Good morning. I wanted to congratulate you all on getting through the orioke breakfast this morning. I've been feeling like we've been doing this for a long time already, actually, together. So I wanted to start by asking you if you had any questions about the practice side of our being together, kind of practical questions maybe, and I want to direct you to the people who can help you with those questions. I certainly am one of them. I'm happy to talk with any of you about whatever's confusing or disturbing or whatever, but I also wanted to introduce the other practice leaders at Green Gulch so that you know who they are and they're all available to talk with you privately. We're not doing a lot of talking this

[01:07]

practice period, so you may actually enjoy having a conversation with these folks. So maybe if you all could just stand up and let people know what you look like. Lee DeBarros. This is what I look like. Sometimes. Lee will also be offering one of the classes of our series. Martha DeBarros. They're related. Emila Heller. She comes later. Comes later. Yeah, you all know Emila. She's available. And Miffin Bidisha, who may be helping Norman today, I think, but you know who Miffin is. Wendy Johnson. Taiyo, who is the soku, maybe he hasn't made it yet, but Taiyo Lipscomb, the director. Daigon Lueck.

[02:13]

And Daigon will also be offering one of the classes, actually two of the classes. Suki Harmaley. Michael Sawyer, who may not be here, but... Oh, there he is. Great. Mick Sopko. Actually, you don't look like this. And our senior practice leader for the practice period, Maya Wender. So everyone's seen. Okay. So most everyone you can directly contact, either leave them a note, they all have boxes in the office, or you can just approach them and ask them what would be a good time. And for myself, Liz is helping, and for Norman, of course, Miffin. Thank you. So these people have been doing what you're doing for a long time,

[03:26]

and have a lot of good information about what happens to you when you do meditation for a long time, and what you learn. So I encourage you to take advantage of their years of practice. This is the perk of doing the class, you get a pot of tea. Okay. So, um, yes. Great. Thanks for mentioning that. Also, another person joined us this morning,

[04:41]

you may have noticed sitting next to me, a woman named Ellen Courtine, who will just be coming for the morning schedule through breakfast every day. She asked for that arrangement. She's also an old practitioner from Berkeley Zen Center. Yes. No, me either. Russell's here. I'm here. Oh, and also I wanted to tell you that Linda Ruth Cutts, who most of you know, is on a sabbatical in preparation for ascending the mountain seat and becoming the abbess of Zen Center in February. And the day before, Norman will be coming down off the mountain. So this is kind of a big change for all of us, coming very soon. So Linda will also be in the Zen Do pretty often, but she's right now,

[05:43]

she has a very bad case of poison oak, so she's kind of suffering. Okay. So in trying to think about this class, I wanted to work together with Norman and not kind of get ahead of him or give the punchline or something like that. So what I was thinking would be interesting and something that I really have enjoyed this last couple of months is reciting the sutra in its entirety. During New Year, we tried an experiment of reading the Avatamsaka Sutra, which is about this thick and it's very elaborate, beautiful language for periods of an hour at a time. And many people here did that. I actually ended up reading for two hours straight, and it was a wonderful thing. And that language starts rolling around inside of you,

[06:48]

and I found all through the day I had this Dharma song was kind of appearing in my consciousness. So I wanted to offer that practice to all of us, and I do intend that we'll read the Diamond Sutra together this morning from start to finish. I think it'll take about an hour. So I'm just going to say a little bit before that as introduction. Also yesterday, Norman mentioned that there are these three prajnas, these three levels of prajna of learning, Master Wah has mentioned in his text. These are traditional teachings, and the first of them is called Shrutamai Prajna, which means listening or hearing. And this kind of prajna is what we commonly experience throughout the day in terms of exposure.

[07:51]

And when we're talking about Dharma, it would be exposure to Dharma. Someone says something, or you see someone walking in a certain way perhaps, or how they function in the zendo, or something catches your eye. So it might be something you see, or you hear, or some feelings, the taste of the soup. So this exposure to Dharma is listening. It's a little passive, and it's over very quickly. Just get a glimpse. What was that? That kind of feeling. The second level is called, yes, Shrutamai Prajna, wisdom. The second type of prajna is going a little deeper in, is called Cinta Mai, C-I-N-T-A Mai Prajna. And this is more the understanding of, now you're going to study. You're going to

[08:58]

begin to take it on. Get your hands on it. So here at Green Gulch, we do this in many, many ways. We're bringing our practice intention to our activities. So whether it's kneading the bread dough, bringing your awareness into your hands and into your sensations, or hoeing, or studying the text, you're actually beginning to work your body and mind around the practice, the Dharma. So this is the level of study, engagement. And I read an interesting statistic that was based on a study done by the United States Army, that they wanted to find out how many times you had to repeat something to a new recruit in order to change their behavior. And I thought I would let you guess how many times you think that might be. Seven? Ninety?

[10:00]

Seventeen. Seventeen repetitions to change behavior. So don't be surprised at yourself, you know. How many times do you do your orioke before you remember that one thing that you keep forgetting? Probably seventeen. So one of the reasons we study and work the material is because it takes some time for this organism to actually ingest or become closer to what it's trying to understand. So that's still all. This phase is also called, study is also called carving the dragon. You know, you love the dragon, you've heard the Dharma, it's something inspired you, you really are moved by the teaching, and then you begin to work it. You begin to carve the dragon. And the third prajna, which is bhavana maya prajna, b-h-a-v-a-n-a, no, yeah, something, b-h-a-v-a-n-a, maya prajna, is becoming the dragon. And that's when your activity

[11:11]

is what people see and are inspired by. So the practice has become what you are. You begin to show this effort that you've made, but it's not anything you're doing any longer. You're not doing anything. It's just who you've become. So you've become the teaching, you've become the Dharma, and it's not personal. It's not you at all, it's the Dharma that people see. You're just like the pipes, the plumbing, and the Dharma comes through you. And that's what this blood vein is about, and that's what lineage is about, is just moving the Dharma along so that others can benefit from it. So one of the reasons I like chanting is because it has this needing quality. It brings it closer in, it brings the teaching inside, so that we can begin to have it right there in our own minds, rather than in a book. So I wanted to give a little instruction on chanting, and I'd like to do this in a kind

[12:19]

of conversational reading style, rather than the way we chant some of the other texts. So we're actually going to read and acknowledge sentence structure and so on, stop at the periods. But I'd also like to suggest that you do this with a lot of concentration, so that you're sitting up straight, and you inhale through your nose. So you take a deep breath through your nose, filling your lungs, and allowing your abdomen to expand, and breathe out the words. Completely, when you run out of air, stop speaking and breathe in through your nose. So you're going to miss some words, but that's okay, because there's lots of us, and we won't be missing the same words. So you just be on your own breath, inhaling, exhaling words, inhaling, exhaling words.

[13:20]

And also speed, I'll kind of keep, probably speed us up a little bit. So if you don't mind, I'll try to be audible, so that if I'm trying to speed us up, maybe you can hear that and help, because we'll tend to drag and slow down. I did want to say one more thing before we start chanting, about the sutra itself. A couple years ago, I was trying to think of something to teach for a class, and Linda Ruth said, well, why don't you teach the Diamond Sutra? I don't think anyone's taught that for a long time. And I said, oh, that's good, it's short, you know, and so then I had read it basically the way we read it this morning, for years at Zen Center. We used to just flip open a page and read away, and then that was that. So I thought, well, I pretty much know it, I've read most of it. I used to flip to one page, and then back, and then the middle. Then I read it all the way through, and I thought, oh my God, you know, what am I going to say about this? There's not much of a story here. In fact, it's kind of the anti-story.

[14:43]

The Diamond Sutra, this diamond cutter, what the diamond's cutting is the indestructible, the hardest substance in the universe, which is how we think, our views. Our views are the most stubborn and reticent elements in the universe. And so this diamond cutter is basically cutting up your views. I was listening, overhearing Paul Disko, who used to be our master carpenter at Green Gulch, who built the guest house and this room and so on, with the help of this carpentry crew that included Michael Sawyer and a number of other older Zen students. And Paul was saying to this young student who had asked, well, what am I going to get out of practicing here? And Paul said, it's not what you're going to get, it's what you're going to lose.

[15:47]

So this text is really about loss, it's about loss of views. It's not just a teaching on eliminating views, it actually has the effect of cutting out your views. And it was addressed to a gathering of monks who were all seasoned practitioners, very much like yourselves. So this text was addressed at people who had confidence in the Dharma, who had a solid practice, who felt encouraged by the teachings, who had a belief in the Buddha, the Dharma and the Sangha, who trusted their life and so on. And as it says in the beginning of the text, you know, this kind of thinking is a great burden for the monks. This kind of faith, this kind of belief is a burden for the monks.

[16:51]

So the Diamond Sutra was basically like pulling the rug out of whatever was left, whatever subtle clinging was left in the advanced practitioner, including the Buddha. Take that away. Whatever you think you're holding on to, whatever you're holding on to, however good it is, got to go. So I found also, at the time I was studying the Diamond Sutra, this book. It's not really a children's book, although he drew it like one. This is William Steig, who does a lot of New Yorker cartoons. You all may be familiar with his drawing. And he's also done a lot of so-called children's books, which mostly children can't stand. My daughter said, Mom, that's too old for me. So I'm going to read you, this is the introduction to the Diamond Sutra here. And it's called Amos and Boris. And Amos is a little mouse, and the ocean there is basic reality that we're all familiar with.

[18:08]

And we can think of ourselves, perhaps, in Amos' role. So Amos, a mouse, lived by the ocean. He loved the ocean. He loved the smell of sea air. He loved to hear the surf sounds, the bursting breakers, the backwashes with rolling pebbles. He thought a lot about the ocean, and he wondered about faraway places on the other side of the water. One day he started building a boat on the beach. He worked on it in the daytime, while at night he studied navigation. So here's Amos building his boat. And when the boat was finished, he loaded it with cheese, biscuits, acorns, honey, wheat germ, two barrels of fresh water, a compass, a sextant, a telescope, a saw, a hammer and nails, and some wood in case repairs should be necessary. A needle and thread for the mending of torn sails, and various other necessities, such as bandages and iodine, a yo-yo, and playing cards.

[19:17]

On the 6th of September, with a very calm sea, he waited till the high tide had almost reached his boat. Then, using his most savage strength, he just managed to push the boat into the water, climb on board, and set sail. The Rodent, for that was the boat's name, proved to be very well made and very well suited to the sea, and Amos, after one miserable day of seasickness, proved to be a natural sailor, very well suited to the ship. He was enjoying his trip immensely, it was beautiful weather, day and night he moved up and down, up and down, on waves as big as mountains, and he was full of wonder, full of enterprise, and full of love for life. One night in the phosphorescent sea, he marveled at the sight of some whales spouting luminous water, and later, lying on the deck of his boat, gazing at the immense starry sky, the tiny mouse Amos, a little speck of a living thing in the vast living universe, felt thoroughly akin to it all.

[20:36]

Overwhelmed by the beauty and mystery of everything, he rolled over and over and right off the deck of his boat and into the sea. Help! he squeaked as he grabbed desperately at the Rodent, but it evaded his grasp and went bowling along under full sail, and he never saw it again. Yeah. It's not the end. Well, you haven't met Boris yet. Boris is a whale. He's a whale. And they become best friends. Anyway, it does have a happy ending. So, we're about to roll off our boat and into the sea, and it's good, though. It's okay, because that's really where we come from, anyway. So, um...

[21:45]

Oh, yeah, could you... There's some books in the back, if everyone would have a copy. This is the translation we're using in the morning by Edward Konza. Yeah. I think... I hope there's enough. You can... No, it's okay. You don't want to... The one you... The original? Do you want it held apart from the copy? The one they made the copies from?

[22:47]

Let's just roll off. Okay. Okay. ...consisting of 1,250 monks, and with many Bodhisattvas, great beings. Early in the morning, the Lord dressed, put on His cloak, took His bowl, and entered the great city of Shravasti to collect alms. When He had eaten and returned from His realm, the Lord put away His bowl and cloak, washed His feet, and sat down on the sea deranged for Him,

[24:04]

crossing His legs, holding His body upright, and mindfully fixing His attention in front of Him. Then many monks approached to where the Lord was, submitted His feet with their heads, thrice walked round Him to the right, and sat down on one side. At that time, the Venerable Subodhi came to that assembly and sat down. Then He rose from His seat, put His upper robe over one shoulder, placed His right knee on the ground, bent forth His folded hands towards the Lord, and said to the Lord, It is wonderful, O Lord, it is exceedingly wonderful, O well-come One, how much the Bodhisattvas, the great beings, have been helped with the greatest help by the Tathāgata, the Arhat, the fully enlightened One. It is wonderful, O Lord, how much the Bodhisattvas, the great beings, have been favored with the highest favor by the Tathāgata, the Arhat, the fully enlightened One.

[25:04]

How then, O Lord, should a son or daughter of good family, who have set out in the Bodhisattva vehicles, stand, how progress, how control their thoughts. After these words, the Lord said to the Venerable Subodhi, Well said, well said, Subodhi, so it is, Subodhi, so it is, as you say. The Tathāgata Subodhi has helped the Bodhisattvas, the great beings, with the greatest help, and He has favored them with the highest favor. Therefore, Subodhi, listen well and attentively. I will teach you how those who have set out in the Bodhisattva vehicles should stand, how progress, how control their thoughts. So be it, O Lord, the Venerable Subodhi replied to the Lord. The Lord said, Here is Subodhi, someone who has set out in the vehicle of a Bodhisattva to produce a thought in this manner. As many beings as there are in the universe of beings, comprehended under the term beings,

[26:08]

they may be born, born from a womb, moisture born, or miraculously born, with or without form, with perception, without perception, and neither perception nor non-perception. As far as any conceivable form of beings is conceived, all these I must leave to nirvana, into that realm of nirvana which leaves nothing behind. And yet, although innumerable beings have thus been led to nirvana, no being at all has been led to nirvana. And why, if in a Bodhisattva the notion of a being should take place, he could not be called a Bodhi being? And why, it is not to be called a Bodhi being in whom the notion of a self or of a being should take place, or the notion of a living soul or of a person. Moreover, Subodhi, a Bodhisattva who gives a gift, should not be supported by a thing, nor should he be supported anywhere.

[27:10]

When he gives gifts, he should not be supported by sight objects, nor by sounds, smells, tastes, touchables, or mind objects. For Subodhi, a Bodhisattva, the great being, should give gifts in such a way that he is not supported by the notion of a sign. And why, because the heap of merit of that Bodhi being who under-supported gives a gift, is not easy to measure. What do you think, Subodhi, is the extent of space in the East easy to measure? Subodhi replied, No, indeed, O Lord. The Lord asked, In what manner is it easy to measure the extent of space in the South, West, or North, downwards, upwards, in intermediate directions, in all the ten directions all around? Subodhi replied, No, indeed, O Lord. The Lord said, Even so, the heap of merit that that Bodhi being who under-supported gives a gift, is not easy to measure.

[28:11]

That is why, Subodhi, those who have set out in the Bodhisattva vehicle should give gifts without being supported by the notion of a sign. The Lord continued, What do you think, Subodhi, can the Tathāgata be seen by the possession of his marks? Subodhi replied, No, indeed, O Lord. And why? For it has been taught by the Tathāgata as the possession of marks. That is truly a no possession of no marks. The Lord said, Wherever there is possession of marks, there is fraud. Wherever there is no possession of no marks, there is no fraud. Hence, the Tathāgata has to be seen from one marks to the other marks. Subodhi asked, Will there be any beings in the future period, in the last time, in the last epoch, in the last 500 years, at the time of the collapse of the good doctrine, who, when these words of the sutra are being taught, will understand their truth? The Lord replied, Do not speak thus, Subodhi.

[29:15]

Thus, even then, there will be beings who, when these words of the sutra are being taught, will understand their truth. For even at that time, Subodhi, there will be Bodhisattvas who are gifted with good conduct, gifted with virtuous qualities, gifted with wisdom, and who, when these words of the sutra are being taught, will understand their truth. And these Bodhisattvas, Subodhi, will not be such as have honored only one single Buddha, nor such as have planted their roots of merit under one single Buddha only. On the contrary, Subodhi, those Bodhisattvas who, when these words of the sutra are being taught, will find even one single thought of serene faith, will be such as have honored many hundreds of thousands of Buddhas, such as have planted their roots of merit under many hundreds of thousands of Buddhas. Know they are Subodhi to the Tathagata through his Buddha cognition.

[30:17]

Seen they are Subodhi by the Tathagata with his Buddha eye. Fully known they are Subodhi to the Tathagata. And they all, Subodhi, will beget an acquired and immeasurable and incalculable heap of merit. And why? Because, Subodhi, in these Bodhisattvas, no perception of a self takes place, no perception of a being, no perception of a soul, no perception of a person, nor do these Bodhisattvas have a perception of a Dharma or a perception of a no-Dharma. No perception or non-perception takes place in them. And why? If, Subodhi, these Bodhisattvas should have a perception of either a Dharma or a no-Dharma, they would thereby seize on a self, on a being, on a soul, on a person. And why? Because a Bodhisattva should not seize on either a Dharma or a no-Dharma. Therefore, this saying has been taught by the Tathagata with the Buddha meaning.

[31:22]

By those who know the discourse on Dharma as life unto a wrath, Dharmas should be forsaken, still more so no-Dharmas. The Lord asked, What do you think, Subodhi? Is there any Dharma which the Tathagata has fully known as the utmost right and perfect enlightenment? Or is there any Dharma which the Tathagata has demonstrated? Subodhi replied, No, not as I understand what the Lord has said. And why? This Dharma which the Tathagata has fully known or demonstrated, it cannot be grasped, it cannot be talked about. It is neither a Dharma nor a no-Dharma. And why? Because it absolutely exalts the holy persons. The Lord then asked, What do you think, Subodhi? If a son or daughter of Buddha family has built this world system of one thousand million worlds with the seven precious things and then gave it as a gift to the Tathagatas,

[32:23]

our hearts fully enlightened ones, would they have the strength of that to get a great heap of merit? Subodhi replied, Great O Lord, great O well-known, would that heap of merit be. And why? Because the Tathagata spoke of the heap of merit as a non-heap. That is how the Tathagata speaks of heap of merit. The Lord said, But if someone else were to take from this discourse on Dharma, but one stands out of four lines and would demonstrate and illuminate it in full detail to others, can he put on the strength of that to get us still a greater heap of merit, immeasurable and incalculable? And why? Because from it has issued the utmost right and perfect enlightenment of the Tathagatas, our hearts fully enlightened ones, and from it have issued the Buddhas, the Lords. And why? For the Tathagata has taught that the Dharmas special to the Buddhas are just not the Buddhas' special Dharmas.

[33:26]

That is why they are called the Dharmas special to the Buddhas. The Lord asked, What do you think, Subodhi, does it occur to the stream-winner, by me has the fruit of the stream-winner been attained? Subodhi replied, No indeed, O Lord. And why? Because, O Lord, he has not won any Dharma. Therefore she is called the stream-winner. No sight object has been won, no sound, smell, taste, touchables or objects of mind. That is why she is called the stream-winner. If, O Lord, it would occur to a stream-winner, by me has the stream-winner's fruit been attained, then that would be in him seizing on a self, seizing on a being, seizing on a soul, seizing on a person. The Lord asked, What do you think, Subodhi, does it then occur to the once-returner, by me has the fruit of a once-returner been attained? Subodhi replied, No indeed, O Lord.

[34:28]

And why? Because there is not any Dharma that has won once-returnership. That is why he is called the once-returner. The Lord asked, What do you think, Subodhi, does it then occur to the never-returner, by me has the fruit of a never-returner been attained? Subodhi replied, No indeed, O Lord. And why? Because there is not any Dharma that has won never-returnership. Therefore he is called the never-returner. The Lord asked, What do you think, Subodhi, does it then occur to the arhat, by me has arhatship been attained? Subodhi, No indeed, O Lord. And why? Because no Dharma is called arhat. That is why he is called an arhat. If, O Lord, it would occur to an arhat, by me has arhatship been attained, then that would be against seizing on self, seizing on a being, seizing on a soul,

[35:30]

seizing on a person. And why? I am, O Lord, the one whom the Tathāgata, the arhat, the fully enlightened one, has pointed out as the foremost of those who dwell in peace. I am, O Lord, an arhat free from greed. And yet, O Lord, it does not occur to me, an arhat am I and free from greed. If, O Lord, it could occur to me that I have attained arhatship, then the Tathāgata would not have declared it to me that Subodhi, the son of Buddha family, who is the foremost of those who dwell in peace, does not dwell anywhere. That is why he is called a dweller in peace, a dweller in peace. The Lord asked, What do you think, Subodhi? Is there any Dharma which the Tathāgata has learned from Dipankara, the Tathāgata, the arhat, the fully enlightened one? Subodhi replied, Not so, O Lord, there is not.

[36:31]

The Lord said, If any bodhisattva would say, I will create harmonious Buddha-fields, he would speak falsely. And why? The harmonies of Buddha-fields, the harmonies of Buddha-fields, Subodhi. As no harmonies have been taught by the Tathāgata, therefore he spoke of harmonious Buddha-fields. Therefore, then, Subodhi, the bodhisattva, the great being, should produce an unsupported thought, a thought which is nowhere supported, a thought unsupported by sight, sound, smell, taste, touchables, or mind-objects. Suppose, Subodhi, there were a man endowed with a body, a huge body, so that he had a personal existence like Sumer, King of the mountains. Would that, Subodhi, be a huge personal existence? Subodhi replied, Yes, huge, O Lord, huge, O well-known, would his personal existence be.

[37:31]

And why so? Personal existence, personal existence, as no existence has that been taught by the Tathāgata. For not, O Lord, is that existence or nonexistence, therefore is it called personal existence. The Lord asked, What do you think, Subodhi, if there were as many Ganges rivers as there are grains of sand in the large river Ganges, would the grains of sand in them be many? Subodhi replied, Those Ganges rivers would indeed be many, much more so the grains of sand in them. The Lord said, This is what I announced to you, Subodhi, this is what I made known to you. If some woman or man had filled with the seven precious things as many world systems as there are grains of sand in those Ganges rivers and would give them as a gift to the Tathāgata, our hearts will be enlightened. What do you think, Subodhi,

[38:32]

would that woman or man on the strength of that beget a great heap of merit? Subodhi replied, Great, O Lord, great, O well-known, would that heap of merit be? Immeasurable and incalculable. The Lord said, But if the son or daughter of good family had taken from this discourse on Dharma but one stanza of four lines and were to demonstrate and illuminate it to others, then they would on the strength of that beget a still greater heap of merit. Immeasurable and incalculable. Moreover, Subodhi, that spot of earth where one has taken from this discourse on Dharma but one stanza of four lines taught or illuminated, that spot of earth will be like a shrine for the whole world with its gods, men and asuras. What then should we say to those who will bear in mind this discourse on Dharma in its entirety, who will recite, study and illuminate it in full detail for others?

[39:36]

Most wonderfully blessed, Subodhi, they will be. And on that spot of earth, Subodhi, either the teacher who dwells or his sage representing him. Subodhi asked, What then, O Lord, is this discourse on Dharma and how should I bear it in mind? The Lord replied, This discourse on Dharma, Subodhi, is called wisdom which has gone beyond, and as such should you bear it in mind. And why? Just that which the Tanavata has taught is the wisdom which has gone beyond. Just that he has taught has not gone beyond. Therefore is it called wisdom which has gone beyond. What do you think, Subodhi? Is there any Dharma which the Dattatreya has taught? Subodhi replied, No, indeed, O Lord, there is not. The Lord said, When, Subodhi, you consider the number of particles of dust in this world system of one thousand million worlds,

[40:38]

would they be many? Subodhi replied, Yes, O Lord, because what was taught as particles of dust by the Tathagata has no particles that was taught by the Tathagata. Therefore are they called particles of dust, and this world system the Tathagata has taught is no system. Therefore is it called the world system. The Lord asked, What do you think, Subodhi? Can the Tathagata be seen by means of the thirty-two marks of the Superman? Subodhi replied, No, indeed, O Lord. And why? Because those thirty-two marks of the Superman which were taught by the Tathagata, they are really no marks. Therefore are they called the thirty-two marks of the Superman. The Lord said, And again, Subodhi, suppose a woman or a man were to renounce all their belongings as many times as there are grains of sand in the river Ganges,

[41:38]

and suppose that someone else, after taking from this discourse on Dharma, but one stanza of four lines, would demonstrate it to others. Then this ladder on the strength of that would beget a greater human merit, immeasurable and incalculable. Thereupon the impact of Dharma moved the venerable Subodhi to tears. Having shed tears, he thus spoke to the Lord, It is wonderful, O Lord, it is exceedingly wonderful, O well-known, how well the Tathagata has taught this discourse on Dharma. Through it, cognition has been produced in me. Not have I ever before heard such a discourse on Dharma. Most wonderfully blessed will be those who, when this secret is being taught, will produce a true perception. And that which is true perception, that is indeed no perception. Therefore the Tathagata teaches true perception, true perception. It is not difficult for me

[42:41]

to accept and believe this discourse on Dharma when it is being taught. But those beings who will lead in a future period, in the last time, in the last epoch, in the last five hundred years, at the time of the collapse of the good doctrine, and who, O Lord, will take up this discourse on Dharma, bear it in mind, recite it, study it, and illuminate it in full detail for others, these will be most wonderfully blessed. In them, however, no perception of a self will take place, or of a being, a soul, or a person. And why? That, O Lord, which is perception of self, that is indeed no perception. That which is perception of a being, a soul, or a person, that is indeed no perception. And why? Because the Buddhas, the Lords, have left all perceptions behind. The Lord said, So it is, subhuti, most wonderfully blessed will be those beings

[43:42]

who, hearing this sutra, will not tremble nor be frightened or terrified. And why? The Tathagata has taught this as the highest perfection. And what the Tathagata teaches as the highest perfection, that also the innumerable blessed Buddhas do teach. Therefore is it called the highest perfection. Moreover, subhuti, the Tathagata's perfection of patience is really no perfection. And why? Because, subhuti, when the King of Kalinga cut my flesh from every limb, at that time I had no perception of a self, of a being, of a soul, or a person. And why? If, subhuti, at that time I had had a perception of self, I would also have had a perception of ill-will at that time. And so, if I had had a perception of a being, of a soul, or of a person, with my super-knowledge, I recall that in the past I have for five hundred verses

[44:45]

led the life of a sage devoted to patience. Then also have I had no perception of a self, a being, a soul, or a person. Therefore then, subhuti, the bodhi being, the great being, after he has got rid of all perceptions, should raise his thought to the utmost right and perfect enlightenment. He should raise a thought which is unsupported by forms, sounds, smells, tastes, touchables, or mind objects, unsupported by dharma, unsupported by no dharma, unsupported by anything. And why? All supports have actually no support. It is for this reason that the Tathāgata teaches by an unsupported bodhisattva should a gift be given, not by one who is supported by forms, sounds, smells, tastes, touchables, or mind objects. And further, subhuti, it is for the will of all beings that a bodhisattva should give gifts in this manner.

[45:47]

And why? This perception of a being, subhuti, that is just a non-perception. Those all beings of whom the Tathāgata has spoken, they are indeed known beings. And why? Because the Tathāgata speaks in accordance with reality, speaks the truth, speaks of what is, not otherwise. A Tathāgata does not speak falsely. But nevertheless, subhuti, with regard to that dharma which the Tathāgata has fully known and demonstrated, on account of that there is neither truth nor fraud. In darkness the man could not see anything. Just so should be viewed a bodhisattva who has fallen among things and who, fallen among things, renounces a gift. A man with eyes within the night becomes light and the sun has arisen, seen manifold forms. Just so should be viewed a bodhisattva who has not fallen among things and who, without having fallen among things,

[46:50]

renounces a gift. Furthermore, subhuti, those sons and daughters of good family who will take up this discourse on dharma will bear it in mind, recite, study, and illuminate it in full detail for others. They have been known, subhuti, by the Tathāgata with his Buddha cognition. They have been seen, subhuti, by the Tathāgata with his Buddha mind. ...should renounce in the morning all their belongings as many times as there are grains of sand in the river Ganges, and if they should do likewise at noon and in the evening, and if in this way they should renounce all their belongings for many hundreds of thousands of millions of millions of years, and someone else on hearing this discourse on dharma would not reject it, then the latter would on the strength of that beget a greater heap of merit, immeasurable and incalculable. What then should we say of him

[47:53]

who, after writing it, would learn it, bear it in mind, recite, study, and illuminate it in full detail for others? Moreover, subhuti, unthinkable and incomparable is this discourse on dharma. The Tathāgata has taught it for the wheel of beings to have set out in the best, in the most excellent vehicle. Those who will take up this discourse on dharma, bear it in mind, recite, study, and illuminate it in full detail for others, the Tathāgata has known them with his Buddha cognition. The Tathāgata has seen them with his Buddha eye. The Tathāgata has fully known them. All these beings, subhuti, will be blessed with an immeasurable heap of merit. They will be blessed with a heap of merit unthinkable, incomparable, measureless, and illimitable. All these beings, subhuti, will carry along an equal share of enlightenment. And why? Because it is not possible, subhuti,

[48:54]

that this discourse on dharma should be heard by beings of inferior resolve, nor by such as have a self-view of being a soul or a person, nor can beings who have not taken the pledge of bodhichitta either hear this discourse on dharma or take it up, bear it in mind, recite, or study it. That cannot be. Moreover, subhuti, the spot of birth where this sutra will be revealed, that spot of birth will be worthy of worship by the whole world with its gods, men, and asuras, worthy of being saluted respectfully, worthy of being honored by circumambulation like a shrine will mount that spot of birth. And yet, subhuti, those sons and daughters of good family who will take up this very sutra will bear it in mind, recite, and study them. They will be humbled. Well humbled they will be.

[49:55]

And why? The impurities which these beings have done in their former lives and which are liable to lead them into the states of the world, in this very life they will, by means of that humiliation, annul those impurities of their former lives and they will reach the enlightenment of Buddha. With my super-knowledge, subhuti, I recall that in the past period, long before Dikamkara, the Tathagata, Arhat, fully enlightened one, during incalculable, quite incalculable eons, I gave satisfaction by loyal service to 84,000 million millions of Buddhas without ever becoming again estranged from them. But the heap of merit, subhuti, from the satisfaction I gave to those Buddhas and Lords without again becoming estranged from them, compared with the heap of merit of those who in the last time,

[50:55]

the last epoch, the last 500 years, at the time of the collapse of the good doctrine, will take up these various sutras, bear them in mind, recite and study them, and will illuminate them in full detail for others. It does not approach one hundredth part, not one thousandth part, nor a one hundred thousandth part, not a ten millionth part, nor a one hundred millionth part, nor a one hundred thousand millionth part. It does not bear number, nor fraction, nor accounting, nor similarity, nor comparison, nor resemblance. If moreover, subhuti, I were to teach the heap of merit of those sons and daughters of good family, and how great a heap of merit they will at that time beget and acquire, beings would become frantic and confused. Since, however, subhuti, the Tathāgata has taught this discourse on Dharma

[51:55]

as unthinkable, such just an unthinkable karma result should be expected from it. Subhuti asks, How, O Lord, should one set out in the bodhisattva vehicle stand? How progress? How control his thoughts? The Lord replied, Hear, Subhuti, Someone who is set out in the bodhisattva vehicle should produce a thought in this manner. All beings I must lead to nirvana, into that realm of nirvana which leaves nothing behind. And yet, after beings have thus been led to nirvana, no being at all has been led to nirvana. And why? If in the bodhisattva the notion of a being should take place, he would not be called a body being. And likewise, if the notion of a soul or a person should take place in him. And why? Even if he is set out in the bodhisattva vehicle, he is not one of the dharmas.

[52:56]

What do you think, Subhuti? Is there any dharma by which the Tathagata, when he was with the Tipankara, the Tathagata, has fully known the utmost right and perfect enlightenment? Subhuti replied, There is not any dharma by which the Tathagata, when he was with the Tathagata, has fully known the utmost right and perfect enlightenment. The Lord said, It is for this reason that the Tathagata, Tipankara, then predicted of me, you young brahmana, will be in a future period of Tathagata, Arhat, fully enlightened by the name of Shakyamuni. And why? Tathagata Subhuti is synonymous with true suchness. And whosoever Subhuti were to say, the Tathagata has fully known the utmost right and perfect enlightenment, he would speak falsely. And why? There is not any dharma by which the Tathagata

[53:58]

has fully known the utmost right and perfect enlightenment. And that dharma which the Tathagata has fully known and demonstrated, on account of that, there is neither truth nor fraud. Therefore, the Tathagata teaches, all dharmas are the Buddha's own and special dharmas. And why? All dharmas, Subhuti, have as no dharmas been taught by the Tathagata. Therefore, all dharmas are called the Buddha's own special dharmas. Just as a man, Subhuti, might be endowed with a body, a huge body, Subhuti said, that man of whom the Tathagata spoke gets endowed with a body, a huge body, as a nobody gets been taught by the Tathagata. Therefore, is he called, endowed with a body, a huge body. The Lord said, so it is, Subhuti. The Bodhisattva who would say, I will leave beings to Nirvana, he should not be called

[54:59]

a Bodhi being. And why? Is there, Subhuti, any dharma named Bodhi being? Subhuti replied, no indeed, O Lord. The Lord said, because of that, the Tathagata teaches, selfless are all dharmas. They have not the character of living beings. They are without a living soul, without personality. If any Bodhisattva should say, I will create harmonious Buddha fields, he likewise should not be called a Bodhi being. And why? The harmonies of Buddha fields, the harmonies of Buddha fields, Subhuti, has no harmonies, have they been taught by the Tathagata. Therefore, he spoke of harmonious Buddha fields. The Bodhisattva, however, Subhuti, who is intent on without self are the dharmas. Without self are the dharmas. Him, the Tathagata, the Arhat, the fully mighty one, has declared to be a Bodhi being,

[55:59]

a great being. What do you think, Subhuti? Does the fleshly eye of the Tathagata exist? Subhuti replied, so it is, O Lord. The fleshly eye of the Tathagata does exist. The Lord asked, what do you think, Subhuti? Does the Tathagata's heavenly eye exist? His wisdom eye, his dharma eye, his Buddha eye. Subhuti replied, so it is, O Lord. The heavenly eye of the Tathagata does exist. And so does his wisdom eye, his dharma eye, and his Buddha eye. The Lord said, what do you think, Subhuti? Has the Tathagata used the phrase as many grains of sand as there are in the great river Ganges? Subhuti replied, so it is, O Lord. So it is, O Lord. The Tathagata has done so. The Lord asked, what do you think, Subhuti? If there were as many Ganges rivers as there are grains of sand in the great river Ganges,

[57:01]

and if there were as many world systems as there are grains of sand in them, would those world systems be many? Subhuti replied, so it is, O Lord. So it is, O Lord. These world systems would be many. The Lord said, as many beings as there are in these world systems, of them I know in my wisdom the manifold trends of thought. And why? Trends of thought, trends of thought, Subhuti. As no trends have they been taught by the Tathagata, therefore they are called trends of thought. And why? Past thought is not Godhead. Future thought is not Godhead. Present thought is not Godhead. What do you think, Subhuti? If a son or daughter of good family had filled this world system of one thousand million worlds with seven precious things, and then gave it as a gift to the Tathagatas, the Arhats, the fully enlightened ones,

[58:03]

would they have the strength of that to get a great heap of merit? Subhuti replied, they would, Lord. They would, O well-known. The Lord said, so it is, Subhuti, so it is. On the strength of that, this son or daughter of good family would beget a great heap of merit, immeasurable and incalculable. But if, on the other hand, there was such a thing as a heap of merit, the Tathagata would not have spoken of a heap of merit. What do you think, Subhuti? Is the Tathagata to be seen by means of the accomplishment of his form body? Subhuti replied, knowingly, O Lord, the Tathagata is not to be seen by means of the accomplishment of his form body. And why? Accomplishment of his form body, accomplishment of his form body. This, O Lord, has been taught by the Tathagata as no accomplishment. Therefore is it called accomplishment of his form body.

[59:05]

The Lord asked, what do you think, Subhuti? Is the Tathagata to be seen through his possession of marks? Subhuti replied, knowingly, O Lord, and why? This possession of marks, O Lord, which has been taught by the Tathagata has no possession of marks. This has been taught by the Tathagata. Therefore is it called possession of marks. The Lord asked, what do you think, Subhuti? Does it occur to the Tathagata by me has Dharma been demonstrated? Whosoever, Subhuti would say, the Tathagata has demonstrated Dharma. He would speak falsely. He would misrepresent me by seizing on what is not there. And why? Demonstration of Dharma, demonstration of Dharma. Subhuti, there is not any Dharma which could be bought at as a demonstration of Dharma. Subhuti asked, are there, O Lord, any beings in the future,

[60:05]

in the last time, in the last epoch, in the last five hundred years, at the time of the collapse of the great doctrine, unmarried, such Dharma will truly believe? The Lord replied, there, Subhuti, are neither beings nor no beings. And why? Beings, beings, Subhuti. The Tathagata has taught that there are all no beings. Therefore he has spoken What do you think, Subhuti? Is there any Dharma by which the Tathagata has fully known the utmost right and perfect enlightenment? Subhuti replied, no indeed, O Lord. There is not any Dharma by which the Tathagata has fully known the utmost right and perfect enlightenment. The Lord said, so it is, Subhuti, so it is. Not even the least Dharma is there found or bought. Therefore it is called utmost right and perfect enlightenment. Furthermore, Subhuti,

[61:08]

self-identical is that Dharma and nothing is therein at variance. Therefore it is called utmost right and perfect enlightenment. Self-identical through the absence of a self, a being, a soul, or a person, the utmost right and perfect enlightenment is fully known as the totality of all the wholesome Dharmas. Wholesome Dharmas, wholesome Dharmas, Subhuti, yet as no Dharmas have they been taught by the Tathagata, therefore they are all wholesome Dharmas. And again, Subhuti, if a woman or man had piled up the seven precious things until their bulk equaled that of all the Sumerus, kings of mountains, in the world system of one thousand million worlds and would give them as a gift and if, on the other hand, a son or daughter of good family would take up this Prajnaparamita, this discourse on Dharma, but one stands

[62:09]

on four lines and demonstrate it to others, compared with his heap of merit, the former heap of merit does not approach one hundredth part continually. It will not bear any comparison. What do you think, Subhuti? Does it occur to a Tathagata, by me have beings set free? Not thus should you see it, Subhuti. And why? There is not any being whom the Tathagata has set free. Again, if there had been any being whom the Tathagata had set free, then surely there would have been on the part of the Tathagata a seizing of a self, of a being, of a soul, of a person. Seizing of a self as a no-seizing, Subhuti, has that been taught by the Tathagata, and yet the foolish common people have seized upon it. Foolish common people, Subhuti, as really no people have they been taught by the Tathagata,

[63:10]

therefore are they called foolish common people. What do you think, Subhuti? Is the Tathagata to be seen by means of his possession of marks? Subhuti replied, No, indeed, O Lord. The Lord said, If, Subhuti, the Tathagata could be recognized by his possession of marks, then also the universal monarch would be a Tathagata. Therefore, the Tathagata is not to be seen by means of his possession of marks. Subhuti then said, As I, O Lord, understand the Lord's teaching, the Tathagata is not to be seen through his possession of marks. Further, the Lord taught on that occasion the following stanzas. Those who find my form did see me, and those who follow me by voice wronged the efforts they engaged in. Me, those people, will not see. From the Dharma should one see the Buddhas. From the Dharma bodies comes their guidance.

[64:11]

Yet Dharma's true nature cannot be discerned, and no one can be conscious of it as an object. What do you think, Subhuti? Has the Tathagata fully known the utmost right and perfect enlightenment through his possession of marks? Not so should you see it, Subhuti. Why? Because the Tathagata could surely not have fully known the utmost right and perfect enlightenment through his possession of marks. Nor should anyone, Subhuti, say to you, Those who have set out in a bodhisattva vehicle have conceived the destruction of Dharma or its annihilation. Not so should you see it, Subhuti. For those who have set out in the bodhisattva vehicle have not conceived the destruction of the Dharma or its annihilation. And again, Subhuti, if a son or daughter of good family had filled the seven precious things, as many world systems as there are grains of sand

[65:13]

in the river Ganges, and gave them as a gift to the Tathagata's Arhats, fully enlightened ones, and if, on the other hand, the bodhisattva would gain the patient acquiescence in dharmas which are nothing of themselves and which fail to be produced, then this latter would, on the strength of that, beget a greater heap of merit, immeasurable and incalculable. Moreover, Subhuti, the bodhisattva should not acquire a heap of merit. Subhuti said, Surely, O Lord, the bodhisattva should acquire a heap of merit. The Lord said, Should acquire, Subhuti, not should seize upon. Therefore is it said, should acquire. Whosoever says that the Tathagata goes or comes, stands, sits or lies down, he does not understand the meaning of my teaching. And why? Tathagata is called one who has not gone anywhere nor come from anywhere.

[66:14]

Therefore is he called the Tathagata, the arhat, the fully enlightened one. And again, Subhuti, the son or daughter of good family were to grind as many world systems as there are particles of dust in this great world system, one thousand million worlds, as finely as they can be ground with incalculable vigor and in fact reduce them to something like a collection of atomic quantities. What do you think, Subhuti? Would that be an enormous collection of atomic quantities? Subhuti replied, so it is, O Lord, so it is, O well-gone. Enormous would that collection of atomic quantities be. And why? If, O Lord, there had been an enormous collection of atomic quantities, the Lord would not have called it an enormous collection of atomic quantities. And why? What was taught by the Tathagata as a collection of atomic quantities has no collection

[67:15]

that was taught by the Tathagata. Therefore is it called a collection of atomic quantities. And what the Tathagata taught as the world system of one thousand million worlds, that he has taught as a known system. Therefore is it called a world system of one thousand million worlds. And why? If, O Lord, there had been a world system, that would have been a case of seizing on a material object. And what was seized as a seizing on a material object by the Tathagata, just as a no-seizing was that taught by the Tathagata. Therefore is it called seizing on a material object. The Lord added, and also subhuti, that seizing on a material object is a matter of linguistic convention, a verbal expression without factual content. It is not a dharma, nor no dharma. And yet the foolish common people have seized upon it.

[68:16]

And why? Because whosoever would say that the view of a self has been taught by the Tathagata, the view of a being, the view of a living soul, the view of a person, would he, subhuti, be speaking right? Subhuti replied, No indeed, O Lord, no indeed, O well-gone, he would not be speaking right. And why? That which has been taught by the Tathagata as view of self has no view as that been taught by the Tathagata. Therefore is it called view of self. The Lord said, it is thus, subhuti, that someone who is set out in the Bodhisattva vehicle should know all dharmas, view them, be intent on them. And he should know view and be intent on them in such a way that he does not set up the perception of a dharma. And why? Perception of dharma, perception of dharma, subhuti, as no perception has this been taught

[69:17]

by the Tathagata, therefore is it called perception of dharma. And finally, subhuti, if a Bodhisattva, a great being, had filled world systems immeasurable and incalculable with seven precious things and gave them as a gift to the Tathagatas, the Arhats, the fully enlightened ones, and if on the other hand a son or daughter of good family had taken from this Prajna Paramita this discourse on dharma, but one stanza of four lines and were to bear it in mind, demonstrate, recite and study it, and illuminate it in full detail for others, on the strength of that this latter would beget a greater heap of merit, immeasurable and incalculable. And how would he illuminate it so as not to reveal? Therefore it is said he would illuminate as stars, a fault of vision, as a lamp, a mock show, dewdrops or a bubble,

[70:18]

a dream, a lightning flash or cloud, so should one view what is conditioned. Thus spoke the Lord and raptured the elders to breathe, the monks and nuns, the pious laymen and laywomen, and the Bodhisattvas and the whole world with its gods, men, asuras and Gandharvas rejoiced in the Lord's teaching. . So just to keep us

[71:20]

from getting stuck in samadhi, I'm going to finish reading Amos and Bohorus. . Okay. So... So he fell off the ship. And there he was. Where? In the middle of the immense ocean a thousand miles from the nearest shore with no one else in sight as far as the eye could see and not even so much as a stick of driftwood to hold on to. Should I try to swim home? Amos wondered. Or should I just try to stay afloat? He might swim a mile but never a thousand. He decided to just keep afloat treading water and hoping that something, who knows what, would turn up to save him. But what if a shark or some big fish, a horse mackerel, turned up? What was he supposed to do to protect himself? He didn't know. Morning came,

[72:21]

as it always does. He was getting terribly tired. He was a very small, very cold, very wet and worried mouse. There was still nothing in sight but the empty sea. And then, as if things weren't bad enough, it began to rain. At last the rain stopped and noonday sun gave him a bit of cheer and warmth in the vast loneliness. But his strength was giving out. He began to wonder what it would be like to drown. Would it take very long? Would it feel just awful? Would his soul go to heaven? Would there be other mice there? As he was asking himself these dreadful questions, a huge head burst through the surface of the water and loomed up over him. It was a whale. What sort of fish are you? the whale asked. You must be one of a kind. I'm not a fish, said Amos. I'm a mouse, which is a mammal, the highest form of life, and I live on land. Holy clam and cuttlefish, said the whale. I'm a mammal myself, though I live in the sea.

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Call me Boris, he added. Boris Bodhisattva. Amos introduced himself and told Boris how he came to be there in the middle of the ocean. The whale said he would be happy to take Amos to the ivory coast of Africa, where he happened to be headed anyway, to attend a meeting of whales from all the seven seas. But Amos said he'd had enough adventure to last him a while. He only wanted to get back home and hoped the whale wouldn't mind going out of his way to take him there Not only would I not mind, said Boris, I would consider it a privilege. What other whale in all the world ever had a chance to get to know such a strange creature as you? Please climb aboard, and Amos got on Boris's back. Are you sure you're a mammal? Amos asked. You smell more like a fish. Then Boris the whale went swimming along with Amos the mouse on his back. What a relief to be so safe and so secure again. Amos lay down in the sun

[74:23]

and began, and soon being worn to a frazzle, he was sound asleep. Then all of a sudden he was in the water again, wide awake, spluttering and splashing about. Boris had forgotten for a moment that he had a passenger on his back and had sounded. When he realized his mistake, he surfaced so quickly that Amos was sent somersaulting, tail over whiskers, high into the air. Hitting the water, hurt and crazy with rage, Amos screamed and punched Boris until he remembered he owed his life to the whale and quietly climbed back on his back. From then on, whenever Boris wanted to sound, he warned Amos in advance and got his okay and whenever he sounded, Amos took a swim. Swimming along, sometimes at great speed, sometimes slowly and leisurely, sometimes resting and exchanging ideas, sometimes stopping to sleep, it took them a week to reach Amos' home shore. During that time, they developed a great admiration for one another. Boris admired the delicacy,

[75:23]

the quivering daintiness, the light touch, the small voice, the gem-like radiance of the mouse. Amos admired the bulk, the grandeur, the power, the purpose, the rich voice in the abounding friendliness of the whale. They became the closest possible friends. They told each other about their lives and their ambitions. They shared their deepest secrets with each other. The whale was very curious about life on land and was sorry he would never experience it. Amos was fascinated by the whale's accounts of what went on deep under the sea. Amos sometimes enjoyed running up and down on the whale's back for exercise. When he was hungry, he ate plankton. The only thing that he missed was fresh, unsalty water. The time came to say goodbye. They were at the shore. I wish we could be friends forever, said Boris. We will be friends forever, but we can't be together. You must live on land and I must live at sea, but I'll never forget you. And you can be sure I'll never forget you, said Amos. I'll always be grateful to you for saving my life

[76:24]

and I want you to remember that if you ever need my help, I'll be more than glad to give it. How could he possibly help Boris? Amos didn't know, but he knew how willing he was. The whale couldn't take Amos all the way into land. They said their last goodbye and Amos dived off Boris' back and swam to the sand. From the top of a cliff, he watched Boris spout twice and disappear. Boris laughed to himself, how could that little mouse ever help me? Little as he is, he's all heart. I love him and I'll miss him terribly. Boris went to the conference off the Ivory Coast of Africa and then went back to a life of whaling about while Amos returned to his life of mousing around and they were both happy. Many years after the incidences just described, when Amos was no longer a very young mouse and when Boris was no longer a very young whale, there occurred one of the worst storms of the century, Hurricane Yeta, and it just so happened that Boris the whale was flung ashore by a tidal wave and stranded on the very shore

[77:25]

where Amos happened to make his home. It also so happened that when the storm had cleared up and Boris was lying high and dry in the sand, losing his moisture in the hot sun and needing desperately to get back in the water, Amos came down to the beach to see how much damage Hurricane Yeta had done. Of course, Boris and Amos recognized each other at once. I don't have to tell you how much these old friends felt at meeting again in this desperate situation. Amos rushed toward Boris. Boris could only look at Amos. Amos, help me, said the mountain of a whale to the moat of a mouse. I think I'll die if I don't get back in the water soon. Amos gazed at Boris in agony of pity. He realized he had to do something very fast and he had to think very fast about what it was he was going to do and then suddenly he was gone. I'm afraid he won't be able to help me, said Boris to himself,

[78:25]

much as he wants to do something. What can such a little fellow do? Just as Amos had once felt all alone in the middle of the ocean, Boris felt now lying alone on the shore. He was sure he would die and just as he was preparing to die, Amos came racing back with two of the biggest elephants he could find. laughing [...] Without wasting any time, these two good-hearted elephants got to pushing with all their might at Boris's huge body until he began to turn over breaded with sand and rolling down toward the sea. Amos standing on the head of one of the elephants yelled instructions but no one heard him. laughing In a few minutes, Boris was already in water with waves splashing at him and he was feeling

[79:26]

the wonderful wetness. You have to be out of the sea really to know how good it is to be in it, he thought. That is, if you're a whale. Soon he was able to wiggle and wriggle into deeper water. He looked back at Amos on the elephant's head. Tears were rolling down the great whale's cheeks. The tiny mouse had tears in his eyes too. Goodbye dear friend squeaked Amos. Goodbye dear friend rumbled Boris and he disappeared in the waves. They knew they might not ever meet again and they knew they would never forget each other. Beautiful. So this is our practice period. She's right, it's not a kiss sign. It's not a kiss sign. Maybe that's enough for the morning. May our intention equally penetrate every being

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and place. and place. Temper,

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