Good morning. Very good morning. Still morning. Long morning. Thank you again for making your way here and uh being willing to step into the the heat of uh of session in more ways on than one. For the beginner's mind session, we often have a a a range of um kind of a range of experience levels in the Zen tradition. Some people who've been around for involved for for many years, others who are coming to check it out for the first time, and and and everything in between. And for those of you who are visiting here for the first time, I understand that there's a uh quite a lot to get used to, a lot of um uh bows and bells and uh ways to do things and and ways not to do things. And we ask that you um just follow along, uh pay attention, look, join in, and and over time uh it will become more familiar, and over time the the benefit and the usefulness of the form and the container becomes more apparent. For myself, when I when I first lived here, arrived here, I'd been here a couple of weeks and I was pretty sure of some changes that ought to be made around the place. And um and of course, you know, fast forward ten years or so after that, then I was uh I I would see that very differently. Just be very careful to make any change at all to the way we do things. With a long tradition, usually the way that are done, things are done are done that way for a very good practical reason. And all of the things that we we do in the forms of uh Zen practice are underpinned by a practicality. And that practicality, all of these ways of doing things, is really meant to focus our attention in the broader sphere of our environment. Often our attention is in a very small sphere that just spins in between the ears. Uh, our tradition here, if we look back to the to the founder, the original founder would be is represented on uh on the altarpiece here, uh Siddhartha Gautama, the the Buddha, the historical Buddha. I'm sure everybody has uh heard of and knows something knows something of the the story of the of the Buddha. He's a founder and um a model and uh an archetype for the possibilities of meditation and the possibilities of of Dharma practice. So we look back to 2,500 years or so ago with the Buddha. In in the sutra books we're using this morning, in uh we didn't do it today, but it's sometimes we chant the uh the lineage, uh the lineage of uh Buddha ancestors, uh one person to one person in connection that goes back from Yokoji here, about 84, 85 generations back to the Buddha. But in this in this lineage chart, uh it has several names before the Buddha, and so that really shows that things didn't begin with the Buddha. The Buddha didn't invent meditation, right? Meditation was already uh a well-practised art and approach in the um in the woods and the foothills of uh northern India at that time as well as in other places. We could look much, much further back to the point where um uh Homo sapiens perhaps became self-aware, right? I I tried to look that up, but there's a lot of, you know, you throw that in the internet, you get a lot of different uh different responses, each one completely confident in the in the truth of that. But uh many different for for when that happened, but at some point, it seems, in uh in the evolution of this curious biped that we are, uh we became uh consciousness took a took a turn, uh maybe a left turn, and um and we became aware of the self, aware of our uh place in the world, and perhaps being beginning at that point, or if we postulate beginning at that point. I say that because it seems that many things that we share the world with, um uh, you know, say cats and dogs and and uh different different creatures, plants, animals, don't seem to have that same um awareness of uh reality that sees things in subject, object, and it in a fundamental way is aware of the imminence of its own demise at some point. It may feel comfortably distant for um for a period of time, but as human beings that really is something that we are we are faced with. So since time immemorial, then uh people have contemplated what what this life is, what the meaning of this life is, and the the the who um how we relate to the world and to one another. That is uh and that is a clearly a work in progress. That is not something that has been uh settled definitively by any means. Of course, if we look back to the ancient world in the distant past, many cultures have many different worldviews and cosmologies, uh, religions and uh explanations for what the world is, how it came into existence, and our our place in it. So the Buddha was born into uh apparently a kind of an agrarian um system, uh an early Hindu system, although it said uh I read somewhere that his the people that he was a part of were actually um kind of Aryan and placed the sun as as the main the main day. It's like like many um cultures have throughout you know throughout the millennia. That's really obvious to me. It's like you look up and you see the sun and you and it's like that's clearly in charge, right? That's like that's something to go, it's like quite obvious. I mean, definitely if you wander around like at three o'clock this afternoon and go outside, you'll see see who's in charge. So explanations for this reality began, of course, you know, many millennia ago. But Buddha was unique perhaps unique in that he looked to for an explanation or an understanding of reality. He didn't look outside the experience of being a human being. So it's like meditation really is that. It's to face the reality of being thus. Just directly enter into the experience of being so, and and all things being so. Like when we begin meditation, if you're anything like me, I found it very difficult to. I remember celebrating sitting for five minutes, you know, just thinking like, yes. Then I got up to ten minutes, okay, you know, and so on until like half an hour, and that felt difficult and uh an achievement to be able to do that. And I was consumed with thinking about all kinds of things, and and the really volatile chatter of the mind seemed to be uh quite an obstruction. You know, when I started um practice, Dharma practice, well at the beginning I wasn't personally so in, I wasn't particularly interested in Buddhism. I was interested in what is this life? What what what is reality? And I came at it from different ways, uh, but then found a meditation group. Uh there was a actually it was a uh kind of a lay Tibetan group close to where I lived in uh in the UK. And I went along to this group and learned the basics of posture, and then I was given a practice. And I I I think the first practice I had was like a meta practice, which I found very difficult. It was like to show love and compassion to myself. I'm like, hmm, that sounds suspicious, you know, that's that's strange, and then to every everyone else. And I at that time I found that difficult to approach. And through my uh reading books and inquiries, I I found my way to the Zen school and the practice of uh direct experience and and realization. Now to say something something about that. The the Buddha left an indelible mark on um on humanity, of course. His realization upon seeing the the morning star at dawn of seeing uh Venus is summed up in an exclamation that is recorded that says that the Buddha became enlightened, became awakened, and said, I, all beings, the great earth, are the wisdom and virtue of the awakened one to vusness. In another place it's recorded as um I all beings simultaneously attained away. It's kind of a shorthand version of the same thing. I all beings of the great earth are the uh the awakened one. Yeah, that's what that the word Buddha means. One that one one who is awake, an awakened one. Buddhism, of course, spread far and wide through uh through East Asia and uh different areas and and and would become a part of the existing culture rather than supplanting uh the existing culture. You know, Buddhism never really didn't carry a flag anywhere and stick it in the ground, right? But just it just came there in a in a different way. The path that it found uh to arrive at this place at Yokoji weaves from um from India through northern India to southern India and then southern India through to China and then from China to Japan, and then Japan to California. But it's kind of like the direct route that it's taken for us to be practicing and finding this here. Buddhism in China became uh woven into the fabric of um the Chinese religion and philosophy of the time, heavily influenced with uh Taoism and Confucianism, became something very unique that it was called Chan. The Chan uh teachings of the Tang dynasty, looking back to you know sixth, seventh century, is celebrated in Zen as uh sometimes as often called the golden age of Zen. So when when we look at a lot of the texts for for Zen, particularly in Khan study, it will harken back to that golden age in uh China. Where Zen really really took off, you know, it was uh bigger than keto, it was bigger than you know, or whatever's whatever, whatever whatever's in, you know, but it it became far and wide practiced. Um looking a little further ahead, jumping forward a f uh 800 or a thousand years, we have uh uh Dogen, Master Dog Dogen Zenji, who was uh a Japanese um monk. He'd been the he was a the child of uh a quite a well-placed court official who uh went out of political favor as as could happen in in those days. His mother died young. He became a monk at a very young age and became accomplished in in Japanese uh Buddhism as uh a monk, could have been a teacher, but he didn't feel satisfied with um his accomplishment or his understanding of the Dharma. So Dogen uh traveled to China in order to find uh someone of greater depth, for greater tea uh who had a greater understanding. After he spent about four years in China, eventually finding uh Master Ruzing, who had the seal of the Soto lineage. That's the lineage, uh the main lineage that's practiced here at Yo Koji. Dogen was practicing with uh uh Master Tendo Niyojo, sitting in the hall one evening, perhaps a similar hall to this one, where where his teachers said, Zazen, the Zen meditation that we're practicing here, Zha Zen has got nothing to do with sleeping. Several people have fallen asleep, like Victor in the last period. And uh he said, Zha Zen has nothing to do with sleeping, it is dropping off of body and mind. And it said at those words, Stogan had a particularly deep experience and a great realization of dropping off of body and mind. At that point, he stayed a little longer in China, but he received uh permission to uh teach in uh Tendo Neyojo's lineage and returned to Japan, where um became one of the main lineages in Japan. We fast forward several more centuries. Mizumi Roshi was a founder uh whose portrait hangs in the founder's room just behind the altar. As a young monk, came from Japan wishing to um propagate the Dharma, Zen Buddhism in uh United States, traveled out to Los Angeles, and uh the rest is history, as they say. This is one of the uh the temples that he uh founded and he gave uh Dharma transmission, or he had 12 successes, so coming from Japan. And Tenshin Roshi was in this morning and teaching this morning is one of those original successors of Mizumi Roshi. So in a Zen school we place value on lineage, it's a close training, typically between uh basically between uh master and apprentice, if we use those terms, or like kind of teacher and students. A long study, usually face to face over many years. Eventually uh the older generation ages out and the next generation uh then then goes forward. And so we're living in this time now where the seeds of Zen were were well planted on the West Coast, the East Coast, and places in between two. And so uh you can't move for Zen centers in California, the left and right. And and you chose chose this one to come up to this weekend. It's just they're offering that as some as some uh background and to place us here. It's an extraordinary thing if you reflect that the comings and goings of people over thousands of years wove together inexorably to bring you to this mat right now. In that factor, as well as all of the comings and goings and uh of everybody in your life, like parents and relatives, and you know, all of these this incredible uh strands of incalculable complexity of karma, all brought you here for the weekend in order to engage in the same practice as the Buddha was practicing a couple of thousand years ago in in uh in the forests of India. I just wonder, it's probably similar temperatures, but he was like sitting in much of the time. So, what is it that we what is it that we do in this practice of meditation? Again, when I when I began, I found my way to the Zen school, the usual practice that would be was offered, was was given was um breath breath awareness practice. So many of you may be maybe working with that now. So classic, time-honored, effective practice in order to cultivate a single-pointed immersion and concentration. When we come to meditation, often the mind is very shook up, right? It's shook up with thoughts and feelings, thinking about this and that, projecting into the future, ruminating on the past, wrestling with some present challenge or decision point which which feels like it needs to be made. And we realize that there's no there's no dial to turn it down or to turn it up or to turn it off. But we're very much at the whi- we seem to be at the whim of the the content of our mind. And and when that's so, then it's it feels like we're we're really not in charge, but we're being run by our thoughts and by our conditioned response. Many people who come to meditation have that experience. And then when when you sit down, there's a lot of churn, there's a lot of things passing through the mind. And the sense of me, I self, is very much entangled with that thinking mind. Right? Sometimes completely entangled, like a vine around a tree, with that thinking mind, so that there's no separation from those thoughts. But the the thinking mind that is always wrapped up in things, that is always uh trying to make a deal with reality or manipulate in reality is rarely a satisfied or satisfied, uh, peaceful experience. Usually it's a busy, uh difficult, and challenging experience. So one of the great benefits of meditation is to is to redress that perceived relationship to thinking mind. You know, that can begin with just being able to sit still for even a few minutes. Already that is a uh a radical step which few people take. To be able to just sit down and be quiet and directly experience things as they are. That is a unfortunately a rare happening. But we're all involved in that now. With the practice of breath awareness, quite straightforward, whether it's counting breaths or follow-in breaths. And if you don't have a practice and you wish to explore these, they can be discussed in in interview with it with it with the teachers. I won't go into the specifics too much here, but that breath awareness of being able to focus attention in the physical and the real is a powerful method to be able to let go of ceaseless inquiry in the mind and allow attention to be absorbed in the rising and falling of breathing. If you sit and practice that somewhat each day, your body mind will be nourished by that practice. Just a simple returning. To breath awareness. The Buddha, many years after his great awakening, was asked by Ananda what you the monks are asking what you do when you sit, when you meditate. And the Buddha said, I sit with awareness of breathing. Good enough for the for the old man himself, after many decades of practice. Complete practice in itself. In the Zen school here, we all we also have we have a merging of Soto and Rinzai styles, the two predominant schools of Zen Buddhism that still exist today. Maizumi Roshi had teaching transmission authorization in Bofos lineages. The emphasis often, and these are generalities, so some it's not always the case, but generally so, Rinzai approach deals with koan and essential questioning, using doubt and inquiry in order to catalyze realization. Okay, so we might take up a question, an old question like who am I, or what is this, or a question from the tradition. Koans are typically, they defy intellectual dualistic understanding and challenge us to make a leap to transcend a subject-object duality and leap into a place of uh of realization and of immediacy. So we practice with koans in these questions, focusing in and using doubt. That's typical generally the path of the Rinzai school and the path of Kohan study. We do that. Some people practice that way here. The other practice, I brought up Master Dogen before, Master Dogen was in the Soto lineage, founded by uh uh Tosan in Tang Dynasty China. The practice of Shikantaza or just sitting, just sitting meditation, just sitting meditation. Well, everything I can I am about to say will be of little use, yeah, because it's very difficult to talk about these things. It is an experiential system, it's an experiential practice. Really, the art of just sitting is to sit, just sitting. So, you know, there's the clue. Just sit, the bell, the bell is struck, practice time begins, and then the uh the approach is to allow all things to be as they are, which sounds great, right? Quite difficult in practice typically. Internal realm, thoughts, thinking, feeling, all that kind of positionality that we we create consciously and unconsciously, allow that to be unperturbed and as it is, without bias. Allow the world in, sound of the fan, you know, the the heat, maybe some noise, maybe silence. Allow outside and inside to merge without preference and sit and be just so. That's more the essence of uh just sitting practice, I hope. But for most of us, we begin with uh a good concentration practice. We bring inquiry into what rises up from sitting still, because we find that in practice. You meditate a lot. You know, we used to have a joking, joking kind of cliche here at the center, which is like things are coming up for me. That used to be a saying. It's like things are coming up for me. If you like, if you just sit, things will come up for you. It's like things that are like in our conscious or subconscious mind. If we if we create a container and have a vehicle of sitting and of silence, then the ways that we're kind of twisted up in our in our understanding, the ways that we uh have defined or tried to fix ourselves and reality, that those entanglements will start to be dissolved by the natural practice, the natural way of direct experience, present awareness. And as those things untangle questions, fears, um, understandings, lack thereof, those things will will come up and and and often and need to be dealt with. So that's really the uh what you're involved in this weekend, right? Um you know the heat was on my mind when I just brought that up, sitting when you notice what the temperature is. Um in the Soto school, the just sitting school, um, there's actually an old Koan from Tang Dynasty, uh, Master To Zan, the founder of uh of Soto Zen. He was once asked by a monk, when heat and cold come, how do I escape them? So that was a monk's question to a Zen teacher. When the heat comes or the cold comes, then how do I escape those things? Now we can apply that very directly to our experience of the weekend with the heat, but it can also be expanded out to when any condition comes, you know, any extreme condition comes, in this case hot or cold, how do I escape from? You know, isn't that like the human way? When difficulty comes, how do I get out of it? That's what we do. We're smart in that way, right? We're we're biologically wired to uh sustain our life and uh you know keep keep living. So if difficulties come in, we want to get away from that. The Buddha identified early on in his teachings that in the human condition, you know, a great doctor of the human condition, the Buddha. You know, what is it to be human? You know, he in his teaching, of course, he said that um life is dukkha, sometimes translated as suffering, but maybe more accurately as dissatisfactoriness. Tougher to spell, but dissatisf there is dissatisfactoriness in life as a human being. I think we can we can all attest to that. Hence the monk's question at Tozan. When heat comes, when cold comes, how do I escape from? How do I escape these difficulties? And uh and and and Tozan said to the monk, well, why not go to a place where there is no hot or cold? Why not go to a place where there is no hot and no cold? And um, and if you're thinking like the mall or something out to see, we've got some ways to cheat on that one, right? Like, but for this weekend, no, not so. There's no, you know, where do you uh where do you go to to escape heat and cold? Tozan challenges him, why not go to that place to escape heat and cold? But he's not talking about somewhere else. In the practice of Zen, practice of meditation inquiry, we're always talking about this here now. This here now, this experience, this here now. Not somewhere else, not in another place, not somewhere to to that's hidden. We're always this now. Why not go to the this now place where you can escape cold and heat? Why not go there? Monk doesn't understand this and says and asks him, you know, as a human being, classically, just says, well, where is the place of no heat and no cold? Often, you know, it's like that for for me when I when I got got involved in in Zen and uh found my way to studying with um with Tenshin Roshi, I'd hear him give a Dharma talk, and it was part of me that thought, why is he being deliberately vague? Like, why why why don't you just tell me what why don't he just say what he you know just break it, explain it. I realize it's you know it's not easily explained, but I you know, like there's something hidden here, and if only a teacher could just say, like, here it is, then I don't have to do the work. Right? Give me the hack. Like, let me do it, I want to do it in 15 minutes, I don't want to spend 10 years doing this. But there's no there's no there's no, well, I could say there's no getting around it, but I don't want to say that because maybe that is. But for most of us, uh practice, dharma practice is uh is uh is a lifelong practice and a and a practice of uh steady steady discipline. Uh practice of like walking uh like a long hike. You know, a bit of ups, there are downs. Sometimes the going is tough, sometimes it's smooth going, sometimes you can stop and take a break and have a drink of water, other times you really sweat and then you're just trying to get to camp. But it's a it's a it's a long, it's a long path, it's a long journey typically. Tozan says, why not go to the place where there is no heat or cold? Monk says, Where is that place of no heat and cold? And then Tozan says, when it's hot, it kills you with heat. Where it's cold, it kills you with cold. Okay. Strong words, you know, sometimes I've seen a translation, it overwhelms you with. But that's a little softer. I think it's so it's like we're gonna frighten people if we say kills you with. But the more literal translation is it kills you with. Go to the how do you escape heat? Go to the place. Where is that place? When it's hot, it kills you with heat, when it's cold, it kills you with cold. Now, if we enter into that question and that response, it really points to something, uh uh it really points to the heart of our meditation or a heart of our Zazen practice. Right, and you can see how this how this is. When we come in here and uh and we and we take the seat and the bells are struck. And I'm very impressed by everyone sitting so quiet and still. It's a very quiet and still, strong beginning for a beginner's mind session. I realize I'm like the noisiest, mooviest person in the room, you know. So it feels very strong like that. So so thank you for that. I I realize it's difficult and it requires um it requires effort. So the bell is struck, and then what happens then in the space in between the bells? What's what's happening for that for that 30 minutes? Perhaps it's very hot. Not so bad right now. Maybe a little later it'll be, well, likely it'll be it'll be much hotter. Now, if we're sitting here as an example, and in our mind we're thinking, oh god, it's hot. Right? And and then, oh, why'd I come here? Or how long till the period is over? What's next on the schedule? And then any of these comments as we narrate our experience is like a train that pulls up at the station and opens the door and says, get on, we'll go for a ride. This ride is going to be at least half an hour long, we'll be seeing lots of stuff on the way. Most of it you've already seen before. Right? So if we if we jump on that train of thought, and then we begin a construction in the mind, a construction where we're thinking about our experience, our commentary around the experience, our commentary around life, other people. Suddenly that train has taken a turn and we're back in ten years ago in a relationship, or it's took a it's you know, it's gone through a tunnel, and we come out and we're a kid again. You know, so you get on that train and you never quite know where it where where it's gonna go. But what happens is you you're that is then no longer zarzen. That is sitting and falling into thinking about things, right? Nothing uh intrinsically wrong with that, but it doesn't bear much fruit in our practice, and it can often take us into places where we're in a tussle with reality. Like it's really hot, why don't they put some ice AC in? What's wrong with these people? Blah, blah, blah, and then we start, you know, and then there's an argument. Reality is hot. This is it. But it is the way it is, all the way through. And yet we take often take a position and start to uh grumble with that particular reality. This is what Tosan is pointing to. So where then is the place of no heat? When it's hot. If we're sitting and we're in a relationship to the conditions of our environment, then we're in immersed with hot and cold. Then we're in a place of preference and bias. If we can really drill down and enter and allow things to allow this this reality, allow this life to really penetrate us, to overwhelm us, to dissolve us, then you can come to understand the place of no heat, in the midst of heat. Through not taking the position in opposition to heat. Same thing with cold, same thing with thinking, same thing, so on, so on. We live often in a dualistic relationship to reality. Commenting on, you know, an endless narration. Our practice of Zazen, the practice of still sitting, again, nourished by single point of concentration practice, breath, awareness, noticing what's here, dropping an anchor into presence and establishing a good foundation. If you spend all weekend doing that, a weekend well spent. Learn that that how to set a foundation in present awareness. So you can gain respite from a ceaseless worry, concern, or commentary about life. Let that rest just for a period of time, even just for 30 minutes, even just for ten minutes, five minutes, five breaths. But the possibilities of meditation, the possibilities of Zazen is to really let go of the distinction between self and other things. You know, the software with which we navigate the world. Allow that distinction to dissolve and enter into the place of no heat, no cold, non-thinking, non-doing. It takes practice. It takes effort. Now here we really stress two is uh meditation and zazen in every activity. So it's not that we come in here and then this is our zen practice, hour and a half or so, two hours, okay, done, got my Zen on, and now I'm gonna go do something else, and you just go, you know, default back to the where you where you were before you came in the room, if that's even possible, right? So it's not the zen's in here and then other things are are out there, but rather zarzen is the foundation for all of our all of our experience, right? So the stillness of being thus and in direct contact with, right? Which we spend a lot of time in that in that space, whether it's recognized or not, anyway. It's like when you go to sleep at night, there's a period of time where certainly all sense of like sub, you know, it all collapses. And yeah, isn't that amazing? Like your whole life disappears, and you wake up and you're like, oh, that was nice. I feel bad. Similarly, with with Zazen, he's just entering in, practice a foundation here, still sitting, learn that art to be content, to be just so. The body grumbles, you know, but we find a way. Sit, be just so, and then the bell is struck at the end, and we move into the walking. So that's where the forms are valuable. Okay, bell is struck, first bell, keep sitting, second bell, okay. Now it's time. Raise the hands, we bow. This is still Zazen. Okay, gonna move and stretch a little bit. I'm gonna make some token effort at stretching. Okay, that's enough of that. Then we're standing up. Okay, so far, so good. Now we're doing the meditation of standing up and turning around, fixing the cushion. Then we turn again. Stand, clap as a struck, bow, turn. Okay, now walking. So all of these are opportunities, all of these are gates to the way. If we take it as like, well, I know how to walk, so I don't have to spend any time in attention, that'll take care of itself. I'll just get back to thinking now. Or looking at the people in front of me and thinking about them. What's in their world? What kind of person? You know, are the many ways that we can we can go with that? Right? So, no, it's like the attention there, that is now the practice of walking. Very simple, very direct. Feel the feet on the carpet, raising the foot up, breathing in. Miracle. Putting the foot down, breathing out. Complete. Raising the foot, and we just walk. And that is zarzen, the direct experience of slow walking. Entered into holy, what a wonderful, miraculous practice this is. I'm walking. And then we do a faster walk. And then we leave, so on, but zarzen doesn't end. Then we go into a zarzen of okay, what's next on the little look on the schedule? Okay. Go to the meal. And that becomes the meditation of eating. And this so particularly in here, we bring a stronger concentration to practice. But you can't be like drilled in and like concentration all of the time. Right? So that concentration can soften and naturally it will adapt to whatever the activity is. If you just allow it. You know, find our place in the line, maybe politely let that person, you know, go in front and then we reach, take some utensils, take what food we would like. Sometimes we'll have sometimes we'll have a you know, a university group will come up and they're gonna learn meditation for the first time. And the first time we go through for dinner, it's like people just, you know, just pile the plates, pile of plates, and then go off and eat, and then and it's clean up, and it's like you just see like mountains of food still, you know, because that's the world people are coming from. But here everything is an opportunity to be mindfully aware, to look, take as much food as we may like, can always come back for a second, and then there's the meditation of cleaning our plate and making a nice job of it. And everything flows in this way. Only thing you need to do with the weekend is to follow the schedule, just let the schedule be there, let that let that guide you. You already took care of business, you're here now. Enter into this each of these activities, simple activities, just directly and allow yourself to you know, just enter in. Set aside the you know, those preconceptions and value judgments of uh how we we we compare this to that. What we're learning is to we may begin practice or come to practice because the ceaseless activity of the mind is running the show. And through the cultivation, a concentration, and the realization that comes from direct experience, we return to the center. We return to the place of, you know, oh no, this one, this one is the one that's in charge. The one without a name, with the one without a history, the one without preferences, this one that is always awake, awake and aware. Just like the Buddha, just like Dogen, just like Maizumi Roshi, Master Toza. Everyone is that. The Buddha at his great exclamation said, I all beings of a great earth. So that's all of us, too. Everybody is included, past and future, those gone before, those yet to come. The whole earth, everything altogether, has this capacity for great awakening. So it's really wide open for each one of us to use the weekend, use the time very well, you know, extract the most juice from a lemon that you can while you're here, in order to learn something of the the skillful art of the Zen tradition, which has served people well for a long period of time. Okay, well, thank you. Thank you for your kind attention, thank you for your ears. And um, yeah, let's uh let's make the the very best of the weekend. Thank you.