If lives were not enlightened, will now be enlightened. I say the body which is the fruit of many lives, but as of them. We explored it by the speeches of peace, causing the ignition that mispractices the exact transmission of a verified Buddha-get-vesting and repenting in this way, and what never fails to perceive around hell. All Buddha's ancestors by revealing and disclosing our lack of faith and practice before them would have emailed away the Buddha-getting expression by the power of our convention, and your bad-get-transmissions if you are a simple scholar of truth. Good morning, everyone.

[01:00]

I'd like to start with a poem. This is by a Bay Area poet who practices in the Vipassana tradition. Her name is Kaveri Patel, and this is from a collection of hers titled Under the Waves. And the poem's title is A New and Deeper Truth. The old truth made you run a thousand miles inside an arid desert, desperate for an oasis. Sit and close your eyes. Inhale the breeze of kindness. Exhale the toxic judgments, dehydrating you like a prune. Feel the pain of old patterns trapped in tense muscles. It's okay to cry, to taste the salt of possibility. Just be, just breathe.

[02:11]

Let waves break against the silence. returning you to a new and deeper truth. The old truth made you run a thousand miles inside an arid desert desperate for an oasis. Sit and close your eyes. Inhale the breeze of kindness. Exhale the toxic judgments dehydrating you like a prune. Feel the pain of old patterns trapped in tense muscles. It's okay to cry, to taste the salt of possibility. Just be, just breathe. Let waves break against the silence, returning you to a new and deeper truth. So we're making a concerted effort this week to rest in stillness and silence and intimately touch our hearts and minds.

[03:27]

Just being, just observing, just listening. Listening to a deeper truth. Deeper than the beliefs that would have us seeking elsewhere for what is most true. What is the truth? What truth, what search for truth led you to Zen practice, led you to this mountain, led you to this monastery? And what might be the new truth that awaits you just by simply sitting and breathing together? Inhaling kindness, breathing out compassion, breathing out all the old conditioned tensions, sadness, judgments, fear and delusions, releasing them with the exhale.

[04:32]

Spiraling inward with every breath in ever widening circles until we come to that place where there's no longer an inside nor an outside. And in so doing, opening ourselves up to a new, deeper possibility, a new truth. So welcome to day three of our five-day sushin. We are now in the middle of it all. Actually, you're in the middle of it all, all the time, but we have this convention. I don't know about you, but I often find for myself that kind of the end of day two and the beginning of day three are sometimes kind of the hardest for me. I seem to notice for myself that the weather in my heart, mind and body has kind of begun to get a little cloudy at that point and maybe even a little dark.

[05:40]

And I feel, you know, what I notice is I feel a lot more raw. and as a result, a lot more irritable. And this is combination of openness and tenderness, yet at the same time, this kind of quivering about, is this okay, right? Kind of the sensitivity of new skin. Is it ready, you know, to be touched in some way? And this might not be your experience, and every sushin is different, but in my own experience and talking with many people over the years, I find that that's This is something that's a shared experience for many people. Is anyone feeling that way here? Yeah, yeah. We share in this together. We're not going through this alone, right? Understanding that. You're not alone in this. It's a shared experience. So during the first two days of Sushi and I spoke about sitting like mountains and taking our seat in the present moment.

[06:44]

and walk through the first of Dogen's Mountains, the first sentence of Dogen's Mountains and Waters Sutra. And while walking with Dogen through any of its fascicles can be an engaging and puzzling and stimulating and rewarding experience, I admit that sometimes you can feel a little bit like a schlag. Like, ah, this is a lot of work to get through this, right? So, given that it's the hump day of Sushin, I thought I'd take a slightly different approach today and offer encouragement in a lighter vein. I hope you'll all be okay with this. I do have one Dogen quote in this talk. She was very concerned that I wasn't going to have any Dogen in this talk, but I promised her there'd be one. And then tomorrow and the next day, lots more Dogen. That's okay, Jodi. There's light on the other side.

[07:46]

So I often lead workshops on transforming depression and anxiety. And as a lighthearted way to talk about practice and meditation, I have a special prop that I use as a visual aid in an analogy. And I usually have it at my desk at home. And I brought it with me to Tassajara to continue to inspire and remind me of this important practice. And so I thought I would share it with you today. And some of you may have been introduced to it before. Do you see it? The crystal Buddha in a snow globe. This is like one of my favorite things that I... that I have. I can tell you how much I love this. I have several of them, actually. They're not all crystal, but they're, you know, okay. They bring me to light. So, okay. So, now imagine, right, the environment inside of this snow globe is the environment of our minds.

[08:59]

Buddhism tells us that our natural state of mind is clear, spacious, limitless, and luminous, like an open, cloudless sky. And when we rest in our natural state of mind, when we are still, silent and peaceful, then we are able to clearly see things as they are in all directions. So Buddha, seeing in all directions, clearly, without any clouds. And we are able to clearly perceive reality just as it is. Our natural state of mind or consciousness, what we might call Buddha mind or Buddha nature, is originally pure, unstained and unobstructed, and as such allows us to perceive and experience reality directly, without any distortion or obstructions. And when we are naturally at rest with reality, with the way things are, then we are like a Buddha, sitting peacefully,

[10:09]

in whatever environment we find ourselves, simply being still and observing and enjoying ourselves in the course of the flow of samadhi. So now, while the analogy of our mind as a snow globe — actually, I can pass this around. Would you all like to touch the Buddha in a snow globe? Would you all like to touch your own Buddha in a snow globe experience? Enjoy. So while the analogy of a Buddha in a snow globe can lend itself to the misconception that there is an inside and an outside to our minds, Zen teaches us that in actuality there is just one environment, one mind, no internal or external, just one environment. open, vast, boundless, illuminated space in which all appearances and experiences arise.

[11:12]

So you could say the whole universe is a snow globe, only without any globe. It's only when we privilege our limited, self-centered view as the primary framing orientation that we then conceive of something that we call a you and a me inside our minds and something that's outside our minds. So as you see the Buddha in that particular snow globe, you'll see that it's transparent and seemingly made of the same translucent substance in which it abides. with the distinction only appearing as kind of a faint shadow or an outline. And I wanted this particular snow globe for a reason. I think it actually helps to underscore the concept, the Buddhist concept of no inherently abiding self.

[12:17]

The Buddha, however, didn't say there wasn't a self. So that's often a misperception. People think, oh, there's no self, right? Buddha says there's no self. He didn't say that. He said that the self we seem to experience isn't inherently existent, right? Rather, our sense of self is something that arises as an aggregation of causes and conditions, just like all other phenomena. So while we can draw an arbitrary outline around a collection of experiences and call that, call what's within that outline a person, right? Upon closer inspection, what we notice is that there is no real distinction between the environment we're experiencing and the one who experiences it. They're all made of the same stuff and quality of being, and they all rise together. So sometimes I think of this as if you ever draw your name in water, do you ever write your name in water or draw an image in water?

[13:26]

For a moment, there's an image. There's something. The tension in the water creates something, right? But then immediately it dissolves again. So that kind of same quality, you know, we are all, all the time, writing our names on water. And we keep writing our names on water thinking that what we are is going to get stay fixed, right? And yet reality is such that it's always, everything's transient. So our names never stick. Okay. Now, for the sake of this analogy, imagine that the snowflakes, could you shake up the Buddha in a snow globe and show everybody? You can shake it really firm. Uh-oh, what happened? Where's the Buddha? All right. So imagine those snowflakes when you shake up the Buddha. Those snowflakes are our thoughts, emotions, right? As you probably realize, the first time you sat down and meditate and observed your mind, your inward environment, there's a lot going on in your minds, in our minds.

[14:34]

And even now, during Sashim, you're perhaps wondering whether the chatter and the whirl of activity will ever really settle down. So there are all kinds of weather in the snow globe of our mind. It's weather in the forms of thoughts and emotions, images. perceptions such as sounds, sensations, sight, taste, and so on, right? And this ever-changing weather and the related expressions are simply a natural part of the environment and the scenery of our lives. And it's what it is to be human. This is our experience and this weather is our experience of what it is to be human. Our minds secrete thoughts and emotions, right? just like our glands secrete hormones. And they're necessary. It's necessary for healthy functioning, right? And part of what it is to be human. So thoughts are not a problem.

[15:36]

Emotions are not a problem. They're actually gifts, right? Gifts from emptiness, right? They have their function and their usefulness and even their beauty. Our snowflake-like thoughts can bring us both delight and benefit. And we could spend lots of time of observing the snow kind of whirling, swirling around in the snow globes, just so we can kind of observe our thoughts swirling around in our minds. And just as it's fun to chase after snowflakes as a child, has anyone done that? Not everyone has grown up around snow. So a number of you have had that experience. And as an adult, if you have a chance, I also encourage you to chase after snowflakes. You know, it's an important thing. And you catch them on your tongue, right? And so sometimes it can be enjoyable to just take up briefly and examine and enjoy our false emotions.

[16:41]

Examine them. And just as it's said that no snowflake is alike, so are our thoughts also. and emotions. None of them are alike. Even though we have the same exact word, thought, in our head, the energy behind it and the moment in time in which the appearance appears is different. So every thought is different even when you think you're thinking the same thought again and again. So again, you saw what happens when you shake up the snow globe and it starts snowing. And the Buddha inside the figure inside gets obscured by the snowstorm. So just like when the snow globe is agitated and the Buddha becomes obscured, so too does our inherent Buddha or Buddha nature become obscured when our minds and weather within become agitated. And as you know, when we stop agitating the snow globe, the environment within becomes clear once again.

[17:46]

and often in a very short time. So it's the same with our minds. It's when the snowflakes of our emotional thoughts become too prolific, too overactive or overagitated, perhaps because we're trying to pursue or catch too many of them, that we get overwhelmed and disoriented and lose sight of our inherent Buddha nature. This is where the practice of zazen offers us support. Zazen is the practice of not shaking the snow globe, not allowing the mind to become disturbed in the first place, and feeling that, then not doing anything that will perpetuate the agitation. So remember that one of the fundamental instructions for zazen is to sit,

[18:49]

and do nothing. To simply be still, settled, and quiet, and come to rest as awareness. So if thoughts and emotions arise and begin to fall through the environment of our minds like snow, then simply observe them without chasing or collecting after them. Just as, I don't know, again, if you've had the opportunity to sit and Snowfall. It's the most beautiful, joyful, peaceful experience. It's not a problem. Oh, look, snow. Okay. Just falling silently. If we don't engage them, then they abide for a period of time and they eventually melt away. by pausing before and not grasping after emotion thoughts, there's a chance for the weather of the mind to be more quickly settled down and to become clear again, so that we can see how things really are.

[20:01]

And having once again gained some clarity of mind, we can then ascertain what is an appropriate response to the particular situation that we find ourselves in, right? Discernment isn't obscured by the snowflakes, the snowstorm in our mind. And another practice that you can do is to take up observing the space between each snowflake. Have you ever done that? Have you tried to observe the space between snowflakes as they fall? Or even better yet, raindrops? Or listen to the space between raindrops? And maybe you do this in your Zazam. Look for the space between your thoughts. Don't focus on the thoughts. Focus on the space between the thoughts. So when we do this, suddenly the density of the storm in our mind and body becomes less opaque.

[21:08]

And we begin to see there's an opening. that things, including our emotion thoughts, aren't as solid and frozen as they appear. When we notice the space between each emotion thought, snowflake, then there is space for us to choose how to relate to the particular experience we're having in a different way. However, much of the time, we end up chasing after our thoughts and experiences like children chasing after snowflakes. And then we compound the problem by trying to hold on to them or fix our thoughts and emotions and hold them in place in some way. And not only do we hold on to them, but we also have a strong tendency to try to gather them, gather more, right? And then we roll them up into a particular shape that we imagine is stable and permanent and will never fade away, right?

[22:14]

Never melt. In other words, we begin to roll up and shape our emotion thoughts into a snowman or snowperson, a snow self, right? We go even so far as to dress up and adorn the snow self, right? This frozen collection of emotion thoughts. subscribing to a name, a personality. This snow person dresses in robes. This one's called this. This snow person does these kinds of things, right? And we can properly recognize all the myriad ways that we embellish, polish, reify, cherish, and defend our compacted and contracted sense of self. and try to bring this pseudo-person further to life, just like the old children's story, Falsima Snowman.

[23:15]

Does anyone know that story? Try to bring it to life. What happens then is that rather than identifying with our Buddha nature, this kind of quality of openness, we end up identifying with this alternative frozen self made out of emotion thoughts. Now the sad thing is, is that we live in a perpetual state of fear because we know deep down how fragile this frozen state of being is, how vulnerable our inner snow person is to anything which brings a sense of warmth, light, and release.

[24:17]

So in order to protect this fragile snow being, our fragile sense of self, we often freeze even more. We freeze because we're afraid. And our fear makes us rigid, fixed, hard. We might even develop icicle-like sharp points and edges as part of our defense. But being frozen and hard hurts. It hurts. And it hurts when we bump into others, when we bump into them with their jagged, icy edges. The more contracted and compacted we are, the more brittle and ultimately vulnerable is our inner snowperson. And the more isolated and lonely we feel. Zen teacher Shada Joker Beck, when offering a similar analogy in which she described our being frozen like ice cubes, wrote that, when we're frozen solid, it's a very lonely and cold life.

[25:30]

In fact, What we really want is to melt. We want to be a puddle. Perhaps all that we can say about practice is that we're learning how to melt. Sometimes we are even afraid of love. Because just as sunlight and warmth melt snow, love melts us. Love makes us less contracted and frozen. it undoes us and helps us to flow once again. So what does Zen practice and meditation have to do with melting? The 8th century monk Menzen Zenji, one of the great scholars of Sotosen, said that when, through practice, you know the reality of Zazen thoroughly, the frozen blockage of emotion-thought

[26:33]

will naturally melt away. He goes on to say, however, that if you think you have cut off illusory thought, instead of clarifying how emotion thought melts, the emotion thought will come up again, as though you have cut the stem of a blade of grass with the trunk of a tree and left the root alive. And Joko Beck says, commenting on this, adds that a lot of people misunderstand practice as the cutting off of illusory thoughts, that is, cutting off of snowing. Of course, thoughts are illusory, but as Menzen says, if you cut them off instead of clarifying how emotion thought melts, you'll learn little. Many people have little enlightenment experiences, but because they have not clarified how emotion thought melts, the sour fruits of emotion thought will be what they eat in daily life.

[27:33]

And as Menzinsenji reminds us, emotion thought is the root of delusion, a stubborn attachment to a one-sided point of view formed by our conditioned perceptions. In other words, inner transformation or thawing isn't about cutting off some part of ourselves, cutting off our emotions or thoughts. but rather using the light of awareness to illuminate and see into their root nature. That is to see the way in which they are ultimately empty, unsubstantial, and impermanent. They dissolve in the light of wisdom. And Buddhism teaches us that the secret to our thong is already within us. The original light of Buddha nature is always present within, even when we have lost sight of it due to the obscuration of our snowstorm thoughts.

[28:36]

In his book, Sun in My Heart, the venerable Zen teacher Thich Nhat Hanh says that our bright awareness is softly shining out like a sun illuminating and warming the infinite space around us. Throughout your meditation, keep the sun of your awareness shining. Like the physical sun, which lights every leaf and blade of grass, our awareness lights every thought and feeling, allowing us to recognize them, be aware of their birth, duration, and dissolution, without judging or evaluating, welcoming or banishing them. So in time, the more we expose ourselves to the warm light of awareness, what happens is that we become mushy Buddhas. Just like a snowman that begins to melt in the sunshine, right? And we can often see evidence of this turning to mush. Maybe that's how you're already feeling, right?

[29:40]

Our faces begin to soften, right? The way in which our whole being begins to soften a little bit, our body softens, relaxes, our actions and demeanor seems to flow a little bit more. There's not kind of that same edginess or brittleness that we've had before. And the more we become liquid again, the more we begin to experience our non-separation. And this wonderful thing is that when we allow ourselves to melt, then the warm water that results affects everyone around us. When we melt, we encourage others around us to melt as well. And in time, the waters of our mutual melting flow together to create a sea of love. Now our process of freezing our emotion, thoughts, and experiences have been happening for a long time, right?

[30:46]

And the extent of our frozenness can feel pretty significant. Initially, when we first came to practice, we might feel kind of dead and frozen from the neck down, right? Many of us, you know, we've come in living from up here, and we forget that we have this whole other part to our being. And we might even feel, in many cases, like an iceberg. There's only a surface part of us that's exposed, and it's this whole other part of it that's submerged, right, below, below the surface of our lives. sometimes hidden even from us. And we might actually be afraid to see what's there. So as a consequence, we may hate the process of thawing and resist it, right? Even though we know it's our deepest wish to once again return to the state of being one with the oceanic flow of life.

[31:48]

there can be a lot of fear and resistance, because we know deep down that we're becoming undone. Practice and time can release a lot of frozen feelings and emotions in us. As this happens, we may experience ourselves crying a lot. And this is normal, this is healthy, because the emotions of us have been frozen for a very long time, are finally being released. So it's okay to cry in Zasa. It's okay to cry here, right? It's a good sign. And furthermore, as the frozen parts of our being begin to fall, sometimes painful experiences and layers of conditioning, long buried, come to the surface and become exposed again. Old memories, feelings, traumas, and experiences that got trapped in the ice of the self.

[32:52]

So it might be events in our childhood that have been suppressed because they were too overwhelming, too painful, or some other aspect of our lives that we just had, in order to survive and go on, we had to push down and turn away from the light in order to deal with it for some period of time, right? That's normal. It happens. It's not normal. It's common, and it's unfortunate when it happens, but it's also sometimes what we need to do in order to survive, right? I had a dream once a number of years ago. I think it was not too long after I started practice in which I was going down a path, and I came to an intersection, and at the intersection were two mothers with children, right? And one of them looked up at me, and I couldn't decide which to go.

[33:55]

One of them looked up at me and said, would you eat trash to survive? Would you eat garbage to survive? Right? So, you know, it's hard to say, you know, you can unpack that in different ways, but that moment of choice, you know, and the infant... And this kind of adult parental aspect and the choices that have to be made and the pathways we take can determine a lot. And sometimes we choose one path and realize that didn't work. And then we find ourselves having to retrace our steps in some way or to create a new pathway to go back to, not even go back to, to forge a new way towards healing. So this coming back to life can be uncomfortable and disorienting. And just when our leg falls asleep in Zaza, and because our blood circulation has been cut off in some way, it can also be painful, allowing our frozen thought emotions, wounds to flow once again.

[35:11]

So if we try to get up, You know, we pause for a moment, allowing the blood to come back to our legs. We're on pins and needles. It hurts for a bit. We have to be very careful as we get up, taking tender care with ourselves, because if we try to walk too quickly, we could fall and hurt ourselves even more, right? So as we sit there, just very carefully, being with the blood coming back, feeling that pain, but also knowing it's healthy. It needs to be felt. because that actually is signaling that wholeness is returning. The flow of our life is returning to that part of us that's been shut off, right? And all we need to do is be careful, acknowledging our experiences and then releasing them, not trying to step forward, not trying to push the process, not going like, I need to get through this, I need to forge ahead in some way. That often does more damage.

[36:12]

So really being tender with ourselves during these times of thawing, of coming back to life. And sometimes we also need to turn to others to support us, a friend, a mentor, a Dharma teacher, a therapist. It's good times to ask others to help us to stand up, to hold us for a period of time as we allow the numb parts of us to come back into life. And as you become reacquainted with many of the dark layers of feelings and experiences that have been long buried in the ice, you might notice how they partly have stories attached to them about, for example, what happened to you as a child. And also, there's the story, there's a narrative, and there's also partly sensations. So I suggest as you examine this coming back to life,

[37:13]

Yes, you can identify the story. But give your attention to the sensations, right? The sensation aspects rather than the story-thought aspects. Because the story aspects always revolve around a sense of a separate self. As long as you keep trying to go around that story and change that story, you're going to keep the kind of energy stuck in the way it is. You might notice this, for those of you who aren't aware of Stephen Lameen's work around trauma. For example, in the wilderness, when an animal is attacked by another animal, it goes into fight, flight and freeze. The energy in the whole nervous system gets activated and it has to choose, am I going to fight here? Am I going to run, flight? Am I going to freeze and play dead or numb down to the pain that's about to happen? And I sometimes add a fourth one, which is a piece. You know, we tend to do whatever the other person wants, right?

[38:15]

The other one wants, right? But if the animal, you know, is able to successfully get away without too much bodily harm, what happens is you'll notice the animal shaking the energy off, that heightened energy state. They shake it off. They release that energy, right? Humans don't have a tendency to do that. What we do is we go up to our head and we try to rework this narrative, change the story. If I had done this, then this would have happened, right? We keep up here revolving around in our heads, thinking about, spinning out. But as we do that, the energy, the activation energy stays trapped in the body. So rather than staying in our heads, drop into the body. focusing on the energy in the body and finding skillful ways to work with it will help it to release and flow again. It's important to discharge and help to relax our nervous system, the energy that's in our nervous system that's kind of in that heightened state.

[39:21]

So it can come back to equilibrium. And this story of a separate self... We need to remember we are not the separate self, we are not the story, we are not the narrative. Menzen Zenji reminded us, the belief in a separate self is the very root of our suffering. However, it's in the sensation aspect of the body where this deep root is anchored. So the story is just a thought, it's a series of thoughts in the mind. And if you take away the story, what remains is the sensation. the feeling in the body, turn to this feeling, right? Allow it to come up and be known and released, right? Feel the feeling, in other words. Now, it's not necessarily going to feel good, right? This being with the sensation.

[40:23]

And even if we try to stay with the sensation, sometimes we fall back into old habit patterns, right? and old mechanisms of avoidance and attempts to leave or resist the experience that we're having of falling because it's too difficult or painful, right? And we fall back into ways in which we froze or numbed ourselves in the past, you know, for habits such as maybe drinking, alcohol, shopping, sex, drugs. any other ways that we may have engaged in to try to numb out and not feel what we're feeling, right? And of course here in the practice period in Sinshin, most of these aren't available, right? So we find other things to fall back on. Maybe eating, you know, the back door, right? Maybe reading, you know? Maybe during Sinshin on your breaks, reading, you know? that romance novel or that science fiction novel that you have tucked under your mattress, you know, right?

[41:29]

Oh, that was too intense for Pierre de Zaza and I don't want to deal with that. I'm going to get away and read something that takes my mind away, right? So we all have our little ways, right, falling back into old habit patterns to not be with the experience of falling, right? But as you probably know, in the end, these forms of turning away aren't going to work. And so our only last resort is to turn around and face it. It's the one thing our feelings can't stand, being faced, being seen. In fact, it's being seen, acknowledged and met with the warm sunlight of awareness that makes them most anxious. But in time, as we keep persisting to shining the light of awareness on these emotion thoughts, we begin actually, in some cases, we even might begin to invite in difficult feelings, to notice they're there and go, oh, I need to work with this.

[42:48]

I want to turn towards that rather than ignore it. And so it begins to become curious for you. How can I engage with this? What is that? It's time to know this better rather than trying to get rid of it in some way. This is more active than just allowing, but it's actually inviting it in to get to know you. So we can't leave, we can't move away. But stay, welcome, open up. And we're not practicing this in our minds. We're practicing this in our hearts. This is a heart practice. And these feelings of frozen emotion thoughts are laid down in layers in the body. When the first layer comes up, other layers are gradually revealed. from like an excavation, geological excavation.

[43:50]

The first layer most seem to be guilt or anger or something that's easy to name, but underneath the anger or guilt is another feeling, one that's perhaps less obvious, less easy to name. When we get down to the deepest layers, we encounter something about our existence. an existential feeling of lack or fear that is based on the deepest place of knowing and truth, that there is no inherent self. What there is, is just the ever-present flow of awareness and life energy, just one vast ocean from which all phenomena arise like waves for a short period of time and then eventually melt back once more. So in Zazen, we aim to sit unmoving but not unmoved. I propose that empathetic or loving attention is our Zen practice.

[44:58]

Our kind, non-judgmental awareness is the holding environment or the container, that globe, that supports us to establish trust in our own capacity to be in accord with what is. And we can offer this loving, warm attention to ourselves as well as to everyone else around us. And indeed is the only truly healing path toward being fully human. So I'll conclude with two Zen poems. The first is by the monk Fusen who wrote it as he lay dying in his 57th year. Today then, is the day the melting snowman becomes a real person. Today, then, is the day the melting snowman becomes a real person. And the second, for the chiseau, is by Dogen, who upon witnessing the body of a Zen practitioner melt during his cremation, wrote the following, Vast emptiness, nothing holy,

[46:15]

is hard as iron but placing him into the red furnace he melts like snow and now i ask to where have you returned with the green ocean waves deep what moon do you see vast emptiness nothing holy is hard as iron but placing him into the red furnace, he melts like snow. And now I ask you, to where have you returned? With the green ocean waves deep, what moon do you see? So thank you again for your kind attention. Am I finished up before the kitchen left? Yes. I think that, yes. No, I'm sure. What's that? They laughed, oh.

[47:16]

Oh, well. I want to just say that we'll go for another walk today. Would you like that? Yes. And walk outside in the sunshine and allow the sun outside to melt and merge with the sun inside. so that we can melt into the mountains and waters around us and allow it all to just carry us through the rest of the day. Thank you very much. May our intention equally extend to every being and place. With the true merit of Buddha's way, Shujohen Seganjo, Bon Bon Mujim Seganjo, Bon Bon Mujim Seganjo, Bon Bon Mujim Seganjo,

[48:32]

Bu tsudo mu jo se ganjo. Yes, yes. Things are numberless. I vow to save them. The virgins are...

[48:51]

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