who actually get vertigo. Please don't do that, any of you, if you're not inclined. But who feel like off balance and I don't know what's really going on with them, but I make up this story that actually this way that we have made our life doesn't work quite here, and we're thrown off balance. We don't know quite who am I and what would I be doing in this situation. A good place to see that, I was talking to somebody yesterday, is at day-off dinner. What? Who am I? What would I talk about? Who are these people around me?

[08:26]

So we can feel some of this, what I'm calling dissolving, the dissolving of our control, in a way, our control of who I am, to whatever extent we've been able to maintain that. Other things, of course, throw us into lack of control too, but this is done in a setting where it's possible to stay very balanced while it goes on, because this happening, this not being certain who I am and what I should be doing, brings up pretty basic fear for us. I mean, it's kind of completely counter to what we've been taught we should be doing at our age, whatever that might be. Everyone here, except for Kaya, is over 18, therefore we're all supposed to have an idea of what our life is about.

[09:27]

So to not have that at some very basic level can bring up anxiety. But here in this setting, even though we might feel anxious, still, with this cocoon around us, we can continue to look sane. Now, this is actually very important. It's important, really, for our stability to know what to put on in the morning, know where to go, know what to do when we get there. And Sashin is just kind of, you know, turning up the heat on that. So there's even more stability. We have even fewer choices. We know exactly where we're supposed to be almost every minute. And the lack of control, the heat on the lack of control also goes up.

[10:35]

I was noticing this morning as we chanted during the meal, let's see, what did we say? I can't remember the first word, but anyway, it's essential that we keep the mind free from greed. We believe that it's essential that we keep the mind free from greed. I thought, oh, you know. We regard it as essential to keep the mind free from greed. Pardon? Excesses such as greed. Did we say that? Well, all right. I must have said it too because I didn't notice any. But the part that got me was that free from greed. It's essential to be free from greed. And I thought, help, you know, what? If it's essential to be free from greed, we're in trouble, I think.

[11:42]

If it's essential to be free from hate, if it's essential to be free from lust, if it's essential to be free from delusion, I don't know about you, but I'm in big trouble. So then I thought, well, what is free? Anyway, what is free? What is free from greed? What is free from hate? In the context of sasheen, I think we can start to explore that. You know, as we are sitting, stuck in this one place with this one body and this one mind or these myriad bodies and minds, all of yours but also all of mine, what does it mean to be free? You know, free from whatever is there and free from my response to whatever is there.

[12:44]

I think the biggest hindrance to our finding out what is it to be free is to think that this is the wrong body and mind. This body that has greed must be the wrong one because it's essential to be free from greed. It's essential to be free from it. So I should try to think up a mind that is free from greed and then try to manipulate my mind into that somehow. I think we do this a lot. Somebody said to me a while back, they said, I have to stop doing this. I acted in a way that I haven't acted since I was 17 and I'm totally embarrassed. I have to stop. And I thought, that was great, you know. I mean, some of us may think, you're acting 17? Lucky you, you know.

[13:58]

I'm acting 4, thank you. But either way, 4 or 17 to have, because probably we've been thinking 4 for a long time and we've been thinking 17, to have it actually manifested, to have it come out there in a way that maybe other people see it, doesn't matter so much. We see it and we say, oh my goodness, there it is. It gives us the opportunity to actually meet it, to actually meet the body and mind that are here right now. So this response, I don't want to be that way, that's fine, no problem. But then how do we not be that way? And we have an idea that what we do is we imagine another way to be. Yesterday we were talking about compassion and wisdom. So maybe we imagine a compassionate person

[15:01]

and then we, I don't know what, we think up compassionate thoughts, which is not a bad practice, it's fine. It's just that maybe the compassion needs to be turned toward the 17-year-old first. Or anyway, when the 17-year-old is there, that's where the compassion has to go. The compassion needs to go, the compassion and the wisdom need to be turned toward what is actually present. Whatever that is. I didn't want to talk about this story because I talk about it many times and I just talked about it in Idaho. So I thought, that's cheating, leave that story. But then as I was thinking about the talk, actually the story is very apropos. It's just one of those Zen stories.

[16:03]

When the world-honored one was walking with his disciples and he pointed at the ground and said, this is a good place to build a sanctuary. It's always interesting to me that Indra, the king of the gods, happened to be in the assembly. So Indra, who should know about such things, picked up a blade of grass and stuck it in the ground and said, a sanctuary is built. And the world-honored one smiled. I think this is an encouragement to us to treat our present situation as a sanctuary. To take what's actually here, whatever it is, every single moment, and try to meet it with respect and studying.

[17:05]

Try to study, how does freedom arise in a mind full of greed? How does freedom arise in a mind full of hate? And again, Sashin is the perfect place to do it because it's simple. It's hate and greed arise. They arise, there they are. Pain arises and along with pain comes, I hate it, I don't want it. And then, where is freedom there? How do we find freedom? And I think the first step is believing this is actually the place to study. It's not some other place, some other body that doesn't have pain. I was just visiting my parents and my dad's getting, we're all getting pain.

[18:11]

My dad's getting older and he's getting older too. And it's so hard to tell what is going on. Sometimes it seems like it would be really good if he died soon, before his and my mother's life get any more miserable. But then other times, it's not miserable. He's so alive, he's just sitting there cutting up his food and eating and telling his stories. So, what is happening? A while back, there was a friend of Zen Center's, a woman who comes here for the no-race every year and she got bone cancer some years ago. And for a number of years, we watched her work with this bone cancer. She'd come with no hair from her chemotherapy, but she stayed very, very active. She was on the, excuse me, what's it called?

[19:14]

Anyway, the board that runs the local, the MPC, the Monterey Peninsula College. And she had kept her rose garden going, and she just, you know, lots of things. She was very active, very alive. And when I would talk to her sometimes and I would try to ask her, how is, you know, how's it going? How's your sickness going? And she would say, I'm not, I'm paying attention to my life. I'm just taking care of my life. And then I saw her just like the night before she died in the hospital in Monterey. And it was hard to tell how, you know, how present she was. But she said to me, she sort of whispered to me, she said, it's such a mess now. Everything's a mess now. And, you know, I just, I said to her, you've had a really good life.

[20:15]

And I don't know, you know, I don't know whether her way of dealing with her sickness, I'm just going to focus on my life, was the best or not. But this feeling of, it's all a mess now, you know. I've done so much to keep it together, and now it's a mess, really touched me in some way, as a, you know, a way that we think. You know, of course we think that way. We're trying to, like, keep our body and mind together here. We're trying to function and stay healthy and, you know, practice so that we can be compassionate. And many, many things we're trying to do. But human life is kind of like plants, you know. It really is. Human life is like a plant. It comes up, it's a little seedling, and it's, you know, most of them are real cute when they're little. Have you seen the new leaves on the trees? You know, a few of them are kind of strange,

[21:18]

but most of them are really, this is how humans are, you know, a few of them are, but most of them are really cute when they're little. And then, you know, and then they turn out to these buds and they look really alive and vibrant, and then they start losing their leaves, you know, and the leaves fall off the flowers and they turn out to be these old sticks, and then the sticks wilt and die, and they dissolve, you know. They rot, essentially. So, yeah, it's a mess, and it's the way it's supposed to be. You know, it's actually supposed to be that way for me. Strangely enough, you know. So, in the midst of that, it's pretty hard to settle on this body and mind. Mostly we don't think about that, which is fine. We don't need to keep thinking about that, but still, at certain moments when something appears to be going wrong, like the pain in my leg is getting, you know, out of control here, it's a good time to remember,

[22:22]

actually, you know, I have a human body. It's going to hurt. It doesn't mean you shouldn't move. You know, moving, that's a whole other event. At some point you move. At some point you stay still. You know, we have to do things. But the attitude of, this is the right one. You know, this is the body and mind to have. It's got a lot of problems. Fine, study them. How to be free in the midst of this very particular, very unique, also very common human life. That's the study we're doing. There's a poem that goes with this story. The one of planting a, planting a, or putting a blade of grass in the ground.

[23:27]

Oh, the commentary to this, when he plants the, or when he, he doesn't plant the grass, he doesn't even plant it, right? He just puts a blade of grass in the ground and says, the sanctuary is built. The commentary says, repairs will not be easy. That kind of goes for our life too, you know. Repairs are not easy. A sanctuary, it's an interesting word, you know. It can mean sacred. It can also mean safe or a refuge. So how to make our life sacred and is our life safe? Is it a refuge? Category Roshi, I don't know if I can,

[24:32]

Category Roshi said something like, refuge, taking refuge is not some place we go to be safe. It's kind of like some place, it's kind of like the terminal station. You know, it's not a safe place. He says, if you take the train of human life, you end up at the terminal station. All human life trains go to the terminal station. And they don't just go there when we die. You know, they go there, they can go there actually, moment after moment after moment, where we can actually find ourselves at the terminal station. This right here can be the terminal station. And from there, you don't have to go anywhere, actually. Everything comes to you. From this terminal station, everything comes, our whole life comes. And again, that doesn't mean we never do anything.

[25:35]

We're sort of like bundles of nerves, you know. We're constantly responding. Everything comes to us and we have a response. Something comes to us, we have a response. So to study that response, to allow that response, to especially allow the internal part of that response. You know, we have a response and immediately we want to do something to something out there, mostly to get away from the response. Somebody comes and says, you were chanting too loud. Well, we just want to do something to get away from this negative feedback. Either we want to explain how we weren't chanting too loud or we want to change how we were chanting so that they don't ever talk to us about it again. But can we actually allow the response,

[26:39]

the internal response, whatever happens inside this body and mind when somebody says something to us, just let it sort of reverberate through. Someone also said to me, they said, I did that and then I wanted to die. And then I thought, it's an opportunity to watch the self arise. It'll be worth it. So if we can have that attitude, this is an opportunity to study the particular place where it's a good place to build a sanctuary, the particular place I've been given at this moment. Study that spot. Build a sanctuary. Build a sacred place. The poem says, if I can remember it, The Boundless Spring on the Hundred Plants.

[27:41]

Picking up what comes to hand, he uses it knowingly. A sixteen-foot-tall golden body, a collection of virtuous qualities, casually takes him by the hand and leads him into the red dust. Able to be master in the dust, from outside creation a guest shows up. Everywhere life is sufficient, no matter if you're not as clever as others. Let me say it again. The Boundless Spring on the Hundred Plants. Picking up what comes to hand, she uses it knowingly. A sixteen-foot-tall golden body, a collection of virtuous qualities, casually leads her by the hand into the red dust. Able to be master in the dust,

[28:49]

from outside creation a guest shows up. Everywhere life is sufficient, no matter if you're not as clever as others. The Hundred Plants are everything. Dharma gates are boundless. I vow to enter them. The Boundless Spring on the Hundred Plants. Every object, every thought, every feeling, every sensation that comes to us can be bathed in Boundless Spring and can be picked up and used knowingly if we know how to do that. And a good way to start is to stay still with it because our impulses are so skewed

[29:59]

toward controlling and making something into something else. So to start out with just sit still with this whatever's coming. And another story says, what happens when hundreds and thousands and myriads of things all come at once? And the master said, don't try to control them. They're not things anyway, they're the Buddha Dharma. And even if you do try to control them, you won't be able to. So just stay still for a start. Let them come. See what they are actually inside this bundle of responses. Something comes, we have a response. Study the arising of self. A 16-foot tall golden body, a collection of virtuous qualities.

[31:00]

Whatever inspires you. This practice, let's say, hopefully. This inspiration, this help that we've been given, casually leads us by the hand into the red dust. I love this line. So we've got something like this practice, like a practice period, like a session, that we think is going to help us. Or else why would we do it if we didn't think that? So we do it. And we do it as completely as we can. And what happens? It takes us right back where we live. It takes us casually. It takes us just everyday things. You know, little no-seconds on the applesauce. Little things happen. Little things, they happen all the time.

[32:04]

And then there we are, right in the red dust. I think of this red dust, dust is like everyday life. Common thing, our common thing, my particular common thing. The red, I actually think of as blood. It's like bloody dust. Meaning it's alive, it's vital, it's mine. It's embodied in this body and mind. So that practice leads us right back into this particular dust. Able to be mastered in the dust, so if we can stay there and live with this body and mind, from outside creation, a guest shows up. It just keeps on going, you know. Here's another one, another guest appears. And life is sufficient. The guests that we get are the guests that we're supposed to have.

[33:11]

We don't get transported into somebody else's life, thank goodness. We just have our life. We have the life that comes to us through dependent co-arising, through our karma, our karmic life, meets us again and again and again, no matter if you're not as clever as others. It doesn't matter, you still have your own life to meet. And that's lucky because we have a chance to learn over time. We meet it and then we turn away from it. And then maybe we notice and we decide, next time I'm going to stay there for it. And then it comes again. We get it next time, almost always. So, to come back to what I wanted to say, what I mostly wanted to say, is just to encourage you to stay in there,

[34:16]

to... Sometimes after the first session, which often happens about the same time that it starts to get cold, which it hasn't done yet, but it's supposed to get a little cooler soon, it starts to seem like things are a little more out of control around here, like people, I don't know, they say things they wish they hadn't said, and you wish they hadn't said. And every practice period I've wondered, at some point I've wondered, is this all right? This is getting weird. And then I remember, oh yeah, it's practice period. This is supposed to happen. People need to actually manifest. We don't have to try to manifest. Please don't try to manifest. Don't make up what you think you have to work on. Don't worry. It'll come. It'll arise.

[35:19]

And then, you know, I think we can do it for each other. We can stay close by. We can sit next to each other while we go through this. We can be on each other's serving crews while things happen. I think we can. So if you think you need help, ask for it. There are people around to help. One of the main reasons that we need help is we start to believe that actually, you know, they say everything is Buddha, but they didn't mean me. And they didn't mean this. So it's good to ask somebody else, you know, someone who you trust a little bit. Well, gee, I'm feeling this. I don't know, do you think maybe I should leave? And they might say, no, you know, I felt that a hundred times. That's fine, because we expect perfection from ourself. You know, we're really happy to have somebody else have a down day. You know, it's okay. Well, it's fine, you know. I mean, we might not be happy all the time. We might wish they didn't do it today.

[36:22]

But still, overall, we're willing to let them make some mistakes. But we're not very willing to make some mistakes ourselves. So sometimes if you start feeling like, hmm, this is not, I'm not okay. You know, it's good to ask somebody else. Or this situation is not okay. Okay. This situation is okay. And I should probably stop talking. Is there anything that you want to say or ask for a moment? Yes. Oh, what I think it means. What it means, I don't know. But what I think it means is that, just what I've been talking about, that we don't have to create it. I mean, the normal way we feel about our life is, I have to make a decision here.

[37:23]

You know, like, should I stay at Tassara longer? You know, okay, I'm going to stay at the end of the practice period, but then what? Or, you know, should I write to my mother or not? Or, you know, we think. We have to make decisions, right? I'm not so sure. And again, I want to emphasize, I'm not talking about not doing anything. I'm not talking about being passive. It's more like things come to us from outside creation. A guest shows up, and then we are responsive beings. Human beings are responsive. And if we allow our responses, life goes on. Does that make sense? Yes, Danny. I just, it's not really important, but I just wanted, when you said red dots, what came to my mind was, if you've ever been in red dots, you can't get it off you. No matter what you do, it sticks to you no matter what. I propose. The other thing that resonated with me was that Rumi poem, The Guest House,

[38:29]

where he says, some of you may know it and some don't, but he says that every feeling that comes as a guest, that we should treat it as guests with honor and respect and kindness. It's a great poem, if you ever want to check it out. Thank you. Anything else? Yes, Judith. This morning, I had a lot of strong feelings after the serving. When it happened, I was on it. And... Thank you for saying that. I just spoke, speak to the Soka afterwards about that. And then during the break... I thought, well, that was all, what about me? And I hear us use that phrase in that kind of business,

[39:33]

what about me? And when you were talking about that, you said about compassion. And I thought, yeah, what about the one you said, what about me? Yeah. Yeah, what about that one? I really think this is where wisdom and compassion come together, that if we actually understand the one who says, what about me, or numerous other things that that one might say, if we actually understand that one, we will feel compassion. Yeah. Instead of getting an idea of how that one is wrong, or how it should be, stronger or less self-concerned or something,

[40:35]

to actually just physically go there, turn our attention to maybe that sensation in our body, and just be there with it, trying to understand it, not making up stories about it, just being there with it, that when we see where that self-clinging comes from, what kind of, usually, fear it comes from, it is understandable. It doesn't mean it's wise. It's not like the what about me is necessarily wise, but it's understandable, and it does enact the truth, actually. It enacts the way a human being lives, and the way, sometimes, or often, I think, the main thing that we learn in sitting so much, and doing a practice period, and doing a session,

[41:37]

is to recognize more and more subtle suffering. So we recognize how this kind of suffering arises. And once we see it, it's completely different. It might happen again, but we see something different about it. Does that match your experience? Anything else? Andre? What came to mind when you talked about free, or the wanting of being free, there was another teacher who once said that, when he made up five tenets about spirituality, the first one he actually taught was, if you really want to be free, then you have to really want to be free more than anything else. And sometimes I'm kind of sitting here and wondering about that, because it sounds like, for me personally, well, do I really want to be that more than anything else?

[42:38]

Or I'm like, oh yeah, I can cope with that in this way. Yeah, I'll just get by by doing something. So then it's really good to keep our eyes open, because when we get by in that way, what happens? Do we find what we want? Again, this recognizing more and more subtle suffering. Sometimes we choose the less suffering. And that's fine, but then to actually recognize, okay, how am I still making myself suffer? It's fun. Mike, did you? I was going to say, what I think you've already said, what was so prominent to me is that this practice sort of presents myself to me all the time. It's right in my face. All the time. A hundred times in two hours.

[43:41]

Well, I mean, if things come up that I thought were done with, I mean, it's nonsense. They come again. I mean, I appreciate what you're saying. If you accept it and look at it. I think many people experience that, that they come to Tassajara, and things they really thought they had worked through come back. And it can be disappointing, but I think they only come back if there's still something there, some kind of holding on to it that's still happening. So it's useful to have it reappear. Catherine? This is not my question, but do they stop coming back if you stay long enough? I'm sorry. My experience is that, like for me,

[44:52]

maybe the worst feeling that I can remember at this point having in my life, the one that I really didn't want to have again and had over and over and over again, was a kind of panic having to do with my relationship with Keith. Like whenever he would turn away from me, or I would imagine he would turn away from me or judge me or something. And it happened a lot in the early days of our relationship. Not in the very early days. That's the honeymoon period, right? Then there's the, goodbye, sweetie, I'm going off somewhere. What? Anyway, that happened in many ways. And it was horrible. It was really painful and felt like I didn't have any worth and also felt like I was incredibly dependent and neurotic and over time it's been one of the biggest teachings for me.

[46:01]

The times when I was forced to actually look at it. And over time it's gotten much, much less. Now, is that because we've been together 30 years now? So what if he's mad at me? Does he really think he's going to leave just because, you know? And that if he really left, like he left or he died or something, would it be there just the same way it always was? I don't know. But one of the last times it happened, I could actually see it happening and see this is something I want to get to the bottom of. I don't just want it to go away, because I know it's not going to last. I can see I feel this way now. I'm not going to feel this way. I don't know when, but I'm not. And this is one of my teachers, essentially.

[47:03]

Can I feel it to the bottom for the short time that it's here? So since then it hasn't come back, and I don't know what that means. I don't assume it's not going to come back. If he dies before I do, maybe it'll be there, although it's anyway, whatever. So I don't know. I think we should stop soon. Jackie? Thank you for your talk very much. The question I always have, and I ask about every time anybody talks, has to do with the statement that life is sufficient. Yes. And that's a really hard thing to grasp when I see so many people who have life circumstances that are not sufficient, and not subject to much change, regardless of their actions. So would you look at somebody living in a cardboard box,

[48:07]

for example, and say, life is sufficient? What would that mean? Yes. I think certainly what I have called sufficient in my life so far is not that. It's easy in some ways for me to say life is sufficient, given what I've been given, compared to what you're bringing up. Those are people, like you say, it doesn't change much, and then there are other people where it changes, like the people in Los Angeles right now. I heard last night 110 homes had burnt. So some of these people were rich and can just go build another home. Some of them weren't. So I think it's a really good question. I actually don't think that it does much good

[49:09]

to try to answer it from a distance. So I said that to myself and to us, and I suggest that we look, because we have plenty of experience of feeling like our life is not sufficient in spite of all the wealth that we have. So looking at that moment when I feel like it's not enough or it's too much or whatever, and actually seeing is my life sufficient the way it is, right this very moment, is the best thing that I can do in terms of really accepting the reality, whatever the reality is. You can do things to work to help someone who's living in a cardboard box, and that might be the best thing to do, but it doesn't do any good to say,

[50:12]

no one should live in a cardboard box. To just say that and walk around with that, because people are living in cardboard boxes. So I guess I'm just saying it's best to start right where we are, wherever that is, in a cardboard box or on a cushion, and then from there, it has to be sufficient, because that's what is. But what does that mean? It varies. Okay, we should stop. Thank you very much. May our intention...

[50:59]

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