So, there needs to be no special demonstration, what is here, very naturally, is. Thank you very much. That's it. I think it's good practice for all of us. I've never done this before. And I think it's good effort. One day, when I was trying to work for Reverend Suzuki, he was standing on the floor, and I had to go to the basement or to the car or get something. So, he had the key. So, I said, he was up in the balcony, and he threw the... I said, I need the keys. He said, oh, I have them.

[01:09]

And he threw the keys out. But when I reached for them, I realized that they were just a little too far, and I had to jump. So, I jumped, and I landed on my stomach. And I just scraped the keys with my finger. I just missed them. And I said, I wonder what... I wonder... I just wonder. And I looked up, you know, and he looked down at a moment, you know, and then turned away very quickly. So, I realized that I was a very slow person in many ways, and that I had to reach. So, I think in one sense, this is reaching. So, it's good practice. Philip, is ignorance permanent or impermanent? Ignorance is always coming up.

[02:13]

You always have some kind of thing to deal with. I think it's endless. But it's impermanent because it will take a material form. And a material form is also spiritual. And everything is changing all the time. So, it will be continually changing. So, ignorance will continually be arising or coming up. I don't know where it comes from, but it will come. And it will always be changing. And that will bring you right around to your practice. Because if it changes, you can improve yourself. Does that mean that we should seek no relief from ignorance? Your relief from ignorance is no opinion. It's your practice. It's a way that you are developing for yourself now.

[03:15]

So, your relief is no relief. But it's through your meditation. Not the opposite. You have to think about it more. So, what is it? What is it? What is it? What is it? You tickle up? I hope we have another word for it together. Are you kidding me? So, how may we gain liberation through self-impact?

[04:17]

Just do your meditation every day. And try to take your duties. Just your duties. Just do them. And try to cooperate with everyone. Follow the precepts as closely as you can. And if you break them, just go back to doing them again. And try to work with people who have a deep sense of responsibility in their way. So, how does practice bring about liberation? I'm beginning to think that you won't know until after you're liberated. Or you won't know. It's like telling someone, they'll say, you say, to draw a figure.

[05:27]

Well, if you want them to put feeling in it, you can't tell them how it feels until after they've gone through the experience. After they have the experience, then they can do it. So, until you arrive at that. And then when you're doing it, you're just doing it. And someone will say, wow, that's great. But they won't know. I mean, you won't know when you're doing it. You'll just be doing your work. And maybe the the roshis will write it down. But some idea of practice is not enough to bring us all together here and to keep us practicing for many years. No, that's some mystery that you'll have to enjoy with yourself. Thank you very much. Practice on pillows. What does not killing or eating animals, maintaining bodily health

[06:31]

and maintaining your practice have to do with hamburgers and milkshakes? One way to train is to take something away. I don't think the hamburgers and milkshakes make much difference. But the fact that it's taken away, it does. Thank you very much. That's enough. What is the statement that can neither be affirmed nor denied? Well, the closest you can get to it intellectually is no opinion. And how many of these dharmas are there? Why don't you start with the one that you have at that moment? Don't worry about the rest. Thank you. So, why are we at Tasselhara? We're here to train.

[07:36]

But why here? Why here? Because Reverend Suzuki and Dick Baker and the momentum that was gathered in Zen Center created this place so we could study. Why not Zen Center? Because there are more possibilities, more people. Buddha nature is not limited to a particular number of people. So, we can, I think we can achieve more things. More possibilities. Hello? Hello?

[08:38]

Hello? Hello? I can't accept what you're doing, but I like you very much. Philip Sutton, what does the small mind think of the big mind? It has no opinion about it. It just lets it exist there. And I think that the small, I don't know, I think the small mind is the big mind. But it takes different aspects. Sometimes the small mind is the big mind expressing itself. That is what I would call, I don't quite know, but if they seem to join, like in thinking or talking or doing ordinary activities,

[09:43]

other times it seems that the large mind is like a cradle that holds all of your impulses and everything within it. Like a vast ocean in which a little baby is sort of swimming in. And it's always changing, it's always changing. And it will take any kind of color. So... But I don't think it has any opinion. I think the relationships of the two can create a very beautiful being, eventually, if they work together. I think that there can be some kind of development. Does the small mind want to work with the big mind? Or is he just embarrassed by the big mind?

[10:46]

I think if he's well trained he does. I think if he's well trained he does. But sometimes I think he doesn't. I think he wants to run around and just do what he wants to do. Why do you separate mind and body? What mind? Oh, what body? Do you practice as well as you talk? This is what we're here for. Old monk.

[11:55]

Trying our fate in our great enlightenment trap. Growing strong, lifting the great weights of our ignorance. Fortunately, for a moment, we forget to suffer appropriately. Then we can go to our true home. Other things at home. Well... You'll always be surprised.

[12:58]

But they really haven't changed too much. You're always welcome. To go home. Thank you very much. Thank you. Before congratulations, I have one question. Could you show me a work? Questions. Analysis. Answer me.

[14:02]

Answer. Why do you want a work? Very important point. I don't know. Somewhere there is satisfaction. But if you look for a work, then whatever you see will be some kind of work. A tree or bush or sky. Whatever your inclination is, then in that direction there will be...

[15:03]

Things will speak to you. So if you have an intellectual bent, your nature is involved and you will see things happen. And... Thank you. And the final question. If you limit yourself to that activity, then it will be difficult to exist with people who have other expressions of their nature. So if someone has their nature involved in architecture or something like that, then you will reach a point where you have to give up on that.

[16:10]

So each one of us will have some particular expression of our Buddha nature that we may find. And as we grow older and more in this way, there will be some kind of commitment to it. But I think that more important than either of these is to be able to give these things up. And that is a kind of further development. To be able to give up anything or to work with any situation is more important than our sort of nuance of Buddha nature or our slant. I think that that is not so difficult. But there are other areas that must be developed in each one of us. Samsara, asamskara...

[17:12]

Both of these should be given up. So words should be given up and anything... When you die, you can't even sit cross-legged anymore. So there is something more important. One more question. Show me the true meaning of the first commandment. Don't kill. Keep. When you eat your rice, please think of this. You have many grains of rice. Each grain contains a living element in it.

[18:20]

So when you eat your rice, don't kill the rice. I think there is another element that is more important. And it has to do with morality. I think the morality will come out of the situation. What is true should come out of the moment. So... When you say kill, there is some connotation that killing is bad.

[19:26]

Or there is some feeling about it that it's bad. But maybe killing is not so bad. It's your individual way of looking at it that will make it good or bad. And if you are on the short end of the stick, it may be pretty bad. Or if you have some commitment about killing, then it may be very bad. But actually, it may be very good. I think that killing is a part of your own nature. You digest everything about you as killing all the time. But it kills in such a way that life is created. So I think that you should think more about killing. And maybe you have something to teach or to show about it.

[20:32]

Maybe there is some expression that can be realized through killing. That is, creating. I think that killing could take a very... I mean, not just people or things like that. But I think that there is a deeper meaning. And one that can... I mean, I don't like to connect killing and purity and things like that and going out and using it as an excuse. Thank you very much. Congratulations. Congratulations, Philip. Well done. Thank you for your help during the session.

[21:34]

And especially when you say something to us when we'll be sitting. That always helps me see it. Thank you. Thank you for your help. Thank you for your good humor, Philip. Thank you for your big heart. Always. Thank you for your arminess. Thank you for your interest. Thank you for your chubby red face. Thank you. Thank you. Thank you for your complete commitment. Thank you for being. Thank you for your buffoonery. Thank you for your example. Thank you for your cordial chat and your words. Thank you. Well, I'd like to...

[22:48]

Actually, there's no... No thanks that I can give you. And... There's... There's no way to really show my appreciation. That is, I'm... speechless in this sense. Not, I mean, not in the, you know, the rhetorical sort of sense way of saying I'm speechless. But I mean, I really have... There's just no way that I can express my gratitude for the way Reverend Suzuki has... conducted himself with the students and with me. And... There's just... There's no way. And... Tina-san's fortitude and work with it. It's... I don't think it's very easy work at all. And it's very hard. But their... spirit is

[23:49]

just unsurpassable. So I just have to lay, you know... I just have to lay all my gratitude right down here. Come on. In spite of my lack of effort, you fulfilled this primal duty very well and successfully. Katsue-san

[24:53]

did it very well. I thought, I thought it was fine. Many students who are here this afternoon just have we say before spring has gone. Spring gone. The summer come. Spring

[25:59]

has gone. We had spring and next right here we'll have next session. If we take a pause for a while I cannot help but imagine seeing things including you. You developed very well and at the same time

[27:00]

the Sahara became more and more mature. Thank you. This is may not be the word for congratulation but exactly how I feel. So we should try not to be lost in our practice

[28:02]

and the Sahara also should not be lost from this world by your effort. Like various unknown flowers on the street near the street we should keep up with the world of transit. Thank you.

[29:05]

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