Good morning. I wanted to make... take a moment to thank the students, practice period participants who volunteered to work in the kitchen for these, the full length of the session plus the days on either side. And also to thank all of the senior staff people and doans

[01:01]

who have been cooking breakfast in the morning. There's a new person every morning, very kind of surprising sometimes to see. Like this morning, the Eno was there with this apron on, I didn't expect. So I just wanted to thank everybody for making this offering to the Sangha, this volunteering and yeah, but just being willing and flexible enough to do this. And at the same time acknowledging that you might feel sad that you're missing a sasheen, but even so knowingly and willingly standing by your decision to volunteer and help. I think when we make those switches in our dharma positions, we can appreciate all the different practice places of the monastery.

[02:03]

And those who maybe were not as familiar with the kitchen, oh, they can see from that side the serve up and everything that goes on. And then when they return to their regular spot, serving and so forth, it will be with a deepened appreciation for everything that goes on here. Those of you who are doing stretching and yoga, I wanted to mention the benefit of, sometimes we think of the asanas, the postures, as mostly stretching, stretching hamstrings, stretching everything, intercostal muscles, stretching our back, shoulders. Also what's going on in certain asanas, twists and forward bends and child's pose and things are, the internal organs are being squeezed, usually squeezed in a good way, and when they're squeezed and then when that's released, fresh blood comes flowing in to the organs, which, you know,

[03:31]

We don't think about necessarily our organs that much. Are they getting a workout? Or how are they doing? Unless something's gone wrong. Then we know very fast. And we may not be thinking if we're doing a twist or forward bend that this is also very beneficial for the organs that support us completely. So I just wanted to mention that. kind of secret event that's going on. Even though we're thinking hamstrings, other things are being affected. I'm not sure if people have lost count and really actually don't know what day is it. Does anybody, like, really not know? Oh, that's so great, Benson.

[04:35]

Yeah, I lost count of the days of the week, totally. But, you know, I was somehow keeping count. Couldn't help it, you know. But that's great. But even so, you might say, is it the, or is it the, you might be like that, too. So some of us may be asking, what is this all about? Some of you have been asking me. This big, long sitting. And this particular schedule is extremely sustainable, I think. This could have been the whole, it could have been a 90-day session. It could have been the whole practice period like this, except not enough work time, probably. It's very, really sustainable, I think.

[05:35]

Not over the top, not underdoing it, or some people might feel it's too little time in the Zen, but there's always night sitting where you can always come and just, with no bells, just sit to your heart's content. So it has something for everyone. So this question of Um, you know, what's it all about? Um, really can't be answered by anybody else but yourself. No matter what anybody says, no matter what I might say from this seat or your friends or about how fantabulous Sashin is, it's, we can't, that really doesn't touch it. It has to come from our own experience and our own practice. I remember Vicki Austin did some kind of presentation at a high school about zazen or meditation or Buddhism or something and she divided the room in half and gave half the group M&Ms to eat and they happily ate their M&Ms and then she said, now describe to your friends

[06:53]

the taste and how that is to eat these M&M's and they did as best they could. And then she said to the half who hadn't gotten the treat, are you satisfied? And they said, no, we want our own M&M's. We want M&M's. It doesn't satisfy to hear about it from somebody else. We want total immersion. We want to taste what it is. And our answer will come from our own life, not anything we hear or read, although that can encourage us, definitely. We have this image of going up the mountain and then coming down the mountain. There's a figure at City Center of a standing Shakyamuni, or maybe it's at Green Gulch, I don't know where it is. Standing Shakyamuni, and it's called that particular mudra and figure is called coming down from the mountain.

[07:59]

So going up the mountain is only part of our practice, only one part, one half. There's coming down from the mountain. And coming down from the mountain means how do we convey Sashin is gathering the mind. Gathering the mind is maybe going up the mountain and conveying the mind is coming down from the mountain. How do we bring into our life and all the activities of our life what it is, this flavor, which can't be described to anybody even, flavor of our life, of practice. So it's up to us to practice thoroughly enough to have a taste, and then that's the only part.

[09:01]

Then we have to bring that forth and express that in our life's activities. All the actions, the three actions of our thinking, our speaking, our bodily actions. How we work together, how we listen to one another. has to be both, gathering the mind, conveying the mind. I wanted to say a little something about, somebody brought up to me, what they've noticed about their own, I guess I'd call it comparative mind, or they were talking about competition with other practitioners being really aware and not being happy about it maybe that there it is, this tendency to compare and gauge and, you know, about, you know, when we're in Sashin it's about, you know, doing your Uriyogi better than somebody else or something or more quiet, you know, that's like, that's what we're competing with, you know.

[10:19]

who can get it out faster or just this kind of involvement with gauging and comparing and it's very painful. Comparative mind is suffering, you know, and we can notice over and over and over there it is again, here we go again, judging somebody and often Sometimes we're judging how bad we are or something and putting another person up. Sometimes we're praising self, you know, and we can't let it alone. It's like when you have a loose tooth, which I think we've all lost our baby teeth. But, you know, you worry it, you know, you can't leave it alone. And noticing around forms and all sorts of things, whether we're caught in that comparing and judging. And it's very enervating, I think.

[11:24]

I think it's a kind of energy drain, involvement in, I do that better. I know the sutras better. I don't need a sutra card. I mean, just whatever it is, you know. I hold my sutra card up better. I'm quieter when I bow. My ropes are cleaner. just whatever, you know, to be caught in that endless round of comparative mind is pretty painful, I think. And, yeah, it doesn't go anywhere, you know, it doesn't, unless we're practicing with it, then it's like, oh, here it is again, you know. can I let go of this? Then it becomes our training, then it becomes our... how it is that we want to continue practicing because we can work on these things so subtly and thoroughly from thought consciousness

[12:45]

ways of acting, tiny little body movements that show one-upmanship or this comparative thinking and to catch ourselves and want to let it go even though we can't, even though it comes back again and again. But our working on it is what's important. Our seeing it, making the effort is what refines our life. There's a book called Silk, let's see, Silk and Steel, I think, Iron and Silk, Iron and Silk, and it's about martial arts about a, I think it's an American or maybe he's Dutch, I can't remember, going to China and finding a teacher in martial arts and it's called Iron and Silk.

[13:48]

And this is also an image Suzuki Roshi uses about our training where these tendencies, our karmic formations are so strong and ever-present come up over and over again and our training, our working with them is how we, how traditionally one works with silk and iron and with silk to get the fibers soft enough to be able to weave and maybe take the dye, I'm not sure, you have to wash it over and over and over, wash it, [...] to get it flexible and soft. So this is the silk softening our hard edges with one another, doing things over and over and over, coming back to our cushion over and over. As we smooth out

[14:52]

and soften our tendencies that keep arising and we keep working with them. The iron, the side of iron, both of these are part of our training. The iron, to make iron strong, like to make a sword, do you have an iron sword, steel? Anyway, you temper it and tempering is heating heating something to a very high temperature and then it's hit. You hit it and that strengthens it. I don't know what it does chemically when the metal is heated and then is struck. It's not necessarily to shape it a certain way or the heating itself, it's the hitting and heat that's the tempering. So that may sound, we may like the washing image better, over and over washing, but I think both, you know, coming back to our sasin posture, facing the fact that there will be pain perhaps once again.

[16:09]

This is a kind of, this tempering, this heating and strengthening over and over, not overdoing it, where we hurt ourselves, but just enough. And if we're too, you know, if it's too, what did I say to somebody, wet noodle-ish, you know, it won't, if we're too soft, too easy, that isn't training, that doesn't make a difference in our life. And if we're overboard on the strong push through side, that's too much and that's, I'm mixing my metaphors here. I don't know if there's a noodle metaphor for underdone noodles, too brittle, something like that. So what's the right amount of tempering and the right, and if you overwash something, it'll get holes in it too, you know.

[17:20]

what everyone does to wash, scrubbing, scrubbing, scrubbing. So what middle way here, but both of those are necessary. And I think having Sashin is a chance to enter knowingly and willingly these practices that train us, refine us, work on our character, on our karma, on our karmic formations and habits. This word temper is interesting. I looked it up because I thought, well, what does temper actually mean? And it's both a noun and a verb. So to bring a consistency, a texture, a hardness or other physical condition to temper something by bending or mixing it with something or kneading.

[18:25]

So that's one definition. The other is to harden or strengthen or toughen a metal by application of heat. So that's to temper, both those. Kneading I thought was nice too. That was tempering the bread dough, you know, tempering it to come to that earlobe consistency. And then the verb, the usual way we think of it is you know, to say she's got a really bad temper, like flies into a rage or watch out for her temper or his temper. Or also, but the converse of that is, this is this meaning that I didn't know, that temper is calmness of mind or emotions, equanimity and composure is one's temper. And when you lose one's temper, That's what you're losing.

[19:26]

One's calm, equanimity, composure, one's temper. And it comes from the Latin, temperare, to mingle in due proportion and from tempus, time or due season. and it's related to temporal and so forth. So we've got a temper, but what is our temper? Is it the rage, kind of, or is it the calmness? And then is this heeding and strengthening, will this strengthen the calmness, the equanimity, and the composure to temper, our temper? These are the characters for iron and silk, which I looked up.

[20:31]

So these karmic formations that we're working on, comparative mind, subtle one-upmanship, you know, that we bring to our activities sometimes. Whatever it is we're doing, we can be invested in I, me, and mine and a kind of self-centeredness. This is my soup. This is my dessert that I made or my bell ringing or my chanting or my holding the sutra book just perfect. The kind of our activity gets, the beauty of our activity and offering can get covered over with self-centered, I, me, and mine, where we can't see the beauty sometimes, even though it's perfectly done, you know, like beautifully. But it may be, you know, too invested, not just an offering and the emptiness of giver, receiver, and gift, but a kind of sticking to, I did it.

[21:57]

And this tendency is something we can work on over and over and over and see, and see how that affects our activities and our offerings. In tea ceremony, we had a wonderful glimpse of Lauren doing tea the other night. And in tea, basically tea is boiling water and making tea. Boiling water. make tea. That's it. And, you know, to do it perfectly is not necessarily tea. If there's this extra ego thing about, didn't I do it perfectly? Wasn't that gorgeous? And of course it is gorgeous. It really is. But something gets covered over the beauty and the simplicity and the interconnected really of water, steam, heat, the tea, the colors, the flowers in the tea room, you know, it's all, everything comes together to make tea ceremony, tea ceremony.

[23:13]

It's not just the person making tea as the standout star of the show. In practicing tea, one has to practice giving up attachment to our beautiful way we just did tea, and we didn't make a mistake. That kind of grounded, humble, I think, just boil water, make tea, and offer it. Wow. And this is like with so many activities in art, in all sorts, in our writing, where our wonderfulness gets covered over, you know, with, I did it. So this kind of refinement, and we get more and more and more in touch with it, because sometimes it's really a hair's breadth, it's just something very tiny and subtle, but we can pick up on it.

[24:22]

The more we do, I think the more smooth and flexible and our true, actually our true beauty comes forth, you know. Ed Brown tells a story when he was tenzo of making this, I think it was a dessert, a really fancy wonderful dessert and serving it and I don't know what happened exactly but either people didn't like it as much as he wanted them to, or didn't say, and he is just sobbing, you know. They didn't like it, they didn't like it, after all this work, after all I've done for you and you didn't like, and just totally involved, you know, in my dessert. And that can happen with our activity, our cooking and our, the investment is so important. So to notice our tendencies, whatever they may be, and everybody's got them, you know, it's not like I'm the only one who's got them.

[25:37]

Everybody has them, has these tendencies that we're working with, and their Dharma gates, just like any, like we talked about the hindrances, the more we work on these, the more our life is awakened, you know. Suzuki Roshi tells about his own tendency of absent-mindedness. Those of you who've read, well, he talks about it in lectures, but Crooked Cucumber, his biography, he talks about it a lot. He had this tendency, it didn't come with old age, he had it since he was young, 13, or younger, where he would forget stuff. And he's being trained by a pretty strong master. His master was pretty strict and... would yell at him all the time, and it made no difference. And when he was older, a priest that had to, he had to do a funeral. This was one I thought was just really the best.

[26:43]

He was going to do a funeral. Some people lost a family member. He got on the train and forgot about it totally, and just kept riding on the train. you know, he missed the stop and just like forgot he had to go to this funeral. And ended up like hours late and the people had, I mean it was a funeral. That one just killed me, you know. And what he had to learn was to take criticism and people being angry and saying we can't rely on you, you're not trustworthy, and just you know, and try as he may, as he could, it didn't change all that much. But what he said changed was his character, you know. He became, you know, patient to receive these comments and criticism that, because they were well-founded, you know, and try again, and try again.

[27:51]

So meanwhile, as this habit and tendency didn't change, meanwhile he was working on all these other parts of his life that he was able to, you know, develop his character and mature in all these different ways, because, or conditioned by this strong tendency. you know, it's very hard to change our tendencies, our kind of constitution or our Enneagram or number or whatever. It's very hard to change some pretty basic karmic formations and definitely impossible to change anybody else's, as we know, and hard to change our own. So whatever our tendencies are, you know, using substances as a way to comfort, you know, food or other things, or comparative mind, or tendencies towards jealousy, tendencies towards ill will, tendencies, all sorts of tendencies, greediness for sense experiences of all kinds.

[29:17]

Whatever our tendency to see how they affect our lives and the lives of others and to work on those and be honest with ourselves and also see they may not change all that much. The tendency may arise over and over but we find a way to understand and work and develop our own in the world that's awake. So I was going to say something about our practice with food and these tendencies. I think as we all probably know, maybe not everybody, food becomes very, very important at Tassajara, where kind of many, many other delights of the senses are not part of the shingi, you know, or available.

[30:35]

And food takes on a kind of big place, you know. Have you ever seen those pictures of the brain if the parts of our body were the size of the proportion they take up in the brain, you know. Your body would look like this and there's like this giant hand, you know, and then other parts. Anyway, so I think when we're at Tassara, sometimes the interest in food and all kind takes up a big, big space, bigger than maybe other times in our life where we have lots of options, you know. This fascicle I've been talking about, and from the Lotus Sutra, that phrase shōho jisō, shōho means the many dharmas, or the many things, or the many beings, and then jisō is true reality.

[31:41]

So shōho jisō, the true reality of all beings. That fascicle that Dogen wrote was written in November when Dogen had moved into, he had moved away from Kyoto into, he hadn't established a Heiji yet. He was in Echizen province, which is where a Heiji eventually was established, at this very small temple, and it didn't have a kitchen. It didn't have a zendo and it didn't have Buddha hall, just had like a Dharma hall and probably some abbot's quarters and a small group there. No kitchen and it was at the top of a very steep hill and at the bottom of the hill was some house where they did the cooking and Tetsu Gikai, I love hearing the stories about these people we chant every day, Tetsu Gikai.

[32:45]

was the Tenso, and he had to go down this big long hill, I was picturing like up at the ridge is where the, you know, the little monastery is, the temple, and they had to go all the way down into Tassara to this kitchen, and then he had to bring the pots up this big hill to serve the monks. That's a great practice, you know. So during that time, Dogen wrote Shohojizo, and also a whole bunch of other things, He was very prolific, probably because there wasn't much else happening. There was no Zendo. It wasn't a big established monastery, so he did a lot of writing, and I'm sure somebody did a lot of grinding of ink for him. So we have it easy. We have our kitchen right here and our covered walkway, even in the rain. We bring up the food. how each of us is working with our relationship to food, where it falls in our pantheon of importance or in our life map.

[34:02]

Of course it's, we eat to support life and to practice the way of Buddha. This is, we chant that every day. So for our, we support our practice, our awakening, our health, good medicine, and those reflections are necessary because this is a hard practice, having equanimity, having a calm temper with food. And I think that's, you know, I brought this up in a class and I wanted to bring it up again in Sashim because I I feel like we may be more open to this beginning of fushuku hampo, the Dharma for taking food, which is mostly, except for the first part, it's really about serving an oryoki practice and etiquette deportment while receiving, giving and receiving food.

[35:13]

And it's, you know, the details of holding up Buddha bowl with three fingers and everything is in here. And this is Dogen's bringing this practice from China, so this ancient practice that was then brought and refined. So that's mostly what this is about, how to relate to the altar and each other. But it starts out with something that I can imagine. This is my imagination of Dogen, and I think you know, just putting myself in the place of here. He was, you know, 53 when he died, and I think many of the people practicing with him, they came from other teachers and were probably younger than he was, and probably pretty young. People were ordained young and often. So, and there may not have been all that much food.

[36:15]

out in the mountains and the diet was simple. Rice and fresh greens and who knows what they ate in winter. Pickles they put up and vegetables and rice basically and miso soup. So when a donor maybe gave food Then there was a special treat or noodles might be made or something. So what kind of mind do we have in relation to food? And when does food turn from medicine to support our life and feel ease and joy when we have that meal and feel the well-being flood our body-mind? when does it shift from that to an object of greed and where we can't stop thinking about it and we actually break the precepts, break the shingi in order to get at it.

[37:39]

We're willing to go to those lengths sometimes to to take in something to fill this feeling of lack or that something's missing or that we want, we need a, we deserve a treat or we deserve something. How does it change? How does it switch? And I'm very familiar with this. I remember one practice period We didn't have vegetables, we ran out of vegetables. I think we didn't take in as much store, you know, grains and vegetables. So either the road was closed or something, we didn't have any vegetables. So for dinner, what was on the menu was stewed apricots. Have I told you this story? Stewed apricots, we would have for breakfast. These are apricots we had picked at a U-Pick farm in the summer

[38:41]

dried on the roofs, nectarines and apricots, and then we ate them during the winter. And they were like golden summer sun and sweetness. They were so fantastic, these apricots. And I saw on the menu that there was apricots for dinner. And I remember saying to people, there's apricots for dinner. There's apricots for dinner. Did you see? for dinner. And I remember certain people looked to me like, huh? You know, it's like, so? You know, what else is new? They were totally unexcited. It did not like stir their, and I just was like beside myself. And then I thought, Linda, this is sort of over the top here about these apricots, what's going on? I just couldn't wait to tuck into that bowl of apricots, you know. this was part of, you know, misery that looked like apricots was going to do the trick, you know, and of course it doesn't.

[39:49]

And there were other things in that practice period, I think, somehow it seems like I was preparing a room for a visiting teacher, maybe it wasn't that practice period, I think it was Kadigiri Roshi, and they got a bowl of fruit and a tin of cookies and I stole those cookies, some of them, not all of them, that were for this visiting teacher, like Kariya Hiroshi. He won't know. No one will know. And I get, I don't even know what they were. I think they were like, they were very pliable. Maybe like a snickerdoodle or something. Yeah. And then, taking it back to my room like a little, little pack rat kind of view. And then eating it all by myself, not sharing it with anybody, of course. And then feeling this overwhelm of what is my practice?

[40:55]

What am I doing in Tassajara? Is this why I left everything to come to Tassajara to steal cookies from teachers? It was so... It really felt extreme, you know. I mean, in the range of not following the precepts, it's kind of mild, you know. But for me it was, this is serious, this is serious business here. But I couldn't help it, you know, because there they were, and I really needed them. I deserved them or something. Anyway, I've noticed over the years that that tendency, thank goodness, has waned. you know, sorry for this noise, it has waned. And I owe it all to Sassana and therapy probably. Just where food has come into the right proportion that still there's the tendency to greed.

[42:06]

That's one of my karmic formations is I'm a greed type, you know, the greedy type, a sensate on the Jungian Myers-Briggs and the sensate type, so the sense organs, I mentioned the spelling and the hearing and tasting too, it's like there's a lot of energy there and a lot of noticing and greed I think comes from there. So here we have Dogen beginning his Oriyoki chapter here and starts out with, so I can read. So he's working with these monks and maybe young, I don't know, some of them are young. who may be hankering or may be stealing his cookies, I don't know. And he says, he quotes the Vimalakirti Sutra, if you can remain the same with food, all dharmas also remain the same.

[43:17]

If all dharmas are the same, then also with food you will remain the same. So this is, what is food, you know? What is it really? And this is, you could say that about anything. What is a thing? You know, what is a book? What is the Lotus Sutra? But he picks out food for the beginning of this chapter. What is food? And it's, if you can remain the same with food, because that's a really difficult one in all, of all, And, of course, it has to do with our survival and all sorts of other things. Our first experience of love, food, you know, it's deep, emotional, karmic event, food. If you can remain the same with food, all dharmas also remain the same. If all dharmas are the same, then also with food you will remain the same.

[44:20]

So, then he goes on, just let dharma be the same as food. and let food be the same as Dharma. For this reason, if dharmas are the Dharma nature, then food also is the Dharma nature. If the Dharma is suchness, food also is suchness. If the Dharma is the single mind, food also is the single mind. If the Dharma is Bodhi, food also is Bodhi. they are named the same and their significance is the same, so it is said that they are the same." And this comes from the Lankavatara Sutra, that quote from Matsu. Then he goes on about same. What do we mean same?

[45:22]

Therefore, this same is not the sameness of parity or equality. It's not a kind of dualistic, I'm going to weigh these two things and they're the same. But the sameness of awakening to the true sameness, awakening to the true sameness is the ultimate identity of all the suchnesses from beginning to end. And this goes right into our ten suchnesses that we've been talking about. That's the tenth, that all the other nine is one whole. The first five, and the four, and then the tenth is that they're all the same, they're all one identity. The suchness of the ultimate identity from beginning to end is the genuine form of all dharmas, is shōho jisō. which only a Buddha, together with a Buddha, can exhaustively penetrate.

[46:33]

So there it is again, it's turned the other way, but only a Buddha, together with a Buddha, can exhaustively penetrate the true reality of all beings. And so he's saying with food, this sameness of food with each thing which is suchness, which is only a Buddha, together with a Buddha, can understand the true reality of all beings. And each thing is it. Each thing is completely it. Food, Dharma, Book, Lotus Sutra. Therefore, food is the Dharma of all dharmas, which only a Buddha, together with a Buddha, exhaustively penetrate. Just at such a time, there are the genuine marks, that's the form, nature, substance or body, power or energy, function, causes and conditions.

[47:39]

He doesn't say it results in retribution or recompense. For this reason, Dharma is itself food. Food is itself Dharma. The Dharma is what is received and is used by all Buddhas in the past and future. This food is the fulfillment, that is the joy of dharma and the delight of meditation. So it, this, I feel this really compassion of Dogen to take up food, I mean he's going to be talking about uryoki and practice around food, but to put it in this Dharma perspective rather than kind of our maybe more usual way of good and bad, I like this, I don't like this, this is my preference, I don't eat that, no thank you, yes, I'll have seconds.

[48:42]

That kind of how we often relate with food and he's like taking food into this is... This is the true reality of all beings, just like every single thing. And even though it's emotional and it's difficult and hard to practice with food, he gives us this clue almost to how to practice with it, to have Dharma be the same as food. And using this meditation on suchness the ten suchnesses and apply it to this thing which is very hard to remain equanimous with, to have this temper of this calm. You know, it comes so fast, the likes and dislikes. So, once more, coming back to chapter two in this

[49:49]

this point that's offered us to help us allow each thing to come forward as we recited this morning and realize itself rather than us going forth, you know, and conveying our mind forth and making it according to our karma information is what we let it come forth and realize itself, which is the true reality of all beings. So this teaching, you know, when we thoroughly understand it, then we can play. You know, there's a wonderful story in the Hidden Lamp, the collection of women koans, about a woman, a young girl named Satsujo, and she, it was in the time of Hakuen, there's a number of stories.

[51:12]

Hakuen was 1700, so things were written down more, maybe. Her father Chujo's father was a practitioner, a layman, a Buddhist practitioner who went to Hakuin, and he brought his daughter along with him, and she was very taken with the Dharma herself. And as she got older, her family wanted her to be married, which was customary, and so they asked her to pray to Kuan Yin, to Kanon, to find a suitable partner. And she prayed over and over again to Kanon and had a kind of awakening in this practice. Well, one day she was in her room and her father, I hope he knocked, but he peeked in the door and he saw her sitting on the Lotus Sutra. And he was shocked.

[52:13]

Satojo, what are you doing sitting on the Lotus Sutra? And she said, What's the difference between the Lotus Sutra and my bottom? And that's the koan. It's translated a little bit different in the book, but that's how I translate. So what is the difference between the Lotus Sutra and her bottom? Is that disrespectful? Or does she completely understand something and is living out her life and expressing her understanding and not caught. Before that's true, it's not accurate. It's more like disrespect or coarseness or roughness or unskillful.

[53:18]

But if one understands the true reality of all things, all beings, then we can play. That's what I want to do. I want to be able to play. And these koans where it says, you know, if you meet the Buddha, burn the Buddha, and those kinds of things, or sometimes it's like, I don't get it. I don't want to burn a Buddha statue, that would be terrible. Or all sorts of other koans, you know. But if it flows from some understanding of the each thing is the whole, is suchness, not has the whole or has suchness, but is and expresses it. if we can understand that or realize that, then we complain.

[54:22]

So practicing with, can we be the same with food as Dharma and the sameness, same nature? Yeah. Okay. I think that's what I wanted to bring up today. For more information, visit sfcc.org and click Giving.

[55:05]

@Transcribed_UNK
@Text_v005
@Score_96.23