Patience Paramita

[00:00:00] Speaker A: For more information on Ancient Dragon Zen Gate, please visit our website at www.ancientdragon.org. our teachings are offered to the community through the generosity of our supporters. To make a donation online, please visit our website. [00:00:16] Speaker B: It is a great pleasure to have Tigyn in the house ready to talk. And Tigyn is of course, our guiding emeritus teacher of, I don't know, 20 plus years. I think this next week or this week coming up a week from now about is is anniversary of the first meeting of Ancient Dragon 23rd maybe anniversary when we met in a living room. Now we're back in a living room. So little different. See, we don't have dog here, and Tigan was living in California at that time. So without further ado, I think everyone knows that Tigen is not only a wonderful dharma teacher, but a great scholar of Chinese and Japanese Buddhism, in particular, Dogen. But could put, I say he's a dharma jute box. You can talk about anything related to the Dharma. So here's. Here you go. Thank you, Teigen. [00:01:18] Speaker C: And equip the sea. Yeah. Okay. Welcome. Can you all hear me? Good. So I want to talk this morning about shanti Paramitta, the bodhisattva transcendent practice of patience, or could be translated as tolerance or forbearance. So maybe some of you do not know about the paramitas. Is there anyone here who does not know the six or ten parameters? Okay, good. So I will go over them. There are six traditionally in Zen, generosity, ethical conduct, patience, which I want to talk about today, enthusiasm or energy, effort, meditation, and insight or wisdom, most of the first six. And then in the Flower Ornament Sutra, there are four more in Huayan Buddhism, in the Flower Ornament Sutra, which is very important in Soto Zen, there are skillful means, vow, powers, and knowledge. So there will not be a test, but just to repeat. Generosity, ethical conduct, patience, effort or enthusiasm, meditation, wisdom or insight. Skillful means vow, powers and knowledge. And part of the point of these. So these are bodhisattva practices, transcendent bodhisattva practices. Part of the point of them is that they work together. So patience is very important for effort or enthusiasm. It's also very important for meditation and for ethical conduct and for skillful means and val and so forth, all of them. So they interact. But I want to again focus today on shanti patience. And some of you have heard me speak about this before, but I feel like patience is very, very important. So I will talk about that today. And all of these practices These paramitas, these transcendent practices, are about helping to relieve suffering and promote awakening. So patience, how do we feel? Patience. So patience in some ways is about waiting. And in our everyday activities, you know, waiting in the grocery while waiting for the cta, for a bus, for the cta, waiting in Zazen for the bell to ring. So patience is very important in Zazen, how do we sit? Upright, attentive, eyes open, paying attention. And with patience, patience is required. When is the dog on it? Some periods go by very quickly, some periods seem to take forever. But in all of them, patience, waiting for the doan, hoping that he has not fallen asleep, holding. So the practice of patience is about waiting, waiting for things to change, waiting for situation in our life, in the world to shift. Sometimes we don't want things to shift, so then. But still we are waiting. So how do we practice patience of waiting? Shantideva, who was a great Indian master and his work is studied in all the bodhisattva traditions, focuses on the six paramitas. And he speaks of kishanti as forbearance or tolerance, even tolerating being tortured, tolerating horrible situations. But also, Shantideva says, the enemy of patience is anger or hatred. So when we're angry, it's hard to be patient. When we feel hatred, it's difficult to be patient. And yet patience is in some ways how we overcome anger, how we overcome etu, just to be patient with the situation we're in. And then again, patience just hold on. And the practice of patience is when we notice impatience. So, you know, we're driving on the freeway and somebody cuts us off and we get upset and angry and impatient. So. Or when we're waiting in the grocery line and someone's taking a long time and you can feel impatient. So everyday things produce in patients and how we. And again, practicing patients is to notice when we're getting inpatient, when is this period going to end? When is the galvanine? So various levels of impatience we can notice. We can notice being upset with some situation and being angry and suddenly cutting us off from trouble. But, you know, if we're noticing impatience, we can also practice patience. We can say, oh, maybe that person who's driving is tailgating or weaving in and out of traffic. Maybe they're trying to get to the hospital, somebody's in the hospital to get there, or maybe, you know, they're rushing for some reason. So how do we practice this actual, actually practice patience in our life, in our everyday activity, and not knowing what's going on? Not knowing is Zen. There's a Zen koan about not knowing being most intimate. So we don't know when the bell's gonna ring. This is the intimacy of zaza. You don't know when someone is going to take care of whatever situation. And patience is. Is about not knowing. It's about, okay, when is this situation going to change or end or be over, or when will I get to the front of the line, or whatever. So not knowing is the story about that. There's a koan about that the student goes to the teacher and about to go out on pilgrimage. He's practiced for a while with this teacher, and he's going to go out and check out other teachers or check out other sanghas or whatever. And the teacher says, well, what is the purpose of your pilgrimage? And the student says, I don't know. And the teacher says, not knowing is nearest. Not knowing is most intimate. But patience is active. It's not passive. It's not passive while just waiting. Patience is an active, transcendent practice. It's waiting with attention, paying attention as we wait. This is difficult because, you know, when we're waiting, we can, I don't know, we can get sleepy or we can just get, you know, fall into passivity. But waiting with attention, we are ready to respond. So patience, active patience. This active, active practice of patience is to be paying attention, to be seeing what is going on, not necessarily doing anything, but when there is something to do, to respond. When we see some response, to act on it. So patience is an active practice, not passive. It's not just passively waiting. Oh, okay. At some point, it's paying attention to what's going on in my heart, mind as I sit facing the wall or as we stand in the grocery line, what's going on? Or as we're looking at some situation in the world, how do we respond? And sometimes there's nothing to do. So this is the thing about patients. We're actively paying attention to what's going on in this patient's paramita. And yet maybe most of the time, there's nothing to do. They're just paying attention. They're just watching or waiting. But sometimes there's an appropriate response. So the great teacher Yun man was asked, what is the teaching of the Buddha's whole lifetime? He said, an appropriate response. So we respond. We respond appropriately. What is appropriate? Well, we don't know. This is where the practice of skillful means comes in. We are practicing patience. There's nothing to do but we maybe there's an appropriate response, maybe there is something we can do. So if we're paying attention, how do we wait and yet be ready and willing and able to respond when there is an appropriate response? In our current situation in the world, patience is very important. So we must see long term. Shakyamuni Buddha lived what, 500 B.C. more or less long time ago. Dongshan, who thought about Sachs, lived in the 800s. So a long time ago, Dogen, who we talk about a lot, lived in the 1200s. He brought Xander from China to Japan and wrote voluminously about it, even though there's nothing to say about Buddhism. But Buddhism is beyond words and letters. And yet Gokhen wrote a lot about it and how this works in our lives. So even the current damage will pass. We're living in a situation in this world where there's a lot of damage happening. Immigrants are being stolen off the street, men in masks without any insignia. And you know, some of us here may be immigrants. This is Serena, who's an immigrant from Canada. So right now they're focusing on immigrants of color, people from South America or Africa or Haiti. But I think there was a Canadian who was, who was recently taken to deported and not given deposits. So this is a terrible situation. So how do we oppose the politics of cruelty? But how do we do it without hatred or anger for anyone? Hatred and anger is the opponent of patience. So you know, this damaging situation will pass, but we need to be paying attention, we need to be responding, but without hating anybody, without anger. We may feel anger, plus you do so actually just want to hear about how patience is for all of you. And I'm almost done. But patience, again is an active practice. It's waiting, watching, but not passively paying attention. When we see something to do, to do it. Sometimes there's nothing to do, but we're paying attention. So in the current situation, to see groups that are doing things that are positive, that you feel are positive and to join with them, to support them, how do we oppose the politics of cruelty without falling into cruelty ourselves, without hating anyone, without anger, but staying upright, being present, paying attention. Zazen is a great teacher. How do we see the wholeness of even this situation? And there are lots of things to do, actually, there are lots of groups, email inboxes, very full. And I keep stopping some of the emails, but it's so very full. There are groups that are working to support patients, to support people who are being harassed, people who are being taken up by ICE and deported for Example, how do we support groups that are working for peace in the Middle East? That's a big one. How do we support the end of genocide in Gaza? How do we support everybody in the Middle east having some space where they can be present? So patience is necessary. But it's active patients. It's responsive patients. We can respond to all of this. So I want to hear about all of your practices of patience, impatience, and seeing how this impatience. When we see our impatience, we notice, oh, there's a place I can be patient. And again, patience combines with generosity and with ethical conduct. How do we see how to be generous? How do we give gifts in a way that is patient? How do we express our effort or enthusiasm? Informed by patience. So I'm gonna stop there. Thank you very much. I'm interested in hearing about all of your practices of patience. [00:17:08] Speaker D: Before you speak, I'm gonna hand you the mic. [00:17:10] Speaker E: Okay. [00:17:13] Speaker B: And that goes for my p. Since I'm right here. [00:17:17] Speaker C: Okay. [00:17:18] Speaker B: I think people might hear me, but I'll kick us off. What are we waiting for about his patience? [00:17:24] Speaker C: We're just waiting for the next thing you know, it's like, okay, here we are, and something happens or it doesn't happen, but that's happening too. So how do we be present and just wait and that. But actively wait. Paying attention is so important. Our practice of zazen is about advancing. Yes. Attention to what, exactly? [00:17:51] Speaker B: I mean, I think about this in terms of grasping. [00:17:54] Speaker C: Sure. [00:17:54] Speaker B: Sometimes waiting can be a form of grasping. Waiting for what we want. [00:17:58] Speaker C: Yeah. So. [00:18:01] Speaker B: It'S interesting. I mean, I love this conversation. [00:18:05] Speaker C: Yeah. Waiting, waiting. Waiting for something. And we want to grasp it. You want to get a hold of it. You know, that's part of waiting too. Exactly. So how do we wait? Open handedly. How do we wait? Paying attention but not expecting something, but actually being present with all the things that are. So Serena has her hand up. Hi, Serena. [00:18:36] Speaker A: Hi, Tigan. Thanks so much for your Dharma talk this morning. I'm sorry I'm not with you all today in person, but it's great to be present remotely. I found in the last few days that it was helpful for me to. To end all my subscriptions with these different entertainment centers like Netflix and Apple TV and Amazon prime, which was a big one, and Amazon Video and all the channels in order to donate some more money to a better cause and commit to not distracting myself while I'm waiting for change. Because it's. It feels like. It just feels like when I've been watching films and television series, it's Just not. It's not actually helping me. It's kind of just like anesthetizing when I'm in a feeling of, like. Yeah, I want. I want to see things change. I. I feel impatient for change. But I'm. I'm not going to seek distractions during this time because I think it's actually adding to my discomfort, and it feels like that staying present in discomfort is more valuable to me right now. So I think that that is part. [00:20:17] Speaker B: Of the active quality of patience for. [00:20:20] Speaker A: Me, even though I feel very impatient with now and our country and, you know, the suffering that is happening. So I. Yeah, I'm hoping that it'll. I'm hoping that they'll be. I'll be able to activate better when. When the time comes. [00:20:40] Speaker C: So. Thank you, Serena. Yes. So Serena's practicing patience by paying attention to what's happening and letting go of some of the distractions of various streaming services. And I. I'll just put in a word for that, though, that one can pay attention to the things one streaming not as distractions, but as places to. Places to awaken. So, you know, culture, literature, film, whatever can be a distraction or it can be a place for patience, an active place where we see something that we didn't see before. And yet I appreciate very much your deciding to let go of subscription. So it's different. One of the things about patients and about Zen in general is that it's different for each person. Person. Nobody can tell you how to be Buddha, you know, you have to find it yourself. This is part of patience. You have to see what works for you. And it's not. It's. It's not some cookie cutter thing. So, anyway, thank you, Serena, for that. Other comments. Yes, Jake, thank you for the talk. [00:22:09] Speaker E: Tigan. Can people hear me online through Tigan's mic Freak? [00:22:14] Speaker C: Can you hear him online? [00:22:16] Speaker E: So I got some odds there. [00:22:18] Speaker C: Okay. [00:22:19] Speaker E: So I find that patience for me manifests as compassion often. Some of the examples you were giving, you know, when we're sitting, waiting for the dawn, ring the bell, my legs start to hurt. You know, I have compassion for myself. I just use a cushion that remind me, you're in traffic and somebody's speeding potentially to the hospital. Having compassion because we don't know or, you know, for the massive cruelty that we see in the world right now. [00:22:49] Speaker C: Right. [00:22:49] Speaker E: I try to have compassion for the people that are orchestrating these things because what. What must motivate them? What fears must they have? [00:22:58] Speaker C: What are they? [00:22:59] Speaker E: So what? Why would they have these feelings I just, I feel this vast compassion for not for their actions, but for whatever must have happened to them and motivate them to take these sorts of actions. [00:23:13] Speaker C: Yes. Good, thank you. Yes. So yeah, the cruelty that's happening now, eventually, almost it involves patience too. But eventually will shift. You know, the pendulum swings, there'll be new elections. And yet right now, how do we respond to the cruelty that's happening without, you know, blame or shame or anger or hatred or. It's difficult. It's really difficult. Other comments? Yes, Paul, thanks. [00:23:52] Speaker F: Thank you as always. So as you know, one of the hardest, deepest kinds of kashanti, right. Is called the patience, patient acceptance of the non arising of dharmas. [00:24:06] Speaker G: Right. [00:24:08] Speaker C: ANUPHATIKA Dharmakhanti thank you. [00:24:12] Speaker F: And that that condition doesn't end, right. That doesn't go away. And so I'm wondering how the, and I appreciate the talk about waiting and patience and compassion, but what about with situations that don't you can't wait for them to go away, right? I mean, how does the way, I mean just could you talk about that? [00:24:33] Speaker C: Yeah, yeah. Well, we act in those situations, you know, when there's some situation that you're waiting for that's not going to go away, how do we act? And there are ways to act even in terms of difficulty that's happening. But Anantpadaka Dharmakhanti, thank you for reminding me that's the ultimate patience is the patience with the ungraspability of anything. We can't get a hold of anything. Everything is shifting and changing. And so yeah, ANATPADIKA Dharmakhanti the patients with the ungraspability of anything, of things is actually considered all of awakening. It's the ultimate patience. It's the patience that we can't know, we can't grasp, we can't get a hold of what to do. So this is why skillful means is so important. When skillful means is slippery, how do we skillfully respond to all of, all of the people who are being taken away? It's heart wrenching. It's really where do we find compassion for all these people and for all the situations in our life and our world? So I don't have any answers, but I know that paying attention, trying to respond help, you know, working with groups that are doing something that seems helpful. And this applies in our, in our personal life too. You know, we can't some situation of waiting in Zazen, when's the bell going to ring? You know, we can't get a hold of that. We can look at Our watch or something. Although not supposed to have watches in this except. Except if you're the speaker and then you have to know. But yeah. [00:26:50] Speaker B: How about this? [00:26:51] Speaker C: Yes. [00:26:52] Speaker B: So there's. Let's look to Hawkins, where Haakon has this bridge, this log bridge. And it's above a chasm of ungraspability. And they're blind practitioners walking, tapping together. You see both of us. Yeah. And I think we do this together. Not knowing. [00:27:20] Speaker C: Yes. [00:27:21] Speaker B: And knowing that the jig is off. No. And. But it's, it is being big thing. [00:27:30] Speaker C: Yeah. [00:27:31] Speaker B: I find myself like this morning when Johnny Caleb walked in. I was about to come into the zendo to open the zendo. It's a little ceremonial thing. [00:27:42] Speaker C: Right. [00:27:42] Speaker B: But then I saw these two people and I was like, okay, let's go anyway and make them wait 10 minutes. I'm like, wait a minute, they're guests. And stopping in the middle of that and just trying to like, oh, okay, let me reorient. I could feel it in my body. You know, Paul was with me carrying incense. You know, we're ready to roll and you know, the Han's about to start. But this ability to stop in the name of caring or just noticing that kind of energy that might roll over someone or off the cliff. So I think this is such a wonderful practice you're opening up first time. It's very subtle. [00:28:23] Speaker C: It is, it's very subtle. [00:28:24] Speaker B: And Paul, I think your comment about Anapatka Dante, you know, this, you know, we're getting a dose of that in the sense that there are many things going on that we can't stop that in a. In a way that's like immediate or feels immediate, yet to position ourselves with this kind of tapping, you know, see what can we do that just moves us along through this uncertain, crazy world that, you know. Yeah, we're all going down with the ship eventually. [00:28:58] Speaker C: Well, we're all going to pass away. Joanna Macy passed away yesterday, so he was awake for my work. We home this afternoon and tomorrow afternoon maybe we'll do a memorial service for tomorrow. [00:29:15] Speaker B: No, maybe tomorrow. [00:29:19] Speaker C: Okay. [00:29:20] Speaker B: Just on the docket, so. [00:29:21] Speaker C: Oh good. [00:29:22] Speaker B: There's so many. But maybe you could say what about who Joanna Macy is? [00:29:27] Speaker C: Joanna Macy was, is, is the great lady of deep ecology is one way that she is described by someone. She, she was a teacher of mine and talking about patience, great patience. She saw the nuclear waste and how that was going to be deadly for ten thousands, tens of thousands of years and more. And she proposed nuclear guardianship, spiritual communities discarding Nuclear waste sites for many centuries. She also. She talked about a lot of things about deep time and about hiatus, but deep time is about hoes. So she talked about the work that reconnects, even in this time, that we can reconnect with the great turning, that the possibilities of turning, which seem now to be very limited, but the fact that things change and that there is a turning in the world. And she talked about it in very specific ways. Anyway, she was a great teacher. So Dennis has his head stand up online for a while. So I want to. [00:31:00] Speaker G: Dennis, thank you, Taggin, for the talk this morning. What struck me, one of the things was, you said was the connection between impatience and anger. And for me, that's always a good sign that I'm being impatient. The thing I've been working on is being patient with my inpatients. [00:31:23] Speaker C: Can everybody hear him? Yes. Okay, go ahead. [00:31:27] Speaker G: Of trying to be patient with my impatience. [00:31:30] Speaker C: Right. [00:31:31] Speaker G: And, you know, I'm aware that a lot of my anger at myself I project out on to others, and a lot of my impatience I project out onto others. And so it's, you know, I've been working on that first step of trying to just see my humanness and then maybe seeing their humanness in that moment. Sorry, I'm seeing their humanness. My humanness. And I can see their humanness. [00:32:01] Speaker C: Yes. [00:32:01] Speaker G: In that moment. So thank you. [00:32:04] Speaker C: Yes. Thank you, Dennis. So, yes, working with your impatience, there's no end to that. There's, you know, there's impatience of. With, you know, the current situation. There's impatience of waiting in line. We're seeing patients of waiting for the doan to hit the bell, whatever. There's no end to that. The practice of patience. Because of Ananthaka Dharmakshanti and because things are changing, we will need to continue this practice of patience forever. This is not something that. Oh, okay, then we're going to solve it. It's being patient with things as they. As they is. And so the practice of patience is to notice your anger and your hatred and your impatience, to notice when you feel that and to pay attention to that, to feel what you feel. So Zen is a very passionate practice. Actually, you know, we're. You walk into a zendo, and everybody's sitting upright and still, and it looks very stoical or something, but it's actually very passionate practice. So. Yeah. Karen has something from New Mexico. [00:33:28] Speaker B: Good morning. [00:33:29] Speaker H: Can you hear me okay? [00:33:30] Speaker C: Yes. Hi, Karen. [00:33:32] Speaker H: Hi. [00:33:33] Speaker C: I. [00:33:34] Speaker H: Thank you, Teigen. You've reminded me about a set of audio CDs. That I have, that's from Pema Chodron, and it is about Ashanti Deva's book on the Way of the Bodhisattva. She talks about finding freedom from anger, resentment, and other destructive emotions. And she references different verses of the Way of the Bodhisattva, the Chantideva wrote. And I've pulled it out, and I'm going to listen to it again because I've always loved and I haven't listened for a while, so. So I just wanted to tell you that I'm appreciative that you reminded me about this. And it's been pulled out. I'm going to be listening to work on that. So thank you. [00:34:24] Speaker C: You're welcome. Karen. Yeah. Shantideva. There's several translations in the library. Here is. Yeah. Wonderful resource. So I don't know if we have to pause it. [00:34:39] Speaker B: I thought David Weinermagnet had a comment. Did you? David? [00:34:42] Speaker C: Oh, David. [00:34:43] Speaker I: Yeah, it's okay. I was being patient with my impatience of my turn to talk. [00:34:51] Speaker C: Yeah. I think the thing. [00:34:53] Speaker I: This is more of a comment. The thing that I really got out of your talk today is about expectations and how we look for things to change, you know, and how that patience is not grasping. Patience is being attentive to what's happening now. And there are times where I'm impatient. I wish I could just go off and kill Trump. And there are times when I look at Trump and I say, my God, what is going on? What did this person suffer that he's acting this way, that he's acting out of cruelty, you know, and. And so I get impatient with my impatience. [00:35:35] Speaker C: Sure. Yes, of course. Impatient with your impatience. That's good. Yeah. And. And so how do we practice patience when we're impatient with our impatience? [00:35:47] Speaker I: Yeah. [00:35:48] Speaker C: And it's not just Trump, you know, it's. It's a whole. [00:35:51] Speaker I: The whole cabal. [00:35:53] Speaker C: It's. Yeah, it's. It's the whole. All the billionaires who are getting tax breaks at the expense of some of the other people. So, yeah, it's. It's. Of course, one might feel anger or hatred, but that's extra. That's not helpful. Yeah, it's not helpful to feel anger or hatred. Of course we feel it. So you have to feel what you feel. But patience is a great antidote to that. Just seeing that you can't get a hold of anything. [00:36:27] Speaker I: Well, that's the thing. It's the grasping. That's what I got from the talk today, which I hadn't realized before, is that my impatience is really about my wanting something and grasping for it, and that the practice of patience is letting go of the grasping. [00:36:45] Speaker C: Yes. And that's hard. We, We. We. We do grasp at things. We do want things. We do reach for things. And, you know, we all want, you know, to be loved and to express love and to have a healthy, happy situation and to. For all the. The people we love to be well and, you know, all. All of those things. This is a common part of being human. And expectations. Nothing ever happens according to your expectation. We have expectations. You know, I mean, I took notes so I would, you know, speak this morning, but that's. This isn't the talk I thought I would give. If I thought I would give a talk. I mean, it's just. It's what it is. What it is is this active situation that we can't get a hold of. We can't grasp. So thank you, David and Howard, just. [00:37:52] Speaker B: Grasp the microphone so maybe he can give us the last word yet. [00:37:57] Speaker D: Hey, Howard, I originally just had a question, but now I have a comment, so this is not surprising. [00:38:01] Speaker C: Good. [00:38:02] Speaker D: You know, it's funny because, like, I'm sitting here throughout today, and I'm like, yeah, I'm feeling a lot of impatience and a lot of impatience. [00:38:11] Speaker C: Impatience, yeah. [00:38:12] Speaker D: And I don't know why. And I find myself not even, like, trying to fix it, just, like, trying to figure out what am I impatient about? Like, am I just. Do I just want to talk, like, waiting for my turn? Am I just waiting to get the hell out of here? Am I waiting for a retreat I'm going to on Wednesday? Am I waiting for, like, the next big change in my life that's going to fix everything? Like, and I keep having to scale back and go, okay, but there's pain there. That's what that is. [00:38:38] Speaker C: Yes. [00:38:39] Speaker D: And I'm so busy trying to get away from the pain to figure out something that I don't know how to be patient with my own pain, which is caught up in everybody else's pain, too. And also what I realized, too, what I'm feeling a lot of recently anyway, and probably for reasons obvious, and there are reasons unobvious to me, is I feel a lot of rage. I feel a lot of anger. I'm, like, shaking a little bit just saying that out loud. And I'm wondering, the question I was originally going to ask was, you know, bodhisattvas can use anger, too. [00:39:16] Speaker C: Absolutely. [00:39:17] Speaker D: So how does a bodhisattva use anger that is compassionate, that is skillful, and not. [00:39:22] Speaker C: Thank you for that. So I want to speak for anger, even though I was saying that anger is the enemy of patience. Anger is kind of another parameter, you know, in a way. But how do we use our anger? How do we use our rage? You might be filled with rage. Well, okay, but maybe you can leaven that with patience. But still there's anger about the situation, so. Anger about the way the world is now. Anger about. I'm just so angry at the genocide in Palestine. I'm just. And, you know, and I'm Jewish, so I. So I separate antisemitism from the state of Israel. Opposing the state of Israel. And what it's doing is. Is not antisemitism. But. So, sorry, that's. Well, no, that's part of it. Anger. There's lots of things to be angry about. There's lots and lots of things to be angry about. Epstein and Trump's connection with him, whatever. And the way that ICE agents are moving around without identifying themselves. So I'm angry at ice. I think ICE should be abolished. But. But. Okay, what can I do that's helpful? You know, how can we use the. So the point of anger is to not be. To see it. To not be. To try and not be obsessed by it. To leaven it with patience and not with hatred or anger, you know, but to see what it is that actually you're angry about. To see what you can do about it. There are lots of organizations that are doing great things. Doctors Without Borders or the ACLU or, you know, and to support them and. Yeah, go ahead. [00:41:29] Speaker B: It's maybe going to be time for. [00:41:31] Speaker C: Announcements, and it's going to be time for announcements soon. So, my gosh, I'm not angry about. [00:41:37] Speaker B: The announcements, but before announcements, what happens is someone will set your table aside and you'll go and do the. We'll do the four vows. [00:41:50] Speaker E: Yes. [00:41:50] Speaker B: And then we'll have announcements and tea. So we won't have work, period. Right after our announcements, what we'll do is we'll have tea so people can chat with Tigan. And then those of you who have patience to hang out and do a little work. Practice. Practice. Will Phenomen. [00:42:11] Speaker C: Good. Thank you very much. [00:42:28] Speaker J: We vow to free them. Legions are inexhaustible. Meanwhile, to cut through them. [00:42:43] Speaker C: Bless me. [00:42:46] Speaker J: Vow to enter them. The best way is unsurpensible. We vow to realize that things are numberless. We vow to free them. Collusions are inexhaustible. We vow to cut through them. Dharma days are now to let them thus waves unsurpassable. We have to realize that beings are numberless. He vow to free them. Divisions are inexhaustible. Be vowed to cut through Dharma gates of Hellness. He vow for them. Buddha's way unsurprisible. We vow to realize it.