91 The Essence of Buddha Nature or Sugatagarbha - Bodhicitta

B. Alan Wallace, 22 May 2016

To introduce the essence of Buddha nature, Alan reads and explains the final parable of the chapter “An Introduction to Parables and Their Meanings” from page 94 to 96 of Naked Awareness. There is an analogy between Buddha mind and our mind: like the essence of gold is immutable, even if you can melt it and mould it into many different forms, similarly the essence of our mind is immutable all along, while we wander in the cycle of existence. If the essence of our spiritual awakening were not present in our mind-stream, the fruition of spiritual awakening would not be possible.

Once we know this, there are 3 steps to be taken to enter into the practice: first hear the teachings. But the mere acquisition of knowledge alone will not suffice, it will not purify or transform your mind. The second phase is to contemplate the teachings and try to understand their meaning. This pondering on the teachings may give rise to a mere theoretical or intellectual understanding which cannot truly eradicate the source of suffering. Therefore the third step to be taken is meditation. By doing this practice, meditative experiences will arise, and at the beginning they will be sporadic intuitions and they will easily fade away. By continuing the practice there will be a deepening of our previous experiences and meditative realisations will arise. These first realisations are defined “togpa” and they still may fade away.

However here you know you have nailed your previous understanding and by continuing the practice these realisations will be nailed down even deeper and they will become “den-togpa “, and you will have identified with certainty your own mind itself as the Dharmakaya.

Meditation is on ultimate and relative bodhicitta and begins at 26:00


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(00:04) Olaso. So we’re coming to the end of this chapter on parables we’ll pick up with the end on page 94, this is not really a parable but a very classic analogy, the analogy of gold, so Take the analogy of uncontaminated, pure gold. If a goldsmith were to sweep it into a dog dish or a grime and it was covered with dirt that would become filthy but after melting it down it could be made into a beautiful ornament such as a gold golden adorned saddle, earrings, bracelets, or rings. Or melting them down, it could be molded into a statue of the Buddha, and when that was consecrated, it could become an object of homage and worship for everyone. Although there are these three things that can be done to it, the essence of gold is immutable. So this is a nice analogy of course, it’s really classic but we have the manifest nature of a lump of gold and we have its essential nature, nice very straightforward analogy right. And the manifest nature, oh that gold is yucky it stinks it has dog poop all over it and so forth you know. How does it look? I don’t want to touch it, it’s really stinky alright. Oh look oh that’s beautiful golden statue all those are nice golden earrings. So the form, the manifest nature is what it looks like right, it’s how it appears to you and of course the essential nature of it whether it’s covered in filth or whether it’s manifested into a, you know, into a Buddha statue, its essential nature is always the same. So it’s a very very useful analogy very close analogy here. So all those the all those these three things can be done to it, the essence of gold or its essential nature is immutable, it’s just no matter what you do to it, it’s gold. That’s why again you’ll recall the second type of bodhichitta on the Mahayana path of accumulation, is called gold like bodhichitta because you’ll always that will always be the nature of your mind, it will never you’ll never revert to something that’s not gold, your mind will never revert to something less than bodhichitta.

(2:16) So Likewise, all the time that we wander in samsara, achieve the bodhisattva ground and paths, and ultimately attain spiritual awakening, the essence of the mind is immutable. Just as the ordinary stone and we can just pause there for a second. Here’s a fundamental difference between the Gelugpa and Dzogchen views on Buddha nature and dharmakaya, and if I make a mistake Glen Glen, I hope you will correct me because my little bit rusty in Gelugpa. But from what I recall from my studies thirty years ago or so the Buddha nature again, Tsongkhapa writing as if from the perspective of a sentient being, a sentient being like myself does not have one one quality of a Buddha, not even one. I have all the qualities of a sentient being and no qualities of a Buddha, therefore I am 100% sentient being, zero percent Buddha. But I do like every other sentient being, including insects we find out, have Buddha nature, right. But Buddha nature as a potential, it’s the capacity to become Buddha and so we have been wrong rang bzhin gnas rigs, the naturally abiding Buddha nature and this is the really often referred to as the, the emptiness of the nature of the mind itself. Rang bzhin gnas rigs means it’s always there, it’s always present and it’s immutable and it’s always present, well this would be the empty nature and then the rgyas gyur gyi rigs, then the evolving Buddha nature, the evolving Buddha nature is that which manifests over time as we cultivate, we purify, cultivate, purify we reach the path we move along the path, we achieve achieve the first bhumi and so on.

(3:40) So those two and then the culmination of the path is when your mind transforms into dharmakaya right and dharmakaya is also understood to be arising in dependence upon causes and conditions moment to moment to moment even the ultimate mind is considered to be not impermanent in the sense it will ever become not dharmakaya but impermanent in the sense that like every other state of conscious it’s arising from moment to moment to moment to moment, that sound familiar to you yeah, okay good my memory is not too feeble yet. And then bearing in mind we’re not setting this up as a debate any more than we should debate on whether light is really a wave or a particle, it’s just a silly debate and now we just shift perspective over to that of Longchenpa, of Padmasambhava and so forth. Writing, speaking, presenting the path as if from the perspective of Buddha mind and there of course it’s just it’s looking at the same person for example, but now seeing the person as a Buddha, right now as a Buddha. So that’s one point, that your Buddha nature is not a potential, it’s who you actually are always and the, the notion that you’re a sentient being is something simply concocted out of ignorance and delusion.

(5:07) But then also very importantly that the nature of dharmakaya, of rigpa itself, tathagatagarbha, all of this, unborn, unceasing, unchanging totally beyond time, beyond space and therefore not arising moment to moment to moment, right. So then we say well they disagree, they disagree, yes of course they disagree, they’re looking from different perspectives so there’s no reason to start a debate, they’re simply looking from different perspectives. So I think that’s actually a good point because when they start a debate there which I think is completely pointless. So this the essence of the mind is immutable beyond change, the essence of the mind is dharmakaya, it’s immutable, unchanging and I think the, you know if we’re trying to make sense of all of this, the ground, the path of fruition using what we have and what we have is our sentient beings minds, if we’re using that as our platform trying to make sense of to comprehend the nature of the path and its fruition, then really my mind can’t wrap itself around, my intellect my, yeh my intellect can not wrap itself around the notion of there being a mind, so dharmakaya just see if you can do this, I can’t do it, maybe you can.

(6:25) Can you conceive of an ultimate mind, dharmakaya, mind of all the buddhas that, let alone okay, but can you try to do, okay let’s go with me because the answer is no we can’t. But, but you try to approximate, you can, you can approximate you know, understanding emptiness even if you’ve not nailed it completely right. So can you imagine now an ultimate mind, dharmakaya, which is constantly manifesting as sambhogakaya right to the arya bodhisattvas and other Buddhas and manifesting in myriad ways like the, like the moon casting its reflection on a thousand a million or a trillion pools of water effortlessly and so active throughout the universe serving the needs of sentient beings, this dynamo this infinite capacity of creativity, awareness that saturates all of space and time, compassion that is equal for all sentient beings.

(7:23) Can you imagine that is immutable. I mean when I think of immutable I mean I just I think immutable, it doesn’t change. So how does something that doesn’t change keep on coming out with more emanations you know? And we’re praying we’re not praying ’cause we’re stupid you know, that’s not a stupid things when Christians pray it’s not stupid when Mahayana Buddhists are praying, it’s not stupid. And so we’re invoking calling for the blessings of the Buddhas. Well if their minds were immutable how could they how could they respond? It would be like talking to a rock but like you know, an immutable rock more rocky than rock, and so it just doesn’t compute from my mind it just doesn’t compute again I can’t even imagine imagining that right. And so then then Tsongkhapa says well okay you know, let yourself off the hook. Imagine it’s impermanent, okay now okay now I can start to imagine it, I’m fooling myself because I can’t really, but at least I can make some sense of it, you know that the Buddha’s are respond they respond to the suffering of sentient beings, they respond with compassion, they give teachings, they manifest here, they manifest there, they engage with each other and so forth. Okay, if they’re impermanent then they can do stuff but if they’re absolutely immutable, how can something that is immutable doing anything at all?

(8:41) So here we are sentient beings, look you know that makes sense but then Padmasambhava and Longchenpa they say: “whatever you think about the dharmakaya from the perspective of your mind, you’re gonna get it wrong no matter what”. So I don’t want to give you the confidence that you kinda got it right, because you didn’t. So just give it a rest, basta(enough), and release your mind and come down here where dharmakaya can see dharmakaya, where rigpa ascertains rigpa, and don’t try to miss, don’t mess with, it’s beyond your paygrade you know, it’s beyond the scope, beyond the imagination so don’t fool yourself with the thought that you know you can imagine it. There is a bit of irony and it’s just really healthy irony, that in the classic teachings and not just Tsongkhapa it’s in the classic teachings I think it must be in the Abhisamayalankara.

(9:27) There’s a list of the qualities the classic qualities of dharmakaya, Andre do you remember how many there are made their speech of the speech, I think 60, the body 32 major 80 minor, and of the mind there’s a list, hundred and ten,sounds probably more like 21, I think probably more like 21 so something like that. We could be right make your guess is as good as mine so here the, you know, there’s a list here are the 20 21 qualities let’s say of a Buddha mind. I remember there are different types of fearlessness remember, four types of fearlessness, we have this list of the qualities of the Buddha mind and then I remember one of them inconceivable yeah but you have of 21, one is inconceivable which means, wait a minute doesn’t that negate all the others in terms of actually being able to capture it with the mind of a sentient being okay.

So it’s good to you know not drive down, down dead ends of debate and thinking there’s controversy where there isn’t any no no meaningful controversy so we continue on. Just as an ordinary stone does not turn into silver even if it’s, it is even if it is melted down, if the essence of spiritual awakening, Buddha Nature, were not present in the causal mainstream, the fruition of spiritual waking would not be accomplished even with the practice of Dharma. If you didn’t have buddha mind, practice all you like, you’ll never become a Buddha. It is said that “All phenomena arise from causes.” Since silver is present in silver ore, when it is melted down, it becomes it first becomes partially refined, then more refined, and finally it turns into pure silver. and Likewise, since the sugatagarbha is present in the mind stream, once we know this and enter into practice, first experiential realization arises, then we gradually progress along the the Bodhisattva grounds and paths, and finally we attain spiritual awakening.

(11:18) That’s very juicy statement and very strong parallel, really juicy parallel and I’ll just unpack it but just tease a little bit more out of it. He said first experimental realization arises in the classic Dzogchen teachings specifically those of Dudjom Lingpa in his pure visions, he gives actually four stages which I found very very helpful,very practical and that is where first, as we’re first introduced to, for example into the Dzogchen view, meditation and way of life. Ah, first of all as we listen to teachings and maybe we read, we read books as I did when I was 20, reading the Tibetan book of the great liberation on Dzogchen first, we read and then we reflect upon, we try to make sense of maybe we have question and answer and so forth but we ponder it contemplate, it maybe investigate it, analyze it and out of that, out of those two first phases of hearing and thinking comes what Tibetans call (? 12:18 Tibetan), understanding understanding and that is if somebody if you’ve gone to some if you read some books on Dzogchen maybe receive some teachings and somebody comes to you and says I’ve heard Dzogchen. Do you know what, what’s that, what’s Dzogchen about? You could actually say things that were meaningful and accurate because you and not just what you’ve memorized, a parrot can memorize, but without just simply memorizing you can rephrase it in own terms, you could convey it and if there were a great Dzogchen master listening to you, that person might very well say: well good, that was accurate you’ve clearly demonstrated you have, you’ve understood what the Dzogchen view meditation and way of life are about, not that hard actually.

(13:02) The difference between Swatantraka and prasangika that’s kind of hard but dzogchen it’s not hard to just give the talk you know, not that complicated. So that’s cool that’s understanding and that’s really worth something but then you’re not gonna stop there with hearing and thinking and the understanding or the yachty(?). Understanding that arises from that, but then you go to meditation as we’ve been doing over these last eight weeks and in meditation as you’re actually putting the teachings into practice. Then there arises nyam, you know, the term meditative experiences, meditative experiences, and many of you perhaps even all of you in your in your meetings with me you’ve experienced I think all of you have you’ve shared your nyam. What happened you know what happened what came up you know sometimes pleasant, unpleasant, sometimes a real spike, a breakthrough, a flash, intuition but meditative experiences arise, ah they pretty they arise very rarely and sporadically if you don’t practice at all, they might just flash up once in a while then they just vanish away. But if you’re practicing then these nyam, the meditative experiences arise more and more deeper and deeper stemming from a deeper source and then if you continue practicing then there arises Dzogpa. And Dzogpa is realization and nyam is an experience. I have an experience and as a result of your experience: what do you know, what do you know decisively beyond any doubt that it’s with certainty, what do you know out of it? Because often people have experiences and they say: Alan could you tell me what I experience, can you contextualize that I’ve? Was that was that separate was that rigpa, was it emptiness, was it just a flight of imagination, was I just spacing out? So they’ve had an experience but very understandably they don’t know what it meant, they don’t know what they may or may not have ascertained at that time so it remains an experience and then you come to somebody who hopefully has a bit of experience and understanding, you clarify. And then you go and then you do that not just say okay that’s what I’ve got but okay that’s a plausible hypothesis perhaps and then you go back to the experience and you keep on deepening the experience until there comes a point when you don’t need to ask anybody, you know. It’s like, it really is any image that comes to my mind really strongly is, you got a nail in a piece of wood you take out a good big hammer and you whack it and we say in American English probably British English also: you nailed it, you nailed it as we say if somebody gives you know if there’s a complex question and somebody comes right through you nailed it or that fellow who’s who who solved Fermat’s Last Theorem you know in 130 pages, solved this theorem that had been around for like 300 years. He nailed it apparently he nailed, he got it and he knew he got it and then other you know peer review and then they knew he got it and then he gets a big prize for it and so that’s realization.

(16:01) But then realization can fade it’s not necessarily the case that if you realize something you will have that realization irreversibly for the rest of this and all future lives. So realization of the third one, then finally comes in gdengs thob pa achieving or acquiring confidence, literally confidence it’s it’s a very special type of confidence and many of you heard me get the analogy which I - I must say I like a lot and that is if you gain a realisation is like kicking a big hammer on a piece of wood and hitting it so hard that the, the head of the nail goes right down flush to the wood and just one big bang and boom and it’s gone all the way in right to the top of the nail, the head of the nail and it’s flush to the surface of the wood right. Boy you really nailed it, you really nailed it but now you can imagine if I push that analogy somebody with a hammer with the prongs could say well let’s see if I can pull that out and they might be able to just one it’s gone you nailed it and now it’s unnailed right could happen. People gain realization and they still fade, it can happen, right. So what do you want to do then? You want to fortify your realization with shamatha, you want to root fortify your realization with vipassana with shamatha and here’s the metaphor I really like: “you countersink the nail” so anybody who doesn’t know what that means you brought the nail down all with flush with the surface of the wood, you take a little pin a strong pin put it right on top of the head of the nail and then you whack it and so the head of the nail goes down beneath the surface of the wood. And then maybe you’re covered over with putty to make a nice smooth surface if it’s a cabinet or something. But you’ve countersunk the nail so the head of it is deep inside the wood. Now apart from just shredding the wood completely, destroying the wood you’re never going to get that nail out right. It’s countersunk that’s gdengs thob pa (? 18:01Tibetan) it’s gone so deeply that you’ll just never make that mistake again, it’s like having a flash that I’m not Napoleon but then thinking maybe I am but can’t pretty not but you know I’m not no I’m not and then just getting the point where I’ll just never ever think I’m Napoleon again because it’s so transparent it’s silly doesn’t even have to be talked about and even if a thousand people said I’m Napoleon I just have to tell them all you’re all wrong even if the whole world tells you you’re Napoleon, you just tell the whole world you’re wrong, because you know what you’re talking about, right.

(18:38) It’s helpful in the world we’re living now to gain such deep insight that even if the greatest authorities at Oxford and MIT and Cambridge and Harvard and so forth, tell you, “you have no free will” you know which they may very well do, “your mind is your brain or you you are this you’re the[that]” and so forth. They do speak with a lot of authority and they are very intelligent and they do have a strong database, that doesn’t mean they’re right. And so when you know something with certitude yeah it doesn’t matter what other people say and it’s kind of knowing thyself, you know I’ve known a number of exceptional Yogis and Lamas and they just they just don’t care what you think about them, you know, if they if you think they’re just fabulous they are arya-bodhisattva, they’re Buddha’s they’re the greatest whatever in the world, I don’t really care, it doesn’t give a buzz and if you just think they’re complete idiots running having a cold egomaniacs and so forth, it doesn’t really matter. They call me a tomato, they call me a giraffe, you can if you like, tomato, giraffe? They’re not going for it but you know, you call me a tomato or giraffe they’re going to have the same response, no no. Like that I’m not one of those highly realized but I’ve said much, they just don’t care so they have nothing to show, nothing to prove that’s helpful, then you feel very relaxed.

(20:04) Olaso. So the and then to back up his statement with the great source, The Profound Inner Meaning states: The stainless essence of the jinas is sequentially impure, partially impure, partially pure, and utterly pure. Likewise, it is said that it is sequentially present as sentient beings and as tathagatas. So the Buddha nature manifests as sentient beings, ordinary sentient beings, sentient beings who’ve achieved the path, sentient beings who become arya-bodhisattvas, and then sentient beings who are no longer sentient beings, they become tathagatas and they become Buddha. But it was that same piece of gold all the way through and we can say one can say well when and when a sentient being somebody who killed 35 people or was a racist or a terrorist or whatever, it’s still gold and they just have a bit more to purify the beginning, but it’s the same all the way through. So that’s what this business is about right from the Zen tradition, that you can be you can be focusing, and really you should if you meet a mass murderer or somebody other you know war criminal you can go like this to them, because you’re not you’re not saluting you’re not showing respect for what they’ve done their manifest nature right. That may or may not deserve respect sometimes it doesn’t even deserve respect right not at all because there’s nothing to respect there. But we’re looking right through the manifest nature to the essential nature and then whoever it is you know is whether ants, whether it’s birds, crickets, and so forth. Ah then the is it gosh(? 21:45), gosh, gosh is of course to that nature. So Thus the ultimate reality of the mind is primordially present as the essence of the Dharmakaya.

(21:57) So identify and recognize it with certainty; So this is again just your first, middle, and final thing to do in Dzogchen so that with that identification and recognition, then you speed right along like in warp drive, from hyperspace or whatever metaphor you like through the path of accumulation proved through the path of prepara a path accumulation through the path of preparation, which would otherwise take an immensely long time you just warp drive through it up to becoming a vidyadhara. So identify and recognize it with certainty; and without modifying or adulterate adulterating it with any hopes or fears, it is enough simply to attend to the essence of whatever appears. So there, there he just gave you the, the essence of Dzogchen meditation. You’re simply resting in rigpa, you’re not activating, crucial point here it’s really simple, you’re not activating your mind at all your samsaric mind the mind that isn’t a Buddha mind that would would like to progress and one day achieve Buddha[hood]. You’re just not, you’re not giving it the microphone, you’re not giving it a script. It’s just you’ve just put it out of work, not doing, you’re not even letting it meditate. You’re saying your task now is not meditation and not anything else either and then you simply rest in rigpa with no hope, no fear, and then whatever arises because this is not imploding into the substrate or imploding into some place away from appearances, it’s utterly open to all appearances but whatever arises one attends to the essence, not the drama, not the manifestation. The essence of course is dharmadhatu. So you’re just sustaining that awareness of resting in rigpa and realizing dharmadhatu, the essential nature, right. And of course as we, as you break through, as you cut through and see not only all these phenomena are empty of inherent nature, but as you’re resting more and more deeply, that is with fewer and fewer obscurations or veils, resting in rigpa, then you simultaneously see that all these appearances are empty of inherent nature and while empty of inherent nature they are nothing other than effulgences of your own pristine awareness. Bear in mind when saying your own pristine awareness it doesn’t mean your own private one, it just means not anyone else’s, right, because your own so-called pervades all of reality. And so then you see empty and equally pure whatever arises from the center of your mandala to to the center of your mandala it’s all just expressions of rigpa.

(24:42) As an analogy, after forming sugar into various divine forms Nowadays I’m sure he would have said chocolate but they didn’t have chocolate so we have to stick with sugar. As an analogy after forming sugar into various divine forms, demonic forms and human forms, when they are eaten one after the other, even though their forms are different, they all have the same sweet taste of sugar. Similarly, whatever virtuous and non-virtuous thoughts arise in the mind, by observing their essence, Which means by observing the emptiness of inherent nature and their essence in the sense of that from which they are flowing, that of which they are the nature, and that and that is rigpa. observing their essence That’s seeing them as empty and seeing them as displays of Rigpa. By seeing that, by observing their essence they arise as Mahamudra, just as all the different forms of sugar have the same sweet taste. This concludes the supplementary introduction to parables. And Gyatrul Rinpoche has a very helpful commentary here which I invite you to read, very very worthwhile, from one of the great lineage holders of this tradition. So let’s go from there to meditation.

(26:09) Meditation bell rings three times.

(26:24) Taking refuge and arousing the motivation of bodhichitta, settle your body, speech and mind in their natural states.

(28:29) Then let your eyes be softly open, release your awareness into space evenly without an object, release any notion of the mind or your awareness being inside your head or behind your eyes, release any notion of head, just release your awareness into space, with no center with no periphery, no sense of there being a body just appearances arising in space, intangible, empty, insubstantial, somatic visual auditory appearances arising from space and dissolving back into space all of them nameless just empty appearances.

(31:23) And simply rest without doing anything again recall the, the four not doing’s, without desire, without striving, without modification, without doing and simply being aware, sustaining the flow of clarity and cognizance, aware of whatever appearances arise by way of the all six sense doors, resting in the stillness of your awareness in the midst of the movements of appearances and observing attending to their essential nature without grasping, without reification, your best approximation here and now of resting in rigpa and observing empty appearances that spontaneously emerge from rigpa.

(37:05) Whenever your awareness has wandered off you’re already in the post meditative state, you’re not practicing incorrectly, you’re just not doing the practice at all so relax release whatever carried you away and return to the non meditation of Dzogchen.

(38:30) And with your eyes open or closed if you wish, imagine yourself spontaneously emerging, effortlessly emerging from this ground of the primordial non-duality of dharmadhatu and dharmakaya as a spontaneous actualization of this ground, imagine taking on form, it may if you wish be an archetypal form such as Vajrayogini or Avalokitesvara of Tara as you wish, but if you prefer manifest in your form, your familiar form but purified like purified gold so with no sense of reification of substantiality, hollow, pure radiant glowing as you would see yourself with pure vision perhaps as an effulgence of your own Buddha nature which you visualize as this orb, of radiant light at your heart.

(39:50) And now for the remaining minutes of this session we come to the culmination of this path of the four immeasurables, the four greats, the extraordinary resolve and finally from ultimate bodhichitta of resting in rigpa there spontaneously arises relative bodhichitta. Arouse the aspiration and the resolve for the sake of all sentient beings throughout all realms of existence, to relieve them, to free them from all suffering, to bring them to the immutable state of bliss, of awakening. For that purpose I shall achieve perfect awakening of a Buddha and may the Gurus and the deities bless me that it may be so, that I may be so enabled with prayers of supplication to your objects of Refuge as you’ve done before.

(41:02) With each in breath imagine reality rising up to meet you in the form of rays of light from all the enlightened ones converging upon your body, speech and mind and with every out breath breathe out the light of bodhichitta, imagine the light taking on form and leading each sentient being according to their needs, along the path to their own perfect awakening, breathe in breathe out.

(43:52) Venturing boldly into the realm of possibility imagine here and now all sentient beings realizing perfect awakening, manifesting their essential nature, pure gold, bring to mind all sentient beings not only as some generic idea but all the sentient beings you know or know of, imagine seeing them with pure vision so you see right through to their essence.

(46:10) And now imagine all of the manifestations of the Buddhas, Manjushri, Tara, Avalokitesvara, all forms of enlightened beings, all converging in upon you like snowflakes falling upon a lake and dissolving into you as you imagine yourself to be an embodiment of all the Buddha’s, adopting this divine pride, this pure vision as you breathe in imagine this convergence as you breathe out stabilize the divine pride and pure vision of yourself that’s primordially awakened, manifestly awakened.

(49:12) Then release all appearances, all objects of the mind and rest in the primordial stillness and clarity of your own awareness.

(50:13) Bells ring three times.

(50:27) So there’s a meditation you can return to again and again if you wish and if you engage in that type of meditation or meditative equipoise it will be good to know what you practice in the post meditative state and that’s very simple, to the best of your ability continue viewing reality from that perspective, whatever appearances see them as forms of the Buddha nirmanakaya, expressions of nirmanakaya whatever sounds as the speech of the Buddha, whatever mental activities as displays of dharmakaya. Pretty simple. Olaso, do enjoy your day.

Transcribed electronically by Bob Hiller

Revised by Rafael Carlos Gusti

Final edition by Kriss Kringle Sprinkle

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