This podcast is offered by the San Francisco Zen Center on the web at www.sfzc.org. Our public programs are made possible by donations from people like you. Being away for a week, I heard that I missed a beautiful snowfall and haven't seen any of the pictures yet. I know a lot of people took pictures. I'd love to see them. I did see the little patches on the ridge coming over the road, so I got to see a bit of the spring snowfall. So it does feel like we just had a little interim between our sachins. It feels very familiar to be back in this schedule with these sounds. And there's some new sounds, frogs.

[01:05]

So I also wanted to thank Erin for her talk yesterday, for opening the sashim for us. Thank you very much. It was interesting to me when she asked people what she should talk about, the things people said, don't talk about sashim. I thought, that's interesting. Don't say container. So I was thinking, what does that mean, don't talk about sashim? Then I thought, all of us have sat many sashims. and maybe admonitions or maybe we've already heard everything. We know how to sit Sashin. Don't talk about it. So my effort for the six talks is to complete our Mountains and Waters Sutra, and I divided it into six sections, and we'll see if we can... get to the end by the last day of Sashin.

[02:14]

But we never know because things come up and we'll just see what happens. I wanted to start with a poem by Dogen which seemed resonant with some of the things we've been talking about all practice period. This is from the book Dogen's Zen Poetry, a collection of his poetry. What can I accomplish? Although not yet a Buddha, let my priest's body be the raft to carry sentient beings to the yonder shore. I'll read it again. What can I accomplish? although not yet a Buddha, let my priest's body be the raft to carry sentient beings to the yonder shore. So we left off in class in the sutra with the

[03:38]

section that says where fire and wind go is up. And I thought it sounded a little, to me, a little hard to jump in there. So I wanted to back up a little to what we had just been talking about in the way of the Buddha, where earth and water go is considered down. But down here does not mean some place to which earth and water go. I think what we were looking at last class was the way in which we have fixed views about good and bad and up and down and east and west, and that we forget that these are conventional, agreed-upon ways of talking, ways of looking.

[04:40]

and we get fixed on these ways of looking that are based on our karmic life. And then we get into conflicts and wars and many things flow from that, from that tight and fixed and clinging view about the way things are. So I think I had mentioned this exercise of going out on a star-filled night and lying on the earth and looking up at the stars but imagining that you're facing downward and to shift our point of view to feel less tightly attached to this is the way it is, this is right, and I'm right, and you're wrong.

[05:49]

So these questions about our categories and how we view the world in a tight way. So where fire and wind go is up today. And in this, when we let go of which, you know, lying on your back and thinking you're facing down, with the earth being round and being on the surface of the earth, are you facing? Is there up? Is there a down? Where are you facing? So everywhere, you could say, is up and everywhere is down in this one complete seamless reality. To fix on up and down is... part of our karmic way of thinking. This is the next section. While the Dharma realm has no necessary connection with up and down or the four directions, simply on the basis of the function of the four, five or six elements, we

[07:09]

provisionally set up a Dharma realm with directions. So this is more, this is Dogen continuing with this. So the four elements are fire, earth, wind, and water. And Aaron mentioned how our altar has all these elements. And the five elements is including space or emptiness, which was added. The Mahayana added ku or emptiness also. or space, and so that's four, five, and the six, the Vajrayana added the sixth element of consciousness. So all these elements, and these elements are not necessarily, you know, when we say earth, we don't mean necessarily the ground itself. We mean solidness or solidity or those qualities. fire heats, wind moves, water was, earth is solid. So yes, the earth, the material earth, the natural earth, but also these qualities of movement for air, you know, fire heats, heat for fire, wind moves, these are the elements.

[08:25]

So these elements, this is one way of thinking about how Dharma is codependent arising, that these elements come together in all these different variations and are changing and moving. And they come together and they disperse in all these different ways. And, you know, it's in flux and it's... The Dharma realm has no necessary connection with up and down or north, west, east and south. These are provisionally set up in a Dharma realm without directions. We provisionally, conventionally set up this world. And then we forget that we set it up. And also in that world we set up

[09:31]

whole value system, you know, good and bad and beautiful and ugly and good grades equal good person, which I mentioned in class. So this is a, if we can get in touch with this world that we have provisionally set up and that doesn't stay, you know, one person who's our very good friend one moment or our in the next moment is we're at odds with them and we never want to see them again. There's this constant changing and flux and what we think is good in our 20s we may not think is so good in our 60s. It's provisional. To get a feel for this provisional quality, how we set up the Dharma realm as the Dharma's codependently arising.

[10:32]

So to get in touch with this, all of our values and our judgments and our value judgments, all of this has a provisional quality. It is not that the heaven of non-conception is above. and the Avicii hell is below. Avicii is the entire Dharma realm. The heaven of non-conception is the entire Dharma realm." So there's various commentaries on this. The heaven of non-conception is the name of a particular samadhi that Shakyamuni Buddha accomplished or entered, I guess, when he first left his palace and met up with one of these adepts, one of these teachers, and he learned and accomplished and attained, I guess, completely.

[11:42]

Whatever they had to teach, he was able to understand and enter those samadhis. So this is the highest layer of samadhi in India. form realm, I believe. And the Avicii hell is the place in hell that's the lowest place in Indian cosmology, the most painful, is called Avicii hell. So Dogen's saying, the heaven of non-conception isn't I up and high, and Avicihel isn't low, isn't the lowest place. We've set this up in a kind of conventional way.

[12:43]

Each of these situations, some wonderful samadhi, some ecstasy, some bliss state, some wonderful experience, and some agony, the agony and the ecstasy, some extremely painful thing, or pain in zazen, or emotional mental pain, which you might call a vichihel, it fills your world. It fills your Dharma realm. It's the entire Dharma realm. Each of them is just the entire Dharma realm. It's not up or down or high or low. It's your entire world. And I think this goes... for if you're a little child. And sometimes I remember seeing children over something small just dissolved in tears and sadness and not being able to get what they want.

[13:51]

And it fills their entire life, even though it's some little thing, a toy, or something, or it got broken or lost, it fills their Dharma realm. It's not like you can say, oh, that's nothing, or diminish it. It fills body and mind. And with each of us, sometimes it's helpful to, when we're feeling great pain or loss, and it can sometimes be helpful, but not always, to try and think about others who have suffered greater or who have lost more or something. But usually, if we think in that way, that can connect us with those people in a kind of heart-to-heart of, I understand loss, too, and I'm with you. But it doesn't take away the sting. It doesn't take away the pain. It fills our body and mind. So to say that that's up or down or in any direction, Dogen's

[14:55]

It fills us. Kaza's translation of that is, the heaven of no thought should not be regarded as upward, nor Avicihel as downward. The Avicihel is the entire world of phenomena. The heaven of no thought is the entire world of phenomena. So I think in Seshin, not to talk about Seshin, but... to have a neither going after or trying to avert from whatever is happening. They're neither high, the high heaven, or the lowest. It's just exactly what's happening. Can you practice with exactly what's happening? It's the complete condition of your life right now at this point.

[15:57]

So we've been talking about how Sansui Kyo and Genjo Koan, you know, resonate. And in the section in Genjo Koan where it says the bird, you know, if their field is small, their need is small, their field is small. Each of them occupies their full range. It's not up or down or even a value judgment of good or bad. It's just these are the conditions of your life. This is your life force. And when your need is small, your field is small. And when you need a large space for your activity, you need a large space. It doesn't matter whether it's small or great.

[17:10]

It's not a value judgment. It's just these are the conditions right now. And also in Genjo Koan, you know, Water is life and air is life. The bird is life and the fish is life. As we function in these conditions, in our karmic life, we use our whole life force, the life of the bird and the life of the fish and the life of air and water. This is life, life force. It's not a small life force or a big life force or a small experience. This is... lifing right now at this moment. And it actually is beyond value judgment or beyond up and down.

[18:13]

And we also conventionally, provisionally also make value judgments so it doesn't negate all value judgments either. Nevertheless, when dragons and fish see water as a palace, just as when humans see palaces, they don't view it as flowing. So just to remind us, for fish and dragons, water is their dwelling place, their abode is their palace. And if you were to say to a fish or a dragon, your house, your palace, is moving, is flowing. They don't see it that way. Just as when humans see palaces, we don't view this zendo as flowing, right? We don't view our cabin as flowing.

[19:16]

I mean, may it be so that there's no flood here at Tassajara. Those signs here on the road, they flood warning, what does it say? Flash flood alert, you know? So at any moment, we could see our cabins floating down the creek. But right now, we don't see the Zendo as flowing. And we would be very surprised, just like we have been surprised to hear these teachings about mountains flowing and waters not flowing. And nevertheless, when dragons and fish see water as a palace, just as when we humans see palaces, they don't view it as flowing. And if some onlooker were to explain to them that their palace was flowing water, they would surely be just as amazed as we are now to hear it said that mountains flow. Still, there would undoubtedly be some dragons and fish who would accept such an explanation.

[20:29]

of the railings, stairs, and columns of palaces and pavilions. So this onlooker, and if some onlooker were to explain to them that their palace was flowing, Okamaru, she says, the onlooker who's looking at this in teaching, the onlooker in this case is Dogen. Dogen is kind of the onlooker, who's saying onlooker. onlooker is a funny word, isn't it? The onlooker is saying, I want you to know, folks, your mountain is walking. Your bag is in fish. Your palace is flowing. But it's hard. Because why? Because we have our karmic view, our karmic understanding, which is very It's like it is a world that we inhabit and it has, you know, I remember not too long ago, pretty recently, I felt like I could feel the walls, you know, of my karmic abode, you know, and how I'd come up against, you know, a view that didn't accord with how I saw things or value.

[21:51]

And I could almost feel myself bumping in to my own world, karmically created through vast, vast, fathomless causes and conditions of my experiences, my upbringing, my education, my family, all the experiences I've ever had, what I've read, the movies, everything creates a karmic world that has, that is a different world and will die with me That world is created and is unique, and when I die, that world no longer will be. All those associations, all those likes and dislikes, all of it is unique and will die with me. So within that karmic world, can we get a feel for those

[22:54]

those borders, you know, those walls or the bars maybe of our little prison that we've created. The prison quality is that we believe it as absolute or not our provisional, conventional, karmic world. So then you get some onlooker, you get a Buddhist teacher, you get a Zen master who says something and it feels like it's forced, you know, it feels like Sometimes it feels like crazy talk or that we're being pressured in some way to let go of our precious views, you know, or, you know, uncling your little fingers from what we think the way things are. So this onlooker can say things.

[24:02]

Nevertheless, we just read that nevertheless, the onlooker, okay. We should, oh, then Dogen says again, many times in this, he's said, study this, you know, investigate this, look at this. We should calmly consider over and over the reason for this, the reason that we... don't believe it, and even though some dragon and fish, some of us, some dragons and fish can accept this as an explanation of this altar, these walls, these floors are all flowing. So we should calmly consider over and over the reason for this. So Dogen's way, as we've been talking about, is to use language, to use the power of language and his own poetic language to liberate us from language, liberate us from... Because so much of our human life and these limits and realms we create for ourselves are...

[25:27]

realms of language and conventional language. So he's saying we should calmly consider over and over the reason for this. Calmly consider. And I think this settling ourselves in calm without creating conditions of calm so that we can study over and over. So Dogen, you know, he'll put something out and then he'll say, no, you know, he'll say not this, not this, not this, it's not this. And, you know, each Dharma is, has, is free, is in its abode. So using language to free us from language, I think, is one of Dogen's methods, one of his skillful means, one of his ways that, you know, we've talked about other teachers and he talks about other teachers using other modes, you know, shouts and blows with a stick or other methods.

[26:48]

His method is so much language, you know, his... mastery of language and also relaxed, flipping language around, which we've talked about, taking the Chinese idiom and turning it in. So this Okamura Roshi says, this is called in Zen, he says this is called taking the wedge out using the wedge. So there's a description of sometimes when we're chopping wood we use another piece of wood to help split the wood. I haven't done this myself but I can picture it, a shape like this that you knock into the beginning of a crack in the log and then you pound in that wedge and that breaks it.

[27:51]

But What Okamura Roshi was saying is that this is taking a wedge out using the wedge. So sometimes that first wedge gets stuck in there and we can't get that wedge out. So then you use another wedge, which will help you release that first wedge. So this second wedge kind of makes the space... larger where the first wedge was in there really tight. So this is how he describes Dogen's use of language, using a wedge to get out another wedge. So we've got a wedge of our own understanding that maybe is making kind of a crack in there, or our own practice. And then he uses another wedge, more language, to kind of loosen and make it more flexible. get out the other wedge, which is our own first use of language. Or thinking. Using thinking.

[28:52]

We should consider this calmly over and over. Using our thinking to free us from our thinking. So Dogen turning the light back, using our thinking to to study the way we think. Think back to the one who thinks is a way of freeing us from our way of thinking that is unexamined and not commonly considered over and over, but just assumed, and then we act from there. We assume it, presume it, and act from there. You know about assume, right? Do you know about the problem with assume? Do some of you not know the problem with assume?

[29:54]

Okay, it's like people do. This is something my daughter taught me that she learned in her drama classes in high school where part of doing improv and some of the work they were doing is you don't assume. You stay open. You're not assuming what the other person's, you know, you're just open because assume makes an ass out of you and me. That's what assumed us. What? What what? Yeah. So Dogen with his language. And Okamura Roshi also says that it's very similar to Rinzai Koan practice, this use of language of Dogen, where it dislodges us in some way, but we have to work and work and work.

[31:00]

And I think this Dharma contemplation, I heard from a number of you, the second round of Dharma contemplation, well, some of you... As always, you know, for some people it worked well and others not, but kind of entering the words, entering the text in a different way, I think, as another maybe wedge, to remove a wedge with using language, using our own language. If our study is not liberated from these confines, we have not freed ourselves from the body and mind of the commoner. We have not fully comprehended the land of the Buddhist ancestors. We have not fully comprehended the land of the commoner.

[32:00]

We have not fully comprehended the palace of the commoner. I wanted to read Kaza's translation of this book. quietly reflect and ponder the meaning of this. I think that might have been calmly, you know, over and over again. If you do not learn to penetrate your superficial views, you will not be free from the body and mind of an ordinary person. Then you will not thoroughly experience the land of Buddhas and ancestors or even the land or palace of ordinary people. This was in terms of wedges, freeing other wedges. I really appreciated this other translation. Consider and ponder the ways in which we create our world and hold to it and act from it. And if you do not learn to penetrate your superficial views, I think the superficial views is these confines that

[33:07]

if we aren't liberated from these confines, then we haven't freed ourselves from, Kaz says, from learn to penetrate the superficial views. You will not be free from the body-mind of an ordinary person. You won't be free just as you are, free in your life because of this prison of our fixed views and superficial views and assumptions, etc. So not only will you not understand the Buddha land or the land of the Buddhas and ancestors, but it will be hard to understand our own everyday life, which actually is the life of the Buddhas and ancestors. We won't be able to comprehend the palace of the commoner or just our own dwellings, what they are. So Bielfeldt says this word confines is a translation for something that has dualism or two sides, the edge and surface, two sides, or flowing and non-flowing is two sides.

[34:34]

If our study is not liberated from these confines, from this dualistic thinking, I have a note to myself, old cow koan. I think this old cow koan is... I didn't look it up, actually. I'm just looking at these notes from last time. It's a koan that really exemplifies this kind of freedom to move within the Buddha lands and not be... and to fully comprehend... our everyday life as well as the Buddha lands. And it's Liu Tiamou, the Zen teacher, Liu Tiamou, who's in our Acharya list in the Chinese section.

[35:39]

And she, her good friend, I'm not sure it was actually her Zen master, maybe it was her teacher, but she goes and visits him and he says, old cow, you've come. He calls her old cow. And she, has some quip, and then he says, are you going to some festival or something? Or she asks him. And the festival is like a month's walk away on some other mountain. But she says, are you going? It's tomorrow or something. And it's like this freedom, you know, of riding the wind and riding the clouds and flying on the wind of... and in this seamless world of no real ups and downs, but just one Dharma realm of interpenetrating, interdependent, flowing Dharma life together, you say, are you going to that festival tomorrow? six months' walk away.

[36:41]

And I can't remember what he says, but anyway, that's why I wrote it down, Old Cow Cohen, because I love that exchange and the freedom that they have together and the kind of joke, you know, the kind of understood joke in this seamless, shared life of Dharma. So if our study is not liberated, this liberated, again, is this toodatsu that we've come upon in different parts. He uses that word toodatsu, and he often uses it along with genjo. So liberation from the manifestation, the complete manifestation of this moment, to be liberated from it. If our study is not liberated from these confines, we haven't freed ourselves. I didn't think I was going to do it, but I am going to do it.

[37:56]

Although humans have deeply understood what is in seas and rivers as water, just what kind of thing dragons, fish and other beings understand and use as water, we do not yet know. Do not foolishly assume that all kinds of beings must use as water what we understand as water. So it starts out with, although humans have deeply understood what is in seas and rivers as water. So I have a number of notes on this, so I'll just go slowly with it. This phrase, deeply understand, this is from Okamura Roshi, whatever this is in Japanese, is connected up.

[39:01]

It says, although humans have deeply understood, this deeply understood or deeply understand is a phrase which Dogen uses, and it has some connection to the fact that we're clinging to our limited, conditioned knowledge. So it reminds me of Zen master Bauche, Mount Mayu, when he says to the monk, although you have understood that the nature of wind is permanent. And that understanding, I don't know for sure, but in the commentary on that, it's ironic, kind of, although you completely understand this. And I wonder if it's similar in this, this connection with, although humans have deeply understood what's in seas and rivers as water, this connection with... of a clinging or limited view. So not really deeply understand in the way of full realization of what water is, but we understand in a limited way what water is.

[40:06]

So in some way Dogen is, if this is understood, if you're hearing this lecture in Japanese and you understand that there's that maybe irony there, this connection to clinging, You might hear this differently than I've been reading it. Although humans have deeply understood what is in season, rivers as water, just what kind of thing dragons and fish and other beings understand and use as water, we do not yet know. We do not yet know. So our understanding of water as, you know, water is H2O, right? H is hydrogen, and one part hydrogen, two parts oxygen is water, right? Sorry, H2. Two parts hydrogen, one part oxygen. And they're both gases, and when they come together in this form, they become liquid, right? Just thinking about that, is that deeply understanding water?

[41:11]

Is that what it is? Is it two parts hydrogen, one part oxygen? Is that really what water is? It seemed so kind of limited and partial. if that were the definition of water. But conventionally we say that, right? So we know that about water, but what about these other worlds of dragons and fish and other beings? What do they use as water and what do they understand what our water is? We do not yet know. Do not foolishly assume that all kinds of beings must use as water what we understand as water. So this... In the Genjo Koan, remember when it says...

[42:13]

When you ride on the ocean, no land is in sight. The ocean looks circular and does not look any other way, but the ocean is neither round nor square. Its features are infinite in variety. Whole worlds are there, right? And it goes on, though there are many features in the dusty world and the world beyond conditions, you see and hear only what your eye of practice can reach, right? In order to learn the nature of the myriad things, we must... know that although they may look round or square, the features are infinite in variety. So this is still working with our view of the ocean as round or our understanding of water as we know what it is, we know what it's used for. The other features of this world, this infinite world, are... infinite variety, and to not assume foolishly that we got it down, we understand. From a human-centered, from our human view, our human view we know.

[43:21]

But, you know, as I was talking about that book about Chinese philosophy and... The humans in their category are categorized with animals and plants, and humans are just one category of beings. There isn't a hierarchical thing. They're just living beings, people, animals, and plants. So to not foolishly assume from our human point of view that we understand and know what other beings, how they use water, and how they understand water. When those who study Buddhism seek to learn about water, they should not stick to the water of humans. They should go on to study the water of the way of the Buddhas. We should study how we see water used by the Buddhas and ancestors.

[44:22]

We should study whether within the rooms of the Buddhas and ancestors there is or is not water. So I found this last section, you know, a little difficult. What are the rooms of the Buddhas and ancestors? But starting out, when those who study Buddhism, study the Buddha way, study Buddha Dharma, seek to learn about water. And earlier, you know, we had talked about the water. Where Buddhas and ancestors are, there's water. Where water is, there's Buddhas and ancestors. They make it their life. They make it their thought, remember? So water as not just from human point of view, not sticking. He says we should not stick to the water of human beings. And the way that whenever we even view dragons and fishes, how they view water, we tend to approach it from the human.

[45:31]

How else can we approach it? We can't help. But can we not be stuck to it, not clinging to it? Can we understand this is human view? So to not stick to that view. This is a commentary from Bielfeld, from one of the commentaries on San Sui Kyo, from one of the Zen masters, and it's just snippets. He didn't do the whole thing. It says, in the Buddha Dharma, the Dharma realm, both within and without, is called water. And I think we called, we talked about, what water are we talking about? That goes up, that goes down, that goes in, that goes out. This is the water of Dharma. This is the Dharma realm called water. So the entire universe is permeated with water, the water of Dharma nature.

[46:38]

The body and mind of the Buddhas and ancestors is water, which we've come upon. And this water is the water of Dharma nature. But if the water of the Buddhas and ancestors is Dharma nature water. The Buddhas and ancestors become Buddhas and ancestors because they have become one with the Dharma realm. They become one with the Dharma nature. That's what animates the Buddhas and ancestors is this Dharma nature water. So then Following from that, this commentary says, the entire universe is Dharma nature water. And if we're saying that the entire universe is Dharma nature water, then there's no, then you can also say there's no water per se, if everything is water.

[47:48]

If everything is permeated and animated water, where is there water? So this last line, we should study whether within the rooms of the Buddhas and ancestors there is or is not water. From our human point of view, we say there is water or there's not water, but is there, if everything's water, is there any water? If there's just one universe interconnected and we're going to call it water, just like we called it mountains before, this one reality of interconnectedness, to call that water, there's nothing outside that. There's no water on top of that to add to that. So...

[48:53]

more notes on this. In the Lotus Sutra it says all the Buddhas appear, all the Buddhas manifest for one reason, which we've talked about, which is basically to open, demonstrate, enter and realize Buddha's wisdom and to help people to enter open to enter, to demonstrate to them Buddhist wisdom. And Buddhist wisdom is the reality of all beings, this true reality of all existence. So for human beings, water, we use it, we drink it, we wash with it, we swim, we ride on it, we glory in it, we paint it, we make poems about it.

[50:06]

We cannot live without it. And the water of Dharma nature is flowing through us, is us. We are the animation, we are the functioning Dharma water, Dharma nature water, as it functions, each one of us. So to look upon water, to see water as just the way we worked with mountains, to see mountains as the true reality of all beings, to see water, water the way we see it as humans, but to understand as this limited, conditioned water, it is also in its nature empty and free.

[51:24]

from water, from any conditions we put on it with our own human notions of values and so on. So this line we should study whether within the rooms of the Buddhas and ancestors, there is or is not water the rooms. Another translation of that is abode or house. Within the house of the Buddhas and ancestors, within the abode, So studying whether in the house of the Buddhas and ancestors, what is water and can we call it water?

[52:37]

What is it? And when we're talking about water as the reality of all existence, which can't be polluted, can't be sullied, can't be wasted, that water is beyond our doing anything to it. And at the exact same time, care for water in our... I'm finding this, you know, at the very same time, this water is the reality of all existence beyond our definition of water. And the water that we come, that we use in our conventional way, if we treat it with egocentric clinging and desire and self-centeredness, then it will be, it's a travesty.

[53:51]

When I was up in the city, I attended the steering committee of the California Interfaith Power and Light. I'm on the steering board of this group that works to counteract global warming and in various ways interfaith. And there was this board meeting and just hearing all this, there's a group of people who came together and they're talking about implementing AB 32 and just all the political things around what's happening in California. So when we treat water and air and the earth in ways that are based on our desire and our short-sightedness and our ignoring that water and earth and air and mountains are the reality of all existence, then

[54:56]

There's harm done, you know, to our world, to our lives, to our interconnected lives that we share. Actually, coming up for 350, they're asking for photos of landscapes that have been... The result of climate change has caused these degradations of the landscapes, forest fires and other places, or places that will be flooded when the sea rises, you know. So there's a whole campaign to get these kinds of photos from around the world. And I think we could take some photos maybe of this giant forest fire we had or at Green Gulch where the water will come up the valley. So...

[55:58]

When we don't see water in this widest way possible and treat it that way, treat it as the reality of all existence, of which we are part, of which we are not separate, then there's damage done to this life in a conventional sense. Even though water itself You can say water in this big sense I'm talking about cannot really be sullied. So this study of our Mountains and Waters Sutra has, I think it has, aside from the wedge that knocks out the wedge of our ideas and limited views, I think it supports us to care for the earth and care for all the elements, care for each thing.

[57:16]

And especially right now, the world is crying out for us to care for the air and the water and the earth. So when we don't have this wide view on which our precepts, I think, are based, the precepts are the shape of Buddhist mind, the shape of the reality of all existence, awakened reality, and when we don't, when we act, when our actions of body, speech and mind are flowing from this effort to see in this wide way, we can be more and more subtly skillful in all of our actions. And when we ignore and disregard, then there's consequences, grave consequences, small and grave consequences that are damaging and unskillful, unhealthy.

[58:38]

I was making an effort to get to the end of this water section so that tomorrow we can start with the last section, which is about the dwelling place of the great sages. Thank you for your attention. For more information, visit sfcc.org and click Giving.

[59:47]

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