. [...] Good morning, everyone. Joy and honor to be with you today on this beautiful rainy day in San Francisco. Blessed rain, blessed Dharma rain. May there be more of it. And hopefully it's not coming to the window too much. Here at Beginner's Mind Temple for the last, we've been in a Rahatsu Sushin.

[11:58]

for the last seven days. And that's an intensive meditation retreats. And it's bringing to close our fall ongo or practice period, which started in the beginning, very beginning of October. And so if you're been part of the practice period, welcome. If you're just joining today, also a warm welcome to everyone here in the Buddha Hall and also everyone in the virtual realm. And anyone who's not familiar, the Rahatsu Sushin each year is celebrated in Zen monasteries throughout the world as a commemoration of the enlightenment of Shakyamuni Buddha. And so we can think of Rahatsu Sushin as commemorating the awakening of the whole universe is how I kind of see it, you know, through the Buddha's own awakening. And this is also through our own awakening. And so one of the culminating events of Sushin, which is done on the very last day, is a wonderful celebration, a ceremony honoring Shakyamuni Buddha's enlightenment.

[13:11]

We celebrated that this morning and did lots of wonderful chanting. And there was drumming and there was flower petals being strewn everywhere. You can see over here, you know, some on Tara's lap still. And just a beautiful, delightful, joyous event. Anyone, again, who is kind of newer to Beginner's Mind Temple or hasn't been here for a little while, we've been in a 10-week practice period, and the theme of which has been an appropriate response, encountering Suzuki Roshi's teachings on the Blue Cliff Record. And so the practice spirit is concluding today with this wonderful Shuso or head monk ceremony, Dharma inquiry ceremony. So for the last while, we've been studying about 20 or so cases from the Blue Cliff Record.

[14:15]

And we've been guided by inspired by commentaries by Suzuki Roshi that he gave. talks on these koans. And the title of the particular koan that inspired the theme of the practice period is Case 14, the Blue Clef Record, in which a monk asked the vulnerable teacher Yunman, what are the teachings of a whole lifetime? What are the teachings of a whole lifetime? And Yunman said, an appropriate response. An appropriate response. And the phrase teachings of a whole lifetime is often interpreted as referring to the Buddha's whole life of teaching. In which he is said to have taught continuously and without ceasing from the day of his enlightenment until the day of his death. Everything he did and said and lived.

[15:19]

was his teaching. So what is that whole lifetime of teaching? And Yon Man sums it up or manifests it in a very simple phrase, an appropriate response. Now, I expect many of you are familiar with the Buddha's overall life story. Is that true? Anyone not so familiar with it? Maybe one or two. So he was born about 2,500 years ago as Siddhartha Gautama. He was the prince of the Shakya clan in southern Nepal. And it's said that he lived a life of luxury and comfort in his father's palace, protected from exposure to the world and to the ills and problems of the world until he was 29 years old. And then at that point, one day, he made a fateful journey. outside of the palace gates.

[16:21]

And as he did so, he encountered what's known as the four messengers. There were four figures representing old age, sickness, and death, and the spiritual path. So one of the figures was a mendicant. And seeing these four figures, he came to recognize the nature of suffering that came with being born human. And at that moment, there arose in him A profound quest to find an appropriate response to suffering and to the human dilemma. So he resolved right then and there to renounce his wealth and his family and live the life of an aesthetic in order to find a path that leads beyond suffering. And so he practiced for six years meditation. with several different teachers, as well as taking on extreme self-mortification, like not eating, basically, or just eating one seed a day, until he realized that such kind of a mortification was not actually the path to liberation, and just increased suffering in many cases.

[17:37]

So what he sought instead was a middle way. And so abandoning the life of extreme asceticism, Siddhartha sat in meditation under what's known as a pipel tree, sometimes called the Bodhi tree now, resolving not to move until he finally found liberation. So this morning, midway through the ceremony that we did in celebration of Buddhist enlightenment, the following statement was read. by the, you know, the head of the meditation hall. And every time I hear it, it brings me to the verge of tears. So I wanted to share it with you because it speaks of the moment of the Buddhist enlightenment. On this winter morning, many centuries ago, after long and patient struggle to find the truth, a human being looked up and saw the morning star for the first time and was set, completely free, laying down his heavy burden once and for all, realizing unsurpassable peace, heart opened wide as the sky.

[18:49]

And from his mouth came forth a great lion's roar. I was, am, and will be fully awakened simultaneously with the entire universe. There's mountains, rivers, the great earth, and all living beings are residing in the eye of Shakyamuni Buddha. And Buddha's eye has become each of our bodies here and now, dropped off, compassionate and joyous beyond measure. Isn't that beautiful? So the Buddha taught. after his awakening for 45 years. And all of his teachings grew out of his fundamental vow to share the knowledge of the path of liberation that he had discovered. And then, as he lay dying, he exhorted his students to practice diligently.

[19:55]

And he said, be a lamp unto yourselves. Only take refuge in the Dharma. And so the entire history of the Buddha Dharma, the teachings of the Buddhas and ancestors since the time of Shakyamuni Buddha, has unfolded as a way to continue Shakyamuni's luminous path to convey his compassion and response to the suffering of all beings in whatever way was appropriate for the context in which each one found themselves. So at the start of my talk, I mentioned that the title of the practice period or the theme of the practice period is inspired by case 14, the Blue Cliff Record, Yunman's appropriate response. And today I want to take up another koan from the Blue Cliff involving Yunman.

[20:57]

And this is case 86. It's titled Yunman's Kitchen Pantry and Main Gate. And here is the main case. It's only three lines, so it's really short. Yunman imparted some words saying, everyone has a light. When you look at it, you don't see it, and it's dark and dim. What is everyone's light? And then he answered himself on everyone's behalf. The kitchen pantry and the main gate. He also said, a good thing isn't as good as nothing. So those of us in the practice period have encountered Yunmin, his full name is Yunmin Wenyan, a few times over the course of our study together, as he appears in a number of the koans in the Blue Cliff record.

[21:58]

And Yunmin, or as he's known in Japanese, Unmin, lived in southern China from 864 to 946, and he was a disciple of Shui Feng, And he founded the Yunman School, which is one of the five schools of Chinese Zen Buddhism. And Suzuki Roshi, in his commentary, mentions that during the political confusion at the end of the Thai dynasty, all of the major schools of Chinese Buddhism were in decline because of the persecutions, except for Zen, which was strengthened in spite of the difficulty. The hard practice of seppo and umman during that time has been and is still a good example for all Zen students. So we are still being inspired by these wonderful Chinese Zen ancestors over a thousand years ago. According to Andy Ferguson's account in his book, Zen Chinese Hermitage, Yuman forbid his students from recording his teachings.

[23:06]

So no one could take notes. There wasn't any video, any audio tape or anything like that, of course. But fortunately for us, it said, one of his students secretly wore a paper gown, like the kimono I have underneath, right? And jotted down the master's words, it said. So you could imagine him sitting, yeah, during the Dharma cult going, now, you know, in those days you had ink and brush. So I'm a little bit kind of dubious about that. It's like, how did he not get ink all over himself, right? Anyhow, and he had many forceful things to say, wonderful, wonderful things today. Apparently, this is one of them. One day, Yunman entered the hall to address the monks. So he came here in the Buddha hall saying, why are you all aimlessly coming here looking for something? I only know how to eat and shit. What is the use of explaining anything else? So in other words, why are you here and what are you expecting me to give you?

[24:12]

I have no special knowledge. I can only tell you how I go about my life attending to what's essential. So never think that any Dharma talk, any Dharma teacher is going to give you something. All they're doing is pointing to what's essential in some way. And most of the time, it's how it is that they live their own life that you learn the most from. So in the case that we're looking at this morning, it's about the great sublime capacity called light. And one of the principal authors of the Blue Cliff Record, Yuan Wu, fleshes out the context of the koan with a little bit more detail in his commentary than the koan itself provided. He writes, in his room, young men imparted some words to teach people. All of you, right where you stand, Each and every one of you has a beam of light shining continuously, now as of old, far removed from seeing or knowing.

[25:16]

Though it's a light, when you are asked about it, you don't understand. Isn't it dark and dim? For 20 years he handed down this lesson, but there was never anyone who understood his meaning. Later, Shuang Lin asked Yun Men to speak. on their behalf. And Yunmin said, the kitchen pantry and the main gate. He also said, a good thing isn't as good as nothing. So Yunmin asks, what is everyone's light? And then, because no one is forthcoming with a response, apparently here, for 20 years, no one of his teaching asked him the same question. No one was able to come forward with a response. So he answered his own question. Now, apparently, asking the assembly amongst a difficult question and then answering it for himself, right, was actually a number one of the unique Chinese teaching techniques that was developed by Yunmin.

[26:24]

So apparently that wasn't a form before. And he actually does this a number of cases in the Blue Cliff Record. And according to his response, the lights... is the kitchen pantry and the main gate at the temple. Dogen Zenji, commenting on a statement that was made by the 9th century Chan teacher, Changsha Shaozhen, wrote in his Shabu Genzer fascicle, Komio, and Komio is often translated as radiant lights. He says, the entire world of the 10 directions is one's own Radiant light. Study that radiant light is the self of the entire world of the Ten Directions. And so he presents, Dogen presents this koan in his fascicle, and then he includes an expanded version of Yunman's initial answer, which apparently he gave this answer at a different time.

[27:26]

So maybe he, you know, because he was asking the same question over and over, he would give various iterations of the same. general response. So he asks, what is everyone's light? The monk's hall, the Buddha hall, the temple kitchen, and the gate to the mountain. And then there are always, you know, various commentaries that people have to add here. Dainan Katagiri adds, but it could be your nose, your body, your house, your job, or your everyday routine because light manifests in every aspect of your life. And Tenkai Densan quips, Just not eating with your nose is everyone's light. Isn't that fun? Great little delightful phrase. Just not eating with your nose is everyone's light. And so the light isn't anything special. It's nothing extra. And yet, so often, it seems that we miss it. And therefore, we miss the life that's right in front of us in some way.

[28:27]

So everyone has a light. And this is the first point. So there are about four points in the koan I'm going to cover. This is the first. What is Yunman talking about? Everyone has their own light. Our life is this light who's, you know, we're in the midst of this light all the time. And our life is this light whose brightness we are always illuminated by and you can say infused with. And this is the basic teaching of the Buddha Dharma. We are equally endowed with this enlightened nature. In his commentary on the case, Suzuki Roshi says this. He says, by light, Yunmen meant essential mind or Buddha mind. Zen master Dogen said, Buddha light does not mean blue, yellow, red, or white light. So in this case, meaning that the Buddha light is not referring to the colors of the visible light spectrum.

[29:32]

Buddha light. means the great original light in which plants, trees, and land are perpetually shining. So everything, all of nature has this light. This essential mind cannot be recognized by our five senses or mental faculties. So the light can't be perceived by our senses, including that of vision. However, all of our thoughts and sensations are based on this original vitality. So in this case, the light of the Buddha mind is the source and the initiator of all of our experience. It is because of this vital inmost request before any empirical thinking that our mental and physical faculties serve their purpose, just as birds know when and where to fly. So in other words, the light is an essential and inmost request that is a priori of our thinking mind. And so Suzuki Roshi often spoke of our inmost request, pointing to both one's basic intention and the realization of awakening.

[30:47]

And so he's saying here that this light or our fundamental intention to realize awakening serves as both a moral and a practical intelligence. even when we may not be aware of it. So some way, this light is always guiding you in some way. And you can feel it pointing out to you those moments when you find yourself kind of off in some way, a little bit wandering in the dark in some way. So Suzuki Roshi says, because of this innermost request, we know what is good and what is bad, just as the fish knows where to lay its tremendous eggs without knowing why. So again, this light serves as both a moral and practical intelligence. We want to know when this cosmic world started. But even if we knew the answer to this mystery, we do not know in the same way the answer to why we want to know. So we might have questions about why we're here and where we're going.

[31:51]

But even if we had answers to those questions, that kind of knowledge or understanding can never... deeply satisfied, a deeper sense of inquiry that's coming from us. Everyone has their own light, says Yunmin, but when they try to see it, there is only darkness. And this is the second point of the koan. If everyone has a light, everyone has a Buddha mind, then why don't we all see it? Do you see your light? Do you see your Buddha mind? I see some heads shaking. No. And furthermore, why is it then that when we try to see it, we cannot? Everything is darkness. Why is that? Certainly if we're trying to see my light, if anyone is trying to see their own light,

[32:57]

We're not going to because then the light becomes an object. And if there's any object in the mind, then our real light is somehow concealed or obscured. Does that make sense? As long as we're trying to see this supposed trait or this possession of ours, our light, then there will be this division in the mind between subject and object. And I think it's the nature of the search, any kind of search. We're usually searching because we're somehow in the dark. We're asking because there's something we don't know. We feel there's something just not understandable that we're in the dark about. And this ends up being the context, the basis for any search. And questioning itself. you think about it, actually implies darkness.

[34:00]

It's coming from a place of not knowing. And so that's why it's actually in many ways so rich, the rich dark soil of inquiry, of not knowing. And there's a powerfulness that comes out of that darkness that fuels a sense of inquiry and questioning. To come out of the darkness, out of delusion, out of not knowing, of kind of say the not knowing of cluelessness, right? To come out of suffering into the light, and that's the light of clear seeing, the light of understanding, and hence the light of freedom, is what underlies most of our so-called spiritual searches. You may explore that, see if that's true for yourself in some way. So it's our nature to want to know. We can think about this as kind of the central feature of being a human being, that desire to know. Desire to know was actually the root of Siddhartha Katama's own search.

[35:06]

He wanted to know why there was so much suffering and how he and all beings could be free from the suffering. And because we have these amazing self-reflective intellects, We just want to know things. That's just the nature of our intellect. Like, what are we doing here? Where am I going? How did I get here? And what is this life? But kind of the deepest question is, what is it that we truly, truly want to know? What is the fundamental inquiry that's trying to be answered? Suzuki Roshi speaks to what compels us to search for the light. He says, the mystery of why we pursue truth in the spiritual world or physical pleasure in the mature world should be understood as the vital request of our true nature.

[36:11]

Again, this is Buddha's own search. Our spiritual and physical pursuit of life is always carried on in the realm of duality. And this is the ultimate cause of our suffering in this world. This cause of suffering appears to be dualistic only in the empirical world. But in reality, in Zen practice beyond intellectual formulation, there is no duality. This freedom does not come from outside, nor is it the result of practice. In fact, practice is meaningful and joyous. because of this freedom. Practice vitalized by our inmost request is self-joyous practice. This practice covers everyday dualistic life. Duality should be realized as oneness, and oneness should be manifested as duality.

[37:13]

So in other words, you've heard this before. Form is emptiness, emptiness is form. The joyous, continuous effort to realize the oneness of duality is the way to obtain vital religious freedom. I know if religious would be the word I would use, I would say spiritual freedom perhaps. Only when we find ourselves actualizing this freedom by practice do we find the incessant shining forth a Buddha light in our lives. Isn't that wonderful? So Suzuki Roshi is saying that it's our inmost human tendency to pursue truth, or pleasure even, right? Whatever our pursuit is, that these pursuits are at the root, born in many cases of a wholesome desire to understand our true nature, our Buddha nature, who we truly are. And sometimes we may go after the wrong thing. thinking that will satisfy us, that will make me whole, that will illuminate for me where there is freedom.

[38:21]

So there's always an inward vital request, as Yuki Roshi calls it, that compels us to search for the light. But the only place we can actually search for the light, it just happens to be the case, is in the realm of duality, in the realm of our everyday life. our perception and dualistic perception and our problems, right? You can't look for that light anywhere else. And so this is the realm in which we experience separation. You could think of it as darkness between self and other objects and self, right? And it's in this deluded perception and the sense of separation, which is the ultimate cause of suffering. As Suzuki Roshi reminds us, and the suffering arises due to duality. And when through Zen practice, we're able to go beyond dualism and see the oneness of all things, to see the interdependent nature of the world in our existence, to see the non-duality of duality.

[39:33]

For those of you who were here the other day, this was one of the koans that we also touched upon, then there is no duality. It's in this realization of both the non-duality of all beings, as well as the emptiness of all reality, that we recognize how we are and have always been inherently free. As Suzuki Roshi says, our inherent freedom does not come from outside, nor is it the result of practice. In fact, practice is meaningful in joys because of this innate freedom. Not only are we already free, but when we practice, and our practice is vitalized by our inmost requests, then it is naturally a self-joyous practice. And so this practice covers everyday dualistic life, Suzuki Roshi says.

[40:34]

He says, duality should be realized as oneness, and oneness should be manifested as duality. So, the relative and absolute, again, as one, merely two sides of the same coin. And furthermore, Suzuki Roshi says, the joyous continuous effort to realize the oneness of duality is the way to obtain vital spiritual freedom. Only when we find ourselves actualizing this freedom by practice do we find the incessant shining forth of Buddha light in our life. So we must make our freedom self-evident and actualize it in our own understanding and in our own lives. And when we do this, then we are able not only to enjoy and partake of the ever-present freedom in our, you could say, daily lives, but we're also able to recognize the Buddha light, the light of pure knowing incessantly shining in our life.

[41:39]

has a light. When you look at it, you don't see it and it's dark and dim. So why can't we see our own light? Why is there only darkness when we want to perceive our light? Well, just as the sun cannot see the sun and the eye cannot see the eye, it's the same thing. Yet the sun illuminates itself because it is It's nature, right? To illuminate. It is illumination. So it illuminates itself and illuminates everything indiscriminately. This is our Buddha nature. Lao Tzu calls this the darkness within darkness, the gate of all mystery. And in his koan, Yan Min hearkens to another koan, a much older Chinese Zen poem, that of Shitao's The Harmony of Difference and Equality.

[42:50]

This was written about 100 years before Yunmin. And there's a verse in the poem, and we chant this every week here at Beginner's Mind Temple, that goes, In the light there is darkness, but don't take it as darkness. In the dark there is light, but don't see it as light. So again, what is this light that Yunmin and Shitao is speaking of? How can you understand that as which... is itself unfathomable. Within darkness there is light, but don't try to see or find that light. And this light isn't the light of logos, of knowledge, right? But it's the light of wisdom. There's another great Zen saying that the great round mirror of wisdom is black as pitch. So wisdom itself is this fathomless, This indiscriminate darkness. In the Blue Cliff Record, there's a commentary by Yuan Ru that says, if you cut off light and dark, tell me, what is it?

[44:01]

The mind flower emits light shining on all lands in the ten directions. And then Pan Shan said, light isn't shining on objects, nor do the objects exist. Light and objects both forgotten. Then what is it? And finally, Shredo tells us, to begin to understand, you must cut off knowing and seeing, forget gain and loss, and become purified, naked, and perfectly at ease. Each and every one of us must investigate on our own. So this cut off knowing and seeing, forgetting gain and loss, means letting go of all our concepts about the world and ourselves. It means opening to the moment just as it is, without perceiving it through a filter of desire and dislike, like preferences.

[45:03]

And this filter through which we see the world is formed by layers of conditioning from a very young age. All the conditioning that we... We have received from the moment we took our first breath until this moment. All of it karmic, right? What is the functioning of this conditioning? And how can we cut off knowing and seeing and actually be at ease in the dark? Of course, the roadmap to these questions, according to Dogen, is to study the self. So Yunman asks, what is everybody's light? And he kind of throws us out to the assembly to see if there's any takers. And this brings us to our third point. Perhaps he waited a while. Okay, is anyone going to respond? He sat in Zazen. You know, no one came forth with an answer. So he finally answered himself. The kitchen, pantry, and the main gate. So what does it mean for Yunman to answer himself?

[46:09]

And then to say that the light is, another line, the Sangha Hall, the Buddha Hall, the kitchen pantry, and the monastery gates. All these inanimate objects. How could all these objects be this light? Well, first, the monastery, you know, in the monastery, all these are places of practice. So whether we are entering the gates for the first time, we're working in the kitchen, preparing the food, cleaning, We're taking care of the supplies during our soji, our temple cleaning, our chores. We're doing zazen in the zendo. We're here participating in chanting service, listening to our Dharma talk. When you fully commit yourself to a life of practice, following the Buddha Dharma, the teachings of the Dharma, then he's saying there's no need to search for your Buddha nature, your Buddha light. It will find you right where you are.

[47:11]

It always is right here where you are. And then everywhere becomes a place of self-study and practice and luminous insight. And in this sense, just as Yun-men answered his own inquiry, so too do we all have to answer the question of what is our light? We have to answer that question for ourselves. so that we have an authentic, embodied, self-realized response rather than regurgitating someone else's response. Suzuki Roshi puts it this way. He says, this light should not be solved in the visible, objective world in a dualistic way. It is necessary to actualize this light in your everyday life by your perpetual effort. Thus, Unman said, temple storehouse and temple gate. Here is the way of practice.

[48:14]

Here the way unfolds. So our Zen practice, therefore, is being the light. When you practice, that is being the light itself. Our responsive function to the world of duality and oneness is our practice exertion. How do I meet this world of dualism and oneness? How do I engage in it? And of course, according to circumstances, we awaken to this light that we are. There are many opportunities, practice opportunities. And oftentimes there are little challenges and problems in our life that call on us and say, hey, are you awake? Are you shining awareness into this situation? Are you illuminating it, seeing from the inside? Not from your conditioned mind, but from your Buddha mind, what it is that's going on here.

[49:16]

And so we don't think that this light is something out there, nor is it actually anything special or something different from the dark, right? What is your light? It's nothing but the function of your life. And this is what we discover when we sit in Zazen, right? The Sazen is sitting and being present as light. Our light is sitting and presencing. And it's not my light. And it's not your light. It's just exactly light. No one else is light. Just light being light. And this is the opportunity we have sitting here together, practicing together. This point is a simple point, but it's actually difficult to actualize. Because we want so much to go out there to get things. Dogen says, practicing and experiencing this brightness, we become Buddhas.

[50:25]

Sit as Buddhas. Experience as Buddhas. So the fourth and final point before closing. This case is unique in that Yunman is not only answering his own question with the first capping phrase, he then offers a second. So he gives two responses here. The second time he says, a good thing is not as good as nothing. And according to Yanwu in his commentary, if Yunman was going to say something in response to his own inquiry when others failed to respond, he would normally only answer with a single sentence. You only get one answer. Sorry, I'm not going to give you more than one. But here, he actually answers the second time with a capping phrase, which is very different from the first one. Why? Why does he do this? Yeonwoo says, the first sentence barely opens the road for you to let you see.

[51:28]

If you're for real, as soon as you hear it mentioned, you get right up and go. You get right to practice. However, Yunman feared... People would get stuck here. So he also said, a good thing is not as good as nothing. As before, he swept it away for you. Meaning he kind of swept away the whole metaphysical conundrum. So in other words, if you think that every aspect of your life is already manifesting light, you can easily get stuck there in your everyday life. You're like, what do I have to do? It's all light. I'm just going to go about my life. You know, this is sometimes the same question where people, you know, we were told, you know, you're already awakened. Then why do I have to sit zazen? You know? So you might even think if my everyday life is already great light, why do I have to practice zazen? However, the moment you ask this, you are already stuck because you're attached to tentative answers and are lost in dualistic thinking.

[52:36]

And when you, Even when something is good, if you get stuck in your idea of good, you are choked by good, says Suzuki Roshi. Finally, you don't know what good is anymore. Then good turns into some kind of problem. Have you ever had that experience? Ah, this is so good. I'm just going to have more of it and more of it and more of it and more of it. 10th ice cream cone, you're starting to feel kind of sick, right? So it's not good anymore. Shuedo, again, the initial compiler, the Blue Clifford, wrote a verse that accompanies this cone. This is the translation that Suzuki Roshi used, which is by Shaul, and he has it under the header, appreciative words. Each one has their own light. I have toiled

[53:38]

to make myself clear to all of you about the absolute darkness, where there are neither flowers nor the shadows of trees. However, when everyone wants to see, who will not see? Only when one does not see, does one see. Makes perfect sense, right? And then Suzuki Roshi comments on Shweda's verse by simply saying, before I add my note, you have understood all about it. Before I add my note, you have already understood all about it. So I take this to mean that you already understand at a level prior to conceptual comprehension. Because you are the light itself. And these words are the light. You are it. There's nothing more to understand. Okay, so...

[54:39]

Finish up now with a poem by Shredo, which is actually from the preface of the Blue Cliff Record. And I shared this poem in the opening ceremony of the Fall Practice Spirit, again, back in October. And I think it's up for pro to share it again now as we bring the Practice Spirit to a close. He writes, boundless wind and moon, the eye within eyes. Inexhaustible heaven and earth. The light beyond light. The will are dark. The flower bright. Ten thousand houses. Knock on any door. There's one who will respond. So with the support of good Dharma friends. Wholehearted inquiry. And daily Zazen. May we discover the. the courage and the stamina to find the light beyond the light, not only within the ancient koans of the Zen tradition, but also within the koan of our lives and also the miraculous, luminous own being that we are.

[55:55]

So thank you again very much for your kind patience and attention. those of you who are continuing with Sushin, may you enjoy the rest of this day of sitting in the lights, sharing your lights. And for those who are going out into this luminous rain, may you also enjoy everything you encounter as your own light. Thank you very much. Thank you.

[56:42]

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