So welcome, everybody. For me, folks, I'm Taigen Layton, a guiding Dharma teacher at Ancient Vang and Zen Gate. Some of us are in the middle of a two-month practice commitment period. We've been focusing on, you know, a study, a Dharma study on a text called the Dhammalakirti Sutra about a great awakened layperson, who lived at the Buddhist times. And it's a very colorful, interesting story. And I'm going to talk tonight about the Dharma Door of Nonduality. So this is kind of the climax and focal event of the Wang Sutra, more than any other interesting or many events. And I'm going to talk about a couple of Zen classics and koans that are about this story. From two of our main collections of koans or old Dharma teaching stories, one from the Blue Cross record and one from the Book of Serenity.

[01:25]

I'll talk about the chapter in the sutra, but I'll first open with the introduction or pointer for the Blue Cliff Record version, a case about the story. This is from a great teacher named Yuan Wu. Well, I'll talk more about the Blue Cliff Record. But just as a start, he said, though you say it is, there is nothing which is can affirm. Though you say it is not, there is nothing that is not can negate. When is and is not are left behind and gain and loss are forgotten, then you are clean and naked, free and at peace. So this chapter of the Vimalakirti Sutra, in the version we're reading from Robert Thurman's translation, Chapter 9, The Dharmadora of Nonduality.

[02:35]

So I'm going to talk a little bit about the beginning and the end of this chapter. So the background story is that the whole thousands and millions of body of arhats or Buddhist saints and sages and disciples and bodhisattvas, awakened beings, have come to call on Vimalakirti, who is a great awakened layperson, who is ill through this. And there's a dialogue that happens between Manjushri, the great Bodhisattva of wisdom. There's an image of him on our altar. So there's this dialogue that's going on. And at the beginning of this chapter, the Malkypti asked the many Bodhisattvas who were attending, good sirs, please explain how the Bodhisattva enters the Dharma door of non-duality.

[03:42]

This is a key teaching in Buddhism, particularly Bodhisattva Buddhism, non-duality. We have all, and in this chapter, various Bodhisattvas describe various dualities that they have gone beyond into non-duality. And I'll just read the first couple. The Bodhisattva Dharma of the Kurvana declared, Noble sir, production and destruction are two. But what is not produced and does not occur cannot be destroyed. Thus the attainment of the tolerance of birthlessness of things is the entrance into non-liberality. The second one, the Bodhisattva Sri Gautama declared, I and my are two. If there is the presumption of a self, there will be no possessiveness.

[04:45]

Thus the absence of presumption is the entrance into non-duality. So throughout this chapter, there are many different dualities that each of these Bodhisattvas brings up. And they talk each about how they have overcome them. And Of course, the way we think, our whole world is based in duality. We think of I and mine in this case, but also it goes on to talk about things like distraction and attention, defilement and purification, uniqueness and characterlessness. grasping and non-grasping. So this whole chapter, each of the examples of dualities and non-dualities are really interesting and worthy of studying and exploring. But there's something a little interesting. Well, first of all, going back, I haven't talked before about non-duality, true non-duality.

[05:56]

True non-duality in our tradition and in the spirit of awakening beings is not the opposite of duality. And it's easy to think that way. It's easy to think that, oh, if you get rid of good and bad or right and wrong, then we have non-duality. But actually, non-duality is the non-duality of duality and non-duality. So it's not that you can escape to someplace called non-duality. This is what the harmony of difference and sameness that we just chatted is about, that there is the acknowledgement of both the way in which we think in terms of duality, subject and object. You see, the world has a bunch of objects that we are subject of and we can do various things to these dualities, to these objects and vice versa. So these first two examples are interesting because it's not the duality itself that is the solution.

[07:01]

So the first point is that there's production and destruction. What is not produced and does not occur cannot be destroyed. And thus the attainment of the tolerance of the earth was just a fix is the entrance to duality. So he doesn't say going beyond production and destruction. He says, just seeing the process of all things. I've talked about this before. This is one of the teachings of the Samalakirti Sutra and one of the essential teachings of Bodhisattva Buddhism, Mahayana Buddhism. Buddhism is about the awakening of all beings. In this translation, Robert, there are tolerance of the birthlessness of things. It's Sanskrit. Tolerance or patience with the birthlessness or ungraspability of all things.

[08:09]

So just to be patient with the fact that we can't know the beginning or end of things. We can't get a hold of them. That is what this first point itself says. We use the unheard sense to not dwell. So he doesn't, so Alan Sinopoli was here yesterday talking, he talked at one point about that the point of these opposites is not to resolve them. It's not resolution of the opposites. It's more just to include both. And this is a way of doing that, to recognize and to practice patience with the reality that we can't get a hold of everything, ultimately. That there's nothing solid to get a hold of. And so patience with that fact is important. equivalent to the total enlightenment of the Buddha. So to actually really accept and tolerate and be patient with our inability to pick anything down.

[09:17]

The second example here talks about I in minor too. If there is no presumption of the self, there will be no possessiveness. Thus the absence of presumption is the entrance into not-well. It's not the absence of self or the absence of possession. It's just the absence of any presumption, which is sort of like the first one, that any time we do have presumptions, we do have biases, we do have things that we take for granted or assume about reality of the world and our lives and the lives of all around us. The sutra and Zen and Mahayana Buddhism in general are about pulling the rug out from under that. All of our preconceptions and ideas, it's not that they're bad that we have preconceptions and ideas, that's how we function, that's how we develop an ego, that's how we become adults, but it's not real.

[10:29]

How do we function in a world where that is not real? So this whole chapter is very much worthy of studying each one, each of these situations of duality in detail. They really are instructive. So there's 32 of them in the chapter. And as you'll see in the larger version, the larger version of this, there's actually 32,040 subjects who give this, who express their own inclusion of duality and not duality, through various dualities. Of course, that version, that larger version of the Mala Kirti Sutra, which has 32,040 seconds in this chapter, it's never been written down, and maybe, who knows, maybe it's with one of the dogmas in the Bible, who knows, anyway. At the end of this chapter, the very most famous section of this sutra, when the Bodhisattvas had given their explanations, they all addressed the crown prince, Manjushri, the Bodhisattva of wisdom and insight, and asked, Manjushri, what is the Bodhisattva's entrance into Nātawāli?

[11:47]

But Manjushri responds, Good sirs, you have all spoken well, and they have. Nevertheless, all your explanations are themselves dualistic. To know no one teaching, to express nothing, to say nothing, explain nothing, to announce nothing, to indicate nothing, and to designate nothing. That is the entrance into non-duality. Manjushri. Then Manjushri turned to the Malakirti, this gray-legged white person, who has, in earlier sections of the Sukkot, kind of pulled the rug out from under the great disciples, the four disciples, and showed how they didn't really understand what they were most famous for, understanding. Anyway, Manjushri says to the Malakirti, we have all given our own teachings, double sir. Now,

[12:49]

May you elucidate the teaching of the entrance into the principle of not duality. Thereupon, the Mahakirti kept the silence, saying nothing at all. a part of which Manjushri applauded and declared, How excellent, excellent, noble sir! This is indeed the entrance into the non-duality of Bodhisattvas. Here there is no use for syllables, sounds, and arguments. whose teachings have been declared, 5,000 bodhisattvas entered the door of the Dharma of non-duality and attained this tolerance of the birthlessness of all things, patience with the restability of everything. So this thunderous silence that's referred to with the non-duality, where he refuses to say anything, is kind of the climax of the sutra, although there's so much more before and after this in the sutra.

[14:00]

That's why character silence is very famous. So there's a, I'm just going to read a few little bits from two different Koan cases. The first is from the Bluetooth record, which is a very famous, there were many, many collections of these Koan stories, these Dharma dialogues. in China's Buddhism and also in Japanese Buddhism. But the three that are most used nowadays are the Book of Record, the Book of Serenity, and then the Gateless Gate. But each of the Book of Record and the Book of Serenity have as a case This event. So in the book, this record, it goes like this. Both of these are translated by Thomas Cleary. While here to ask Manjushri, what is the Bodhisattva's entry into the Dharma gate of non-duality?

[15:10]

Manjushri said, according to what I did, in all things, no words, no speech, no demonstration, and no recognition. To leave behind all questions and answers. This is entering. the Dharma dual and not duality. Then Manjushri asked the Mahatirati, and we've already heard this, but we'll hear it a couple more times. We have each already spoken. Now you should tell us, good man, what is a bodhisattva's entry into the Dharma dual if not duality? And Shreddo would pick the cases and wrote the verses for the blue cliff records. Just goes on to say, Shweto said, what did the Molokerti say? He also said, completely exposed. So in this version, in the Bluetooth record, it's sort of not exactly putting down the Molokerti, but the Molokerti, what did he say? Did he say something by the sounds?

[16:15]

And then Shweto said, completely exposed. So the moral character is completely exposed and the Dharadora of non-duality is completely exposed and all our battling is completely exposed. So Kategori Roshi, a great American Zen teacher who brought Zen to the Midwest of Minnesota wrote a book called Return to Silence. This is our practice. You know, we sit silent. We enter into the silence of just witnessing what it's like to be here today, tonight, on our seat, this body, this mind, including all the babbling, whatever, you know, whatever appears, thoughts, feelings, and so forth. But we sit in silence, and that is the basic teaching approach of Shakyamuni Buddha, the Buddha of our Buddhist hero.

[17:18]

Later, having a relationship, a book called, you have to say something. So, both sides. We study silence. We settle into silence. We settle into just this situation. This part of this mind. But also, how do we convey this to others? How do we express this? So you have to say something. And maybe you can say it in silence. Maybe you can say it in poetry. Maybe you can say it There's all kinds of those. So I'll just read a couple more little passages in the commentary. So they won't be a test, but just to tell you about this. The repper, Shredo, Setsuo in Japanese, was a great teacher. from the UNMN, one of the five houses in Shanghai.

[18:21]

He wrote the cases. The case of the main verse commentary, but then there's an introduction that I read at the beginning, and there's commentary by another great teacher, Wanlui, in Japanese. who is the teacher of Dawei, who's from Muamalata, Niger, and Zizekites, anyway. So this is the structure of this Koan collection, which is also the same structure as what was directly that I'm going to look at next. I'm going to read a little bit of further in the book of record. In the commentary to the case, this is now wrote, The various great bodhisattvas each speak on the Dharmagate of non-duality. At the time, the 32 bodhisattvas also dualistic views of doing and not doing, of the two truths, real and conventional, and merge them into a monistic view, which they consider to be the Dharmagate of non-duality.

[19:26]

So this is Yama's criticism of all of these bodhisattvas, that non-duality is not oneness. This is what I was saying before, that non-duality is not the opposite of duality. And this has been a problem in Buddhist and Zen history, that the attachment to oneness. That's not the point of our practice. Of course, you know, sometimes there are dramatic experiences of realizing oneness or wholeness. But that's, as the harmony, difference, and sameness that Lee Chanton says, That's still not enlightenment. The point of our practice is how do we integrate that experience of oneness, which is valuable and is important and is real, with our everyday activity, with responding to the issues, the problems, the suffering, the injustices, and so forth in this world that we live in.

[20:32]

with the messiness of our own lives. How do we have both? So the ultimate non-duality is that we honor both oneness and duality. We recognize that we do live in right and wrong, good and bad, and so forth. Kindness and cruelty. So this is one of his criticisms of different responses to these subjects. A little more from the group list center. So, okay. Yeah, so the Malakirti was an ancient Buddha of the past who also had a Thamaran capsule. We've talked about that. He's totally in the world. but he helped the Buddha Shakyamuni teach and transform.

[21:36]

He had inconceivable intelligence, inconceivable perspective, inconceivable supernatural powers, and the wondrous use of them. Inside his own room, he accommodated 32,000, not just 32, jeweled lion's arms, and a great multitude of 80,000, without being too spacious or too crowded. I'll talk about that next Sunday. But tell me, Yuan Wu says, without it being too spacious or too crowded, tell me, what principle is this? Can it be called the wondrous function of supernatural powers? Don't misunderstand. If it is the Dharma gate of non-duality, only by attaining together and witnessing together can there be common mutual understanding. realization and knowledge. So we study all of this today. This is the practice of Sangha, of practicing together.

[22:40]

I will just read Shreddo's verse to this case. Ah, it's almost a molecule too. Out of compassion for living beings, he suffers an empty affliction. Lying ill by Shali, his whole body withered and emaciated, Wangjie Shui, the teacher of seven Buddhas, comes to the single room that has been swept repeatedly. He asks about the gate of non-duality. Then Vimalakirti leans and falls. He doesn't lean and fall. The golden-haired lion has no place to look. So that's a first comment on his situation. Oh, and there's a little bit of commentary on this verse. So the old teacher said, if Dvalakirti was the golden great Tathagata, that's another name for Dvalakirti, the golden great Buddha, why then did he listen to the Dharma and the congregation of the Tathagata, the Buddha Shakti, so he had already been a Buddha.

[23:55]

but he came and became a white layperson in the Assembly of Shakyamuni. And then he said he didn't contend over himself and others. Someone who is greatly liberated has nothing to do with becoming Buddha or not becoming Buddha. If you say that he practices cultivation and strives to attain the path of Buddhavan, this has even less to do with it. As the first great complete enlightenment sutra says, Well, if you use your routine mind to produce routine views, you will never be able to enter the Buddha's great ocean of peace. So trying to become Buddha, or if you hear that that's not the way to practice, try not to become Buddha either way, that's not it. So I'm gonna read a little bit from the Book of Serenity version of the same story.

[25:00]

And this cases and the verses were selected by Hongzhi, which some of you have seen in other contexts. And then the commentary was by another great Chinese teacher later in the same century as Dogen named Wansong. In the case, the way Hongzhi says it, The Mala Kirti asked Wanjishri, what is the Bodhisattva's method of entering non-duality? Wanjishri said, according to my mind, in all things, no speech, no explanation, no direction, no representation, leaving behind all questions and answers. This is the method of entering non-duality. Wanjishri asked the Mala Kirti, we have each spoken, now you should say, good person. What is the Bodhisattva's method of entry into non-duality? Vimalakirti was stunned. That's the story. So in his commentary, Wang Song says, the Sanskrit name Vimalakirti means untainted name or pure name.

[26:07]

His wife's name was Bolden Lady. His son's name was Good Thought. And his daughter's name was Moonlight Beauty. And one guest, Master Yunzhi, who while attempted was the golden-grained Buddha, why did he listen to the teaching of the assembly of Shakyamuni Buddha? So that same question is in the record. Yunzhi said, he did not make a contest between others and self. So that's a good description of non-duality, not making a contest between others and self that recognizes that we think there are others and self. In the large version of the Vimalakirti Sutra, 32,000 bodhisattvas each expounded methods of teaching non-duality. Now there are only 32 bodhisattvas. At the end, Manjushri doesn't have any ground to stick it all into. Vimalakirti doesn't have it all.

[27:10]

Another teacher said, Manjushri is like covering your ears, stealing a bell, the strength exhausted on a black river. The Malakirti silence is still not beyond a teaching method. So, yeah, if you just use silence as a method of teaching, that's what Kalkiri Roshi says. You have to say something. Anything, anything, anything, any way of seeing that you get, that you try and get a hold of the sikta of doesn't covet. So, Wang Zong says, I say it is smart for people to get out of right and wrong. Another teacher said, even in greater volatility, one seated by Manjushri cannot get up even now. So, That's all I'm going to read from this.

[28:12]

Oh, well, no, I should give, I'm sorry, I'll give Hongshu's, well, I'll give Hongshu's, that's fine, I'll give part of Hongshu's first part. Longishui inquires after the illness of the old Baishalala, the Mala Kirti, the gator did not dwell in the open. Behold the adept, true without human within. Who appreciates forgetting before and losing after? Don't sigh. So just to begin, there's another part of this which gets complicated. I'm not going to go into that, but the commentator, Ray Watson, means wonderful good fortune. By Charlene, he's the name of the city where the law could be lived. Known as extensive adornment. That's the meaning of by Charlene. So there's a treatise of Song Zhao called Nirvana Has Not a Name.

[29:15]

It says, That's another way to teach besides silence. So there's descriptions later on in the sutra of other Buddhas who teach in all kinds of different ways. into a drop that's used for showering flowers out of the sky. There's another Buddha that talks about it and teaches with fragrances. Some different incenses that are teachings. These are all because the truth is mastered by spiritual knowledge, so the mouth is thereby silent. How could he say they had no eloquence? is what elephants cannot speak of. So, there was supposed to be a teaching beyond words and letters.

[30:16]

We have libraries full of commentaries on that. So, maybe I'll stop there and just ask for your responses, comments, questions. Please feel free. And Jerry, we can call on people online and people in the room. Please just raise your hand or just speak up. And you can't get away with commenting about just being silent. I don't care if you already did that. Wait for a minute. Could you say more about oneness? Your comment on that and that it's not weakening the trap of that.

[31:21]

I don't know. I would just like to hear more. Yeah. Thank you. Yes. You know, there are a lot of spiritual traditions that take that as the goal. to realize Godhead, to just realize unity. It's not that that's bad. It's not that that's not spiritually valuable. And I talk about wholeness, you know, to feel wholeness, which also has to do with healing. But the point is that that's only half the story. It's that that's... 45% of the practice. So we do need to, and one of the things that happens with Zazen, especially if you do longer sittings, but even just coming to sit on a Sunday morning or Monday night or sitting in your home in the morning or whatever, we connect with something deep.

[32:24]

We connect with maybe the logic of silence. We connect with The realization that there's no separation, that everything is interconnected, that everybody you ever have known is sitting on your seat. And that's different than oneness. That is oneness. But that's not the whole story. Oneness is wholeness or oneness. The sense of one is the sense of the whole world being together as one. is very important. But death, what are you gonna do about it? What are you gonna do about the fact of cruelty and injustice in our country? What are you gonna do about the fact of sadness and suffering and people getting sick and people passing away? What are you gonna do about sadness? What are you gonna do about anger when it arises? What are you gonna do when you see some situation that needs to

[33:28]

that needs to be helped. Because we can't, you know, you can go out to some mountain top and sit for nine years like Woody Darman did, but then you have to come back down, deal with the world. And even back then, in the sixth century China, there was messiness in the world. And probably you've noticed that even in Chicago today, there are problems. So it's not enough to just see that everything is interconnected, that we're all one. That's a starting point. That's good. But then what are you going to do with it? How are you going to share that? How are you going to show others that? How are you going to help everyone to see that, you know, trying to, you know, this duality of mind and mind, trying to accumulate more stuff in our consumerist society, but that doesn't, the best doesn't help.

[34:29]

So we need the other side of skillful, liberative technique is the way that the Lankyaji Sutra talks about it. Thank you. Aishan? I don't really know what I'm going to say anymore. Aishan used to have something to say recently But now there's just silence. Somebody else? Oh, David Reckless. Thank you so again. I'd like to ask you about non-duality in regard to the things in the Vimalakirti Sutra that I'm finding more and more challenging and intriguing about sort of this I don't know what to call it, sort of negative ethics, the thing that says, you know, the family of the Tathagatas is this Mount Sumeru of egotisms, and you have to commit the five sins, and I forget all the inventories, but all the wickednesses, so on, that those are part of the path.

[35:43]

I'm not so sure about what we heard the other day, that maybe Vimalakirti went to those places and didn't participate in them. So I wonder if you might say something about sort of the ethics of Vimalakirti, of the sutra, in connection to non-duality. Yeah. So there's various places the sutra talks about. The Bodhisattva path, the path of those who are working to liberate all beings, not just people who look like us or people from this country or people from Chicago, not people from California, whatever. And the sutra talks about how to really develop the Bodhisattva spirit, one needs to be familiar with the all of the, say, perfections, to all of the incestified, to impurity, defilement, and cruelty.

[36:55]

I don't think it literally means you have to commit all these evil deeds. It just means you have to know that each of us as a karmic human being is capable of that. We have to see that this is possibility and this exists in our world and that it's not just those people over there who do that. It's that we are part of that. So, you know, it's a little hyperbolic to say you have to actually, you know, kill your parents and shed Buddha's blood and You know, stuff like that. But you have to know that that is, I have to remember to ask, Alan was talking about this yesterday. I had a couple of long discussions with him after. Part of what, and this goes back to Wade's question, to just see that everything is one means that you can do anything.

[38:01]

And that you can actually support, you know, fascist politicians or whatever. I don't want to call them, I don't want to name them, I'll just say that politicians who are acting on fascist propositions, to put it that way. How do we act to help people? That's the other side of oneness. What are skillful, liberative techniques? So Harry Belafonte, who we chanted for, was a great singer, a great actor, and he was an amazing champion of social justice. He helped Dr. King. He helped many, many, you know, many causes of basic caring and decency. This is the voice of the spirit. So... Yes, I don't necessarily take literally those parts of the molecule to suture.

[39:06]

So we have to know that this is what human beings are capable of. Human beings are capable of being a character. Human beings are also capable of being Hitler. So we have to know that. We have to think that we're not good as opposed to those people over there. So I think that's what all that language is really about. It's not saying that you go out and hurt people, but be cruel, torture people, saying, you have to know that this is part of who you are. But this is difficult. We all, you know, we're always taking sides in any discussion in any situation. And it's not that that's bad, it's what we do, it's just what we do, but that's not the solution. The solution is to see the whole picture, but then how do we act to be helpful?

[40:08]

And there are things to do to support Indian cruelty, to support kindness and care. So that's part of the response. Yeah, thank you. Then, what could be... Would the ignorance or forgetfulness of the oneness bring out the opposite behavior? As you said, human beings are both acting in... favor of destructive social justice, or it can be easier, it can be very powerful, you know, fighting for that. So if the starting point of oneness brings outward work towards supporting everybody else, but isn't like the forgetfulness or ignorance of that maybe make you easier to act the opposite way.

[41:20]

I'm basically trying to frame I don't think anybody's purely consciously evil acting. I think it's just the forgetfulness of ignorance. Then I would try to see if your framing of one is as the force of acting towards that. Well, no, there's dualities. There are dualities. You know, left, right, man, woman, you know, front, back. It's biological. So the oneness is to see the innermost. So it's not that you forget the ones. It's that we see the wholeness of the world and then we also see the particularities. Each of us in this room is different. in different ways. We recognize that. How do we honor that?

[42:21]

So the harmony of difference and sameness is not to get rid of sameness, of oneness. It's to see that there's a harmonizing. Maybe it's better to say the harmonizing of it. Elaborating with it. Integration of integrating of these. So to have that, so part of what we get from Zazen is certain sense. And, you know, it takes a while sometimes, the more we step deeper, that sense of wholeness is. But then how does that impact our lives in the world of particularities and differences? And then how do we act on that? How do we act stealthily to help beings awaken to this whole dynamic? That's the framing of it. Does that make sense? It does. Can I follow up on that?

[43:22]

Yes, please do. I find a little bit of comfort in also honoring the differences and like that, because I sometimes think, and not in the Buddhist way, but I always feel like that oneness is an idea. It's one step away from being used as a totalitarian idea. Yes, that's a problem. That's what scares me about it, partially. That's why I find comfort in, like, going... That's why oneness by itself is not enlightened. That's exactly right. Yeah, that's the scary part. You know, you could be taken away and be... Yeah. I mean, distorted. Not honoring the differences. So we have in our society now many peoples marginalized, racially marginalized, immigrants marginalized, and oppressed and treated cruelly by our institutions. Oneness is not the solution. That's the point. We have to see the oneness because that's important.

[44:24]

It is the reality. of what is the reality of cycles. But then how do we express that in terms of taking care of all the different situations? So with the interconnectedness of everything, does that involve recognizing our complicity in ways in which maybe we are benefiting from a system that promotes racism and injustice and wealth and poverty. Because we are all connected, we have a place in that. We can't just say that's somebody else. That's right. It's not just that party or this party. That's right. And so there's also this is teaching that silence is consistent. So that turned that onto a molecule too. Silence in the face of injustice and cruelty is going along with it.

[45:26]

So yeah, so that's why Kategori Roshi said, assurance is silence, and then he wrote a book, you have to say something. So we have to respond when we see difficulties. And how to do that is, that's actually the work of practice. Skillful techniques, skillful means, liberative skillful technique is . How do we take care of the world and take care of the people in our lives who, some of whom may be acting I'm jerks in some ways, or whatever you want to call them. But the point isn't to call people names. The point is, how do we help them see through whatever it is that is leading them into acting? So that's actually... So the oneness and the silence is important. This is a problem with... It's Japanese Buddhism that led to World War II because they went along with the oneness of, you know, nationalism and hyper-nationalism and supporting the emperor at all costs.

[46:37]

So we have to see the differences. We have to add to the differences. But it's important to see the background of that. It's not, well, just we're going to prevent these people from this country from entering Japan. you know, from emigrating to our country or, you know, to marginalize or to commit cruelty to certain peoples. We have to see that actually we are all deeply, deeply interconnected. It's another way of talking about this. That was how you translate that. Yeah. Okay. And everything is interdependent. That the origination of anything is dependent on rising. So to recognize that when we sit and feel all the different parts of this body mind and see how they work together, then, um,

[47:44]

That gives us the resource for actually acting more skillfully to help in the face of the differences.

[47:52]

@Transcribed_UNK
@Text_v005
@Score_85.3