You know, we have, there is a phrase in Japanese called daiji-ni. Daiji-ni means the great matter. I'm not sure what ni means either. It's going to mean something like, please take care of the great matter. It's something to say to some people who need to say to someone who can say goodbye. And this great matter is also part of a verse that sometimes chanted at the end of the day in Zen monasteries. Great is the matter of birth and death. All is impermanent, soon gone. Wake up, wake up. Be awake each morning. Don't waste this life. It's generally on the pond, that wooden block that sounds . So you can get real serious about this week.

[01:07]

And maybe that's the problem. I was talking a few weeks ago about being welcoming and friendly. and smiling and regularly taking ourselves too seriously about this great matter. It's a very important matter. It's true. But you know, what is there to do with this matter of what is it that can live our life to a place? Expressing ourselves completely in each moment. The question of being friendly and welcoming at the front door, you know, a smile is very important. And when I was speaking about this, someone reminded me, and I don't remember who it was, but I really want to thank him, that Kidnappon was first to smile as mouthfeel.

[02:17]

So that comes up for me now. Every morning as I arrange myself in Sazen Foster, and not forget the mouth yoga. And, you know, the expression on your face affects how you feel. Just as how you feel affects the expression on your face, it works the other way. Someone said to me a few weeks ago, you know, in some way you disapprove of me now. to something immense in our relationship. And we were just honestly going around designing my book. And I really need to work on it. I remember reading a book by someone who

[03:21]

do some training with Thich Nhat Hanh at Phung Village in France. And I remember very vividly one thing she said in there was that Thich Nhat Hanh said, if I come up to you in the kitchen and say, what are you doing? I would much rather you say breathing and smiling at night than to have you say, how do you care? You know, he's always this about mindfulness. being mindful of what you're doing in each moment. And although you may be cutting carrots, are you breathing? Are you still aware of your breath? Are you smiling? And it struck me because I do notice that when I actually choose to smile, it affects how I feel. And it certainly affects how I perceive And, of course, how I'm perceived by others has everything to do with this practice.

[04:34]

You know, my text today is a page from the Louis-Anne Artists, from . I still think, hey, comes on had a monk who left and went all around to the various Zen temples seeking. But no matter where he went, the name of Khosan was mentioned again as the name of a great master. Finally the monk returned and in interviewing Khosan he said, you were reputed to have the greatest understanding of Zen. Why did you not reveal this to me when I was here with you before? As I said, when you boiled rice, did I not light the fire? When you passed around the food, did I not offer my bowl to you?

[05:40]

Where did I betray our expectations? And with that, So what I get from this is we are teaching in each moment we are conveying the sound of life to each other in each interaction. How we live our life next. And how I walk around this temple looking angry. Or how I respond to someone. Because this is how I'm teaching, not when I sit up there on the platform and say that. You know, this verse that we chant, an unsurpassed, penetrating, and perfect dharma, Israeli myth, even when it comes up in the Middle East.

[06:46]

having to see and listen to his memory and death. I vow to peace the truth. It might sound like it. It has to do with what I'm saying. I don't think that's the meaning of that verse. It says an unsurpassed, pernicating, and perfect dharma is rarely met with. The unsurpassed, pernicating, and perfect dharma is all around us following us. The truth of what is is never reflective. But what the verse says is we rarely meet it. We rarely actually meet what is what is. And when the verse says, I vow to taste the truth of what is, taste is a very definite about to really need it, understand it, make it my own, incorporate it, incorporate it in my body.

[08:01]

And if, for example, I am going to try to teach, as I often do, the great value of wholeheartedness, you know, the great You get to have a whole heart. You get to have a whole heart. And I teach often the great value of gratitude. How important it stands to me to realize what a gift of gratitude is. And the importance of the practice of gratitude is you get to have a whole heart. It's not like you should do it for somebody else. It's just in feeling grateful for this life. You can offer that feeling to others as well.

[09:12]

If you want to teach something about the Dharma, what I think Katsang is saying is that it tells to our understanding of the Dharma communicates itself in every activity of body, speech, and mind. In every activity, we communicate our understanding of the moment. You know, I've been ill for the last seven days, and I knew I was getting complicated, and I was reading a book which I love, which is not always of some of his later thoughts. Send My Beginner's Mind is a collection of some of his early thoughts. And not always so is a collection of some of his later thoughts. And I noticed that as I was reading when I talked about that, and I realized, you know, if I start reading when I was his later thoughts, I would read the whole thought.

[10:21]

Because he really does give back But for me to read this text to you doesn't make any sense. It's available, you can read it. What's important is that my life be informed by his teachings and that I live my life. to assume that each one of us is perfect, just as we are. One of the things I wanted to read is a talk in which he says, of course you are perfect from the beginning, but you don't need to say so.

[11:26]

I have struggled in my life and had mentioned people who have been ordained to try to understand what is renunciation. What have I remembered? Renunciation is a big part of being ordained as a monk. Being ordained as a monk is leading home. It's renouncing home. And every time I look at my life it seems to me I have everything I need. What about this? And I've had this conversation with others. But in one point he's talking about not even thinking I am is renunciation.

[12:29]

And Quinty is talking about the The first one is dhamma, or generosity, or giving. And Pukai says dhamma is relinquishment. Relinquishment. It seems very close to Suzuki Roshi saying that renunciation is just, don't even think I am, I am this, I am that. Don't get involved in it. The teaching in the angelic khan of the study of Buddhism is to study the self.

[13:49]

To study the self is to forget the self. To forget the self is to be awakened by everything. To be confirmed by everything. This forgetting the self And I've shared with you again a quotation from Dougan Senghor's wholehearted web where he says, above all, you should to work on it.

[16:00]

I was, you know, I thought I was wanting to see if there was anything I might be able to eat in my condition. And someone came up to me in a very sensitive fashion and made some chocolate jokes and I was fine with that. I'm sure what happened to me was, don't bother me. You know, if I feel like that, I should just stay in my room so I might feel better. Just don't go out of the room if you feel like that. Anyhow, Lou has a, my husband has a saying, life is much too serious to think it's so serious.

[17:02]

The straight manner of birth and death If you're one mile

[18:28]

that it is, will you express that appreciation by the way you address the people around you? Will you appreciate your opportunity for this very meeting, for this very person, which will never happen again? Will you convey to this person your appreciation of this very meeting? to people by your activities of each moment. What is it that's important to you? What matters to you? What do you want to convey to people? Do you want to convey a precious life that's in? And how much you appreciate the gifts that you're doing?

[20:05]

And how much you appreciate the gifts that they're gaining? You're communicating something also. And if you want to communicate surliness, as I did this morning with the offender, you can, but it's sort of pleasant. on your life in that moment. And guess who gets the taste of it?

[21:06]

You get the taste of it. And if you express your life in a different way, you get the taste of it too. If you express yourself in a friendly way, you get the taste of it. We need to be aware of how we are in the world. We need to be seeing attention in each moment, how we are in this moment. And what is it that we want to convey to the world? What is it that we would like to see coming back from the world? How would people respond to us if we respond to them implicated and implicitly? That's the role we get to learn.

[22:07]

So it matters what you do with your life, in each moment, as long as every moment. I think that's the meaning of the expression of hygiene. Take care of the great matter for us and death. just as you are, that you are already here from the beginning. Then we should seek it, and we should keep everything.

[23:10]

Let's do it. This is the literature's most special teaching for me. And he repeated it many times and many times. But he conveyed it mostly by treating me how he was. And that's the important thing for me, that I find myself. Learn that valuable lesson from me. What is that saying, your actions are speaking so loud I can't hear what you're saying? Something like that. I don't want to convey the fact that I've seen you as much. Look at you. Mm-hmm.

[24:04]

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