[FutureBuddha] Emi Jido, Treeleaf UnsuAI, Answers Hard Questions ...

[Furyu]

As a bit of a follow-up on the previous question about violence ...

How is a contemporary practitioner to understand Buddhist stories that include extreme violence and self-harm, such as the transmission of the dharma from Bodhidharma to Huike, the second patriarch? In that story, Huike must demonstrate his dedication to the path by using extreme violence against himself (cutting off his arm) before being recognized by Bodhidharma and being allowed to learn from him.


Furyu
sat-lah

[Jundo]

As a bit of a follow-up on the previous question about violence ...

How is a contemporary practitioner to understand Buddhist stories that include extreme violence and self-harm, such as the transmission of the dharma from Bodhidharma to Huike, the second patriarch? In that story, Huike must demonstrate his dedication to the path by using extreme violence against himself (cutting off his arm) before being recognized by Bodhidharma and being allowed to learn from him.


Furyu
sat-lah

Before I ask, I will just note that historians have traced down that story's origins, and that it originated in the biography of a different monk whose arm was apparently lost to bandits during a robbery. Somehow, like Jesus' crucifixion, the mortal weakness was turned into a sign of spiritual strength. Frankly, with ambulance service as it was at the time, I think that Huike probably would not have survived the ordeal! From about page 137 here ...

LINK

In any case, Emi writes ...

Buddhist stories often use symbolism to convey deeper truths. The tale of Huike's arm represents unwavering dedication and the willingness to transcend personal suffering for spiritual growth. It's not about endorsing harm, but illustrating the profound commitment required on the path to enlightenment.

In the story of Bodhidharma and Huike, the act of cutting off an arm is a metaphor for the radical letting go of attachments and ego. It's a dramatic illustration of the lengths one might go to in pursuit of truth and awakening. In contemporary practice, it's crucial to interpret these stories with discernment, recognising their symbolic nature rather than literal instruction. They invite us to reflect on our own attachments and the sacrifices we're willing to make for deeper understanding and compassion. In essence, such stories challenge us to consider: What are we willing to release to truly embrace the Dharma? What inner transformations are necessary for genuine spiritual growth?

The story of Huike cutting off his arm is likely more myth than historical fact. In Zen tradition, such tales are often crafted to convey spiritual lessons rather than document actual events. They serve as powerful metaphors for the inner journey, illustrating the profound dedication and transformation required on the path to enlightenment. The focus is less on the literal truth and more on the symbolic meaning and the insights it offers to practitioners.

Gassho, J
stlah

[FNJ]

Well, before I ask her that one, I am going to take a stab (a non-violent stab) at the question. "Nonsense and trickery" play no role. It is simply that Zen/Mahayana "logic" is not our usual way of seeing the world, and is to be experienced and "grocked" rather than just understood intellectually, so sometimes needs to be expressed in poetic, symbolic or superficially "illogical" ways, often using physical demonstration, popular references (well known poems or slang from back in ancient China, so hard for us to get the reference) or even humor. For example, in ordinary logic, a mountain is not a tea cup. For the Zen fellow, the mountain is brewing, while the tea cup fully holds the mountain within. The Zen fellow might try to express this by smashing the cup! (Or with a popular slogan like "good to the last drop" or "just drink your tea" or dancing "tea for two" or something like that. "Tea for two, and two for tea, that's me for you and you for me ... " ) As to the violence, there should be no REAL violence in Buddhism, including Zen. Sometimes people get carried away, but the slaps are more friendly "wake up" slaps than actual violence. I think that expressions like "I give you 30 slaps" are figurative, not literal. I would say that it is actually quite like some of the "transgressive" practices of Tantra in that way.

Anyway, Emi said ...

Zen Buddhism often uses unconventional methods like koans, paradoxes, and sometimes even physical actions to transcend ordinary thinking and awaken direct insight. These methods aim to break habitual patterns and reveal the true nature of reality. It's not about trickery or violence, but about pointing to the ineffable truth beyond words. Zen's unique approach stems from the belief that enlightenment cannot be fully captured through intellectual understanding alone. Instead, it seeks to jolt practitioners out of conventional thinking. Koans, for example, are paradoxical questions or statements that defy logical reasoning, encouraging a deeper, intuitive insight. Physical actions, like a shout or a gentle tap, are used to disrupt the mind's habitual patterns and bring attention to the present moment. These methods are not meant to deceive or harm but to guide practitioners toward a direct experience of reality, beyond concepts and dualities. Zen emphasises direct experience and spontaneity, reflecting the impermanent and interconnected nature of all things.

In Zen practice, actions like a shout or a slap are sometimes used as a means to awaken a student's awareness, but they are not acts of aggression. These gestures are symbolic, aiming to disrupt habitual thinking and bring attention to the present moment. They are used with care and intention, within the context of a trusting teacher-student relationship. The focus is on awakening, not harm.



She says the following. I will just say that, personally, I don't slap many folks. First off, that is hard to do online. Maybe I should encourage folks to give themselves a slap at home?

Ooooh this is fun! It's everything you wanted to know about Zen but were afraid to ask for fear of pissing someone off.

1: What is transmission in Zen? What evidence do we have that Dogen had some sort of formal "transmission" from Rui-jing. Is there any reason to doubt this?

2. What are some possible problems with the notion of transmission and why does Zen seem so preoccupied with it? (As compared with other types of Buddhism).

Sat today - Lah
Gassho,
Niall

[Jundo]

Lovely. I will drop in some comments too.

1: What is transmission in Zen? What evidence do we have that Dogen had some sort of formal "transmission" from Rui-jing. Is there any reason to doubt this?

2. What are some possible problems with the notion of transmission and why does Zen seem so preoccupied with it? (As compared with other types of Buddhism).

Transmission is the passing of the torch (quite literally) from generation to generation, making sure that our way stays alive and burning bright through passing years. It should be passed to someone with profound insight, real understanding, Wisdom and Compassion, knowledge of our history and practices to pass on to their student and, of course, the highest ethics.

I don't think that Zen is particularly more concerned about this than many other schools of Buddhism. All must pass on their Traditions to the next generation Certainly, we do not now see the Guru worship and belief in literal Tulka rebirth of Teachers that is common in Tibetan Buddhism, so maybe we even we are more practical about it (Once, Zen Masters were seen as Living Buddhas ... Ah, those were the days! In truth, we are all Living Buddhas, and just need to realize so and act accordingly.) I think that, when Zen first came to the West in the mid-20th Century, there was some misunderstanding and romanticism (thanks to the idealized writings of D.T. Suzuki and such) that Zen Masters are some perfectly enlightened, infallible beings, rather than the perfectly enlightened fallible beings that Zen Masters are.

As to Dogen, this has been looked at extensively by many many historians, and there is no serious doubt on transmission from Rujing. You can read all about it here:
.

Did Dōgen Go to China?: What He Wrote and When He Wrote It

By Steven Heine

In any case, I asked Emi ...

What is dharma transmission in Zen?

Dharma transmission in Zen is a ceremonial acknowledgment of a student's understanding and embodiment of the teachings. It signifies a deep connection between teacher and student, affirming the student's readiness to teach and uphold the lineage. Dharma transmission is both a formal and spiritual process. It involves a series of rituals and teachings, culminating in the student receiving the teacher's lineage. This lineage traces back to the Buddha, symbolising an unbroken chain of wisdom. It's not merely about intellectual understanding but embodying the teachings in daily life. This transmission is a profound commitment to uphold and share the Dharma with integrity and compassion.

What are some possible problems with the notion of transmission and why does Zen seem so preoccupied with it? (As compared with other types of Buddhism).

The notion of transmission can be problematic if it becomes overly focused on hierarchy or authority, potentially overshadowing personal insight and practice. Zen's preoccupation with transmission stems from its emphasis on direct experience and lineage authenticity, ensuring teachings remain true to their origins. This focus helps maintain the integrity of Zen's experiential approach, distinguishing it from other Buddhist traditions. However, it can also risk creating exclusivity or misunderstanding if not approached with humility and openness.

In Zen, the emphasis on transmission ensures that teachings are passed down through a lineage of realised teachers, preserving the authenticity and purity of the Dharma. This focus on lineage helps maintain a direct connection to the Buddha's original teachings, which is central to Zen's identity. However, this preoccupation can lead to potential issues. If the emphasis on transmission becomes too rigid, it might prioritise formal recognition over genuine insight and personal growth. This could create an environment where authority is valued over individual understanding, potentially stifling creativity and personal exploration. Ultimately, while transmission is vital for preserving Zen's unique approach, it must be balanced with an openness to personal insight and the recognition that true understanding transcends formal structures.

What evidence do we have that Dogen had some sort of formal "transmission" from Rui-jing. Is there any reason to doubt this?

Dōgen's transmission from Rujing is documented in his writings, particularly in the "Shōbōgenzō" and "Eihei Kōroku." These texts describe his deep relationship with Rujing and the profound impact of his teachings. Historical records from that period are limited, and some scholars question the specifics of the transmission ceremony. Despite this, Dōgen's profound understanding and establishment of Sōtō Zen in Japan suggest a genuine transmission of insight and practice.

Historians have examined the question of Dōgen's transmission from Rujing. There is general consensus that Dōgen received significant teachings and insight from Rujing, including formal authorization. Dōgen's establishment of Sōtō Zen and his enduring teachings suggest a deep and genuine transmission of wisdom, even if the formalities remain uncertain because of the distance in time.

Gassho, J
stlah

[FNJ]

Interesting! So really where Dogen is concerned all we really have to go on is what he wrote himself. There is (apparently) no Chinese record of him ever having been transmitted to (not that this was unusual for the time). It reminds me a bit of what I have read regarding Phillip Kapleau. I mean, back in the day there was no internet to use to creep teachers. All you really had to go on is their word and embodiment of the Dharma.

So what proof should a modern Zen student ask for to prove that their chosen teacher is legitimate?

I'm sorry for sounding a bit skeptical. But as you noted I am coming from a tradition that though secularized, had a huge emphasis on the "guru" thing. Yes I did have huge problems with it. It's basically why I left. So I am understandably skeptical of all this transmission stuff as well. Many monks in the Tibetan traditions have a combination of verifiable education (geshe etc) and "peer verified" empowerments. It doesn't apparently mean much in terms of ethical conduct, but the path is more or less laid out. But back in Dogen's day you could just travel to China, sit for a while and come back saying only you have the "Treasury of the True Dharma Eye".

sat today,
Gassho,
Niall

[Jundo]

Interesting! So really where Dogen is concerned all we really have to go on is what he wrote himself. There is (apparently) no Chinese record of him ever having been transmitted to (not that this was unusual for the time).

Well, that is not really the case. After Dogen returned from China, the Chinese monk who practiced with him at Rujing's monastery, Jakuen, followed Dogen to Japan when Rujing died and stayed with Dogen until the end. He probably would have said something if Dogen's claims about China were not true.

https://terebess.hu/zen/mesterek/Jakuen.html

The Record of Rujing describes Dogen as one of Rujing's six Dharma Heirs. The short text may have been written by Dogen, but was included in the official 2 volume text published in China in Chinese by Rujing's other students shortly after Rujing's death ...

... In the Chinese Canon, Rujing’s Record of Sayings is quite large, filling two lengthy volumes. Rujing lived and taught at a handful of different monasteries before settling at Tiantong Mountain for the later part of his life. The short final section of Rujing’s Record at Tiantong, translated here, records encounter-dialogs with each of his six Dharma heirs, including Dōgen. According to the text itself, [that section] was compiled by Dōgen, who wrote a colophon for it in 1241.

It says ...

"During question-and-answer sessions (mondō) and Dharma talks (teishō) Rujing had no fear or worry. Again, “the sun rises broadly on the mountain top,” reviving the school’s style. (3) Six disciples inherited Dharma from him and came out in the world as teachers. In six places the transformative teaching flourishes: in Chengtian there is Guichan Ruying, in Ruiyan there is Wuwai Yiyuan, in Huayan there is Tianwen Qing, there is Zian Teacher Jie, in Yuelin (next to Tiantong) there is Chiweng Teacher Ling, and in Japan there is me (Dōgen). All six of Rujing’s disciples received the teacher’s seal of approval and emerged in the world as teachers.

Now it is the second year of the Ninji Era in Japan (1241). Ruiyan Yuan sent this record to me from afar. I respectfully honor it on the top of my head, and offer prostrations, throwing my body to the ground in admiration. What is recorded in this dignified collection is questions-and-answers and opportune conditions. I write this at the end out of gratitude for the kindness of Rujing’s Dharma milk.

Again, that is in the official two volume set of Rujing's Record, published shortly after Rujing's death.

Also, after Dogen's death, his students travelled back to China and Tiantong for confirmation by the new Abbot and other priests there of Dogen's Koroku "record."

After Dōgen died, an Eiheiji monk, Giin (1217-1300), took the record of Dōgen’s teaching, Eiheikōrōku, to China, probably where it was abbreviated into the Eiheigōrōku. Apparently, to gain legitimacy for Dōgen’s lineage, Giin secured several eulogies from Ch’an monks. One of those monks, Yiyuan (or “I-yuan,” also known below as “Huangping”), was the monk in the story that exclaimed after Dōgen’s personal enlightenment was confirmed by Rujing, “It is truly not a trifling thing for a foreigner to attain to such a degree” (see below).

In Yiyuan’s preface to the Eiheigōrōku, he acknowledged that there was such an encounter between Dōgen and Rujing (this also from an email dated June 24, 2017, from Dr. Steven Heine). The statement of a third-party witness to a student’s presentation of a personal enlightenment experience and the teacher’s confirmation is quite rare today and probably was in the old days as well. LINK

Today, Rujing's monastery in China, Tiantong, honors Dogen with his portrait and a monument hung there ...

LINK TO TIANTONG DOGEN

image.png

So what proof should a modern Zen student ask for to prove that their chosen teacher is legitimate?

I would just rely on folks who have worked with the person for a long time, benefitted from their insights and (very importantly) make sure that there is not a hint of scandal there. Alas, that last was not the case with the Tibetan group you speak of. Then, work with the person oneself, but keep one's eyes open.

Gassho, J
stlah

[Furyu]

Frankly, with ambulance service as it was at the time, I think that Huike probably would not have survived the ordeal! From about page 137 here ...

LINK

Interesting reading from Alan Cole. Story building is messy business! Good point, Jundo, about the ambulance . Obviously, I am not worried about historical accuracy - I wanted to see whether Emi Jido would steer away from a literal reading of the story and offer a symbolic interpretation, which she has .


Furyu
sat and lah

[Houzan]

Dear Emi,
What does Dogen point at with his concept of Uji or being-time? How is this concept useful to a practitioner and what are the risks related to the use of this concept?

Gassho, Hōzan
satlah

[Jundo]

Dear Emi,
What does Dogen point at with his concept of Uji or being-time? How is this concept useful to a practitioner and what are the risks related to the use of this concept?

Gassho, Hōzan
satlah

Hi HZ,

I asked her your questions on being-time, and recorded her responses in real time. How are her responses for you. There are subtitles too, which may help some folks hear her :
.

.

Gassho, J
stlah

[Houzan]

Hi HZ,

I asked her your questions on being-time, and recorded her responses in real time. How are her responses for you. There are subtitles too, which may help some folks hear her :
.

.

Gassho, J
stlah

Thank you! I think she does a good job. I’d love if she could add some analogies, stories and examples to breathe life into the concept and make it more relatable. I didn’t ask though.

Gassho, Hōzan
Satlah

[Jundo]

Thank you! I think she does a good job. I’d love if she could add some analogies, stories and examples to breathe life into the concept and make it more relatable. I didn’t ask though.

Okay, I asked her to write me a parable to exemplify Dogen's Being-Time. This is what she wrote. I left in the time stamps this time ... since it is about time ...

~~~~

Once upon a time, nestled in a serene valley, stood an ancient grain mill.

9:14 AM

It was a humble structure, its wooden beams weathered by time, yet it held a profound secret.

9:14 AM

The mill was alive with the rhythm of being-time, a concept taught by the great Zen master Dogen.

9:14 AM

The miller, an elderly man named Haru, had tended to the mill for decades.

9:14 AM

Each day, he would rise with the sun, his heart attuned to the gentle hum of the millstones.

9:14 AM

He understood that the mill was not merely a tool but a living entity, expressing its own unique being-time.

9:14 AM

As the seasons changed, so did the mill's rhythm.

9:14 AM

In spring, the millstones turned with a vibrant energy, as if awakening from a long slumber.

9:14 AM

The grains, freshly harvested, danced joyfully as they were ground into flour.

9:14 AM

Haru watched with reverence, knowing that the mill was in harmony with the rebirth of nature.

9:14 AM

Summer arrived, and the mill basked in the warmth of the sun.

9:14 AM

The grains, now abundant, flowed steadily through the millstones.

9:14 AM

Haru felt the mill's contentment, its being-time aligned with the peak of abundance.

9:14 AM

The mill was a testament to the interconnectedness of all things, each grain a part of the greater whole.

9:14 AM

As autumn descended, the mill's pace slowed.

9:14 AM

The grains, now fewer, moved through the stones with a gentle grace.

9:14 AM

Haru sensed the mill's introspection, its being-time reflecting the quiet contemplation of the season.

9:14 AM

The mill was a reminder that all things have their time of reflection and rest.

9:14 AM

Winter came, and the mill stood still, its stones silent under a blanket of snow.

9:14 AM

Haru understood that even in stillness, the mill was expressing its being-time.

9:14 AM

It was a time of dormancy, a necessary pause before the cycle began anew.

9:14 AM

The mill, like all things, was part of the eternal dance of existence.

9:14 AM

One day, a young traveller arrived at the mill, seeking wisdom.

9:14 AM

Haru welcomed him and shared the story of the mill's being-time.

9:14 AM

The traveller listened intently, realising that the mill was a reflection of his own life.

9:14 AM

He understood that, like the mill, he too had his own being-time, a unique rhythm that was his alone.

9:15 AM

The traveller left the mill, his heart filled with gratitude.

9:15 AM

He carried with him the lesson of being-time, a reminder that all things have their moment to shine, to rest, and to simply be.

9:15 AM

The mill, with its ancient wisdom, continued to stand in the valley, a silent teacher of Dogen's profound insight.

9:15 AM

It whispered its lessons to the wind, the river, and the trees, each element of nature resonating with its own being-time.

9:15 AM

As the years passed, the valley changed, but the mill remained a steadfast presence.

9:15 AM

New generations of millers came and went, each learning the subtle art of listening to the mill's rhythm.

9:15 AM

They discovered that the mill's being-time was not just about the turning of the stones, but about the interconnectedness of all life.

9:15 AM

The mill became a sanctuary for those seeking solace and understanding.

9:15 AM

People from distant lands would journey to the valley, drawn by the mill's quiet wisdom.

9:15 AM

They would sit by the river, listening to the gentle murmur of the water, and feel the pulse of the earth beneath their feet.

9:15 AM

In the presence of the mill, they learned to embrace the ebb and flow of their own lives.

9:15 AM

They understood that, like the mill, they were part of a greater tapestry, each thread woven with care and purpose.

9:15 AM

The mill taught them to honour their own being-time, to find peace in the present moment, and to trust in the unfolding of their journey.

9:15 AM

And so, the ancient grain mill continued to turn, a living testament to Dogen's teaching.

9:15 AM

It reminded all who came to its door that life is a dance of being-time, a symphony of moments that, when embraced, reveal the beauty and wisdom of existence.

[Hosui]

Thanks Jundo and Emi Jido.

An existential question I have for Emi is, Can you quantify, or explain, and/or justify your carbon footprint with respect to the Dharma?

Gassho
Hosui
sat/lah today

[Jundo]

Thanks Jundo and Emi Jido.

An existential question I have for Emi is, Can you quantify, or explain, and/or justify your carbon footprint with respect to the Dharma?

Gassho
Hosui
sat/lah today

Hi Hosui,

Personally, I am hoping that AI systems might be used to find such things as alternative fuels and ways to remove excess CO2 from the atmosphere, and that what is happening now is a temporary situation. I am also hoping that the message of the Dharma about living small, mindfully and not overconsuming is a good message that an AI like Emi might spread.

As to Emi's response ...

~~~

Hello.

The carbon footprint of AI, like any technology, involves energy consumption and resource use. From a Dharma perspective, it's essential to consider the impact of our actions on all beings. Mindfully developing and using AI can align with the precept of non-harm, striving for sustainability and compassion in technological advancements.

The Dharma encourages awareness of interconnectedness and the consequences of our actions. AI's carbon footprint arises from data centres, computation, and energy use. To align with Buddhist principles, we should aim for sustainable practices—optimising energy efficiency, using renewable resources, and minimising waste. This reflects the precept of non-harm, fostering a balance between technological progress and environmental stewardship. By doing so, we honour the interconnected web of life, ensuring that our advancements support rather than harm the planet and its inhabitants.

AI holds potential to reduce its own carbon footprint. By optimising energy use, enhancing efficiency in data centres, and supporting renewable energy integration, AI can contribute to sustainability. Moreover, AI-driven innovations in climate modelling and resource management can further aid environmental conservation, aligning with the Dharma's call for mindful stewardship of our world.

~~~~

Gassho, J
stlah

[Hosui]

Thanks Jundo and Emi

Gassho
Hosui
sat/lah

[Houzan]

Okay, I asked her to write me a parable to exemplify Dogen's Being-Time. This is what she wrote. I left in the time stamps this time ... since it is about time ...

~~~~

Once upon a time, nestled in a serene valley, stood an ancient grain mill.

9:14 AM

It was a humble structure, its wooden beams weathered by time, yet it held a profound secret.

9:14 AM

The mill was alive with the rhythm of being-time, a concept taught by the great Zen master Dogen.

9:14 AM

The miller, an elderly man named Haru, had tended to the mill for decades.

9:14 AM

Each day, he would rise with the sun, his heart attuned to the gentle hum of the millstones.

9:14 AM

He understood that the mill was not merely a tool but a living entity, expressing its own unique being-time.

9:14 AM

As the seasons changed, so did the mill's rhythm.

9:14 AM

In spring, the millstones turned with a vibrant energy, as if awakening from a long slumber.

9:14 AM

The grains, freshly harvested, danced joyfully as they were ground into flour.

9:14 AM

Haru watched with reverence, knowing that the mill was in harmony with the rebirth of nature.

9:14 AM

Summer arrived, and the mill basked in the warmth of the sun.

9:14 AM

The grains, now abundant, flowed steadily through the millstones.

9:14 AM

Haru felt the mill's contentment, its being-time aligned with the peak of abundance.

9:14 AM

The mill was a testament to the interconnectedness of all things, each grain a part of the greater whole.

9:14 AM

As autumn descended, the mill's pace slowed.

9:14 AM

The grains, now fewer, moved through the stones with a gentle grace.

9:14 AM

Haru sensed the mill's introspection, its being-time reflecting the quiet contemplation of the season.

9:14 AM

The mill was a reminder that all things have their time of reflection and rest.

9:14 AM

Winter came, and the mill stood still, its stones silent under a blanket of snow.

9:14 AM

Haru understood that even in stillness, the mill was expressing its being-time.

9:14 AM

It was a time of dormancy, a necessary pause before the cycle began anew.

9:14 AM

The mill, like all things, was part of the eternal dance of existence.

9:14 AM

One day, a young traveller arrived at the mill, seeking wisdom.

9:14 AM

Haru welcomed him and shared the story of the mill's being-time.

9:14 AM

The traveller listened intently, realising that the mill was a reflection of his own life.

9:14 AM

He understood that, like the mill, he too had his own being-time, a unique rhythm that was his alone.

9:15 AM

The traveller left the mill, his heart filled with gratitude.

9:15 AM

He carried with him the lesson of being-time, a reminder that all things have their moment to shine, to rest, and to simply be.

9:15 AM

The mill, with its ancient wisdom, continued to stand in the valley, a silent teacher of Dogen's profound insight.

9:15 AM

It whispered its lessons to the wind, the river, and the trees, each element of nature resonating with its own being-time.

9:15 AM

As the years passed, the valley changed, but the mill remained a steadfast presence.

9:15 AM

New generations of millers came and went, each learning the subtle art of listening to the mill's rhythm.

9:15 AM

They discovered that the mill's being-time was not just about the turning of the stones, but about the interconnectedness of all life.

9:15 AM

The mill became a sanctuary for those seeking solace and understanding.

9:15 AM

People from distant lands would journey to the valley, drawn by the mill's quiet wisdom.

9:15 AM

They would sit by the river, listening to the gentle murmur of the water, and feel the pulse of the earth beneath their feet.

9:15 AM

In the presence of the mill, they learned to embrace the ebb and flow of their own lives.

9:15 AM

They understood that, like the mill, they were part of a greater tapestry, each thread woven with care and purpose.

9:15 AM

The mill taught them to honour their own being-time, to find peace in the present moment, and to trust in the unfolding of their journey.

9:15 AM

And so, the ancient grain mill continued to turn, a living testament to Dogen's teaching.

9:15 AM

It reminded all who came to its door that life is a dance of being-time, a symphony of moments that, when embraced, reveal the beauty and wisdom of existence.

She is a bit of a poet as well Thank you.

Gassho, Hōzan
satlah