I see a good opportunity at this time to express my great appreciation and gratitude for the way all of you have given yourselves to the practice for the last, for these 21 days. I really, really appreciate and I'm happy that you want to give your lives to practice this way. And I hope that this time here will help you give your life this way for the rest of your life. And by this way, I don't necessarily mean being in a practice period like this, but being wholehearted the way you have been and present and mindful and patient and generous. Now we just said, and we said earlier this week, quite a few times before,

[01:23]

that we vow to hear the true Dharma. And I think also that upon meeting it, we will renounce worldly affairs and maintain the Buddha Dharma. And in doing so, the great earth and all living beings together will attain the Buddha way. And at that point I often think, now what do we mean by worldly affairs again? So in the context of what we've been talking about during this intensive, I would say that worldly affairs are half-hearted actions. things that we do half-heartedly are worldly affairs, or things that we do while holding on to an independent existence.

[02:35]

In wholeheartedness we can't hold on to an independent existence, but we can give away independent existences if we happen to see one. We can give everything away And in that way we renounce worldly affairs. Another way to say it, which I haven't mentioned before, is that worldly affairs are the way we act while ignoring the true Dharma. when we look away from the truth, then what we do in that ignorance is a worldly affair. A worldly affair is our affair when we're ignoring the truth of dependent co-arising.

[03:50]

When we're paying attention to dependent core arising, our action is not . It is the practice of the Buddha way. When you see dependent core arising, you have renounced worldly affairs. When you renounce worldly affairs, that means you're paying attention to dependent core arising. When we meet the pentacle arising, at that time we naturally have renounced worldly affairs. We naturally act wholeheartedly. So I vow to see the pentacle arising. And in seeing it, worldly affairs will be renounced. And in seeing the dependent core arising and renouncing worldly affairs, the Buddhadharma will be maintained and enter the Buddha way.

[05:01]

The story which we did not go into, which we might have gone into during this intensive, about an old man coming to see the old teacher, Bai Zhang, and telling Bai Zhang that he was not a human being, but that long ago he was a human being, And he was the head monk at the same temple where Bajang is teaching. The old man said, I'm not a human being. I've come here to receive your teaching. Because when I was head monk of this monastery in ancient times, a student asked me,

[06:12]

Does the practitioner fall into dependent core rising? And I said, does not fall. And because I said, does not fall, I've been reborn 500 times as a fox spirit. Please, Master, give me a turning word." And Bhai John said, ask me if a highly cultivated person falls into cause and effect or not. So the old man said, does a highly cultivated person fall into cause and effect? And Bhajan said, he's not blind.

[07:16]

Does not in effect. Highly cultivated people do not ignore the tridharma. They are mindful of it. they have cultivated themselves so they remember moment by moment when they're looking at a person or a sunset or a pain or a pleasure or an emotion or a cat. They're mindful. They're not blind. They don't ignore the Dharma. The Dharma says, this is rising. And this dependent core arising that you're looking at is created together with your own karmic consciousness. And when you look at your karmic consciousness and how it's being created, the Dharma, highly cultivated people are able to not turn away from dependent core arising.

[08:27]

So Bhai John said, He does not ignore. A highly cultivated person does not ignore. And the fox spirit was turned and liberated. And I wrote out in the Chinese, not ignoring. And I offer to you the souvenir of the intensive. It's not very good calligraphy. Someday maybe I'll do a better job. But I offer this to remind you, to remind you to not ignore the pinnacle of rising. which is going on, of course, every moment is a dependent core arising.

[09:32]

Every moment we live in the process of causation, every moment consciousness is functioning and has consequence. And the ancestors are encouraging us to not ignore this. And if we don't ignore this, we will be renouncing worldly affairs. And we will maintain the true Dharma by being mindful of it. This thought has consequences. These words I'm speaking, thought, have consequence. I wish to not ignore this moment by moment. This will promote wholeheartedness, and my wholeheartedness happily embraces the origin of dependent core arising.

[10:42]

Wholeheartedness is willing to pay attention to everything as the Dharma. I don't wish to push you too much, but many people have told me they have little difficulty with the idea or the suggestion that there is a vital force in our mind which is violent. and which is actually the prototype of violence. But I would suggest that you consider that there is a creative force which shapes and forms and reforms

[11:59]

that shapes and destroys and reforms images in the mind. And if we watch the pinnacle arising of our consciousness, we will see this force, this vital force, which doesn't belong to us, and doesn't belong to anybody else but functions in our mind to shape and destroy and reshape images. If we take care of this, that will be part of the job of being mindful of dependently co-arisen action. I think I'm going to work on this more, but maybe not today, except to say that I think one time somebody asked Zhaozhou

[13:18]

Or Zhaozhou asked somebody, who can untie the bell strings around the tiger's neck? And Zhaozhou said, the one who tied the bell strings on. And this morning I thought, well, maybe in India or in some other places where tigers live, maybe people go out in the forest or something and find baby tigers and put high bell strings on their neck so that people will hear them coming. Like cats' necks, so that the birds will hear them coming. But anyway, if you go to the tiger when it's a cub, and you put the bell string around the cub's neck, it grows up into a big, huge force of life.

[14:51]

You may be able to go and untie the strings. But if you meet a tiger who's got bell strings and you weren't with it when it was a baby, you may not be able to dare to go near. And it also may not recognize you as an old friend. So to playfully relax in a relaxed and playful way, go up and get close to the tiger. It may be something which you want to run away from or kill. Because of fear, you might... We had this thing at the San Francisco Zoo, a tiger, for some reason or other, attacked some boys and... and people came in and didn't have the skill to

[15:56]

to calm the tiger down and get it back into the cage. So they killed this big, beautiful animal because they didn't know how to relate to it in a peaceful way. familiar with this tiger energy. I think the Zen master brought up this business about tigers because there's a tiger in our mind who's very creative, working all the time. It's a beautiful tiger, and the tiger's activity is beautiful. As a matter of fact, the beauty of the tiger is the activity of the tiger. The one who can embrace the tiger can bring peace to the world through that teaching, through that demonstration.

[17:11]

And it's easier if you start with the cub. Every moment. When I was a boy, about I don't know, around seven or eight years old, I know around that time, I don't know, I was afraid of dogs. And my fear of dogs seemed to provoke them for various reasons. To say, oh, there's somebody. I think I can be alpha with that guy. So they seemed to kind of salt me out to it. to harass me and attack me. I came from a distance, it seemed like. So it really seemed like dogs were dangerous to me, and I was kind of afraid of them, even little dogs. My sister, a few years later, got some German Shepherds.

[18:26]

Puppies, German Shepherd puppies. And I wasn't afraid of the puppies. The puppies grew up. It was a male puppy and a female puppy. And the male puppy got bigger than the female puppy. And apparently had more testosterone than she did. And was a very vital force. But I wasn't afraid of him because I was intimate with him from his puppyhood. My friends would come over to visit. They were afraid of him because they didn't grow up with him. All they saw was his teeth. And I would say, don't worry, he won't hurt you unless you move.

[19:29]

And sometimes they would move, and he would go. And I would say, no, Mike. And he would be peaceful. This is not, these people are okay, Mike. We all have a tiger who's working in our mind in a very creative, wonderful way. We all have a beautiful animal that's shaping our thinking. It requires attention. Ignoring this creative process is a worldly affair.

[20:37]

People do that. It's quite common. The ancestors are saying, take care of this process, this created process. It really is calling for attention. And if you do, you can work for people very effectively. Even when tigers show up, just like the Buddhas, who, when they met tigers and elephants and dragons and serial killers and mass murderers, were able, in some cases, to meet them and bring peace. Some cases they couldn't. It wasn't the right time. And amazing incidences are in our tradition of people who with friendship and loving kindness could then show other people how to meet outer demons.

[21:53]

From the time of the Night Under the Boat Tree, when Buddha met these powerful life forces, calmly, lovingly, to the end of his life, he continued to demonstrate it's possible to meet life with kindness. But you have to pay attention inside, too. There's difficult stuff in there. There's calling for attention. moment by moment, wholehearted, moment by moment, watching the creative process of our mind. In our mind, our mind has a creative process. It's our thinking. It's our intention. It's our karma. And every one of those creations has consequence.

[22:55]

So here's a memento if you like and also if you want a reading list, I have a reading list which would choke a tiger. I have not myself read all the stuff on the reading list. Don't worry. But I would like to. And I will read, and I've already read, things on the reading list during this intensive that I never read before, and I enjoyed it. And I found it encouraging. They helped me pay attention to dependent core rising. They helped me study the Dharma. So if you'd like a reading list, we'll put one out for you.

[24:12]

And I also put this calligraphy out on the table if you want a copy. And I'm intending for this year to concentrate on the teachings of dependent core rising more than usual. more explicitly than usual. As you may have kind of explicitly talking about it lately. I feel an urge, which I hope it's all right, to yield to, which is to tell you that the Chinese characters for digestion are destroy and transform.

[25:18]

So our mind does the same thing our digestive system does. It destroys things and transforms them, and that's part of life. And if you stay in touch with these processes, there can be peace. That's why it's good to chew carefully. Mindfully destroy those soybeans. And you'll be a healthy student of God. Now that I'm out of control, I thought I might also mention that my first job at Tassajara, after I finished the initiatory period called Tangario, truck driver. So we finished Tangario, the initiation, and we were very happy to go to work after that.

[26:28]

And the work leader said, does anyone know how to drive big trucks? And I said, I do. And he said, would you drive this truck over to the shop? So I got in this truck, which was parked next to the Zendo on the hill, facing the downhill towards the dormitory. And I got in and started it, and there were no brakes. foot brake was not operating. And it was going down the hill towards the dormitory. But there was an emergency brake and it did work. So the dormitory was not destroyed. And then that was my living career. So my next job was to destroy rocks. Actually, my next job was actually a short job of plumbing.

[27:37]

And then after that, I broke... But then I was returned to be plumber. And then I was plumber for quite a while. And as part of my plumbing work, I would spend some time in the cesspool. The cesspool... I was spending time in the septic tank with septic material. And that practice period also was a practice period where lots of rain in the road got washed out. And because the road washed, our diet got more and more simple because we couldn't get any food in. Yeah. And there was a feeling of fear in the Sangha that they would starve to eat.

[28:41]

And as a result, people ate a tremendous amount. Not everybody, but a lot of people just ate as much as they possibly could eat at every meal. And in those days, we didn't have between meals. not legally anyway. So some people actually didn't eat between meals much, but they really ate during meals. And as a result of eating, not only did they try and attempt to eat as much as they could, they also basically destroyed the food, unchewed. They didn't destroy the food in their mouth. And so when the food got to their stomach, some of the food, especially soybeans, were going right through, because in my work area, I saw all this untouched food.

[29:49]

They weren't even dented. These beautiful organic soybeans floating around, bumping into each other, mixed with organic, so untouched. So the plumber went to work meeting, and told people, you know, that they're not chewing their food. This is not good for their health. This is a true Zen story. The plumber was very... Basically, I was, yeah, I felt like I was highly appreciated for making that comment. Because theoretically, they're supposed to be mindful while they're eating. So they appreciated the reminder not to swallow whole, you know, whole bowls of stuff.

[30:52]

People generally would say, oh yeah, right, thank you. And then people wanted to know, did the situation change down at the septic tank? Well, it did. and all the monks were enlightened. Because they... to their action of chewing, they were mindful of dependent core arising. Also, now that I'm out of control, someone did a painting of me during that practice period. The work leader did a painting of me.

[31:54]

And the name of the painting had a picture, it was a painting of me in my plumbing outfit with more arms than I usually have. I don't remember how many there were. I'm sorry I don't... I think I gave the painting away. I think I had six arms and just two legs, but I think I had six or eight arms. And I had various kinds of wrenches and plungers and snakes, you know, for clearing drains and pipes and stuff in my various hands. And the name of the painting was Padmasambhumar. I'm familiar with the great Tibetan teacher Padmasambhava, but that was a play on Padmasambhava. And one student of Tibetan Buddhism who was at the practice period got very upset by the painting. Thought it was very disrespectful of the great guru, Padmasambhava.

[33:07]

Here comes a lion. A lion? Meow. I never heard a lion meow. Pretending lion. Did you say pretending lion? Pretending lion, yeah, good. Pretending woman also? Yeah, you forgot that part. Oh, yeah. You should be a pretend woman, too. Don't forget that part. May I just make a choice? Without this? Yes. Spring is here, said Bumblebee.

[35:39]

Do you know, said Old Oak Tree? I checked out at the video. Dancing like a mermaid on the windy hill. Yeah, that's a traditional form.

[36:50]

The other one, of course, is to open the Zaga. That would be okay, too. But this is fine. Would you like to use this? I'm going to try. Speaking of the traditional forms... Can you hear her? Speaking of the traditional forms, I have once, since I've been taking care of these particular robes, transgressed the rule that you're supposed to take your kurama off when you go to the bathroom. It was just recently. Did I just see you do that? Well, so here's the story. I wanted to offer the story because it's just too good. I wonder what that look on your face meant.

[37:54]

So I went out and I knew I was there just wasn't time. So I turned to Reverend Jane and I said, I'm going to confess that I'm going to go to the bathroom now in my Karomo. And she graciously received my confession. And I thought that was pretty good, you know, okay, I'm not alone in my sin. And so I was a little bit naughty. but I made it out okay. And then perfectly timed, you know, with perfect conditioning that you and Reverend Kavanaugh came in just as I came out. And I got to confess to you both too. I didn't understand that you're confessing when you made that look in that face. Yeah. I didn't think, oh, she's coming out of the... bathroom with her koromo on. You know, the women's bathroom, the first part of the bathroom there is a wash area, and you can wear your koromo into the wash area.

[38:59]

And you're not supposed to wear your koromo into the toilet area, into the septic area. I did that. Oh, you went that far, did you? Oh, my God. So you didn't just go into the bathroom, you went into the... It didn't touch anything. It didn't touch the toilet. That was one thing I wanted to share. And then for starting the singing. Well, actually, I wanted to say thank you for letting me join you all in your practice period, firstly. And thank you, Reb, for letting that happen. Can I sing?

[40:04]

When Jerry and Sarah were getting married, I made up this little ditty for them about love. It was just a couple weeks after Sati died, and I was not able to do anything, really. I was not able to fly across the country. But I thought it was pretty good I was able to make up this little titty. But I thought it was too bad that I wouldn't be able to offer it to them. And... And then I realized, you know, there's this same Zendo and there's a microphone up for grabs. Maybe I should see if I could do it now. Would you like to face them? Oh, God, no. I don't think Sarah's here. I'll sing it to her later. I would face you, but I have to close my eyes if I sing in front of people.

[41:06]

And can you believe in love? Wide open as the clear blue sky. True and freely given. And raining down possibilities. And can you believe in this love? Through the quiet of the day, before we die, it's this love, it is this love, it is this love that is our life. So I vowed to hear the true Dharma.

[44:01]

And I know about in January, you asked everybody what their resolution was. And I said to hear the true Dharma. Basically, I said that because that's what popped in my mind when you asked. And then I quite forgot about it, really. And then the day before Sashin, I got an email And someone had remembered that I said that, and they asked me how it was going. The virtue of public expression of intention, the world can help us more to remember. It certainly has made an impact on me. So now more people can help you in various ways.

[45:08]

And so I've had a time to think about what does it mean to hear the true Dharma. And I sit here and I do lectures and I try to pay attention. Because I think that's part of hearing is I have to pay attention. But by the time you finish speaking, I can't really remember all that you've said or enough to formulate a question. Today you spoke about cause and effect and you've been speaking about cause and effect and whole hardness and violence and paying attention to violence and about tiger cubs. Yeah. So I mentioned not just about the pinnacle arising, but not ignoring it. In other words, not just talking about cause and effect, but being mindful of it in the moment.

[46:15]

To not ignore cause and effect, it's a big thing. Where do you stop? You can think... Stop? You don't just stop? Yeah, but I think, oh, that's cause and effect. But then I want to literally spend some time on it. I can see all sorts of things underneath that, but I can't spend very much time on it because the next thing... That's right. So that's part of the study, is that it's very... very much in flux. So we have to learn how can you study something that's in flux. That's the challenge. Stay upright and calm and attentive in the middle of change. It's very difficult to learn this. How do you ride a surfboard? It's very difficult to learn how. With the board and the water changing all the time. It's not to go necessarily deeper into this particular moment on the wave.

[47:26]

It's like to be here now and be with the next one. If you can go deeper into the experience, fine, but not to study it some more. The more you study this one, the better you'll be able, the more deeply you'll be able to study the next gift. But if you hold on to this one to go deeper, you won't and you also miss the next one, which is the one you should be studying. So that's part of it. It isn't by trying to get some more information that we're going to understand better, but by being more mindful of the change. In fact, it's changing, and that's part of its insubstantiality. To train the mind to deal with selfless, insubstantial, fleeting phenomena rather than ignoring that and trying to find permanent things which you can get a hold of and, you know, go deeper into.

[48:46]

maybe, but it's not really going deeper, it's going more into the surface of your imagination. So yeah, you've seen that... If you want to hear the true Dharma, you have to hear the current sound, the current smell, the current taste, the current mental activity. And there is such a thing to be studied. been given to you every... It seems to me a conscious moment is a variable length of time. You can create that story. I mean, that story can be created. That's another one to watch. How long was that one? It's impossible to say. That's what you say. You did that, now that happened, that was created.

[49:50]

That was dependent core arising for you at that moment and for me. And now we have this. And the Dharma is how this is dependent core arising. That's the truth. But I can't really see it. But I can't really see it. You can see it, but you don't see it like seeing it out there separate from you because of your mind shaping it. So you don't see it, and yet the way you see it includes the way you're participating with it, and that's part of how it arises. So we need to include that we're creating When I say we, I mean an insubstantial, ungraspable, interdependent we who is being created by this process, by this active consciousness.

[51:03]

Sounds good to me. I'm glad you're feeling good about studying cause and effect. I made a something with myself that said, well, Sarah hasn't been up there, so I don't have to go.

[52:30]

And then Sarah came. I didn't plan to say anything, and I don't have a question. I wanted to tell you, though, that this is my third face-to-face with you, and two of the three I felt content and happy, but I want you to know I'm miserable in between, so I want recognition for my misery. You want to acknowledge the misery you have been feeling? Yes, yes, even though it's gone. And that will never come back. No. Neither will this, but okay. So I love that you started with gratitude this morning because that's what's a deal filled with.

[53:42]

Gratitude for you, but gratitude for the forms that could contain my misery, that I could go around being miserable, but all I had to do was bow and do the dishes and serve food and whatever. What an amazing practice. So thank you, but that's really thank you all for letting me be miserable. We loved it. And helping you be upright and find your upright in the misery. Yes, and my 100%-ness, because there was nothing else to do. What an amazing process this is. And also, see why it's so unpopular? I was wondering if you would be willing to participate in the ceremony.

[55:39]

Would you tell me about the form of the ceremony? Yes. I would like to stand up and bow three times and then come up and bow here and step in front of you. I would like to give my heart to all beings, so I would like to give it to you to give to all beings. Then I would like to step over here and bow and come back and prostrate three times. I feel fine about that ceremony. Is that okay with other people if he performs that ceremony? You have our support. Thank you. We will receive your gift. Is there anything you want me to do other than sit here and receive this? I want you to do whatever you feel moved to do.

[56:43]

Okay, thank you. I understand. give you my life.

[58:11]

May I give your life to all beings now? So we've heard teachings about dependent co-arising, about things like karma, good and bad, karmic effects, karmic conditions.

[60:08]

And then we get teachings about emptiness, nothing holy, nothing fundamental to rely on. And sometimes it sounds like dependent co-arising or karma are fundamentals we can rely on versus true time. They don't resist through time, no. They have consequences through time. What about the relying part? We kind of rely. If we do something, it has an effect. We rely on that. You can rely on that teaching, but there's no fundamental to rely on in that teaching. That's why, yeah, that's the... That's an implication of the teaching. ...is that there's nothing substantial to rely on. But you can believe in the teaching and rely on it in the sense that you can act on the basis of that teaching.

[61:10]

But the teaching is there's no fundamental you rely on. Teaching says, if you want to work for peace, If you understand that things are interdependent and substantial, that will help you realize peace, that teaching. And you can use that teaching as a basis for action, but it is a teaching that there's no basis for these, there's nothing at the base of these causes and conditions, which is what a lot of people think, that there's a base, like God, that makes these causes and conditions. But there's no basis, it's just relationship, relationship, relationship, nothing to grasp. And if you are mindful of that, an act of proposal is, see how it goes. And generally speaking, people who do that, I think, are at peace. So if we see a karmic effect and we make up a story about the condition that preceded it, that can look like

[62:19]

truth or reality, but it's still just a story. That's right. And also, the teaching is that what happens is not strictly determined because our observation of things is ... them happen, partly. So a bad thing is not just a bad thing. It's a bad thing because of its effect. But since it depends on its effect, it's not really truly by itself bad. It depends on its effect. And its effects are not, there's no end to its effects. So you can't actually grasp or a good effect. But watching this process opens us to the insubstantial, ungraspable, wholehearted life. Thank you for your patience with me.

[64:06]

I feel like I have participated publicly a lot during this practice period, and so I'm aware of that. May I say something? Yeah. In addition to people's patience with you, you might thank them for their generosity. Thank you for your generosity. because they were very generous with you, weren't they? Thank you for being so generous with me. And they were happy to be generous with her, weren't you? So thank you for letting us be generous towards you. Just curious, though, did anybody feel violence? Any violence? Violence in what regard? Towards you? Yeah. Anybody feel violent, have violent feelings? Thank you for studying that, John.

[65:07]

So I also want to thank you all for helping me complete a fantasy that I've been wanting to complete for many years, maybe at least half my life. And the fantasy is that I'm standing in front of a group of people with a gun. And I say, I actually have a hard time with the imagery of this fantasy. I imagine myself holding a gun facing a group that I can't very clearly imagine. And I'm saying, do as I say and nobody gets hurt. You're not supposed to laugh. You're definitely not supposed to laugh. They're not doing what you say. This is not how the fantasy goes. But, interestingly, in my fantasy, I blank at this point.

[66:16]

And I could never, like, I could never... And it's like, when this fantasy arises, it's like it's a good fantasy, right? So I want to see what's next, but I could never see it. So I skip to the part that I can see. And at least... Don't shoot. So the next part of the fantasy that I can see clearly... Since you're not getting my fantasy, let me just explain. That when I said, do as I say and nobody gets hurt, like I meant it. So I meant what I said, and I know that. And then there's a gap. And then... approaches me fearlessly, calmly, maybe says my name and says, sit down, or it's okay.

[67:33]

And so in terms of the gap, something comes to mind now about what might go in the gap. And what could go in the gap is, you know, so the thing starts with my saying, do as I say and there will not be any harm. And then I could never think of what I would actually ask for, what I would actually say. So what arises now is what I would say is, Stop seeing this as a violence. Stop seeing my standing here with a gun and believing what I'm saying. Stop seeing that as a threat. So I'm just so pleased that I like have a full fantasy now. But now you're not laughing, so this for me is the good part.

[68:55]

Now you're all like so somber. But they might be smiling, and you just can't hear their silent smile. They become like Shakyamuni. There's no record of him laughing, but he does smile. What would you like? What's that? I'm perfectly happy at the moment. So thank you for your patience and generosity. You're welcome. This is addressing Steph.

[70:54]

I hope that it's okay that I say what encounter we had yesterday. It actually started with I knocked at her door yesterday evening and I came in and I gave her a dollar and she didn't She felt sort of struck, and I thought, could you give me four quarters, please? And then she says, oh, I don't have four quarters. I have simply one. And so I organized by John my quarters, and I went for washing and everything. than during the washing, that there were shoes in my washing, wherever they come from, so I had to emergency open the door and whatever. Anyway, finally I need an additional quarter for redoing my washing.

[71:55]

And after that then, I knocked again the door closed. And I said, could I have my, could I have the quarter, please? And she took the quarter and she gave it to me and said, just sold your soul to me. I have to confess, I hesitated. And I went away. And the quarter worked nicely. Actually, oh, I went to show her afterwards.

[72:59]

I asked her if she has a quarter for me. Because I wanted to have my soul back, you know? So, I mean, she asked me... Actually, I knew that she said, so I didn't ask her. I just snipped a quarter under her door. The one from Shoho, and she asked, Shoho asked me, like, oh, are you begging again for a quarter? I had, yeah. I was amazed about that effect of the sentence, oh, you just sold your soul to me. And I had some weird dreams about going up into a single old church room and meeting a lot of

[74:07]

dead souls which were sitting there in satsang, and I felt like, oh, they have all saved their souls. I didn't go so far, but it came to my mind actually. At one point I realized, at that point, it's not easy to sell your soul, actually. Not easy. It's not easy. Could I have my soul back? You can get it.

[75:15]

I wonder how to solve it. You can watch. Thank you. I think on Tuesday, actually, I washed them again afterwards. Because I had to remove them during the soaping. I removed them. Your soul is dependent co-arising. And it's good to give it away every moment. And every moment you get a new, dependently co-arisen existence. And the dependent co-arising of it is the soul. Insubstantial, ungraspable,

[76:18]

Dharma. Dharma is your soul. Please take care of it.

[76:30]

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