So welcome everybody. From you folks, I'm Taigan Layton, a Thai-Dian Dharma teacher, an ancient Thai and Zen gate. Some of us are in the middle of a two-month practice commitment period. We've been focusing on, in our study, Dharma study on a text called the Malakirti 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 Non-Duality. So this is kind of the climax and focal event of the Malakirti Sutra, or the many other interesting, illuminating events. And I'm going to talk about a couple of classic Zen koans that are about this story.

[01:03]

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. I'll talk about the chapter in the sutra. But first I'll open with the introduction or pointer for the Blue Cliff Record version. Case about the story. This is from a great teacher named Yuan Wu. Well, I'll talk more about the Blue Cliff Record or Book of Serenity after, 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,

[02:13]

then you are clean and naked, free and at ease. So this chapter of the Vimalakirti Sutra in the version we're reading from Prabhupada's translation, chapter nine, the Dharma Door of Nonduality. So I'm going to talk a little bit about the beginning and the end of this chapter. So the background story is that a whole, thousands and millions 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 and who is ill through this. And there's a dialogue that happens between Manjushri, the great bodhisattva of wisdom.

[03:15]

There's an image of him on our altar, just below Shakyamuni Buddha. And so there's this dialogue that's going on. And at the beginning of this chapter, Vimalakirti asks the many bodhisattvas who are attending, good sirs, please explain how the bodhisattva enters the Dharma Door of Nonduality. So this is a key teaching in Buddhism, particularly in bodhisattva Buddhism, nonduality. We have all, and in this chapter, various bodhisattvas describe various dualities that they have gone beyond into nonduality. And I'll just read the first couple. The bodhisattva Dharmovikarvana declared, noble sir, reduction and destruction are two, but what is not produced and does not occur

[04:20]

cannot be destroyed. Thus the attainment of the tolerance of birthlessness of things is the entrance into nonduality. The second one, the bodhisattva Shrikandha declared, I and mine are two. If there is the presumption of a self, there will be no possessiveness. Thus the absence of presumption is the entrance into nonduality. 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

[05:21]

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 nondualities 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 nonduality True nonduality. True nonduality 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 nonduality. But actually, nonduality is the nonduality of duality and nonduality.

[06:23]

So it's not that you can escape to some place called nonduality. And 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. So the first one is that if 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 earthly systems is the entrance to nonduality. So he doesn't say going beyond production and destruction. He says, just seeing the process of all things.

[07:28]

I've talked about this before. This is one of the former teachings of the Samādhyāti Sutra and one of the essential teachings of Bodhisattva Buddhism, Mahāyāna Buddhism, the Buddhism that is about the awakening of all beings. In this translation by Robert Thurman, tolerance of the birthlessness of things. In Sanskrit, it's ānupādaka-dharmakṣānti, tolerance or patience with the birthlessness or ungraspability of all things. 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 Bodhisattva says is the entrance into nonduality. So he doesn't... So Alan Sinopu was here yesterday talking. He talked at one point about that the point of these opposites

[08:30]

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 anything, ultimately. That there's nothing subtle to get a hold of. And so patience with that fact is equivalent to the total enlightenment of the Buddha. So to actually really accept and tolerate and be patient with our inability to get anything done. The second example here is... talks about I and mine are two. If there is no presumption of the self, there will be no possessiveness. Thus the absence of presumption

[09:33]

is the entrance into nonduality. 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 that we do have presumptions, we do have biases, we do have things that we take for granted or assume about the reality of the world and our lives and the lives of all around us. And the Sutra and Zen and Mahayana Buddhism in general are about pulling the rug out from under the mat. All of our preconceptions and ideas, it's not that they're bad, that we have preconceptions and ideas. In fact, that's how we function. That's how we develop an ego. That's how we become adults. But it's not real. How do we function in a world where that is not real? So this whole chapter is very much worthy of studying

[10:39]

each of these six dimensions 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, there's actually 32,000 Bodhisattvas who express their own inclusion of duality and not duality through various dualities. Of course, that version, that larger version of the Mahayana Bodhisattva Sutra, which has 32,000 Bodhisattvas in this chapter, has never been written down. And maybe, who knows, maybe it's with one of the novice in the choir, who knows. Anyway, at the end of this chapter, the very most famous section of this sutra, when the Bodhisattvas are given their explanations, they all address the Crown Prince, Manjushri,

[11:40]

the Bodhisattva of Wisdom and Insight, and ask, Manjushri, what is the Bodhisattva's entrance into non-duality? Manjushri responds, 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. Then, Manjushri turned to the Malakirti, this great awakened layperson, who has, in earlier sections of the sutra, kind of pulled the rug out from under the great disciples, the Bodhisattvas, and showed how they didn't really understand what they were most famous for understanding.

[12:42]

Anyway, Manjushri says to the Malakirti, We have all given our own teachings, noble sir. Now, may you elucidate the teachings of the entrance into the principle of non-duality. Thereupon, the Malakirti gets a sense, 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 ideas. Those teachings have been declared. 5,000 Bodhisattvas entered the door of the Dharma of non-duality and attained this tolerance of the worthlessness of all things.

[13:43]

Patience, with no restability in everything. So this thunderous silence that's referred to with the Malakirti, 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. But the Malakirti's silence is very famous. So I'm just going to read a few little bits from two different Koan cases. The first is from the Book of Freckard, which is a very famous... There were many, many collections of these Koan stories, these Dharma dialogues in Chinese Buddhism and also in Japanese Buddhism. But the three that are most used nowadays are the Book of Freckard,

[14:44]

the Book of Serenity, and then the Gateless Gate. But each of the Book of Freckard and the Book of Serenity have as a case this event. So in the Book of Freckard, it goes like this. Both of these are translated by Thomas Clearing. The Malakirti asked Manjushri, what is the Bodhisattva's entry into the Dharma gate of non-duality? Manjushri said, according to what I think, in all things, no words, no speech, no demonstration, and no recognition. To leave behind all questions and answers, this is entering the Dharma door of non-duality. Then Manjushri asked the Malakirti, and you've already heard this, but I'll do it a couple more times. We have each already spoken. Now you should tell us, but Manjushri, what is the Bodhisattva's entry into the Dharma door of non-duality? And Shwedho, who picked the cases

[15:47]

and wrote the verses for the Book of Freckard, just goes on to say, Shwedho said, what does the Malakirti say? He also said, completely exposed. So in this version, in the Book of Freckard, it's sort of not exactly putting down the Malakirti, but the Malakirti, what did he say? Did he say something by the sounds? And then Shwedho said, completely exposed. So the Malakirti is completely exposed and the Dharma door of non-duality is completely exposed and all our babbling is completely exposed. So, Khenagiri Roshi, the American Zen teacher who lives in 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

[16:48]

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 Buddhafield. Later, Khenagiri Roshi wrote 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 body, this mind. But also, how do we convey this to others? How do we express this? So, you have to say something and then you can say it in silence, and you can say it in poetry,

[17:51]

you can say it, there's all kinds of this. So, I'll just read a couple more little passages in the commentary. they won't be a test, but just to tell you about this, this record, Tredo, Szechuan Japanese, was a great teacher from the Yunmen lineage, one of the five houses in China. He wrote the cases, the case of the main verse commentary, but then there's an introduction that I read at the beginning of and there's commentary by another great teacher, Yuanwu, a Japanese, who is the teacher of Daoist, from whom a lot of Linji or Zazen comes. Anyway, so this is the structure of this Koan collection, which is also the same structure as the book of Szechuan that I'm going to look at next. I'm going to read a little bit of

[18:54]

further in the book of Szechuan. In the commentary to the case, this is now Yuanwu's work. Yuanwu had various great bodhisattvas, each speaker of the Dharma gate of non-duality. At the time, the 32 bodhisattvas all took dualistic views of doing and non-doing of the two truths, real and conventional, and merged them into a monistic view, monistic view, which they considered to be the Dharma gate of non-duality. So this is Yuanwu'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 Zazen history, the attachment to oneness. That's not the point of our practice. Of course, you know, sometimes there are dramatic experiences

[19:55]

of realizing oneness or wholeness. But that's, as the harmony difference and sameness that we chant and 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, 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 with right and wrong, good and bad, and so forth. Kindness involves it.

[20:57]

So, this is, one was criticism of different responses to many subjects. A little more from the group left center. So, okay. Yeah, so, the Malachite was an ancient Buddha of the past who also had a Samaritan capsule. So we've talked about that. He was totally in the world. But he helped the Buddha Shakyamuni teach and transform. 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 lanterns, and a great multitude, 80,000, without being too spacious or too crowded.

[21:59]

I'll talk about that next Sunday with some deliberation. But tell me, he 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 realization and knowledge. So we study all of this today. This is the practice of Sangha, of practicing together. I will just read Shreddo's verse for this case. Ah, told to Malachite, out of compassion for living beings, he suffers an empty affliction. Blind, ill, and by Shali, his whole body withered and emaciated. Manjushri, the teacher of seven Buddhas,

[23:02]

comes to the single room that has been swept repeatedly. He asks about the gate of non-duality. Then for Malachite, he leans and falls. He doesn't lean and fall. The golden-haired lion has no place to look. So that's the first part of the situation. Oh, and there's a little bit, I'll read a little bit from much longer commentary by Watanabe on this verse. So the old teacher said, if Malachite was the golden ray to talk to, that's another name for Malachite, the golden ray. Why then did he listen to the Dharma in the congregation of the Tathagata, the Buddha Shakyamuni? So he had already been a Buddha. But he came and became a white layperson in the assembly of Shakyamunis. And then he said,

[24:05]

he didn't contend over himself or 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 Buddhahood, 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 Buddhist great ocean of peaceful existence. So trying to become Buddha, or if you hear that that's not the way to practice, trying not to become Buddha, either way, that's not it. So I'm going to read a little bit from the Book of Serenity version of the same story. And this cases and the verses were selected by Hongzhe,

[25:06]

and some of you have seen in other contexts. And then the commentary was by another great Chinese sutra teacher earlier. The same center is still there. In the case, the way Hongzhe says it, the Mahakirti asked Wangji Shree, what is the Bodhisattva's method of entering duality? Wangji Shree 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 duality. Wangji Shree asked the Mahakirti, we have each spoken, now you should say, good person. What is the Bodhisattva's method of entry into non-duality? The Mahakirti was silent. That's the next sentence to it. So in his commentary, Wangzong says, the Sanskrit name, the Mahakirti means untainted name or pure name.

[26:07]

His wife's name was Golden Lady, his son's name was Good Thought, and his daughter's name was Moonlight Beauty. Wangji Shree asked Master Yongzhi, if the Mahakirti was the golden-brained Buddha, why did he listen to the teaching of the assembly of Shakyamuni Buddha? So that same question is in the record. Yongzhi said, he did not make a context between others and self. So that's a good description of non-duality, not making a context between others and self that recognizes that we think there are others and self. In the large version of Wangzong's teachings of the Vimalakirti Sutra, 32,000 Bodhisattvas, each expounded methods of teaching non-duality. Now there are only 32 Bodhisattvas. Virtually at the end, Wangji Shree doesn't have any ground to stick it all into. The Mahakirti doesn't do that at all.

[27:10]

Another teacher said, Wangji Shree is like covering your ears, stealing a bell, the strength exhausted on the Black River. The Mahakirti's silence is still not beyond a teaching method. So yeah, if you just use silence as a method of teaching, that's what Calgary Roshi said, you have to say something. Anything, anything, any way of seeing that you try and get old and sick doesn't cut it. So, Wangzong says, I say it is hard for people to get out of right and wrong. Another teacher said, even if you agree to Mahakirti, if you want to see it by Wangji Shree, you cannot get up and leave it there. 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 Huangshu's, well, I'll give Huangshu's, I'm sorry, I'll give part of Huangshu's first comment. Wangji Shree inquires, after the illness of the old Baizhang, the Mahakirti, forget and not dwell on the opens, behold the adept, prove without, feel within, who appreciates, forgetting before and losing after, don't sign. So, there's another part of this, which gets complicated, I'm not going to go into that, but the commentary of Huangshu, Wangji Shree's writing means Baizhang is the name of the city where the Mahakirti lived. Known as extensive adornment, says the meaning of Baizhang. So, there's a treatise of Songzhao, called Nirvana Has No Other Name,

[29:14]

it says, shocking when he closed his room in Nagada, Mahakirti shut his mouth of Baizhang, subdued he extolled speechlessness to reveal the way, Indra and Brahma, he asked here, showered flowers, 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. Indra and Brahma teach by showering flowers out of the sky, there's another Buddha that talks about it, teaches with fragrances, so different instances that are teachings. These all became, became, 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? It is what eloquence cannot speak of. So, Zen is supposed to be a teaching beyond words and letters,

[30:16]

and 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, you can call on people, online, and people in the room, please just raise your hand. And you can't get away with commenting about just being silent, you don't really get that. Wait, wait for a minute, wait. Could you say more about oneness, your comment on that, and that it's not

[31:17]

beckoning the trap of that, 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, 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 percent 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, in your home in the morning or whatever,

[32:20]

we connect with something deep, deep, deep. 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. And that's not, but that's not the whole story. Oneness is, wholeness or oneness, sense of oneness, the sense of the whole world being together as one is very important. But then what are you going to do about it? What are you going to do about the fact of cruelty and injustice in our country? What are you going to do about the fact of sadness and suffering and people getting sick and people passing away? What are you going to do about

[33:22]

sadness? What are you going to do about anger when it arises? What are you going to do when you see some situation that needs, that needs to be helped? Because we can't, you know, you can go up to some mountaintop and sit for nine years like Woody Dartmouth did, but then you have to come back down and deal with the world. And even back then, 6th 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 eye and mind, trying to accumulate more stuff in

[34:23]

our consumerist society, that doesn't, that doesn't help. So we need the other side of skillful, liberative technique is the way that the Long 30th century talks about it. Thank you. Oh, I don't really have anything to say anymore. Asian used to have something to say recently, but now there's just somebody else. Oh, thank you. I'd like to ask you about non-duality in regard to the things in the Vinaya Kirti Sutra that I'm finding more and more challenging and intriguing about sort of this, I don't know what

[35:23]

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. I'm not so sure about what we heard the other day, that, you know, that maybe the Malakirti went to those places and didn't participate in them. So I wonder if you might say something about sort of the ethics of the Malakirti of the Sutra in connection to non-duality. Yeah. So in various places the Sutra talks about the Bodhisattva path, the path of those who are working to liberate all beings. Not just, you know, people who look like us or people from this country or people from Chicago and not people from California, whatever.

[36:23]

And the Sutra talks about how to really develop the Bodhisattva spirit, one needs to be familiar with all of the say imperfections, to all of the incest, the five deaths, to impurity, defilement, and cruelty. Does not, I don't think, 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 that 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

[37:27]

little hyperbolic to say you have to actually, you know, kill your parents and shed the Buddha's blood and, you know, stuff like that. But you have to know that that is I have to run to the basket. 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 and that you can actually support, you know, fascist politicians or whatever. I don't want to call them. I don't want to 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

[38:28]

oneness. What are skillful techniques? So, how do we know if we can't afford before was great singer, 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 care and indecency. This is the Bodhisattva spirit. So, yes, I don't necessarily take literally those questions. So we have to know that this is what human beings are capable of. Human beings are capable of being like human beings are also capable of being human. So we have to know that. We have to think that

[39:28]

we're not good as opposed to those people over there. So I think that's what that all that language is really about. It's not saying you go out and hurt people. Be cruel, torture people, saying you have to know that this is part of you as human beings. But this is difficult. We all, you know, we're always taking sides in any discussion 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? And there are things to do to support cruelty, to support kindness and caring. So that's part of the response. Yeah. Thank you. Well,

[40:29]

then could what could be would the ignorance or forgetfulness of the oneness bring out the opposite behavior? As you said, human beings are capable of acting in favor of social justice or behavior can be you know, fighting for that. if the starting point of oneness brings how do I work towards supporting everybody else? Would the forgetfulness or ignorance of that make it easier to act the opposite way? I'm basically trying to frame I don't think everybody is consciously evil acting. I think it's just forgetfulness of ignorance and I'm trying to

[41:31]

see if your framing of oneness as the force of acting towards that. Well, no, there's there's dualities. There are dualities. We all you know, left, right, front, back. It's biological. So, the oneness is to see the inner you. So it's not that you forget the oneness. 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? So the harmony of difference and sameness is not to get rid of sameness but oneness. It's to see that there's a harmonizing.

[42:31]

Maybe it's a collaboration for the integration of integrating these. So to have that so part of what we get from Zazen is some sense. You know, it takes a while sometimes the more we sit deeper that sense of oneness 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 help beings awaken to this whole dynamic? That's the framing that we have. Does that make sense? It does. Can I follow up on that? Yes, please do. I find a little bit of comfort in also honoring the differences and like that. Because I

[43:32]

sometimes think not in the Buddhist way but I always feel like that oneness is 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 comforting. That's when oneness by itself is not enlightened. That's exactly right. That's the scary part. You could be taken away and distorted. Not honoring the differences. So we have in our society now many people 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. It is the reality of folks. It's the reality of disciples. But then how do we express that

[44:33]

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 teaching that silence is consistent. So turn that on to the molecule. Silence in the face of injustice and cruelty is going along with it. So yeah, that's why Kagura Hiroshi said you have to say something.

[45:34]

So we have to respond when we see difficulties. And how to do that is that's actually the work of practice. Skillful technique, skillful means. How do we take care of the world? And take care of the people in our lives who some of whom may be acting like jerks in some ways or whatever name 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 wrongfully. So that's actually so the oneness in the silence is important. This is a problem with Japanese Buddhism that led to World War II because they went along with the oneness of nationalism and hyper nationalism and supporting

[46:35]

the imperial cause. So we have to see the differences and we have to add to the differences. But it's important to see the background of that is not we're going to prevent these people from entering from immigrating to our country or to marginalize or to commit cruelty to certain people. We have to see that actually they are all deeply interconnected. It's another way of talking about this. the that was how would you translate that? Yeah. Okay. Everything is interdependent. That the origination of anything is dependent on rising like you said. So to recognize that, when we sit and

[47:36]

feel all the different parts of this body and see how they work together, then that gives us a resource for actually acting more skillfully to help face the differences. Thank you.

[47:52]

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