I long to taste the truth of the Tathagata's words. Good morning. As many of you may know, a couple of weeks ago I returned from a trip to China that was undertaken, the trip was undertaken by a group of about 34 people, and Reb Anderson, who's

[01:06]

here this morning, led with Andy Ferguson and other helpers a group of people to visit Zen temples in China, as well as other spots. So, this trip, in the planning or thinking about it, I didn't realize it was going to be a pilgrimage, or what a pilgrimage meant, what the word pilgrimage meant. The word pilgrimage comes from the root peregrine, or wandering, and it specifically has to do with going someplace for a purpose, usually a religious purpose, to visit a shrine or

[02:07]

some sacred space, sacred spot, but also it could be anything that you yourself feel is sacred, making a visit to that or wandering there. But it has the connotation of wandering, and I think that's what happens in pilgrimage, you set out, and the way is not straight. You go, there's detours and supposed obstacles that come up in your way that encourage you to turn one way or another, and you wind your way along until you reach what you thought you had set out to reach. Meanwhile, the pilgrimage itself is the sacred spot that you are looking for.

[03:08]

So, I wanted to talk a little bit about the trip. Some of you have heard stories since we had a group get together last Sunday here and talk about it. I think for me one of the main effects of the trip, actually I don't know what the main effects are, I'm still absorbing the trip and having it work its way into my bones, but one of the temples that we visited, that to me was the heart of the pilgrimage, was Dungshan's temple. And Dungshan is a teacher in our lineage whose name we chant every day, and I remember it was one of the first teachers that I had a mnemonic to remember how to think

[04:21]

about this person. In Japanese the name is Tozan Ryokai, and the To of the Tozan is the To of Soto Zen. So, I remember back years ago thinking, oh, I can remember that. Often the teachers and the names and the provinces and where they came from, where they taught, and their posthumous names and their place names and their Buddhist names can be hard to remember for me. So, this particular teacher, Dungshan or Tozan Ryokai, in our lineage to me, it has been taught to me that this particular person carries kind of the flavor of Soto Zen, the gentle side of the practice, the side of the practice that doesn't use, as skillful means, blows

[05:29]

and shouts, you know, hitting and shouts and rough stuff, which I always have appreciated. And one of the stories that exemplifies this is when Dungshan was visiting the Tenzo or the head cook, Xue Feng. And Xue Feng was washing the rice. And while we were in China we saw the rice. It was the time for the rice harvest in Jianqi Province where we were. And the rice, the harvested rice, was out lying on big mats in village after village after village. All throughout the town there would be mats and in front of farmhouses these straw mats filled with rice that was being raked and dried that had just been harvested. And the chickens would be walking through it.

[06:31]

Because it hadn't been hulled yet, it was still brown rice or unhulled rice. But anyway, Xue Feng was washing the rice. And Dungshan asked him, are you washing the grit out of the rice or are you washing the rice out of the grit? And Xue Feng said, I'm washing both rice and grit away together. And Dungshan said, well, what will the monks eat then? And Xue Feng overturned the bucket. And Dungshan said, well, it's translated in different ways, but basically, although you have it or have some understanding, you will need to, you need to go to another teacher or you need to work with somebody else besides me. So these two followers of the way, although there was appreciation for each other's way,

[07:41]

their constitutions or who they needed to meet them, it wasn't going to be between Xue Feng and Dungshan. Xue Feng needed to go to someone else who could meet that particular spirit. And Dungshan's way was, this overturning the rice bucket was not his way. It was a big mess, I imagine. In my mind, it was a big mess in the kitchen. So these kinds of stories are the stories about Dungshan that I appreciate. And other stories as well. So, going to Dungshan's temple in the back woods, the back country of Jiangxi province was difficult to get to. This is the most difficult part of our pilgrimage, you might say.

[08:45]

A long bus ride over roads that were not paved. And although they said it would take about three hours, it took us eight hours to get back to this temple. And this temple is not really visited by that many Westerners because it's back so far in the hinterlands, in the Bunis. And because of friends that we had in China, it was the abbot of one temple asked that the authorities or the people in that area made sure that we got there somehow or another. So we had an escort at one point and we got out of buses and went into two smaller vehicles that could go over the roads. Finally, after hours and hours, we arrived at Dungshan's temple.

[09:53]

Now, before I say any more, I want to tell another story about Dungshan that has to do with the place of this temple. And also, for me, it has to do with an internal place. Though there's many stories about Dungshan, but when he was leaving, he was sent to see a teacher, Yunyan, that was living in this series of caves, it sounds like, adjoining caves. And at the time, there was many dialogues recorded between the two, but when he was about to leave his teacher, he asked whether he would, at Yunyan's death, whether he could make a likeness of him or a portrait of him. Or in other words, if someone were to ask

[10:55]

whether he had the truth of his teacher. Let me read it to you. When Dungshan took leave of Yunyan, he asked, After your death, if someone asks me if I can describe your reality, how should I answer? Yunyan remained silent for a while and then said, Just this person. Also, it can be translated as, just this is it. Dungshan sank into thought. Yunyan said, You should be most thorough going in your understanding of this matter. And then Dungshan left his teacher, and it says, Dungshan still had some doubts,

[11:57]

but later he was greatly enlightened when he saw his reflection in the water as he crossed a river. Then he understood the meaning of what had gone before him and he wrote a verse. And there's many translations of this verse, but this one is, Don't seek from others, or you'll be estranged from yourself. I now go on alone. Everywhere I encounter it. It is now me. I am now not it. One must understand in this way to merge with being as is, or to merge with thusness. So, he left his teacher, Yunyan, pondering this exchange that they had had.

[13:01]

After death, if someone asks me if I can describe your reality, how should I answer? And Yunyan said, Just this person. Just this person. Just this person. And then Dungshan sank into thought, so he didn't say anything, he was speechless. And Yunyan gives him this cautionary last words, You should be most thorough going in your understanding of this matter. So he heads off and away from his teacher with this in mind. Now, in my mind, and in Reb's mind, and probably lots of other people's minds, when it says, Dungshan still had some doubts, but later he was greatly enlightened when he saw his reflection in the water upon crossing a river. So in my mind it was, he left his teacher, kind of heading down to the beach or something, and then, you know, from this temple heading down to Mir Beach,

[14:02]

and then got to a creek and crossed the creek and saw his reflection and had this awakening. So when we got to Dungshan's temple, we were brought along this path and we crossed a bridge over a creek. It wasn't really a big river, but a wonderful flowing creek. And the bridge was named, Encounter It. And it was at this bridge, or the bridge wasn't there, but it was over this water that Dungshan had looked down and seen his reflection and understood. But his teacher, Yunyan, was miles and miles away, maybe 250 miles away. So it had taken him a long time

[15:04]

carrying this, turning this, meditating on this, staying with this last words of his teacher, this last dialogue with his teacher before he came to this water and had this understanding, this realization. So there we were at that river. Now whether it's the actual river or not the actual river, you know, who can say? But I think part of the pilgrimage was in the mythic reality of it, the true reality of it was this was the river, this was the river that they said was the river and we said was the river. And who is to say that this isn't the river that our great-great-grandpa Dungshan looked down into and had his realization. And it was for me

[16:05]

and I think for many others very strong encounter, very strong encounter. And we were brought up to this temple and many of the temples we had visited were very busy with Chinese pilgrims, with people coming to visit and offer incense and bow and bring food offerings. There was lots of activity going on in many of these temples, a lot of incense smoke. It would be like coming to Green Elch and there'd be a giant incense or big incense out maybe on the lawn and before going in you would offer incense and do prostrations. There was also lots of donations and lots of activity going on at these temples. But at Dungshan's temple, because of the remoteness, there were, I don't think there were any visitors except for us and maybe some people from the town

[17:07]

at the bottom of the hill. We had to go up and up and climb up into the back to this temple. And the creek, this creek that we crossed over was very much, reminded me very much and many of us, reminded us of Tassajara Creek. Now mountain creeks probably remind one of mountain creeks anywhere, but there were boulders in the creek and the water was flowing and the waterfalls and just the vegetation itself was very much like Tassajara feeling. And it felt like, even though it was a thousand years old, this place where this temple was established, it felt like the years just, like the telescope of the years just collapsed and that this temple and Tassajara

[18:07]

and the choosing of Tassajara for the site of Zen Mountain Monastery, Zen Shinji, it seemed like there was no space between those events, that it was one shared mind. And we also were brought to what they call the Stupa Forest, which is where the ashes site is for monks who have lived there and former abbots and people who have been in residence at the temple. And this was on a hill. We had to kind of wind our way to it. And as we moved up from the creek floor and the sound of the creek and went back and took a turn around, the sound of the creek dropped away as we went to the ashes site. And for those of you who know the ashes site at Tassajara, as you climb up the hogback

[19:10]

and turn around through the little hills there, at a certain point the sound of the creek just because of the... It's not that you're that far away from the creek, but just the way the hills are, as you make a turn, the sound of the creek drops away. And that's where Suzuki Roshi chose his own ashes site. So when you walk up there, it's quiet, it drops off, the sound of the creek. And this was the same thing at Dongshan. The sound of the creek dropped away and we saw these stupas, old monuments where the ashes were. Many of these had been knocked over during the Cultural Revolution and had been put back. And there were many more of them that were left in the underbrush and hadn't yet been put back. So...

[20:10]

This... These kinds of parallels, for me, were very important. And the temple itself, there was a rice field in front of it. They grew their own rice and there was rice that was on mats being dried in front. And we were brought up to where Dongshan's stupa is, or Dongshan's... where Dongshan's ashes were placed. And there's a picture of it in Andy Ferguson's book called Chinese Heritage of Zen. I think that's the name of it. There's a little picture for... of different temples where the teachers taught. And the picture of the stupa, Dongshan's stupa, is in the book. And there's a... The stupa is a place where relics or ashes are placed. And you're probably familiar with great big stupas

[21:14]

in Tibetan tradition, giant mounds. But this was a... It was a good size, but it wasn't a giant stupa. But there was an inner stupa and then there was an outer building. And to... So we were circumambulating. We offered incense and circumambulated, which is a traditional practice to circumambulate clockwise, keeping your right shoulder towards... It can be a Buddha figure or a stupa, in respect and... paying homage, basically, to teachers and the Buddha. So they also unlocked a little rusty gate that was around the stupa and opened that up. And there was an inner... There was an inner building. There was an outer stupa and an inner building that was the oldest. And there was a place

[22:14]

to circumambulate the inner stupa. And it looks like they usually keep that locked, but they opened it up, revved, went through, and some of the rest of us went around and circumambulated the inner stupa. And the name of Dungshan's stupa is... Awakening Enlightenment. That sutra has... That stupa has a name. Wisdom Awakening. Wisdom Awakening is the name of that stupa of Dungshan. So, there were other stories and legends and mythical tales that the monks who were showing us around told us about certain features of the landscape, actually big rocks that came very close together that we were told come together and touch in the night. And another rock that was called

[23:15]

the Mokugyo Rock. It's called the Mokugyo Rock. And he showed us, he pounded with another small rock on this great big boulder and at a certain point it got to be very hollowed and sounded like a wooden drum being struck. And... So upon leaving, as we turned away from that stupa, I felt some... I felt that I may never get back to Dungshan, to this temple ever again, far in the back roads of China. Maybe I'll never get there again. And I had this feeling in my heart, this tugging of... feeling that I was leaving a family member that I may never visit again. You know how that is

[24:16]

sometimes when you leave someone you're visiting and they might be in the hospital or a pretty old grandpa or aunt or uncle and you feel I may never see them again. And I had this feeling as I left that I may never have the wonderful, good fortune and favorable circumstances that I would be able to circumambulate Dungshan stupa ever again, physically go around. And I felt this tugging, a tug, physical tugging in my heart as we left. And as we were coming down, we came to that bridge again, encountered it, and there was that creek. So I wanted to go down into that creek. So I climbed down under the bridge and went down and I got wet in the water and Rev came down and some other

[25:17]

people and we looked in the water, looked at our reflection, looked at each other in the water. We were encountering it. Everywhere I go, everywhere I go, I am, it is now me, but I am not it. Everywhere I go, I encounter it. And this rock, I took out of the creek at Dungshan. This is my most sort of prized possession that I brought back from China is this creek rock, which you can come up and see if you'd like. I'll leave it here for question and answer. So, so this poem of Dungshan's,

[26:22]

I've been turning and I realized because I can't recite it without looking at it that I haven't, it hasn't entered my bloodstream yet, so I apologize. I feel very ashamed that I can't just recite it to you yet. Don't seek from others or you'll be estranged from yourself. I now go on alone. Everywhere I encounter it, it now is me. I now am not it. One must understand this way to merge with being as is or to merge with thusness. So, we have a chant that we chant called the Hokkyo Zanmai, the Jewel Mirror Samadhi and the opening lines are, this was written by Tozan Ryokai Dungshan

[27:23]

and the first part says the teaching of thusness has been intimately transmitted from Buddha and Ancestor. Now you have it so keep it well. And this line it is now me, I am now not it. It is now me, I am now not it. Now in looking at this you might say it is now me, I am now it. Isn't that I like that, that's nice but that's not thorough enough. It is now me, I am now not it meaning I go on alone. I, me, I am me. I am not or you are you or when you are you

[28:24]

or I am I then you encounter it wherever you go you encounter it. But how come it says I am now, it is now me, it is now me I am now not it? Does that make you wonder? Does that make you wonder? Makes me wonder. And what are they talking about anyway? What's this it? It is now me. What's it? I am now not it. So I'm going to leave that just floating there for a while and turn my attention to today which is we're going to be having a ceremony today called the Segaki Ceremony. And

[29:25]

sometimes the Segaki Ceremony is called a memorial service and sometimes it's called the Ceremony of Awakening and Nourishing All Beings. Awakening and Nourishing All Beings. So this time of year in different cultures is thought to be a time in this hemisphere anyway when the, as they say, as it's said, the veil between worlds gets very thin. This is the understanding of All Saints Day and the Day of the Dead and Halloween where there's this is this understanding in different cultures whether we actually whether this is, who cares if we actually, if this is actually true or not. What is actually true? But this is how various cultures

[30:28]

commemorate this time of year and they talk about this veil being very thin and where there's communion between those who have passed away and those who have not yet passed away. So this ceremony is for nourishing all beings. It's a way of nourishing ourselves and nourishing all beings, those who have passed away and those who we don't understand perhaps how they are, how they affect us, or how we feel affected by those beings. So often this is the word sagaki, the word gaki means hungry ghost and I remember when I first was exposed to this teaching about hungry ghosts, I was put off by it because

[31:34]

I don't know it just seemed really far out, it just seemed too much. But in Buddhist cosmology there are six realms, three realms that are called three realms that are unfortunate because it's very hard to practice in those realms and those realms are the realm of the hungry ghosts, the hell realms and the realm of the animals. And then there's other three realms, the human realm where it's the most favorable place to practice, the realm of the gods or the deva realm and the realm of the asuras or the competitive, aggressive fighting gods you might say. So these are the six realms and the hungry ghost realm iconographically the hungry ghosts or the gaki are pictured when they're drawn with great big bulging stomachs that are swollen because they can't get any nourishment and little tiny thin necks that food

[32:36]

and drink will not go down. In fact, food and drink turns into unedible terrible things, fire and other things that I won't mention when they try to swallow. So they're not able to be nourished even though these beings are surrounded by love and surrounded by support and food of all kinds and the dharma it's very hard to take in the nourishment. Now you can say that those beings exist somewhere else in some other realm or you can say those beings exist right now in this very being the inability to receive and be nourished I too feel that you can say about yourself or you may know people who no matter what happens they have an insatiable ness and need to grasp and try

[33:37]

to feed themselves in all different ways through external things and yet nothing truly satisfies, nothing satisfies. So this ceremony, this is kind of the, you might say the dark realm, this is turning towards the dark and bringing our full attention full consciousness, full body, speech and mind to this kind of energy whether in ourselves or in or for the sake of all the people we know like that and all the people we know in the world not personally but know are suffering in this way and we try to nourish them now the word nourish means to provide with food or other substances necessary for life and growth or to foster

[34:38]

the development of or promote and sustain and it comes from the root and the root of the word means to to suckle, to give which is the most primary you might say way of giving nourishment is mother's milk and it also means to flow and the words to nurse and nurture, to suckle, nourish nurture, nutrient nutriment, nutritious all these words come from that and the root is to suckle so we need nourishment, you know, to think to think that we don't need nourishment or we can, you know Dung Shan says now I go my way alone but this isn't saying I can do it by myself I don't need anybody, I'm on my road I'm on my path out of my way, I'm going it alone

[35:40]

this now I go my way alone includes everything this is alone this is fully nourished, completely fed to the last drop completely suckled with Dharma milk and so you can say I go alone because alone means I go with all beings never to be separated again, never to think or believe that there is a separation and that I'm not supported and neutrified, if that's a word nourished by all beings so so to think that we don't need nourishment somehow and can go alone is is a curse I think, is a kind of curse we carry within ourselves about or maybe it's a contract

[36:43]

that we made with ourselves or with our parents or with our I don't know, negative demons or something that you can't stop me I'm going to do it by myself and nobody can stop me but this is very this wears off, this gets very this wears very thin after about 50 years and yet we continue on with this contract that we've made sometimes so and when we're surrounded by nourishment, it's very hard to take it in, partially because of this contract that we've made that says I don't need anything leave me alone, I can do it by myself does this sound familiar? yeah, okay and this gets us into all sorts of trouble about how to take care of ourselves thoroughly and Yun Yan said you're carrying this precious

[37:45]

this Dharma and take very good care of this be very cautious you have to take very good care of yourself and if part of what is unconscious you might say or in the dark or we're not shining a light on it if part of it is this contract that we've made about I don't want to be obliged to anybody and I can do it by myself it can be very difficult to receive receive the teachings it actually closes the throat you know so and along with this is I think a kind of combined companion of this I can do it by myself and I don't need anybody is I'm not good enough that's another one that comes along with it

[38:48]

I don't have what it takes so those two get in league with each other, kind of the shadow the shadows, the shadow sides become in league with each other and make it very hard to move freely to wander freely to make one's peregrinations one's pilgrimages to the sacred spots because we're chained you know by I can do it by myself and I'm not good enough anyway that kind of combo so it's very hard to be nourished and this ceremony we make an effort to nourish those beings those parts of ourselves that have been forsaken, lost resented denigrated forgotten pushed to the side

[39:50]

made to shut up and so on all those beings that are wandering in a swirling world it says in the dedication at the end boundless wandering beings thirsting in a swirling daze and we feel that way sometimes that we're swirling in a daze and lost and we know people like that and we know people who because they feel that way have taken their own lives have lost contact with people have lost contact with their own true innermost being so so this ceremony of awakening and nourishing beings

[40:52]

is a kind of sometimes called a communion it's a communion where we we make this effort with our breath and concentration and full awareness and also sounds that call this energy here and invoke it ask it to come and also very kind words gentle, kind inviting words being a wonderful host to our guests and then we feed this we feed these hungry ghosts or these parts of ourselves or these beings who have departed and we feed them and we feed them with Dharma words we feed them with the milk of Dharma, we suckle them with the milk of Dharma and chant and also the incense wonderful fragrant incense

[41:54]

and Dharma words and also there's food symbolically that's made and placed on the altar on a beautiful altar so this is all happening today at 5 o'clock can you believe it? right here in this Zen Do what's going to be happening this afternoon this transformative event so this time of year we actually all of the energy is turning towards the darkness the sun is shining you know the days are growing shorter the whole earth at least in this hemisphere the days are growing shorter it's getting colder the harvest is in, that rice harvest was in all throughout this province where we were we saw them by hand knocking the grains of rice from the sheaves, from the rice straw and

[42:54]

I didn't know if it was a good harvest or not a good harvest there looked like a lot of rice there but the harvest is in and our harvest is in, we're planting the cover crops the rains have come early things are settling down for the time this fallow time we're not growing head over heels it's a turning in and practice period is like that too this is just the second week or so of our practice period at Green Gulch and the word for practice period means peaceful abiding so we're hunkering down for some peaceful abiding, just staying in one spot and studying taking care of what needs to be taken care of and sitting so we bring up all this negative we bring it up into the

[43:56]

light and we take care of it with our full awareness so this difficulty that we have in facing the darkness of our own body and mind and those of others the darkness that we see in others and the suffering of others there's a poem that I'd like to recite by David White, David White recently was here doing a workshop and he recites poetry by heart endless verses he knows by his own poetry and others and I felt that I

[44:57]

was in the presence of a bard of old he could come up with these selections you know, that were that's why when I say I'm ashamed that I hadn't memorized that Dung Shan poem knowing the how it affects you to hear something memorized and because it's inside you when it comes out it has a different it has a valid quality to it that's different from reading it from a book so today since we're going to be reading the names of people who died this year and also people who have been asked to be remembered who have died in past years and as we read those names, you know, name after name after name there's and when you listen, some of you many of you maybe have put names in that you would like to be read today and there's a grief that may come up hearing the names of people

[46:00]

you knew so I wanted to recite the poem called The Well of Grief and this well, this is in reciting this poem over and over I picture this well like a wishing well and all in stone, a stone wishing well and you look down into the well and the top you can't see the bottom and this is the well of grief but it's also a wishing well the grief well that looks like endless, bottomless dark well that you can never reach bottom if you were to really turn towards it you might feel like if I were to really enter it I would never emerge I would never come out I would be overwhelmed and I would

[47:00]

disappear, I would be obliterated if I were to really turn towards the pain and the grief and the dark of my life so this poem is an encouragement those who will not slip beneath the still surface on the well of grief turning downwards through its black water to the place we cannot breathe we'll never know the source from which we drink the secret water cold and clear nor find in the darkness glimmering the small round coins thrown by those who wished for something else so those who will not

[48:08]

slip beneath the still surface on the well of grief so I picture this well and we're drawn to it we actually are drawn to the dark and this part of ourselves because we are drawn unreservedly with all our being to be whole, to be thoroughly and unconditionally free and we know we have to be whole we have to be all parts of ourselves we have to be who we are so we're drawn to this well of grief the still surface on the well of grief but this line the next line where it says turning downwards through its black water to the place we cannot breathe but when you get to the end of that line you can't breathe there's no breath at the end we have fear of that

[49:13]

to go to the place we cannot breathe to that place where we can never rise again, we can't function but we have to go we have to turn downwards through its black water to the place we cannot breathe and the reason we have to go is for those who don't slip beneath and go there they will never know we will never know the source from which we drink the secret water cold and clear taking in this nourishment of this water, the water of our life the water, the Dharma water Dharma milk water nor see nor find in the darkness right in the darkness at the bottom of the well glimmering those small round coins thrown by those

[50:16]

who wished for something else and I feel like the ones those of us and when I throw the coins and wish for something else, I'm standing outside of this well, this is how I picture it outside of this well and I'm throwing my coins in and they're sinking down and I'm just wishing oh gee I hope I hope I'll be I hope I'll be okay I hope I'll understand someday I hope someday I'll really be me, thoroughly me but throwing the coins from about ten feet away throwing them when actually what has to happen is to slip beneath turning downwards through its black water to the place we cannot breathe because right there where we cannot breathe we breathe we breathe in reminds me of Harry Potter and the Gillyweed

[51:16]

for those of you who read it this just occurred to me when he goes down under the lake he eats the Gillyweed and he finds that he can't breathe at first and then he has gills and he breathes in the water the water goes in and he receives the oxygen from the water itself and he's at home and swims under the water so it's like that, it's like going down to the place we cannot breathe and that's when we find the source where we can drink don't seek from others, seeking from others is like throwing those coins from far away sort of hoping that somebody somewhere out there might you know, make it all okay don't seek from others or you'll be estranged from yourself because that well, that dark well

[52:16]

that is that is not separate from us, that is our birthright and our life the dark well of grief I now go on alone, everywhere I encounter it, everywhere I encounter it meeting me see now I have to know better because it went flying it is now me I am now not it, how come I'm not it? because I am me I am completely me, Dungsan is saying, I am completely me and he's talking about the it you know, the encountering it is as Suzuki Roshi calls it, big mind you know, big mind so big mind within big mind I am still Dungsan

[53:18]

because Dungsan is Dungsan Dungsan can also encounter it and know that I am it but it is not me because I am me too I am Dungsan, completely therefore it is me when Dungsan is completely Dungsan then it's it is not Dungsan because Dungsan is completely Dungsan I am now not it I am Dungsan completely, but it is me so so so

[54:18]

when we go down into the dark, to the place we cannot breathe and breathe in there we'll see glimmering in the dark the small round coins thrown by those who wish for something else and we know who we know what we wish for and we'll see them there and we'll say, well, I want to help this great compassion will arise, I want to help those who are throwing coins into this well, wishing for something else that's, I have to, that's that is my understanding of how to live in the world, is to help beings who are throwing coins, wishing for something else so I'm going to stop now and I know you're glad I'm going to stop now I just feel it but I realized I didn't know what I was going to talk about when I came in today

[55:18]

but it came out so thank you very much thank you very much may our intention be be may our may our

[55:37]

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