Generosity That Goes Beyond

[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. So this morning, about 20 of us are in a day of Sachin. And that's a day of intensive sitting. And I think for one person, for Joe, it's the first time. So that's amazing. And hope it goes well. Never know with Sachin. So Sashin is this intensive day of Zazen. I've thought this word Sashin. Some people I've heard them pronounce it Sashin. Some people I heard pronounce it se. Se, you know, like. So it's this Japanese word. But I. I've been thinking about this word that means to Sashin, to touch the mind, to touch the heart. And you know, in the silence and stillness of Sashin, there's space to settle, actually, in every breath, moment, in every moment of life, there is space to settle and allow all of the senses to open. You know, sometimes we're like, oh, I'm so concentrated. But I say this is. You know, we vow to taste the truth of the Tathagata's words. You know, we taste, we embody practice. I think I even somebody told me, I haven't been able to verify this, but that that opening verse was. Was offered by Empress Wu. You've heard of that. Somebody told me this, which I think is interesting. So a devout light practitioner offers that tasting the reality of the Buddha Dharma in every cell of our body. This is possible, but not probable in our human form, because some things get in the way of opening to that with all of our senses seeing in the present moment reality, not the reality of dualistic sense separation. And I, me, mine, you, yours, you know, separation, but a wholeness in the present moment. To see it, to hear it, to taste it, to touch it, to even conceptualize it with our sense organ called the brain. So I've been thinking about what is this tasting of a life, of your body's life that can benefit this confused, sometimes bitter, frightened world that we live in right now. And this is our work in our practice in Zazen, or our effort or maybe even an intention to develop this capacity, which is actually just our true self, to sense the way of peace and caring, to know that way in every molecule, every neuron is firing on the Buddha frequency. In a commentary on the precepts, Dogen, our famous Japanese founder, from what century? You know, because we can repeat, like Dogen, I'm just for people who aren't familiar, but, you know, like, we can be like togen from 13th century Japan, our founder, you know. And so I hesitate to repeat that, but Dogen is an ancient ancestor who is sort of the origin of our school of Soto Zen. And Dogen said to expound the dharma with this body as foremost the virtue, the benefit returns to the ocean of reality. It is unfathomable. We just accept it with respect and gratitude. It's pretty good. So this is about embodied practice. Even before maybe we had the psychological terms for such things, somatic awareness. So I'm just really grateful for this fast teaching of Buddhism that somehow survived for 2500 years, more or less. And it is in our life, in our zaza now, today, in this world where I think jet planes might be soon flying overhead in this time and place, to discover these teachings for ourselves and how they live, we give them life in our practice today. Not some old moldy old papyrus from long ago, but teachings in our life. Want to check? People online are cool. You can hear me okay. I didn't hear any complaints, but sometimes I miss them. So two weeks ago, I think I spoke about the importance of this first thought of awakening as spodicitta, this wish to awaken, and kind of a vow that springs up like, I'm going to devote my whole life energy to benefit all life. And this thought, let's say I'm going to go all the way in my Zen practice in this session, in this period of zazen, to realize complete, perfect awakening for the benefit of all beings. I want to awaken fully, to be able to equally benefit every being in place. So that might just start out as a little spark. And our whole practice in some ways is like tending that little spark or little fire of awareness. You know, I'm sitting down just not to like glorify and respect and honor this little self, but to extend that, blow that up and just open to everyone and everything. So aside from zazen, not outside of zazen, but maybe an elaboration of sazen, which we think of as seated meditation. But maybe in Dogen's terms, in our school's terms, Zazen is this sort of through line or universal encompassing of many practices that support this kind of awakening. And. But I'll say that there are. So you can think of these practices as part of zazen, but also they're good to look at separately. And what I'm bringing up here is the parmitas, which I've talked about, which are these. So called transcendent practices of the Bodhisattvas. And you know, we have the precepts and the paramitas because just in case there's a question mark about whether we're kind of moving in the right direction, you can kind of run it through the precepts, which are basically, you know, in a nutshell. I vow to devote my life to avoiding evil, bad behavior, let's say, of body, speech and mind. I vow to cultivate the good and offer that to the universe. And I vow to benefit all beings. There's variations of that, but you know, if you're honest with yourself, you can be like, yeah, I guess I'm not doing so well on that one right now. A little bit of evil, it's kind of good right now. And you could be like, do I really want to do that? Yeah, I do. But I know it's like, you know, so we work on it until we strengthen our vows so that even if we have a little bit of an impulse, it can evaporate in the light of our vows of our bodhichitta. And similarly, we have these practices that are called the parmitas or say practices that go beyond kind of character building practices maybe. And there are six traditional ones in our school. But I'll start again. I want to revisit Dhana, paramita, which means the practice of generosity. So dhana is this Sanskrit term for giving generosity. And this is a gen. The paramita part is going beyond. This is a generosity that goes beyond our ideas of being generous or giving. It arises from this vow. So it's not rooted in the vow of like, I want everything my way all the time, or the vow that everything is transactional. Nope, this parmita is a different kind of generosity. They may look like ordinary acts of body, speech and mind, but they're rooted in this realization of wholeness and also the practice of all these parmitas. Let's just take generosity, because that's what I'd like to focus on today. Strengthens our capacity to connect with the world in a way that is beneficial. Let's just use that shorthand. In a way, it's the way that we are actually manifesting Buddha not as some statue on the altar, but as our life. So it's a kind of awakened giving. Not like somebody from a. Not for profit, soliciting some more money, although that could be a good thing to give to. But this is a generosity that goes beyond ego and that transcends this kind of self absorption. Here's A little comment on a bodhisattva from a bodhisattva training manual called the Flower Adornment Sutra. It says the Bodhisattva practices boundless giving, practices giving everything, practices complete inward and outward giving. When she practices this giving, she increases the power of her determination and perfects the jewel of mind. Is your mind a jewel? What mind is a jewel practicing this giving? She is always able to protect all beings and brings out the best in them. Let's say my translation. And even from the very beginning, there has never been any thoughts of seeking any sort of reward in return. So I think, are we on this page here of Dhana Paramita as a special part of giving? Special kind of giving. Ah, but lately, spurred by someone in this zendo, I've been thinking about how, you know, a lot of times we think we give to people, to other people, people who look like others. But I've been contemplating this practice of being generous with things, with so called inanimate objects. In this practice, this parmita practice of generosity, together with things, we realize our generosity and we receive the generosity of things like this cup. Is this great? Somebody gave me this cup as a present. Somebody roared in here from out of town, who I barely knew, and said, I have this present, like, great. It's like a dragon wave. It's just amazing. But that person related to that cup in such a way that there was a giving between the two of them. And then it found its way here. So I hope I can give give to this cup. Thank you. So these could be like sub paramitas or even paramitas in themselves. But this kind of generosity embodies appreciation and respect, a valuing and maybe like a revisioning of relationship that we have with every thing, including these material objects. So recently someone emailed me a simple, sincere request. I was really taken by this request. I was moved by it. And this talk arose from this request, this email, and this is. This was what was in the email. Could you give me instruction on folding a rakasu? No one's ever quite explained that part to me. So, Howard, maybe you could just hold up your rakasu. So that's a rakasu. People online, I think you know what a rakasu is, right? It's a Buddha's robe that people sew when they receive the precepts. And maybe, Howard, do you remember how to fold your rakasu? Yeah, put you on the spot, Strauss. Not bad, not bad. Pretty good. So thank you very much. This is. This is a hard thing to do because, you know, somebody will be like, tell me how to wear a priest robe. You know, I put it on every day, and still it's hard to explain to someone else. So thank you very much for being brave and generous to talk about this. But I could feel in this person's question, this wish to be generous to Buddha's robe, to the rakasu, and to offer attentive care to this garment, and that to receive the generosity offered by this robe. The question itself was like a generous gift to me. And I thought, how do I taste the truth of this folding of a rakasu? How do I embody Buddha's teachings in folding a rakasu? And the short answer is, we fold our rakasus in the same way we fold our laundry or take out the trash when it's according to Buddha's teaching. So you can take out the trash just like you would fold a rakasu. Believe it or not, this is what I'm talking about when I say this kind of generosity. And this is true with all the practices, these transcendent practices, call of paramitas, which are generosity, ethical behavior, patience, joyful enthusiasm, meditation, and wisdom. So the feeling of it in the body, the taste and smell of this kind of practice when, you know, imagine, like doing what we call mundane things with a kind of joyful enthusiasm, with concentration, and with a wisdom that doesn't make an object into an object but still takes care of it. You know, maybe sometimes it's how we might take care of babies if we're actually decent parents. You hear a cry and you respond, see? So at the end of my long reply, some of you received copies of this email. Because I was so inspired, I shared it with some of y' all who have rakasus. I said, taking care of Buddha's robe teaches us how to take care of everything. Remember, a rakasu, or Buddhist robe, is Buddha's body. It's a vow body, and bring this awareness to such, enjoy and venerate this wonderful world of arising and ceasing. So my reply actually was quite long. So I gave you kind of went to the end of the. Didn't try to bury the lead here. But I also said, you know, it seems like there's been some questions about how to fold a rakasu, how to carry a rakasu, where to keep it, how to clean it. And I was really happy that I'm getting these questions, even from people who've been wearing rakasu for years. You know, And I thought, this is the freshness of practice in our sangha that we're like, revisioning, like, oh, maybe I want to still learn something through this practice of caring for this object. But, you know, we don't have to make it into some Buddha's robe, you know, that makes it so special, right? And meanwhile, you know, my underwear, I just fling across the room. But this Buddha's robe is sort of like training wheels. Sometimes it kind of reminds us how to take care of something. I said, and if in doubt, check with your teacher. And then after this long email, I also appended a PDF with a whole bunch more instructions, right? I don't know if anybody read those. You don't. You didn't have to. But this is how we learn to be patient and generous with things. So I put in my email, I bet you didn't know there were so many details. And I said, of course there is. It's Soto Zen. You know, in this Sachin, we have a way we walk in the zendo, the way we move, but this is just life. There's a form, a etiquette, a way of caring, a way of tasting, touching, feeling, seeing, interacting with the world for every single thing. It's just we often don't get a instruction manual, which is probably why many people didn't get very many instructions. Just like, take care of it, you know? Now that you ask, though, when you travel, I wrote, do all these things pack it on top of your luggage so it lies flat and or backpack? And somebody said, well, should I put it in sideways? I said, pack it on top, whatever that top is, carry it with you. Don't check it, because guess what? Luggage gets lost. And then I said, and the first thing I do when I unpack my suitcase in a new place is I take out my rakasu and I create a little altar for it, you know. Ah. And then I was like, carrying it around the temple. Your rakasu is in a case. You carry it like this. But when you're walking around and you're outside of the zendo, you can carry it at heart levels. But when you walk into the zendo, you elevate it to eye level, kind of like third eye level, actually. You're venerating this, but you're dignified in this walking. And then, you know, so I give all these details, right? I'm sure people are like, oh, my God, okatsu. But these are just to help us learn how to actually pay attention to things. I could say when picking up the Trash internally. Bow to the trash. Put your gloves on, take the trash, carry it in a certain way. You know, we want to just throw trash around, right? And then position the rakasu. When you get to your seat, bow to your seat, position the rakasu. You see this motion in the center behind your zabuton. If there's room, you don't have a lot of room here. Then you have to figure out what I meant by that. Okay, so it goes between your chant book rakasu, oroki, and, oh, my gosh, there's just so much to take care of in this little tiny space, you know, our cushions. But I'm like, if we can't take care of that, if we can't be generous with that, how are we going to take care of anything else? Well, it's easier because blah, blah, but anyway, than how to clean it, how to store it. So there are all these things, you know, here's another thing I wrote. At a temple, there's usually a rack near an altar for storing a rakasu. There are usually hooks near a bathroom altar for hanging it temporarily when using the toilet. Please don't wear it in the bathroom, because you know, it can happen if there is no hook around. A doorknob might work, but place it or place it on altar clean place nearby. Sometimes you might even need to fold it in half again so it'll fit. All of this is about how do we bring a generous attention. And I could go on and on. Don't put your hands over it. When you're in shashu, put your hands under it. Because when you put your hands over it, your hands get it dirty. But you're like, there's silk. Maybe, Howard, you could display the silk on the back. So you see there's silk on the back. That's like the teacher's calligraphy usually. But if you put your hands over it, the important part is the front, the face that you've sewn. With each stitch, I take refuge in Buddha. I take refuge in Dharma. I take refuge in Sangha. With each stitch. There's many, many stitches. Take a look sometime. So if you place your hands over it, you get that part dirty. And people are like, well, I don't want to get my silk dirty. But your silk is actually just a little extra embellishment. Try not to get that dirty either. So then you wash then. Oh, I have to wash my hands so that I'm clean when I'm, you know, this, like, becomes this OCD nightmare. It could be. But if you let it go and are soft and generous and patient and practice the precepts and concentration and joy and wisdom of non duality. This just naturally happens. So again, taking care of everything teaches us how to take care of everything. Everything is Buddha's body. Everything is a manifestation of our vows, a vow body and bring awareness to everything as such, AKA suchness, which is another talk. But I said enjoy and venerate this wonderful world of arising and ceasing. Even though it all goes away, even though still care for it. So I was getting a little. Last night, a poem popped in my mind. The first. The first poem that popped into my mind was from this book by Pablo Neruda collection called Odes to Common Things. And it's really beautiful. It has these beautiful drawings. You know, this is a salt shaker on the top, beautifully drawn. This is how to practice generosity of giving and receiving and the gift of everything. But what then suddenly occurred to me and I was like, oh, Pablo Neruda, this is so great. Ode to things. And then, then this other poem popped in my mind. I was really surprised because I had to like, Google some things about this to find the poem, the exact poem. But do people know who William Carlos Williams is? Do you even know who that is? You know, because I was like, ah, you know, I haven't read William Carlos Williams probably since college or something, or maybe even high school. And I found out some interesting things about him. I mean, one is, I knew he was a doctor, but he was also a pediatrician. And the poem. He wrote a poem in 1920 called something like, On My Way to the Contagious Hospital. So as a doctor, you know, people would be put in these hospitals because they were contagious with various things like measles and viruses. But this was also right after the, like, flu epidemic in 1918. I'm like, oh my gosh, times don't change in some ways. So there were these contagious hospitals. So it was like by the road or on the road to the contagious hospital. But I found out some other things that I didn't know. His father was from England, but lived in the Dominican Republic, and his mother was from Puerto Rico. So I thought he was like some New England white guy, you know, with that culture. But apparently he had a lot of different cultures that formed his development. And so here's the poem that came to mind for me, written in 1923, because I'm kind of a simple person, a simpleton. It's a simple poem and you all may have known this, but it says, so much depends upon a red wheelbarrow glazed with rainwater beside the white chickens. That's it. This is like haiku or something in 1923. What's interesting is that he was inspired by someone who sounds like a Zen master. And he wrote it sprang from affection for an old excuse, the terminology, the ancient terminology from an old negro named Marshall. Marshall had been a fisherman and caught corgis off Gloucester. That's how they pronounce it in Massachusetts. He used to tell me how he had to work in the cold and the freezing weather, standing ankle deep in cracked ice, packing down the fish, taking care of these fish. He said he didn't even feel cold. He never felt cold in his life until just recently. I liked that man. And I liked his son Milton almost as much. In his backyard, I saw the red wheelbarrow surrounded by the white chickens. I suppose my affection for the old man somehow got into my writing. So this so much depends upon a red wheelbarrow glazed with rainwater beside the white chickens. This is seeing. This is William Carlos Williams seeing the Dharma and practicing the Dharma of generosity with these things that connects to everything so beautiful, this transcendent generosity. What a realization, right? It's a dependent arising in a few short sentences inspired by a random connection this person made with a black man. So this transcendent generosity is giving and receiving, because your life and all life depends on it. This type of generosity takes what is. Feels highly personal and expands it beyond any kind of personal obsession or self concern. And it's giving from the true heart and the wisdom that is not fooled by appearances. The appearance of duality. So our practice is learning how to give everything and receiving everything to everything with every gesture, every glance, every thought. This also applies, let's say, to people, even other relationships, to plants and everything else in between. And this is what I mean about embodied vow. And so, because I brought up Pablo Nerud, I'll have to just say a little bit about this poem. Or I'll read you a little bit, not the whole thing, because you're probably getting tired of me talking. But this is Ode to things. Ode to things. Oda a los cosas. I guess. It's really beautiful. There's an old fashioned. Well, looks not old fashioned to me, but maybe to you. Can opener and pliers here. Such beautiful pictures. I have a crazy, crazy love of things. I have a crazy, crazy generosity with things. I like pliers and scissors. I love cups, rings and bowls. Not to speak, of course, of hats I'll fast forward here. I love all things not because they are passionate or sweet smelling, but because. I don't know. Isn't that great? That sounds like a very sad thing. I don't know. Because the ocean is yours and mine. Oh, reversible or. I'm sorry, oh, irrevocable river of things. No one can say that I loved only fish or the plants of the jungle and the field. That I loved only things that leap and climb, desire and survive. It's not true. Many things conspired to tell me the whole story. Not only did they touch me or my hand touch them, they were so close that they were a part of my being. They were so alive with me that they lived half my life and will live half my death. So, Bodhisattvas, I hope this is how we all practice generosity, with every being in place. Thank you very much. So, enough words, wordage from me. Any responses or questions or anything you'd like to say about this generosity with things. You ever experienced that. Taste it, touch it, feel it. The kitchen is leaving because it is 11:01. So thank you, Tenzo san, soku san, server san. And we'll see you at lunch. Thank you very much. Do you ever have that sensation? So much depends on a cup, a glance. Dope. Bodhisattva. [00:31:51] Speaker B: Mad at things. I get mad at things. [00:31:55] Speaker A: Oh, yeah? [00:31:56] Speaker B: Yeah. I remember a pair of shorts that wasn't behaving very well. And I let it have it. [00:32:04] Speaker A: Because. [00:32:04] Speaker B: It could not have been me at fault, obviously. So anyway, that's what you made me think of. I'm sure I could turn around and be nice to that pair of shorts. And maybe I'll try when I get home. [00:32:16] Speaker A: Yeah, you can fold them in a certain way and carry them in a certain way, and then you're generous with each other. And who knows, maybe they'll end up fitting you well. You know, you don't know. But even if things don't fit us well, we take care of them because we see. But you know, it is true. I guess we can be mad at things and be generous at the same time. You were generously giving your anger to the shorts and they didn't seem to get too mad at you so far. [00:32:45] Speaker B: No, they were fine. [00:32:46] Speaker A: Yeah, they're Buddhists. They can handle it. Great. Thank you, Joe. [00:32:54] Speaker C: I just find it very. I think she can probably. They could probably hear me. Yeah, I find it. I mean, it's just a very striking idea of being generous with things, of giving Donna to things, everything. And I don't know what to say, except that's. That's the kind of thing that could. [00:33:11] Speaker A: Kind of change your life if we're very lucky strikes. But. But what does it. You know, in this world where everything is instant gratification, you know, and if not, we throw it away, push it away, or, you know, it's not the right color, we return it on Amazon. You know, the carbon footprint of treating things as objects for our own convenience is amazing. And. And I carry that karma. I'm not saying I've never done such a thing, but we can change our life. Actually, it's possible Joe might fold his shorts and. And escort them to Goodwill. Who knows, you know, but there. There's options. Bodhisattvas. So. Thank you, Paul. I hope. I hope it changes. It's changed my life. Not enough yet, maybe. Or maybe it's enough, I don't know. But there's this receiving from things. Howard. Yeah, Howard needs a mic, I think also. [00:34:21] Speaker C: I like that. [00:34:25] Speaker A: Yeah. [00:34:37] Speaker C: Those are good. [00:34:47] Speaker D: In the moment. [00:34:53] Speaker C: The way I feel more attentive than how I handle assault. Sick shit at all things. [00:35:04] Speaker D: Easy way. [00:35:08] Speaker C: Handel. [00:35:13] Speaker A: Ah, Dennis, There you are. [00:35:17] Speaker D: Thank you for the talk. I really got a lot out of that. During COVID I started to take my drawing more seriously. And I've been trying to use that as part of practice of when drawing a cup, for instance, or something very. You know, you're becoming intimate with it and in some way really getting to know it, spending days with it by working with it. And it's really been something, you know, I think it's a Mount Trevor that used. I know was one. One Zen center that they used to have what they call the seven Gates. They did, and they were the arts, using them as part of a practice, whether it was photography or drawing or whatever. And it's been very useful, very helpful for me. Thank you. [00:36:10] Speaker A: Thank you. So there's where the creativity comes in too, that the creative practice helps us to become intimate and to develop generosity and receive the gifts of common objects. You could say what appear to be common objects, it. It gives voice to their. It allows them to speak the dharma. We develop a language, a creative language, to listen to the dharma of. Of something that appears outside of ourselves. Thank you very much. David Weiner. [00:36:46] Speaker C: Just something in the mind, what you were talking about. [00:36:50] Speaker D: I'm just. [00:36:51] Speaker C: Most of you know, I live in Japan for a long time, and one of the things that drives that culture is what they call human relations. And what you study, what you're doing when you're taking care of an auto, you're practicing taking care of people. That it's a way of manifesting that high ideal of nihin kake that, you know, that's why things become exact, more adapt. I can do. Like when I did calligraphy, if I did nice calligraphy, my teacher would put a circle around and say, marosop, you know, perfect. And if I did something that was quite not balanced, heck yeah, you got to do it again. And it was this whole thing of. Of perfection, but not for perfection sake, but for perfection in a sense with honoring now so that I could be kinder to other people. It's a practice. So if I'm kind to the bowl of my underwear or my clothes, then I'll be kind to other people. I think that's something that I really. Paul mentioned, you know, and you're really at home. That's what it's all about. [00:38:09] Speaker A: Well, I would say also being kind to people teaches you how to be kind to objects. And you know, we could go into a whole thing about Japanese culture and. But. But there is something really wonderful about this. Learning how to be generous is. Is an embodied practice in all of activity. Nothing is left out. And of course, when we leave something out, we acknowledge it. And the ego will be like, you did a bad thing, you left something out. You're a bad person. But that's just noise, right? It's just, oh, I left something out. Now I have an opportunity to learn how to maybe appreciate a little more, how to be more generous, how to receive. Receive the gift of the moment. So, yeah, is there. Oh, David Ray. Yeah, there's time just to let you know that second mic you're passing around is either very low or it's not. [00:39:15] Speaker E: On the one that. [00:39:16] Speaker A: Okay, let's try it. David Ray, do you want to give it a test? And otherwise I'll give you mine? Nope. Okay, so that might be a dud now. So if somebody, you know song. Could you please offer this to David Ray? Thank you very much. I'm thinking if we put them. See if that happens. Try David Ray's. Some people hear David now? No, how about this one? Can you hear this one? Okay, so I think that let's retire that one. And you could please offer this to David. [00:39:54] Speaker C: How much I hate making chaos. [00:39:58] Speaker E: My experience suggests that the habitual action, the slamming something down or just getting it or just being done with it and being mad at it contains karmic wounds and pains that go all the way back. Whether it's a particular moment, somebody's angry and I'm scrambling or I'm ashamed, or maybe. Maybe not even this lifetime. Some. Some grandparent or. [00:40:28] Speaker A: But. [00:40:28] Speaker E: But that. But that. Then, you know, the first time I heard you say that there's a form for every action. I mean, so for me, it's like making coffee has become the moment of my morning, that. [00:40:40] Speaker C: Where. [00:40:41] Speaker E: Where I can practice that there's a form and that's that. One of the. One of the opportunities is that those. Those thoughts and feelings have an opportunity to become conscious because they're not being acted out. That's it. [00:40:56] Speaker A: Yeah. David, thank you for conveying this device all around the room. So this is a great point that these. This practice of generosity, of patience, all these parmitas help us become aware of this twistedness, this twisted karma. But also, strictly speaking, I would say that it is written that the root of that twisted karma is still the same as Buddha nature, as the great mind of awakening. So when you can see that in your anger that, you know, the coffee wasn't ground to your satisfaction or something, when you can see that and then be generous to it and receive generosity from it, then giver, receiver, and gift is whole and you're liberated a billion times a day, a trillion times in a lifetime. And, you know, it changes your life, as Paul says. But little by little, little by little. So we have to be very patient because there's a lot of stuff going on that's really difficult in our bodies and minds. But you feel the somatic relief when you see it and you go like, oh, I'm not controlled by that so much anymore. There's a little bit of space between my anger and my acting it out. And then my anger becomes this great gift. Wow. But try it for yourselves, bodhisattvas. But in the meantime, take care of your rakasus. Anything else before we end? So you'll listen to these teachings then, as we do the Bodhisattva vow. And I wanna thank everyone online. I'm gonna sign off, but I think the ENO will still be on. And maybe you'll hear this dedication in a different way. May our generosity extend to every being and place with the true merit of Buddha's way. Beings are numberless. We vow to free them. Delusions are inexhaustible. We vow to cut through them. Karma gates are boundless. To enter them this way is unsuccessful to realize it. Beings are. We vow to free them. Delusions are inexplicable, vowels to come through them. Dharma gates are boundless to enter them. Buddha's way is unsurpassable Be vow to realize it Being numberless, vow to free them. Delusions are inexhaustible we thou Dharma, our vow was eval Buddha's way, It's unsurpassable we vow to realize.