Episode Transcript
[00:00:00] Speaker A: For more information on Ancient Dragon Zen Gate, please visit our website at www.ancientdragon.org.
[00:00:08] Speaker B: our teachings are offered to the community
[00:00:10] Speaker A: through the generosity of our supporters. To make a donation online, please visit our website.
[00:00:16] Speaker B: We integrate the ground and the cloud.
It's a great pleasure to have Tigan Dan Layton with us here this morning, making the pilgrimage from Evanston to our little abode here. Temple abode.
And just so people know, we'll have tea right after Teigen's talk, and then we'll have work, so we have tea so people can visit with Teigen a bit.
There you go.
Okay, take it away.
[00:00:55] Speaker A: Can you all hear me?
Okay, well, today I want to speak about how our world is alive.
And I'm going to refer to core teachings of SEO Tzen from dogen, who lived 1200 to 1253, and dongshan, who lived 807 to 869.
So I'll start with Dogen's Jiji Zamai of Self Fulfillment Samadhi, part of Ben Doa, written in 1231, the first extant writing from Dogen after he came back from China. So he says, when one displays the Buddha Mudra with one's whole body and mind sitting upright in this Samadhi, even for a short time, everything in the entire Dharma world becomes Buddha Mudra, and all space in the universe completely becomes awakened.
Simultaneously, all living beings of the Dharma world in the ten directions and six realms become clear and pure in body and mind, realize great emancipation, and their own original face appears. At that time, all things together awaken to supreme Awakening and utilize Buddha being, immediately go beyond the culmination of awakening and sit upright under the boat, the regal Bodhi tree. So when we sit like this, upright, awakened, then everything in the whole all space in the universe becomes awakened. This is what Dogen says.
Everything, all space is awakened simultaneously. All living beings. Well, no. The person in Zazen and the awakening of all things intimately and imperceptibly assist each other.
So the awakening of all things actually supports your awakening, and vice versa.
Because earth, grasses and trees, fences and walls, tiles and pebbles, all things in every direction in the universe carry out Buddha work. So everyone receives the benefit, and all are imperceptibly helped by the wondrous and incomprehensible influence of Buddha.
So this is the first proclamation of Soto Zen that everything, everything in the universe is. Is helping you right now, and vice versa.
The grasses, trees, and earth affected by this functioning together radiate great brilliance and endlessly expound the deep wondrous dharma, grasses and trees, fences and walls demonstrate and exalt it for the sake of living beings, and they express and unfold it for the sake of grasses and trees, fences and walls. So even fences and walls, man made things.
The carpet, the zabutons, the zafus, the altar.
Everything in the universe, Dogen says, becomes awakening.
This is how the phenomenal world is a fundamental part of our awakening and our interconnectedness with everything.
This is a an astounding proclamation. This is the first statement by Dogen when he came back from China of how everything is.
According to our founding teacher, Dogen, fences, walls, tiles and pebbles share the call of Dharma intimately and imperceptibly assist us and each other.
So this may seem strange and uncredible, incredible to us, but this is what Dogen says when he first came back from China. This is.
This is the first proclamation of Soto Zen in Japan.
Dogen spoke of the world as awakening in many other of his talks and contexts.
For example, in the Mountains and Waters sutra, he talks about how blue mountains guide us. The blue mountains are constantly walking on water. He says.
This is a quote from a teacher in China in our lineage.
So what does this mean?
That everything is awakened?
How could this be?
In his Shobo Genza writing Mujo Seppo, this is from 1243, shortly after he moved his whole congregation from Kyoto up to Echizen. He says in this speaking Dharma by insentient beings, there are all Buddhas, all ancestors.
Do not think that the Dharma I am speaking now is something new that has not been transmitted.
So there's a dialogue between Huizh, the national teacher Huizhang, and one of the students.
And one student asked about insentient beings. Huizhong replied, obviously, insentient beings always speak Dharma. The speaking never stops.
Insentient beings do not necessarily speak dharma with a voice heard by the ears.
To regard insentient beings as grasses, trees, tiles and pebbles is not enough.
If you experience with your body the way insentient beings speak dharma, you will grasp with your body how all sages hear. As soon as you grasp this with your body, you can comprehend the realm of sages.
So this is goes back to a teaching from Dongsha founder in China, Yun Yan said, if I if I heard it, you could not hear me speak dharma.
When Dongshan asks him if he hears the incentive beings speaking dharma, but Dongshan responded being so I don't hear you speak dharma.
So it's implied that does hear the insentient beings. This is why he asked about this.
And then he wrote a poem. How splendid. How wondrous, inconceivable. Insentient beings speak Dharma. The ears never hear it, only the eyes do.
So we are aware of this in our body.
In our bodies.
Dongshan not only experienced insentient beings speaking Dharma, but he thoroughly took hold of hearing and not hearing in sentient beings speak Dharma.
So Dogen says here, dharma with complete power, complete mind, complete body and complete way know that insentient being speaking Dharma is the totality of Buddha ancestors.
So of course also sentient beings, Buddhas and ancestors speak the Dharma.
But this goes beyond that.
Our world is alive.
Our world is alive and can share the Dharma with us.
Our world is alive and awakened.
This is strange.
This is not how we usually think.
We don't usually think that the trees and grasses and, and the birds and the bees and the squirrels and, and also the fences and walls, tiles and pebbles speak the Dharma.
And yet this is what Dogen is repeating from our founder Dongshan.
So.
So the national teacher Huizhong, when he was talking about this, provided a scriptural source for the expounding vice insentient beings from the Avatamsaka Sutra, the Great Flower Ornament or Huayen Sutra. Citing the passage, the earth expounds Dharma. Living beings expound it throughout the three times.
Everything expounds it.
So this is strange for us in some way.
How is it that the world itself, everything, the bricks, the pavement and the trees and grasses, are sharing Dharma with us, sharing the teaching of Buddha?
So the great teacher, the national teacher Huizhong, was perhaps the greatest expounder of this.
When asked whether mind and nature were different, he replied to the deluded mind, they are different. To the Awakened, they are not different.
Eventually, this view generally prevailed in Chan and endures.
So the Chinese, this is something that developed in China.
It's not part of. Well, it's part of the Avatam Saka Sutra, so in some ways it was part of the view of India. But the Chinese view of Buddha nature includes non sentient beings and was extremely important to the thought of Dongshan and Dongshan's Japanese successor, Dogen.
So Dogen wrote about Mujo Seppo, quoting Dongshan, Dogen says speaking Dharma is neither sentient nor insentient.
And he comments extensively on how non sentient beings do and do not expound the Dharma.
So yeah, so this idea of non sentient beings expounding the Dharma, the sidewalk, the street, the pavement and the birds and trees, of course all expound the Dharma.
And how, how do we hear it we hear it with our bodies, we hear it with our eyes.
You, we don't hear it with our ears, we hear it with all of the other senses.
So again, Dongshan reflected on Yun Yan's response about how insentient beings speak the dharma.
And he said this poem, how marvelous. How marvelous. The dharma expounded by non sentient beings is inconceivable.
Listening with your ears, no sound.
It's not something we can hear.
Hearing with your eyes, you directly understand.
So how do we see the non sentient beings expounding the dharma?
How does this appear to us in light of this clear affirmation? What does it mean to be a sentient being or a non sentient being? And what is the difference between?
How do such beings connect awareness of suchness? How are we aware of suchness? How do we, how do we reveal this?
How is this apparent to us?
How do we see it?
So what does this mean? What is, you know, what use is this?
We are as Sangha. We are, you know, we are human beings hearing and speaking and listening to each other.
So the non sentient beings speaking the dharma, well, so what does that, what does that mean for us?
Of course, Buddha ancestors speak the dharma, Dongshan and Dogen and, and all these, all these guys, and also the women who are practicing with them, they saw the dharma of non sentient beings.
How does this work? What does it mean?
How does this relate to the situations in our world today?
So climate damage, for example, and we know now that there are incredible heat waves in Europe and in the southwest, and there are fires throughout the west coast and in Canada, affecting our air, affecting our ability to breathe. This is the non sentient beings expressing the teaching, expressing what happens when we are impacted by them.
So how do we respond?
This is not about just passively sitting and absorbing, seeing the awakening of all things.
We have a responsibility too.
So I'm going to read some things from Bill McKibben, who is a great expounder of climate. And this is all from before Trump was elected. So he wrote a book called Earth D A A R T H Making a Life on a Tough New Planet. And this was before Trump actually was first elected. But even then he described, Bill McKibben described clearly with comprehensive scientific documentation, how our planet has changed physically just in the past couple of decades.
So we have a new world transformed significantly from the place humans have inhabited since long before Dongshan in the eight hundreds.
So amongst other things, Cuban says already the ocean is more acid than any time in the last 800,000 years.
And at current rates, by 2050 it will be more corrosive than any time in the past 20 million years.
So this is about the ocean, our ocean. He goes on to say that this will have numerous effects, such as coral reefs ceasing to exist as physical structures by 2100, perhaps 2050.
And the vast inland glaciers in the Andes and Himalayas and the giant snowpack of the American west are melting very fast.
Within decades, the supply of water to billions of people living downstream may dwindle.
Great rainforest of the Amazon is drying up and on its margins and its margins and threatened at its core, the great Boreal forest of North America is dying, will die in a matter of years.
So McKibben refers to Earth, E, A A R T H.
So how do we respond to this?
So the non sentient beings, the planet itself speaks the Dharma. This is core teaching in Soto Zen from Do from Dongshan and Dogen.
How can we remember and act on climate damage?
And of course it's getting worse now that current president is mantras, drill baby, drill and so forth and pretends that climate damage is a hoax. Even though it's apparent to all of us, to everyone, what we do can make a difference now. Still how we respond to be aware and working on this. Many, many, many, many, many, many people and other beings are aware and working on this.
The mass media and the politicians are only a small part of reality. Reality is vast.
Reality includes fences and walls, tiles and pebbles, earth, grasses and trees.
So we don't know what will happen with climate change. We know that it will become more difficult for people to inhabit this planet.
And yet somehow the planet will survive.
Maybe people will go extinct.
I don't think so. I think that there will be some of us maybe meeting Dogen in the backs of caves somehow it's up to us, how do we respond to climate damage.
So again, Dongshan and Dogen and our core Shoto Zen teachings are about in part how the world is alive.
These supposedly non sentient beings, I don't know that there's such a thing as a non sentient being, but that's how they, they talked about them.
Our sentience is fragile. Our sentience is just a small part of what is possible.
The Cheyenne people on North America said that rocks have consciousness.
And you know, if you look at some of the rocks in the Japanese rock gardens, they've been through some things.
So what is it that our planet is actually alive? It's alive and in some sense it has consciousness.
Forests are A living system.
They know now that the roots of forests, the mycorrhizal, the fungal roots of forest trees can communicate with each other.
Trees can send warnings to other trees.
Trees can respond and act to share resources, share nitrogen, share water with each other.
So the forests are alive. The forests are conscious in some sense, in as much as consciousness implies you using communication and using tools and using the resources of the world to help, to help beings so we can help.
In the context of climate damage, it's terrible. And if you follow the mass media and pay attention to the politicians, it can seem hopeless.
But actually we are part of something much bigger than Mr. Trump and his cohorts.
We can do things to support climate.
So maybe I'll just wrap it up there and I want to hear your responses to this. How do we respond?
How do we take care of the so called insentient beings who are constantly speaking the dharma, sharing what the Buddhas and ancestors taught?
We can't hear them say it.
We can see it, we can feel it, we can taste it, we can sense it in our bodies as we sit. Sazan so comments? Responses?
Please feel free. Anyone.
Oh, let's see.
Oh, there's a mic. Well, okay.
[00:21:15] Speaker B: So thank you so much for just sharing this great teaching of aliveness and of our bodies connecting to that aliveness.
You know, recently, so there are two linden trees in front of our building here.
You know, the trees are protecting our temple in a lot of ways.
And there was a grief I felt and an opening recently when I was touching the bark and I felt a staple.
And I realized that often somebody comes by and staples things to the trees and they take the paper off.
And so I could, I was so grateful for our practice and for these teachings of being able to touch that staple and remove it. And I found maybe a dozen others and I, I just thought about this. Our practice manifests in so many different ways of honoring our connection to everything.
But I, I, I think our practice is like this staple removal and repair. And I thought, I'm sorry, I hope this doesn't hurt too much and I hope it doesn't damage you taking this out. We don't know, but still we do something. So that's just my first response. Thank you.
[00:22:41] Speaker A: Thank you. Hougetsu. Yes.
So are there further comments? David Ray? Well, David Weiners, please. Go ahead, Dennis.
Okay, David Weiner has his hands up and then. David, David Weiner.
[00:22:54] Speaker C: Yeah.
[00:22:54] Speaker A: Can you hear me? Yes, now I can. Okay, thank you.
[00:22:58] Speaker C: Thank you, Tigan, for your talk. You know, this is Something that is very dear to my own being.
[00:23:08] Speaker A: And we didn't hear what you said previously. David, can you repeat it?
[00:23:13] Speaker C: Can you hear me now?
[00:23:15] Speaker D: Yes.
[00:23:16] Speaker C: Okay.
Thank you for your talk. This is something that's very dear to me personally. And I have a couple of comments and then a question, important question.
[00:23:27] Speaker A: Okay.
[00:23:28] Speaker C: One, at the Wilmette Theater up in Wilmette, they're. They're showing a movie called Mary Oliver Saved by the Beauty of the World. And it's a wonderful biographical film of Mary Oliver talking about how she often goes to the woods or into nature to find connection.
So I recommend if people have a chance to go see it, wonderful movie.
And the other comment is bank of Montreal or bmo, many years ago had a thing called A million acts of Greenness, where they're asking their employees to do an act of greenness, whether it be recycling your newspapers, recycling your cans, drinking, driving a short. Not driving a short distance, but walking like a couple of blocks to the store, all these different things. So there is a chance for us if we look, what are the million acts of greenness that we can do?
[00:24:25] Speaker A: Yes. Yes.
[00:24:27] Speaker C: Yeah. And then my, My question is, is, Is Dongshan and Dogan saying this, the.
In what we call inanimate objects or non sentient beings teaching us? But what about the animals in the world?
They are sentient beings. But are the.
Not just the flora, but the fauna as well? Is that part of teaching us? A question on that?
[00:25:00] Speaker A: Of course, of course. Animals are constantly sharing the dharma. I have two cats and a dog, and they, their own way, share the dharma and plants and animals and so forth, also are showing the dharma.
So. Yeah, I mean, the trees.
All of it. All of it, yes.
[00:25:26] Speaker E: David Ray, thank you so much for that talk, Tigan. And I want to, I want to say an insight that, that I heard in your talk that was new to me. Maybe not new, but also new. This, this idea that everything that I might take as a catastrophe from the planet burning up, falling apart, getting poisoned, to everything else that I might name, including staples on a tree, including the first time I was like, I decided I wanted, you know, try to do some monastic practice in. I was like 8 years old and I laid a cloth on the ground and said the rosary. And I was like, what is that smell? And I realized, oh, I'm kneeling on a dog turd. And.
But, but the thought that all of that is speaking the Dharma, that all of that is teaching the Dharma and that.
Yeah, I mean, that's. That's new. It's it's the, the thought of it is, is I'm feeling it in the, in the heart. It feels like a, like an opening. And that part of the, part of the talk is.
Is that question that, that you ask us so often how to respond.
Everything from a dirty toilet to the, the species in peril is saying, how will you respond?
So that, that brings to me something new about what this, this speaking thing is. You gave me that as part of my dharma name. This speaking, expressing just feels like a. Feels like an opening. Thank you.
[00:27:02] Speaker A: Thank you, David.
Yes. Everything. Everything is expressing dharma somehow. And how do we, you know, feel it in our body and how do we respond? You know, there are things we can do to respond and many, many, many, many, many, many people are getting it.
Reuben, what's that?
Oh, Chris Cadman. Hi, Chris.
[00:27:29] Speaker C: Good morning.
[00:27:30] Speaker A: So I'm wondering, Teigen, if all sentient and non sentient beings expressing the Dharma and already therefore exist, is anything really
[00:27:43] Speaker C: human made or is it just human altered?
[00:27:47] Speaker A: Ah, well, okay, you could say it's human altered. I don't know.
Everything is awake.
Everything is awake in its own way.
So how did this table get to be here? Well, there are various causes and conditions and there are the, the. The nitrogen in the soil of the tree and the water and the lager and the.
Anyway, all, everything is connected to everything else in some way.
This is the Avatamsaka Sutra, the Hawaiian teaching that everything, everything is connected.
Yes. Hi, your name is. What's up? Exit 5.
[00:28:32] Speaker F: Is it working? Okay. Hi, my name is Axie. I said that for them.
My question is if you are. Well, if, if, if that's saying that like, like the carpet, the table, et cetera is.
[00:28:45] Speaker A: I'm sorry, I didn't hear you.
[00:28:46] Speaker F: Oh, I'm sorry. If you're saying that like the, the, the, the, the like walls and tubbles are able to communicate the Dharma, does that mean that they also. I'm so sorry, this is like a stupid question, but does that mean that they're also subject to rebirth and stuck in samsara, et cetera?
Like, do they get reborn? Like, what happens?
[00:29:04] Speaker B: Well, what are you.
[00:29:05] Speaker F: I don't know.
[00:29:06] Speaker A: You know, mountains get reborn on, on a much wider timescale than, than people or butterflies or trees, you know, so everything is actually in flow.
Mountains arise slowly, of course, and slowly from, from our point of view, we don't see it. But you know, the Himalayas are, are a recent mountain.
The, The Allegheny Mountains in the east are an older mountain.
So one of the things about Zen is That we have a sense of different timescales. We talk about Dongshan in the 800s and Dogen in the 1200s and Shakyamuni Buddha in the 500 or so BCS. And so we. Our teaching is in our. In our awareness is much what has a much wider time scale and in a wider timescale things rocks are transformed, you know, so everything. Yes. In that sense, everything is reborn.
So. Yeah, that's a good question.
And, and, and how do we see our rebirth happening constantly with.
[00:30:26] Speaker B: Is.
[00:30:26] Speaker A: You know, I'm not exactly the same person I was yesterday and, and yet.
And who knows what will happen after we pass, but something continues.
So.
[00:30:41] Speaker F: Thank you.
[00:30:41] Speaker A: You're welcome. Thank you for the question.
Other questions, comments, responses, anything.
Oh, hi.
[00:30:50] Speaker D: Thank you, Tigan, for your talk.
[00:30:52] Speaker A: You're welcome, Tony.
[00:30:54] Speaker D: I also just wanted to express appreciation for the expanded view. I think sometimes I.
It becomes very easy feeling everything very deeply to go into the kind of messaging that wants to be communicated about hopelessness.
[00:31:10] Speaker A: Yes.
[00:31:11] Speaker D: And I appreciate the expansion beyond that of noting that what we see in the kind of political realm is only one small part.
[00:31:22] Speaker A: It's a very small part of reality. It's, you know, the political realm is just.
Anyway, you know, if you. I like history, so I'm, I'm reading about history and actually reading Marcus Aelius, who's amongst other things. So anyway, he lived and did he live, David?
[00:31:44] Speaker E: We lived in the seventh century in our era and Korean.
[00:31:48] Speaker A: You were thinking.
Together.
Yeah. So this. So our current politics, which is dreadful. It's horrible. It's terrible. We have to be aware of it and we have to fight it, you know, resist, resist, resist.
But we can do that in ways that are natural and just in our own time space.
[00:32:16] Speaker B: Yeah.
[00:32:17] Speaker D: And I, I wanted to connect this too, to something that Hougetsu brought up, which is the. The linden tree is very good for anxiety and grief. And so I, I, as much as sometimes I get bogged down with like, oh, humans, we've done these destructive things and it's true. There's also this way that like, you know, even. Even the tree outside is. Is there for us in some way. So thank you for that reminder.
[00:32:40] Speaker A: Yes, yes, the trees. And yeah, they. They are there for us and for. And, and we are there for them so we can remove staples and things.
Thank you.
Other comments, questions in response. Who?
[00:32:57] Speaker B: John?
[00:32:58] Speaker A: John, You.
[00:33:00] Speaker G: I think we.
[00:33:01] Speaker B: It's not possible.
[00:33:05] Speaker G: Ah, okay. I. I think we.
[00:33:07] Speaker C: For.
[00:33:07] Speaker G: I think we forget.
Thank you, first off, for reminding us.
One of the things we do. I Mean sitting zazen is something we do because we're just sitting something we do.
[00:33:22] Speaker A: Yeah.
[00:33:22] Speaker G: Which has like no carbon footprint more or less.
[00:33:27] Speaker A: Right.
[00:33:27] Speaker G: And we forget that.
And I've often had this fantasy that if 1 12th of the world took a one month retreat every. You know, but that obviously is not going to happen. But still, you know, just the non doing is helping.
[00:33:49] Speaker A: Yes.
[00:33:49] Speaker G: And it's keeping us from, you know, doing things that we might do otherwise, whether it's eating too much or driving too much or all of that. So.
And I really, I think what you said about the time is really, really important to remember because otherwise it's too easy to fall into hopelessness.
[00:34:08] Speaker A: Yeah, it's very easy to fall into hopelessness but it's not realistic.
It really isn't.
Even now, even with all things that the current regime is doing, it's. It's hopelessness is not realistic.
Yan, did you have something?
[00:34:26] Speaker H: Yes, I do. If nobody just happened to wound up in my hand.
[00:34:30] Speaker A: But I wanted to ask a question.
[00:34:32] Speaker G: Go.
[00:34:32] Speaker A: Or, or well have a response.
[00:34:36] Speaker H: Yes. Sense it's here, use it. Excuse me.
One of the things that occurs to me is, is that we have this. If we have a sense of the basic aliveness of things, you know and as you correctly point out, remind us again it's about our response.
And I, I think in our daily lives we, we have this, you know, those of us who have been exposed to practice, we have this sense of okay, things are alive but when we carry out our just our daily lives, it's so easy to forget. And this is one of the, it's very valuable spending time, you know, in a temp, in a monastery, it's more pronounced. But even in a temple where it's not just an abstract, you know, the world is alive but it's, it's actually oh, this thing, this thing in my hand, this thing I'm placing here.
We're sharing the universe. It is, it kind of personalizes, you know, this actual item should be treated
[00:35:43] Speaker A: with a certain amount of care and
[00:35:45] Speaker H: respect and then hopefully we take that out. But it's really something that you know, I mean I have to remind myself carefully and I think in keeping with your talk and responding to BMO bank of all things, you know, a thousand acts of greenness. You know, we have this really succinct thing that came out about 50 years ago. Reduce reuse and reduce cycle. And the reality is at this point, I mean everything got sort of all of that got compressed into recycling that we then proceeded to Systematically do an absolutely horrible job of. And we continue to do. But the, you know, the real force, I think, when I think about it, of.
Of that kind of thing, you know, reduce, reuse and recycle, you know, is in the reused part, but especially in the reduced part. We just.
We'd be doing ourselves and all other beings in the world such a favor if we could just be a little
[00:36:50] Speaker A: bit more intentional in our consumption. Yes.
[00:36:54] Speaker H: I personally don't, you know, speaking of it, hope I don't. I don't see that happening. But, you know, I continue to try to enact that in my own life and I just think it's.
Yeah. I appreciate your reminder about these things, Holland, so thank you very much.
[00:37:10] Speaker A: You're welcome. And yes, what we do in this direction makes a difference.
And many people are in some way trying to reduce consumption or whatever. Lots of people aren't.
But anyway, that we can make a difference and we have to make a difference. And, you know, the world is a mess, but the world is also alive and aware.
And in. In our Soto Zen practice, you know, there's a. There's a Japanese slogan which means to take care of things in detail.
Each thread, be mindful of.
So this is, you know, how we clean the temple, how we take care of our cushions, how we take care of our life, and it's not a small thing. And whether it's enough to, you know, end climate damage and, and save the planet, I don't know.
The planet will survive somehow, but it may be too, Too difficult for humans to survive. We'll see. We won't see, you know, in 50 years, people will do things. But, yeah, it's possible.
It's possible.
So thank you.
Any other last comments?
[00:38:43] Speaker B: Yes, it's just a close response.
I think that our practice at Ancient Dragon and in this temple, which is, you know, not exactly the perfectly beautifully renovated temple space that some places are, is, you know, many of the things in this temple are such as these tables are cast offs, you know, or found objects, or we've kept this, like, ratty carpet but cleaned it and vacuumed it. And it gets brighter and brighter every time we do that.
You know, that there's a way that we can live in a way that's lighter on the Earth. The board of Ancient Dragon has once again voted to support an interfaith conference on environment and spirituality by Faith and place. And Bill McKibben just happens to be their speaker.
So everyone is able to tune into that.
They always have. They have a host of speakers and that's in September, I believe.
And then in November, once again, Kathleen Rood and Libby are going to offer continuation of Joanna Macy's work called the Work that Reconnects.
So I feel that, you know, all these may seem insignificant drops in the podcast, but it's our drops. It's our drag and drops. And so, you know, we also actually have a recycling trash can that has been labeled by Nina.
And it's always interesting. I'm always foraging in the trash, going, this actually goes in recycling, this goes in compost.
And I'm fishing around, you know, so. So we can bring our awareness to these things, how we wash our cups, how we move around. And I think that this is. This is our conversation with everything. Speaking the Dharma and. And Tigan, you've been such a. A pillar and a beacon for this connection to the earth and to each other and to the response to the suffering of the world. And I just want to express gratitude for that. So thank you very much for speaking to us, essentially.
[00:41:09] Speaker A: You're very welcome. And. And thank you all. And what's next?
[00:41:17] Speaker B: Do the four vows.
[00:41:19] Speaker D: Okay.
[00:41:22] Speaker B: And during that, you'll start and tell me new things and you'll go to your final.
We vow to realize that each other,
[00:42:54] Speaker A: Through them,
[00:43:00] Speaker G: We
[00:43:03] Speaker A: enter them surpassable.
Realize.
