Good morning. Good morning. So we can think of the part we've covered so far as, in a way, it's asking us to have some comfort, some ease with the fact that we're human. There is a benevolence and a dedication. In a more human way, we deal with something because there's something wrong with it. What was wrong with it? The body was going backwards. The proposition of practices, we're not practicing because there's something wrong with us.

[01:06]

We're practicing because it makes sense. Why should we suffer, diminish our life, cause other people suffering and diminish their lives? Why don't we not suffer and not diminish our lives and help others to do the same? So there's a different disposition. It's like the Dalai Lama saying to the Western teachers when they finally explained to him, self-hatred is a big problem in the West. And he said, why would people hate themselves? That doesn't make you happy. I think many of us could offer a response to this question.

[02:13]

So this notion that our dedication is not based on karmic disposition. It's not based on some sense of unworthiness. or self-doubt or self-criticism. It's not based on some sense of desperation. Things have to be different. I can't stand it the way it is. It's not based on some sense of greed. I want something. I've heard of this juicy thing called enlightenment and I want it. I want to have it. I want to attain something. wonderful big things. My daughter was in northern India studying Vajrayana. And she was saying, and all these people, they go from teacher to teacher, they get a blessing here, the next day they go get a blessing here.

[03:23]

And she said, what are they doing? And I said, what a great question. You should think about that deeply. What is that? What is that aspect of human impulse? And of course, this is a constant challenge for us because our tendency will be to always reintroduce. Psychologically, we'll reintroduce the family dynamic we grew up in. We'll reinvent in the local population, our father, our mother, our siblings, and whoever else is significant. And then we'll love and hate them just the way we love and hate our parents. And hold them responsible.

[04:27]

So it's important for us to remember this fundamental proposition. the human condition in benevolence with the clarity of seeing the first noble truth. And if you grasp the first true noble truth, if you grasp and claim what's going on, it doesn't help. But the healing condition is not the problem. And then from there, the next couple of lines. So literally translated,

[06:05]

Branch, group, dark, low, poor. What's the last word? P-O-U-R. The last remaining part of my Northern Irish accent. I don't know. Otherwise, you'll never understand me when I go there. Usually, they're a compound. Often, that would be the more usual weapon. So, spiritual source shines clean and clear.

[07:28]

Or as Master, as Shun Yen translated it, Right and pure. Branch group. Tributaries. A sense of tributaries. They're a collective. They're a collective of the river. So the group makes them a collection of tributaries. branching streams, group, branch, group. And then the last two, flow and port. So as a compound, the flow and the port and end. Master Hsingian translates as branching out and secretly flowing forth.

[08:35]

source right and clear so yesterday I was talking about the trikaya the three bodies of Buddha the Dharmakaya beyond the constructs and also the obscurations of and wrong views and limited thinking. So free of that, beyond that, beyond meditation, beyond obscuration, right and clear, not right. Buddha.

[09:45]

And as an aside, it's often occurred to me, then we chant in the second mind, the second Kaya, we chant Mochana. But I actually think that's just the Japanese pronunciation of Rochana, Mochana, which is the abbreviation of Virachana. In the Buddhist cosmology that means the Amitabha, That's true, and if so, how did he account? These intrigues. This beyond, this clarity and clearness, beyond what we think of it, how we like it, how we don't like it, beyond our own distractions. And so for those energy, I think he's very led in all of these teachings.

[10:48]

And one of his early questions. So there's a famous Zen story that says, it cannot be defiled. It always exists. It's beyond human agency. It's not like you practice hard, and then this state of being comes into you. This state comes into you. This is a nascent state. happens that, or in intrinsic state, it just so happens that the human activity of grasping at a very obscurity. So one of the open Zenji's questions was, well, if it's beyond human agency, why bother to do something? I mean, the good news is it's already there. And the more intriguing point is that it's beyond human agency.

[11:54]

And maybe one way to answer it is that even though it's beyond human agency, it offers us we have the benevolence of Buddha mind and then we have the suffering of the human condition and then we have where they meet together you can say this benevolence is the Dharmakaya this human suffering is in Aranakaya and then we have the Sambhogakaya where these two interact

[13:05]

And this benevolence illuminates this human condition. This illumination. The spiritual source shines clearly. The spiritual source has the capacity to illuminate. Awareness has the capacity to illuminate, to make clear the human condition. to say then the conclusions, to use Bishop Agui's word, they'll be formed, the judgments, the concepts are definitive. They're not. But the very activity of awareness offers us something. When we can see ourselves be ourselves.

[14:06]

Before we do something to that awareness, it's that illumination. So this is the capacity of the spiritual source. always available. Light capacity is not, you don't manufacture it. In Buddhist thinking, you discover how you obscure it. That you can do. You can obscure it. You discover how you obscure it, and you stop. This is chicken constant. Sit down, and get out of the way. And then for good measure, whatever happens, don't take it personally.

[15:20]

Poned it with this benevolent wisdom of Buddha. So the spiritual life shines clear. And the branching streams in the darkness, the branching streams forward-forth. Because it's beyond human agency, We literally don't know what's happening. Like I was saying yesterday, even in our own human body, there's this amazing array of activities.

[16:30]

And we don't know it. We know some bits of it. We eat too much for dinner. We feel ingestion. of all the microbes and parasites and everything else in our digestive system, we don't know. But that doesn't mean it's not flowing, it's not going on, it's not being engaged. So even in the process of practice, you know, you do of intensive sitting like this and maybe it's sometimes you feel like you're more confused and upset than usual and kind of like trying to figure it out or maybe sometimes you feel bright and clear and something very burdened and lifted up and then you try to figure that out that's because

[17:36]

which the process of practice works on us, works through us, that we can't figure out. We can have ideas about it, opinions about it, but there's something going on there. You know, even if we just think about it psychologically and want to put it in terms of saying, well, there's the conscious and there's the subconscious and there's all this subconscious activity. being engaged that we're not aware of. And it's a very interesting point because then you could say, well then is it a faith practice? Is that it? You just have faith that something you're not aware of is being engaged feel more angry and depressed than before you started, you know, the intensive.

[18:45]

Should you just have faith that this is all according to plan? Not exactly. Because there is the Dharmakata. And there, the I meant to say there's the nirvana-kana, there's the direct manifestation of our anger, depression, whatever it is. And there's the light of the dharmakana being shed. And that offers us a teaching. Who's this one? A teaching. A kitchen? A kitchen. That was terrific. Offers us a teaching. Attention. Teaching. Teaching. Thank you for having me.

[19:47]

I want to sit here. Would you like to sit here? No, that's okay. It just limits to what I can do. Thanks. the interplay of the light onto the karmic condition will teach us how to practice. And Shakyamuni said, just keep experiencing that, paying attention to that, and learning from that. Don't take it on free. And so this, has a strong sense of the Zen flavor. On one hand we say, not knowledge is most infinite. Don't invest all your energy in figuring it out and practice, diligently practice awareness and attention.

[21:00]

And let what arises be experienced and teach you the next step. So both of these In a psychological sense, what we're going to trust the most, what we're going to trust our one precious life to, is the direct experiences that we've had. This is kind of like the flavor of the Zen school. You said the direct experience of life. Our human life. That's what I would, in a way, what I'm trying to describe as maybe the principle.

[22:03]

And then I'd like to say a little bit about the practice. Does that make sense? So that's the principle to it. And then, of course, we are practitioners, and it's a learning through doing. So how do we cultivate brightness and clarity? One part of it is that just exactly what we're doing now. We give ourselves to a way of being that settles our agitations. We give ourselves a way of being that asks us to pay attention. Now go to the dining room and sit mindfully in your body and pay attention to what's being said. And then get up and go somewhere else and pay attention to that. So we commit ourselves to a structure that it can keep pointing us back to what enables attentiveness, awareness, clarity.

[23:14]

And we do it in a way that isn't just feeding ourselves criticism. Oh God, look at that stupid thing I did. That isn't feeding Or aggression. Look at that stupid thing that other person did. That isn't feeding our desire. Oh, when am I ever going to have that sweet kind of dropping everything that I had when I did that sashim over a greenhouse. Or whatever else you desire. ourselves over, skillfully give ourselves over to a structure. And then within that container, we take on the yogic subtleties of bringing forth, of cultivating, of enabling, of facilitating clarity, awareness,

[24:20]

In zazen, in the yoga of zazen, the posture enables the rising energy. The sitting up straight, the lengthening the spine, letting the chest be open and what? Letting the breathing relax and soften down into the belly. The flow of breath enables a flow of energy. This sitting up straight enables a rising energy. This energy, this qi, enables the brightness of mind. I'm sorry, enables the brightness of... Mind. Is this not light enough? You're just fading off at that end.

[25:30]

I am. Okay. Maybe that's good. When I first went to Japan, you know, where I got introduced to Zen, my teacher, more or less my teacher, was studying with a Zen priest, a Japanese guy. My Japanese was almost non-existent, and his English was kind of sketchy. that there was always a certain ambiguity as to our communication. And later I think, well, I think when I asked him that, he said this, but maybe he didn't. You know, and then after a while, I really, years later, I really appreciated that, you know, that if you ask me something about Santa, I have this idea, but I'm not sure it's right.

[26:30]

So in a way, the yoga of zazen is to enable this. And then this is a challenge because the discomfort, the pain of zazen bring forth the impulse to contract the body to make the breathing to contract the abdomen, the chest and to bring the breathing more shallow the mental agitation sort of contracts the body like the mind too so the challenge for us is right there in the middle of the limitation of our body and we keep making the effort to let something open and flow.

[27:35]

So one of the yogic challenges for us as sitters is to be able to distinguish between when the discomfort arises, do I keep softening and opening or do I start to contract? And at some point, quite literally, if you're contracting and struggling too much, it may just be better to move. Anyone of us who's honest enough knows that the rigor of sitting with discomfort is enough. It keeps us there. You know, if we get too comfortable, you know, then we just, well, why don't I just sort of dream about Hawaii for this period? I'll have a... A mini vacation in Hawaii before lunch.

[28:36]

I use this newfound attentiveness to explore the details of the vacation or whatever else. But that's the challenge for us. The yoga of body is not saying is actually intended to be one of a settled ease when we get nicely settled we have to ensure that we just don't wander off into some sweet dream when we experience the agitation and discomfort of mind and body we have to ensure that we don't contract and struggle and bring in a karmic habit to do nothing. That's what we're watching for. Then energy is also initiated, enabled by engagement.

[29:46]

When we're sitting there drifting around this sort of dreamily or through a lack of attentiveness flowing from this idea to that idea it's kind of there isn't an energy and then there isn't a brightness and there isn't a clarity so we end up here with Zazen and we think huh? what was that? what happened? where was I? what exactly went through my mind? And as we settle it, it doesn't. You know, when we're in a process as we are now, and our agitations do start to settle, wonderfully. The things that are pulling us away from here and now start to loosen up. Then the softness, the pliability of that,

[30:56]

conducive to that kind of dream. And so in our karmic life, we're motivated by something being wrong. Something's wrong. I want something that isn't here. Something's wrong. I want to get rid of something that is here. But in our dharma life, it's indifferent motivation. So when we're sitting there, we're relaxed, comfortable, we're not very angry or desiring then to bring forth full commitment that's part of our yoga challenge that's when we arouse the energy that says pay attention, pay attention, pay attention and in the Soto school It sort of seems like, well, we're kind of like the more laid-back school, you know?

[32:01]

We just kind of sit there and think, you know, eventually, eventually. Oh, no, this is a moment. Grins at people, you know, this guy drank too much coffee. Sorry, this old no scope is pay attention, pay attention, pay attention. completely shikantasa don't agitate don't change what arises that's shikantasa just meet it completely don't meet it so completely you're not separate from it that's how shikantasa energizes That's how Shrikinthasa creates the brightness and clarity.

[33:03]

By meaning the moment. What is the moment? The moment is the expression of karmic existence. You like to think, well the moment is garacana. The moment is pure and clear. That's the moment. Well there's other stuff that happens. That's the nasty distraction from the moment. The moment is the moment. The arising of the karmic life is the moment. What is it? This is it. This very line. This very arising. This sign of the car. This thought of a lady. This twinge in my left knee. Whatever it is. to return. Did you say it was not the moment? I heard it, but it just didn't register.

[34:06]

You said it was not the moment. You said anything was not the moment. You said it. Obviously, you didn't hear it then. This is the moment. I showed it to think what I'm going to attribute to you. It'll be magnificent, Keith. It will turn into some great annul, and it's like, what the hell was that person talking about? So there was nothing... There's one school of thought that says, as many of you know, Dogen was greatly awakened by the phrase, drop off body and mind, which the teacher said to the monk who was sitting beside him. But there's one school of thought that says, Dogen misheard what the teacher said.

[35:07]

But he actually said something else. But that's what Dogen heard, and that's what deeply inspired him. What did they think he actually said? I'll have to look it up. I think it was the same thing about the Dogen. It was like an instruction for Zaza. Let everything fall away. I think the teacher was actually making a different point. And whatever doesn't, doesn't. Every one generation truly hears exactly what the previous generation said. And amazingly, despite that, we keep practicing. And the dharma shines clear and broken in the midst of all that.

[36:15]

I was just going to ask a question, if that's OK. Yes. So you're talking about getting to the end of a period of zazen and going, what happened? I mean, I find that happens to me a lot. And I worry about it. I try and pay really close attention to it, and I find what's going on is that the stuff comes and goes, and it really just kind of goes. Is that bad? Is that bad or not? Boy, he kind of set me up. It's very bad. Thank you. Well, it's interesting when you say it worries me.

[37:16]

From a stricter point of view, we say, don't worry, but do something about it. From the yoga of practice, how come? What is it to cultivate? How is it to cultivate more attention? What is that? Is it more... and attention to posture? Is it relating to breath differently? Well, you know, what is it? Is it looking at, is there some way in which I'm settling into, you know, I can sit there in my bed. Our periods are fairly short. I don't get, you know, my knees don't go into raging pain. Or what is it? I mean, more precisely. So a thought arises, and I find that either it leaves a trace, in which case I remember the thought, and the thought plays itself out subtly over the course of the next, I don't know how long, 10 milliseconds, five seconds, whatever.

[38:41]

Or it doesn't. And if it doesn't, then it really just kind of goes away. If it doesn't do what? If it doesn't play itself out, if it doesn't leave a memory, then it just goes away. The thought arises and then it just passes away. If you think about it, what Abinormal would say, the phenomena arises, it's touched. That's what creates experience. The phenomena arises. It's grasped. That creates a sort of substantiality. I don't mean just in terms of physicality. The thought of lunch comes up, and it's just the thought of lunch. The thought of lunch comes up, and it's grasped a little bit, and it's like, lunch is a little bit more real. The thought of lunch comes up and then there's clinging and it's like lunch is about the only thing that's real.

[39:51]

The room, your body, everything else has sort of faded into the background and lunch is taking up a lot of space. and it really depends if we touch it you can watch yourself if you touch the thought for a few seconds it stays in the realm of rising phenomena of just thought phenomena if you start to grasp it it gets a little more real it gets a little more solid and then if you cling it it really gets And then to go back to energy. Then you can also watch, when you grasp it, there can be a lot of contact, or it can be a lot of engagement, and your energy rises up.

[40:56]

You start to think, ah, we're having my favorite soup today. Ah, I just love that soup. It tastes so good. And all of a sudden you're wide awake. whereas when you're just having these little thought moments it's like drifting and so the challenge is even though we're not making the energy with The contact through clinging, we're not energizing through clinging, we're energizing through diligent momentary contact. That's what brings about the brightness and the clarity. And if you think about it, that's quite a yogic challenge.

[41:58]

Diligent contact that isn't inspired by grasping. These energies are different. The quality of? The energy. So there's one energy that comes up with grasping, which blasts out kind of the rest of the world, as you described it. And then the energy that brings in, like, brightness or openness, inclusiveness. Right and clear. That's a very good point. Thank you. The energy of clinging brings forth the agitation that that brings forth. That's why when we get angry, often we're energized.

[43:05]

make a powerful and energetic expression. Unfortunately, because we're angry, we're not thinking too straight. And that energized, angry expression is usually critical, which can be embarrassing. My failure, you have to go back and apologize for the kind of the limited point of view you were so energetically and emphatically expressing. Yes. So grasping and aversion can energize. And they do. And it's wonderful to study advertising as a rising energy and to watch. It's a marvelous thing to do. Because a lot of people say, There's people who are thinking and considering it very carefully.

[44:13]

And of course, most of us seem quite people who are finding our own things to get annoyed about. We don't need Madison Avenue to kind of ponder that for us. So it seems to me that there's a danger in this idea of meeting the thought that There's an observer there that if we tend to emphasize a separation of there's meaning, meaning, and there's thought, right? And there's more dualism there, and then maybe it's necessary. What was that? Just a second. What was the last part? That there's some dualism there that isn't necessary. That's what I was saying. Isn't there a danger of introducing a kind of dualism, that I'm observing something? Yes. inasmuch as we habitually self-reference it.

[45:23]

A sign arises. A sign arises. And we think, I'm hearing a sign. In the early suttas, right from then, The sign arises. We don't, literally, we don't need to deposit an I hearing. And the challenge of our practice is, if you want to take it in gradual steps, I become aware of the sign, and then awareness becomes aware of the I. Or like in certain traditions, when you're reporting on your meditation, you would be trained. You would not come and say, my knees are hurting. You come and say, the knees have the sensation of pain.

[46:27]

Or more particularly, there is the sensation of pain being called knees. But literally, you make the Middle Testament school that is cultivated as how you report on your experience, so that it's internalized. Thoughts without a thinker, that famous saying, which you probably never heard of. One other aspect I want to mention of this. So this is zazaya. So when we sit, you know, especially as we start to sit, and now, believe it or not, your level of awareness is starting to increase, and your capacity to start to notice these things. And you're sitting, just as Zachary was saying, yeah, I kind of noticed this. Hmm, what about that? What request of practice is that indicating?

[47:29]

What would be appropriate to emphasize in zazaya? Not because you're a bad person, not because there's something wrong that needs to be fixed, but because the spiritual source shines clearly in the light. And that's obscured by preoccupation, agitation, and grasp it. Because of our marvelous capacity of Tao, we're so lucky that we can do that. That we can intend something more than aggression and aversion. Aggression and a grasp. Aversion and grasp. We can intend to practice.

[48:33]

And we bring that sincerity And that sincerity throws us into the house of Buddha. That sincerity is a wonderful line from a poem by Jane Hurstfield where she talks about the branch of a redwood tree knocking against the window of her apartment. And then she the immensity of being requesting contact when we start to release the limitation the stricture of the world according to me and start to open up to this immensity of being when we start to open up to this being beyond what I say it is

[49:37]

But I think it is, that's also darkness. Now that kind of darkness, is not knowing. And as we say, that not knowing is most intimate. you may find yourself behaving a little strange. A wonderful example of it that I've noted over the years is that when we do an ordination, you know, for those of you who don't know, it's elaborate, sort of elaborate enough. It has all these particularities. people who are being ordained, okay, we take them in, we coach them, do this, do this, and then we've done that, come over here, and then do this, and then get up, move over there, do that.

[50:49]

And then they come in, and invariably, they totally screwed up. And I've come to think of it as, they bring this immense sincerity to it, and they throw themselves into the house of Buddha, And they don't have a clue what's going on. And I was saying to someone, you know, we're not sitting there thinking, what's wrong with this idiot? We're sitting there thinking, amazing, amazing, amazing. How wonderful, how wonderful, how wonderful. moments where we drop something, where we drop our cleverness, where we drop our coping, where we start to go beyond our usual strategies.

[51:54]

In conventional terms, it may be kind of stupid. In Dharma terms, how wonderful. How wonderful to explore and express that kind of innocence that kind of willingness to step into the unknown it's like when you serve for the first time you enter into the zendo and it's this great spotlight Everybody in the Zen Do is watching every single move you have. And not looking at anything else except you. How you walk across the floor, how you serve, how you're breathing, you're probably even reading your thoughts. The immensity of the situation.

[53:07]

And of course, that's when you totally screw up. You drop the pot, trickle yourself, go to the abbot, and of all people, whose food would you trickle? So somehow to recognize that this dark This entering the unknown offers itself up with a kind of reverence that it asks us to, you know, as it says in the hotel, someone like a fool, like an idiot, to discover have to release our clever accomplished overtreat.

[54:23]

Now, when you're involved in that, the challenge is not to be perplexed. Well, maybe the challenge is to be perplexed and not not worry about it. And of course, there again, serving wouldn't be so utterly intense and challenging if there wasn't something called everybody's looking at me going on. In case you don't realize it, they're not really looking at you. They're doing whatever the heck they're doing. They may be working at you part of the time, a lot of the time, something very different. But how to remember, how to recognize and realize that entering the unknown is the path of practice.

[55:33]

That's just how it is. It's almost like to... There's a certain humility. Okay, maybe you are not going to look so good. Can that be okay in the context of others? And can that be okay with yourself? Sometimes either one is the taskmaster. It's important to create the good in it. Sometimes it's really important to feel, I'm getting somewhere. I'm a pretty darn good Zen student. Maybe other people don't realize it, but I know it. So both of those, you know, the act. And it's something about it.

[56:40]

In this wonderfully strange way, it's going to manifest in an amazing incompetence. But this is entirely different from being sloppy and destructive. This is where you really are. I've given it the best. But it's like your body won't do what you tell it. Feel and experience is more like that. And maybe I say that to you just so you don't worry so much. with taking on all these extra forms and things.

[57:43]

You don't worry so much about performance anxiety. Do your best, and then that's it. Whatever you do is exactly what you do. OK. Any questions or comments? Well, I just had a question of something that you said. It's like when Keith had a question about the thing that you said with the moment. You used some term, and I was just wondering what it was. You're saying that the moment is the expression of karmic life, and that some people think that it's blah, blah, blah, blah, blah, somewhere. It's like it's on an Indian or something. I don't know. Like I was talking in Indian. It was some word. It was like, it is your karmic life. Some people want this.

[58:45]

I was just wondering if you remembered at all what you said. I don't have a clue. Anyone else? You went to Dharmakaya. Your karmic life would be the nirmanikaya. Right, and you might think it was the Dharmakaya. I'm not sure. What does that mean? The Dharmakaya is the realm of manifestation in this realm of existence. That's what appears in this realm of existence. OK. That's the . Any other questions? You're talking about the difference between grasping or clinging to the idea of lunch and then just totally contacting it, right? and how the energy was different in those two things, the clinging versus the Zen was asking for contact with each thing.

[59:46]

So how would that manifest in that situation? Like you had the idea of lunch come up, and then what would contact be? We all know what clinging would feel like, right? It's my favorite soup, blah, blah, blah, blah. You lose everything else. What would just that contact be like? The mark of that contact is not attached The mark of clinging is attachment to you. So you have contact plus attachment, you have clinging. You have contact and non-attachment, you have sparsa. You touch it. You don't grasp it. You touch it. It comes into being. It goes through its karmic expression and it falls away. Does that answer your question? So you see it, and you let it play out as much as it wants to?

[60:50]

You let it play out. It's more like you don't do anything to it, or let's drop the yield. If nothing is done to it, that's what happens. It arises, it falls away. you're not engaging with it. A little bit more subtle than that. Because the contact is engagement. But engagement without attachment. Like we could say, and this is a significant point because it's different from detachment. You could say detachment. There's no engagement at all. But quite literally, without engagement, there's no consciousness. There's no conscious awareness.

[61:51]

The engagement sparks the energy that generates the illumination of awareness. That's how Virachana gets invited to the party. That's how the dharmakaya is engaged. Can you meet the grasping in the same way? Can you meet the grasping? Yes. With? It sounds like you're making the distinction between just meeting a thought and then grasping it. But what about meeting with the grasping? Of course. Every moment offers itself up. And in any moment, we can grasp or we cannot grasp.

[62:52]

But would you say the nature of the mind that's grasping or not grasping is the same in either case? And then how do you explore that? You explore it by cultivating the attributes that they want. Pay attention. Bring forth a willingness to engage. And bring forth an engagement that isn't fed by desire or aversion. I guess desire and aversion are part of my life. And to bring forth attention to what's happening with this person. Think of all that. Think of what you just said. It's so wonderful. My life. Because when we examine it, how is it my life?

[64:00]

It's beating heart. And who is it exactly that owns this beating heart? Who is this my? When I really look into it, I... But your heart still beats. Heart still beats. Whether or not I say my heart. The moment still moments. Whether or not I say my moment, my practice. The mind is still the mind whether or not I grasp or need. And as we start to pay more close attention, we start to realize that the moment is in a constant change and it's in a constant interplay of the arising conditions that are going on.

[65:12]

possible to know exactly what the next moment is going to be and that constantly there's entry into the unknown but even mistake mistake requires you know a context to drop the bowl if we agree that holding the bowl is right, and dropping the bowl is wrong. SPEAKER 1 001 [...] 00

[66:23]

In the blue clip record, when such a says mistake, he means something else. Please don't drop the bowls one for a second life. So yeah, but we've been in a context. We don't live in some abstraction. But even picking up the ball and holding it beautifully, you could say, mistake. Yes. You can say one continuous mistake. Or to put it in the way I was doing momently, that moment of engagement, even if it's just a subtle identification, a separated

[67:24]

this flux of beings. However, we don't practice in context. We don't live in abstraction. We don't live in Dharvakarva. We live in an Abhanapar.

[67:50]

@Transcribed_UNK
@Text_v005
@Score_67.14