and surpass penetrating. If you can see and listen to, to remember, accept and hear about the taste of truth. Good morning, everyone. And welcome to another day of Rahatsu Sashim. I don't know whether or not you have lost track of time and the calendar, but some people say yes. I'm going to just drop in a concept called, this is December 8th, officially Rohatsu, the eighth day of the 12th month, which is the day that we traditionally, as Zen Buddhists, commemorate Siddhartha's Enlightenment.

[01:22]

And sometimes it's also called Bodhi Day, Awake Day. Obviously, we're going to be having our big celebration on Saturday morning at the end of Rahatsu, but every day is a Bodhi day. Every day is to celebrate your awakening, the awakening of the Buddha, the awakening of all beings, the entire universe. So something to appreciate as we continue our Sushin journey together. How is your body and your mind today? Some thumbs up. Okay. Okay. I know that, you know, as I've been speaking with some of you and Dokusan as well, observing some of you, there's a myriad, a number of responses to that question, various states of distress and ease, some occurring in your bodies, also some occurring in your minds and perhaps also a mixture of both.

[02:32]

So... regardless of what might be unfolding in your bodies and minds, we continue to do our best to meet the experiences in all these realms with as much compassionate attention as we can offer ourselves, our experience. And as we do this, this is how we deepen, how we continue to study and learn to more fully appreciate the relationship to our embodied experience. So, what is it to be this embodied being? So, you only know your life through your body. Truly. So, Dogen. According to Dogen Zenji, to study the Buddha Dharma is to practice without separating body from mind. Maybe that's something that we have a tendency to do, to see them as two separate things.

[03:37]

Sitting for seven days of sushin, we're investigating thoroughly. What does it mean to not separate body and mind? Dogen tells us in his fascicle, Shinjin Gakudo, mind-body study of the way is how that translates, that there are two approaches to studying the Buddha way. to study with the mind and to study with body. To study with mind means to study with various aspects of mind, such as consciousness, emotion, and intellect. And then he says in the same fascicle further on that mountains, rivers, earth, the sun, the moon, and the stars are also mine. And then after focusing on the study of mind for a few pages in the classical, he then moves on to speak about and study the study of the Buddha way through the body. He says, to study the way with body means to study the way with your own body.

[04:43]

It is the study of the way using this lump of red flesh. The body comes forth from the study of the way. The body comes forth from the study. of the way. Everything that comes forth from the study of the way is the true human body. The entire world of the Ten Directions is nothing but the true human body. This coming and going of birth and death is the true human body. According to Dogen, we Study the Buddha way not only through our own body, but through the body of the earth and the body of the entire universe. The entire universe arises and passes right here in this body.

[05:48]

Our true body. Our true body is the Dharmakaya. the natural state of reality, it's called the truth body of all Buddhas. And this is what Shakyamuni awoke to at the moment of his enlightenment. So now to continue our study of the Blue Cliff Koans. accompanied by Suzuki Roshi, his wise and generous commentaries. The koan I'd like to explore with you this morning is Case 82, Taolung's Hard and Fast Body of Reality. And then this title, this koan is known by several different titles. Sometimes it's The Unchangeable Law Body, The Immutable Reality Body,

[06:53]

the indestructible Dharma body, body, and then simply Thalung's flowers on the hillside. So this is the main case. It consists of just two lines. A monk asked Thalung, the physical body rots away. What is the hard and fast body of reality? Thalung said, the mountain flowers bloom like brocade. The valley streams are brimming blue as indigo. So Talung, the full Chinese name is Talung Zhurong, also in Japanese, is known as Dai Ryu Chiko. He was the great spiritual grandson of Deshan Shuanziang. There's no official dates recorded for Taolong, but he must have been born around the second half of the 9th century and said he lived in the picturesque region of southern south of the Yangtze River.

[08:06]

Other than that, there's not a whole bunch known about him. Sometimes we have these Zenesters where there's just a little bit of information, but some teaching they leave behind continues to have great impact. So there's one other exchange involving him, which I found in Sekida's commentary on this case. And it goes like this. Once a monk asked Talang, what is the Buddha? And Talang said, that is you. What is the Buddha? That is you. Another time a monk asked, what is subtlety? Talang said, the wind brings the murmuring of the stream to my pillow. The moon casts, I'm sorry, it's the wind brings the murmuring of the stream to my pillow. The moon casts the shadow of the hill at my bedside. And so kind of based on these responses, as well as his response in case 82, you get a sense that this is a man of poetic inclination.

[09:12]

This has a way with words. So there's not much known about the monk who's asking Talung the question, although it seems like the general consensus in the commentaries is that he's a bit clueless. And, for example, the 16th century Soto Zen teacher and scholar Tenkai Denson says this, that the monk is a dunce who does not know how to question a Zen teacher. Even doctrinalists would find a view like this, a laugh. This monk is a dollard, not even qualified to be a professor. Ouch. Suzuki Roshi is a little less harsh in his critique. He's saying the monk's mistake was that he didn't know how to raise his question about the true way. He was asking a question only with his intellect. The physical body rots away. What is the hard and fast body of reality?

[10:16]

So while maybe the monk's dharma inquiry skills needed some work, I expect many of you can resonate with the fundamental concern about your own disintegrating physical bodies that kind of underlie this question. I think many of us, I haven't heard this, many ways-seeking mind talks, turn to practice when something happens in our life that makes us aware of our impermanence and eventual death, right? Or maybe the impermanence or the death of those we love, which is one of the reasons that I came to practice. When all that somehow becomes undeniable, we find ourselves having to face it. And how do we face it in a way that's not overwhelming to meet this truth, to acknowledge it? not to be kind of undone by it. Although he wasn't a Buddhist, Heraclitus said something that sounds very Zen.

[11:22]

He said, change is the only constant in life. And this is both, you've heard Ed and Eli in their talks earlier the week basically share the same sentiment. And not only are we faced with relentless change, but there's actually not much you can do about it, I'm sorry to tell you. Most of the time, it's beyond our control. And we desire things to remain one way or another, to either not change or to change. If we want them to change, we usually want them to change pretty quickly, just like that. And much of our modern culture is just saturated with with the fear of old age, sickness, and death. And we have all kinds of billion-dollar industries just dedicated to the pursuit of stopping or slowing down the disintegration of our bodies. However, if we're honest with ourselves, it's not so much the inevitability of our physical bodies changing that we fear, but rather the varying degrees of pain

[12:35]

And the loss of self that we may experience as a result. And of course, it's right here that we meet the Buddhist teaching of the Four Noble Truths. Along with the problems of attachment and desire. We do all kinds of things to escape the truth of the reality of the three marks of existence. That of impermanence. niqa, suffering, dissatisfaction, dukkha, and natza, fanata. We'll do almost anything other than to turn directly to these truths and meet them head on. So another translation of this koan has the monk asking Talon, the body of form rots to nothing. What is the unchangeable and abiding body of reality? So what is the monk really asking here?

[13:38]

Essentially, is there an alternative to this physical body that's continually changing and decomposing and by extent to the suffering of impermanence that comes with it? When this physical body rots away, what do I have left? What am I? I know this relative body will go away, but maybe the hard and fast body of reality, maybe that will continue. And hence, I will continue. Is there some kind of body not subject to change? And if so, how can I attain it and become it? Taolong answers, The mountain flowers bloom like brocade. The valley streams are brimming blue as indigo.

[14:41]

So when asked what is the hard and fast body of reality, Palung curiously names the most ephemeral things. Mountain flowers bloom today and are gone tomorrow. The river is never the same. You can never step in the same river twice. So how is this the body of reality? How is this something you can take refuge in from the relentlessness of impermanence? How does this make any sense? There's another koan in the Blue Cliff Record that parallels this case, case 39, in which a monk asked Yunman again, Similar question. What is the pure and everlasting body of reality? And Yunman said, in this case, a fence of flowers and healing herbs or a flowering hedge. And in the commentary to case 39, the teacher, Xuansha, gives a different answer to the same question.

[15:54]

He's asked, what is the pure body of reality? He says, dripping with pus. So the body reality, what is it? A heavenly field of flowers or a rotting skin bag dripping pus? Which would you like to have? In his commentary on the case, Suzuki Roshi uses Shaw's translation, which follows. A monk asked Talung, the world of form, and then parentheses physical body, is subject to disintegration, as we all know. But what is the unchangeable law body or the spiritual body? And Talung said, the flowers on the hillside open out like a beautiful brocade. The rivulets between the hills never cease being a violet blue.

[16:57]

So, Suzuki Roshi said, says then that the monk's question is problematic because he's asking a question based on a dualistic idea. The immutable spiritual body and a disintegrating physical body. And this is one of those common errors that we see Zen practitioners make continually, particularly in the Blue Cliff record and other koans, that their questions presuppose A dualism. And every time that happens, this is where the teacher, you know, whacks them on the head with a stick, shout at them something to have them break through that dualistic mind. And so here, you know, the monk starts with a dualistic presupposition that the body of form and the ultimate body of reality are separate in two different things.

[18:00]

However, Suzuki Roshi says, even without reference to Zen experience or pure enlightenment, according to the Buddhist philosophical canon, every existence has the same essential nature, which is both spiritual and physical, permanent and impermanent. So when encountering this koan, I think it's very helpful to know what the monk is referring to when he's asking about this decomposing koan. body of form and the immutable body of reality. And there's a teaching in Mayana Buddhism known as the Trikaya doctrine, which tells us that the Buddha manifests in three different ways or three different forms of three bodies. And the word Kaya, by the way, means body. So these three bodies are the Nirmana Kaya, the Dharma Kaya, and And these three so-called bodies of Buddha allow a Buddha, it's said, to simultaneously be one with the absolute, with the ultimate, while also manifesting in the everyday relative world of appearance for the benefit of beings, for the benefit of suffering beings.

[19:24]

So these three forms of Buddha bodies are ways of viewing the world from three bodies different aspects. And we need to keep in mind that all these three bodies are really one body. They're just three different expressions of the same one body. And the monk, in his question, mentions two of the three bodies, the namanakaya and the dharmakaya. And for those who are not familiar, I'll just kind of walk through briefly these three bodies, get a sense of what's going on here. The namanakaya is what's referred to as the body of form in the koan. It's the earthly physical body of a Buddha, this, which manifests in the will to teach the Dharma and bring all beings to enlightenment. So, for example, the Buddha, the historical Buddha, Shakyamuni, is said to have been a namanakaya Buddha. And the namanakaya body is subject to, therefore, impermanence.

[20:28]

sickness, old age, and death like every other living being. And it's for this reason that the Mnemonicaya is also known as the transformation body of Buddha because it changes, it transforms. The other body that the monk mentions is the body of reality or the Dharmakaya. And Dharmakaya, the word means truth body. And Dharmakaya is the absolute, the unity of all things. and beings, all the phenomenon unmanifested, unconditioned. And the Dharmakaya is said to be beyond existence and non-existence and beyond concepts. And sometimes it's identified with Buddha nature, the fundamental nature of all beings. And in the Dharmakaya, there are no distinctions between Buddhas and everyone else. And the Dharmakaya is also synonymous with perfect enlightenment beyond all perceptual forms.

[21:31]

And as such, it's also synonymous with shunyata, or emptiness. The 11th century Chan teacher, Shishuong Chuyong, addressing the assembly of monks in the Buddha Hall, says this about the Dharmakaya. Each of you has what is fundamental. There's no point in searching for it. It's not to be found in right or wrong, nor in anything you can talk about. The entire source of the teaching of a lifetime capable of setting people's lives in order all comes down to this very moment, directly to the fact that the Dharma body has no body. This is the ultimate teaching of our school. The Dharma body has no body.

[22:34]

Where have we heard this before? Probably every morning when we chant the Heart Sutra, right? Which teaches that given emptiness, there are no aggregates, no sense organs, no sense objects, nor sense consciousness. There is no form, no sensation, perception, formation, no consciousness, no eyes, no ears, no nose, no tongue, no body, no mind, no sight, no sound, and so on. The Dharma body has nothing which we can call form, and as such is the body of formlessness itself. And then the third body, the third body of a Buddha, which isn't referenced in the Koan, is the Sambhogya Kaya, the Sambhogya Kaya. The Sangam Bokakai is said to be the enjoyment body, the body of bliss. It's the body that experiences the fruits of Buddhist practice and the bliss of enlightenment. So maybe you've been experiencing this enjoyment body or bliss body periodically during Sushi, maybe, even for a moment here and there.

[23:43]

Yeah, I see a few nodding heads. Very good. So it's sometimes explained as the communion. of the two other bodies, the dharmakaya, or the absolute reality body, and the nirmanakaya, the relative body. So the sambokakaya comes into being when the relative body experiences the bliss of realization, or the bliss of realizing the absolute. Okay, so understandably, these three kayas, or bodies of Buddha, can seem... maybe a little abstract, a little esoteric, and they're really just imaginative distinctions that we may or may not find useful as means to kind of give different names to different aspects of our experience. And as noted before, the monk's question, as it's framed in the koan, is conceptual and dualistic, and hence his inquiry is confused.

[24:46]

And Ka Lung's answer takes the monk out of the metaphysical and the intellectual and literally brings him back to earth, to the mountain flowers and the valley streams. Okay, so let's dive a little bit more deeply into what Suzuki Roshi has to say in regard to this case. And his commentary is actually one of the lengthier ones that we have, but I will just touch upon certain highlights. As I mentioned previously, he criticized the monk saying he was asking questions only with his intellect. But we want to understand he's not saying that using our intellect to ask a question is a problem in and of itself. Zyugurishi says that it's fine to try to understand both the physical and spiritual views regarding the nature of existence. including our experience of the five requisites as well as time and space using our intelligence.

[25:53]

He even provides an example in his commentary of an intellectual interpretation of our views of time and space as a way to better understand the experience of impermanence. He says one view is as an endlessly changing continuity in the sense that nothing really exists, and the other view is is that the world is an eternal moment. Each existence manifested in each moment and manifested again in each successive moment. Right? So endless change in continuity. That's one experience in which nothing exists. And the other one is an eternal moment. Right? Manifest in each moment. Eternity in each moment. moment after moment of eternity, eternity. So he says these are two views. These two views are two sides of one coin. There's two ways that you can perceive reality and permanence and permanence, right?

[27:02]

As Zugri Roshi thinks it's important for us through our Dharma practice to come to an understanding of both duality and non-duality, of the relative and absolute, of the body of form and the body of reality. He also wants us to have understanding and experience what he calls the non-duality of duality. The non-duality of duality. The way in which relative and absolute form and emptiness are non-dual. They're not two. And they're not one. However, what Suzuki Roshi cautions against is what he describes as quote, an intellectual interpretation of the non-duality of duality. He says our intellectual desire for the non-duality of duality is really at the same time an absolute or ultimate desire attaining the oneness of duality in the pure experience of Zen practice.

[28:04]

And our intellectual desire gives rise to right effort to improve our true Zen life. So in other words, he's saying we are prompted to use our intellect to try to understand non-duality or the oneness of reality because of a more fundamental and wholesome desire to truly experience the living truth of non-duality. What is the living truth of non-duality? So again, using our intellect isn't necessarily a bad thing insofar as it can inspire us to make a sincere effort, what Suzuki Roshi calls a right effort, to improve our lives through a commitment to mindful living through Zen practice. And Suzuki Roshi then says that the nature of the monk's question indicated that he was probably aimed at the attainment of some psychological state.

[29:11]

and was probably not based on the most inmost claim of the essential nature of our existence. So again, the monk asked Talon, the body of form Ratsanatic, what is the unchangeable abiding body of reality? This was neither a genuine question nor a well-form-related one. And so Zayuki Rokshi says, there is nothing, sorry, there is a saying that if you want a true answer and true meaning, Don't ask a question which is based on a dualism, some aspect of a dualistic conception of the world. You cannot understand the meaning of our existence with dualistic ideas. But when you are through with dualistic conceptions and have attained the non-duality of duality, then you will understand the true meaning of the phenomenal world as well as the immutable law of body, the Dharmakaya.

[30:11]

So in other words, once you give up trying to understand non-duality through the intellect and actually have a direct experience of or insight into the truth, that what is apparently dualistic is fundamentally non-dual, then you will have a true, understand the true meaning of the non-dual duality of the fundamental world. This inquiry is not one that's done with the intellect or not done with the intellect alone. It gets us only so far, but it's done through direct experience. We have to have an embodied experience, one in which the object of our experience and that which is experiencing the subject are recognized as not to. And how do we engage in such an experience? through the practice of zazen. And as well, as many people experience, through engagement with nature.

[31:19]

That's another way. I'm reading a little bit more of Suzuki Roshi's commentary than maybe I would normally, but I actually think it's very good. And I think he gives a very clear understanding. So... So there it is. Suzuki Roshi continues, Talung knew that if he answered the monk's question in a dualistic form, the monk would not be able to get free of dualistic ideas. And so Talung turned to an immediate fact of phenomenal beauty. It might have been a chilly spring morning, or chilly autumn morning, when some early bird was singing, that Talung gave the monk his beautiful answer, that on the hillside, the wildflowers opened up like a piece of brocade, and down in the ravine, the lipid stream never ceases being violet blue.

[32:24]

So again, Talon is trying to help the monk get out of his intellect and into his embodied experience by connecting him to the direct experience of nature and all its gloriousness and immediate transiency, right? And it's a nature, by the way, in which he is profoundly embedded. And then Suzuki Roshi echoes Dogen in saying that the true way to experience the non-duality of duality, in oneself as well as in tandem with the natural world and universe, is through Zazen. Zazen and Zen is the practice of all existence with everything else. Stars, moon, sun. mountains, rivers, animate and inanimate beings. Sometimes the pain in our legs practices zazen. Sometimes the pain in our legs practices zazen. Sometimes our sleepy mind practices zazen on a black cushion or a chair or even a bed.

[33:33]

Zen practice for the purpose of obtaining a sort of psychological tranquility. or joy or power is not true Zen practice. So I think you've heard this earlier in the week from the Shusso who reminded us that we don't practice Zazen to achieve a particular goal or a special state. We practice Zazen for Zazen's sake. We let Zazen practice us, right? Actually, I don't know if you can practice Zazen. Yeah, I don't think you can practice zazam. Zazam practices you when zazam is truly happening. Each one of us, continues Zuzuki Roshi, is an independent existence and yet at the same time not separated from other existences. If you find someone suffering, you will naturally be involved in the suffering. When all sentient beings are in the midst of suffering, how is it possible for you to be free of suffering?

[34:39]

Again, he's speaking of the experience and understanding of the bodhisattva, who naturally feels the suffering of us, and thus which compels the bodhisattva to work and practice on behalf of the liberation of all beings from suffering. And then Suzuki Roshi speaks about how practice with our suffering in zazen is itself beneficial and transformative. He says, however, if you practice Zazen when you are suffering, the suffering mind will practice Zen instead of you. I'll say that again. However, if you practice Zazen when you are suffering, the suffering mind will practice Zen instead of you. In other words, the suffering you have will drive and help you to attain the singularity of your mind. So if you go into Zazen, the experience of your suffering, for example, pain, pain in your knees, pain in your back, pain in your hip, right?

[35:44]

Until there is no longer a you in that pain. And in fact, there's not even pain. There's no term, no concept of pain. There's just direct, immediate sensation. If you go all the way into that, concentrate the mind, the singularity of mind, until you and the pain are not too. That is the way to practice. And in that, we see that that suffering is empty. It isn't actually there in the way that we think it's there. On the other hand, if you practice zazen to overcome your suffering, to get rid of your suffering, or to keep suffering away from yourself, then suffering, Or the fear of suffering will prevent you from attaining the singularity of mind. How often do we have an idea in advance that something is going to be painful?

[36:50]

Like maybe some of you had this thought, oh, sushin, oh, it's going to be painful. I just know that the whole week I'm just going to be in pain. And we're dreading the idea. And we're not even in sushin. We're just having this idea of what sushin is going to be and what it's going to feel like, kind of like going to the dentist. You know, it's never, I haven't usually found it as bad as what I thought it was going to be. Right. Other things, so many things that we avoid doing because we have idea that it's going to be painful in some way. Right. And then we're actually experiencing the pain. Right. real pain in advance, the pain of our ideas about what pain is, rather than actually experiencing the direct experience of this thing that we're calling pain. Like the sound of a motorcycle revving up the streets. So he says, you must know that all the difficulties we have are incitements to write Zazen and are not obstacles.

[37:57]

I repeat that. You must know that all the difficulties we have are incitements to right zazen and not to obstacles. Your problems are an invitation to zazen. Each problem that you have is actually saying, hey, here's a moment to practice. It's there for your practice invitation. Encouragement. So it's Not really a problem. It's actually this kind, generous, compassionate reality showing up saying, here's a practice opportunity. A moment to practice. And then he goes, even though you can attain the oneness of your mind, this state of mind may be some special psychological tranquility of joy to which you'll be attached. So sometimes we do have this experience of oneness, right?

[38:59]

And we have this kind of singularity of concentration, right? We focus on concentrating. We think concentration is it. Concentration is zazen. I'm going to concentrate. We have this singularity in mind. We're like, ah, I've got it, right? And then we attach to it, right? And this is actually a mistake. Concentration is not zazen in and of itself. It's a process. It's a technique that helps us to gather the heart and mind. But we're not... doing zazen to simply concentrate. And then, because this happens often, I think, in maybe some traditions more than others, that we attach to the singularity of mind, to this concentrated state. And he's also saying, don't get attached to states such as joy and calm. Many of us just want to hang out in the bliss realm. And we just want to enjoy you know, feeling calm and at ease, and we avoid actually entering into our life more completely.

[40:03]

So we kind of hang out and, you know, bliss or in some cases emptiness, right? And this is also an attachment. It's also a dualistic orientation. So we have to be careful of that. One final thing. He says, once you obtain singularity of mind, then oneness of mind and body. oneness of the subjective and the objective world, and the oneness of duality is also attained. You accept everything as it is. Everything that exists is your own. So when we have attained oneness of mind and body with the relative and the absolute perspectives and understand that at an embodied level, not just through the intellect, the oneness of duality, then we see that everything that exists is of us, and we are of it. And because there's no separation, then we can easily accept what is.

[41:07]

People are born, they grow up, they go to work, maybe have a family, and then they die. Mountainflowers bloom like brocade, and the valley streams are brimming blue as indigo. almost done. Now, we can't make this singularity of mind, the oneness of mind and body, of subject and object happen on our own accord, our own terms, right? So often we think, I can make this happen. I can make this special thing happen. I can do it. That's just the self trying to, what's the word, hijack, you know, your practice and awakening. It's the singularity mind that seems to be something that occurs on its own, although zazen is in practice, certainly foster the conditions for it to become apparent. As a spiritual saying, which is often actually, I think, misattributed to Suzuki Roshi goes, enlightenment is an accident.

[42:16]

Spiritual practice simply makes us accident prone. So while the word Enlightenment here can have all kinds of trappings attached to it. What I think is being pointed to are those seemingly random, what I call, moments of grace, in which our one-sided view of ourselves and the world around us shifts. And suddenly we become able to see, even if before a brief moment, the way in which the apparently dualistic views of our body and mind, of subject and object, of form and emptiness, ultimate and relative, are together non-dual, not separate. Recently a student shared with me how she had an opening experience one morning during Soji as she was dusting.

[43:20]

And she was wiping down the tables and the chairs with great care and great attention. When suddenly, just like that, everything shifted. She said that in an instant, the whole world opened up. And she could see the aliveness in everything around her. The table she was dusting seemed luminous and alive. Not only was it alive, but she recognized that it was there for her. Its aliveness and her aliveness mutually recognized and supported each other, dependent on each other. We're there for each other. Even the table legs as she dusted them seemed to open to her, reveal their true nature, as did other ordinary, mundane, inanimate objects around her. And she was surprised to find herself suddenly... sobbing and laughing with a mixture of wonderment, relief, bafflement, and joy.

[44:26]

And as she walked around the temple and encountered the various objects, the flowers on the altar, the tree and the bushes in the courtyard, even a robin that had come to bathe in the fountain, all of it seemed to greet her in the same way, with the same vividness and beauty and aliveness. offering itself to her for her joy and delight. For her. For her. And she said that the robin, after it had finished bathing and before it flew off, paused and looked at her for a moment, directly into her eyes, and seemed to communicate directly to her heart-mind, as if saying, I am here for you, too. And we are not too. And she reported that it was as if she and the Robin were the universe seeing the universe.

[45:32]

The universe taking delight in itself as it manifested simultaneously as both human and Robin. Each one completely itself, while at the same time the other. There was nothing she felt she needed to do except, except everything as it was. Except that everything that exists, exists both as completely itself while simultaneously as the other. And it took her a while to make sense of the wonderment and the delight and the profound sense of calm and ease and disorientation, right? That came with this non-dule taste of reality's fundamental aliveness, its beingness, its isness, to begin to integrate this new understanding and tell how she engaged the world into her own internal landscape and self-understanding.

[46:49]

Such moments of grace, of deep and wide openings in which we gain a felt, embodied sense of the non-duality of duality. They're a wonderful gift. And every now and then, the curtains of our minds open and we see the world for what it truly is. But we shouldn't make these moments of insight special, put them on a pedestal, Otherwise, we make them into something intellectual, dualistic, or dead. Such experiences are themselves impermanent, empty, and as such, free to change and pass like clouds in a boundless, illuminated, internal sky. So may you enjoy your zazen.

[48:06]

May you experience the universe sitting within you as you. That is always with you, and you are with it. And there's nothing you need to do but to accept found beautiful, eternal truth. May our intention equally extend to every beat. and bless with

[49:02]

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