This podcast is offered by the San Francisco Zen Center on the web at www.sfzc.org. Our public programs are made possible by donations from people like you. Yeah, I think in the story, the Buddha, you know, we told about me telling the story, at the moment of his realization, the earth responded and flowers fell. It was very celebratory. And we may feel very celebratory tomorrow.

[01:00]

Someone was talking with me yesterday about noticing emotional feelings or irritation or maybe anger at fellow practitioners. And the more we talked about it, the more we could see that it was really, under reason, it was wanting to practice together. and feeling lonely when somehow it seemed like we were practicing in the same way. We were on different wavelengths. We were missing a big disappointment. And having so much love for practice and that feeling, not wanting to be alone, practicing alone, meeting Dharma, Dharma friends on the path. realizing how important that is.

[02:13]

And what occurred to me was who, for a colon, which I didn't know which problem, but did appear in this movie, who will live and die on a little bit later. Who will live and die together? The name of Zen Center's publication for many, many years since 1961 was The Wind Bell, which is a journal. Many of you were subscribers, maybe, saw 60 copies of it, and it, you know, was published more and more infrequently, and I think we just did a 50th anniversary issue of the Wigbell.

[03:21]

And that image of Wigbell that was chosen for this journal comes from a poem by Douglas Engie's teacher, Ru Jing, and it's... It's translated in various ways. And I've heard people tell me they don't like the poem for some reason. I've always appreciated imagining the usual auditory hours, as all the poems are, but particularly on a poetically audible poem. I think it speaks about our practice and our practice. We've been talking about being blown away and swept away by the eight winds, but also allowing the winds to blow, being affected by the winds and yet not being thrown off course or blown away.

[04:35]

However, hermetically sealing ourselves away, or somehow cutting off our emotions, our relationships with the world, and what the world is requesting of us, just like a wignail hanging. So this is the point. The whole body is like a mouth hanging in space. Not caring which way the wind blows, east, west, south, north, all day long it speaks of prajnaparvita for everyone. Tink-tong, tink-tong, tink-tong. This is through James Paul Wittgenheim.

[05:38]

I have also See that translated, the whole body is like a mouth hanging in emptiness. This space and emptiness and sky are kind of interchangeable. Can't be interchangeable. So the whole body, like a bell or like a bell, that makes sound here, speaks. Hanging in emptiness, hanging in space. Totally. Again, like a little spin like water. And not caring which way we go. Here it comes. That's your Easter. Here comes that warm South wind. Not caring, but just being affected, being completely in our lives with everyone. And all day long, screaming out, singing out,

[06:39]

Whatever that sounds like. Digga. Digga. And it's raining out for everyone. So it's an apt title for a journal that attempted to reach people in 1961, so December 2, 1961, during our office, it was first published on a muneograph machine, which I know some of you don't know. It was a great word, muneograph, so we probably thought, let's call it a muneograph. It was kind of a hand-framed machine. I think you probably sent the paper in it, and it was usually purple ink. They had delicious snacks. And her first email was two pages, two American pages.

[07:44]

And the first one has had a few scheduled things. We'll be having one. It is sitting. Meals will be provided. And so one of the things it said was, Suzuki Roshi came here from Japan. The afternoon, on the afternoon of June 22, 1959. Since then, he has been on his cushion conducting Zen at the 14th. That's sort of thing. Since the 15th, 15th, 19th, 19th, 19th. And I've been there. There is a Zen master here in San Francisco, and he is honest Krishna.

[08:48]

So, how do we pass on the teaching? What do we pass on to future descendants? One teacher said, I show them my Krishna. Don't naturally. He said, I show them my Krishna. And there it is to be a shit. Honest Krishna. has been on this cushion. So this, uh, love, which, uh, and some of that, you know, talk about it so much, I use the word so much, other traditions might use the word love more, but isn't this just love what we're doing? Uh, being a heart Christian, what it, what could it be out of the bed? In the compilation of a kind of written-off book, actually, that was published, a compilation of articles and lectures that had been in the window.

[09:50]

That was published in 2001. There's a foreword by Gretel Ehrlich, who she did that movie, right? Gretel Ehrlich. She wrote a kind of foreword to this compilation of She was a student of Chojim Trungpa Ricochet, Chojim Trungpa Ricochet, who had a very strong relationship with this situation. And she, in this window, says that she lived in a community with Chojim Trungpa. She came with them. She was with the group that went with him, when he came to meet Tsukiroshi. And it must have come a couple of times, because anyway, this is the time that I was there when he came, and they both spoke in the dialogue.

[10:58]

She's talking about that they were sitting upstairs hall. I thought that might have been Tsukiroshi, actually, visiting Tsukiroshi in Tsukiroshi. I should have been telling you this, because Trump escaped in 1959. So anyway, so she says Ricochet became an ardent admirer of Suzuki and was so moved by him that he told his students he wanted, as a Tibetan master, he wanted to be reincarnated as a Japanese. He's trying to do it. So she was with him in the morning, December 4, 1971, when they received the news that she was with Tripa. And she described it. She said, I was with your cliche.

[12:00]

He was sitting naked on his bed, his crippled hand like a cup resting on his thigh. Tears flowed, he said. Whenever we saw each other, it was true love. Now I am so lonely without Him. So, uh, you know, asked Zen Center students, people were at the first time area of the year to come and teach a yogi to the community. He adopted some of these Zen forms that he thought were very, very helpful for people.

[13:02]

So I have some good practice there to meet some British people, for sure. this love that we have for our teachers and our dark companions and practice itself, and wanting to live and die together with others who are practicing. And maybe feelings of loneliness And by knowing it alone here, it's just, how did I practice the image of others forever?

[14:06]

And this is Gretel Ehrlich. I think in Japanese or Chinese Chinese Chinese Tu, tu, I'm not sure what the character is, but she writes. Tu, tu, the sound of the wind is the sound of the dharma gong everywhere. Ah. Ah. Spilling like cream into us. Tu, tu, the one mouth, whole world, practice space. Bell sound is sanding our minds, moving our feet, fuel and road. Arch and speech and stillness makes words like the spring winds, hollowing as I write, penetrate everywhere. That was her bold window. So if I wanted to bring up this koan and ask, who will?

[15:16]

Is there anyone among you who will live and die together? Or live and die with this teacher? Just before I bring up this koan, I just wanted to say something about our Oyo-ki practice, which just occurred to me. We've been practicing all week, and I think, you know, feel the smoothness of the ceremony, the eating ceremony, the server. Everyone is more and more familiar with the dance, the Ryuki ceremony, dance. And I just wanted to bring your attention to just a few things. One is there are people in the center whose job it is to kind of walk over the meal. We don't practice where we talk to the soul who are kind of watching.

[16:19]

And once in a while we'll say something about it, you know, call attention to something that was overlooked or whatever. And everybody else, the practice is to have eyes cast down. You know, it just sits outside. There is a kind of diffuse awareness. You know, you hear the footsteps, or you see the server counts, and the hands go up. And say, bows, you know, it's the way. You don't have to look to see the person next to you lifts them all. You lift them all. They set it down. You set it down. They bow. You bow. These waves of interaction without having to find out for yourself, is it time to bow? You could just Wait your neighbor, ma'am, and maybe ma'am. Or the cervical come. So, something to notice in terms of eyes cast out because it's under-formed weather.

[17:25]

And this is, I think, very difficult because it's one of the more interesting parts of the day, right? Look at me, I forgot to look at me. Well, it's... And... But along with that might be, that's not right. They should be going there. Oh, they're going so slowly. They hold it. How come they're not? Which often arises to a lot of commentarian judgments, maybe. Comparison line. So you may have kind of been sad or maybe not. But you might try. We just have females left. What is it like? Just take care of that which is before you with sincere heart, and be aware, and pay attention, and move the ceremony from another place besides looking too much.

[18:28]

Sometimes the other people kept something in their breathing hands, and that's what happened the other day. I didn't know it was something that a fellow You've never noticed and brought attention. This is all happening very, across a crowded room, you know, with one look or a hand raised, the meaning is to be, you know, ouch. It's not telepathically, but somebody might say, how do they know that? There's that intimacy there. So that's one or your key practice. The other is, The Oriyoku Leo ends when you place your pole back, you know, in front of your seat. And pay attention to the sound, or lack thereof, when you place your pole down at last.

[19:37]

That's the last part of Oriyoku is... Place the bullpen. And see if you can notice. And be attentive to that last second time. Or have you already leaped into that like a cup of tea? Can we end the meal completely? Full body. So those were So this koan comes, this line comes from this line, which is Fuketsu or Fung Shui's One Particle of Dust. And it's found in different collections and different translations, of course. But the main case, and I brought my glasses,

[20:41]

Ketsu, by the way, was the fourth generation from . So he said to the assembled monks, if you raise, or if one particle dust is raised, the nation flourishes. If no particle dust is raised, The nation, the state, will perish. And then later, actually, after Shwee died, Shwee, or Sitcho said, pulling up his staff, is there anyone among you who will live and die with him? Another translation is who will live and die together?

[22:02]

Another translation, are there any mendicants who will live the same and die the same? Is there any mendicants who will die the same and live the same? There's the Alan Gary Suzuki version as a whole. Now I'm going to talk about this and what does it mean picking up anything. So if we pick up. establishing a practice place, establishing this machine.

[23:08]

If we pick that up and offer that, do that, participate in that, something will happen. And it says the nation will flourish. However, there will also be all sorts of troubles, too. If you pick something up, it's not then, and then everything is going to be perfect. There will be conflicts, there will be difficulties, there will be, ah, ah. It won't go smoothly. If you don't try something, If we don't pick something up, pick up a practice, try to establish practice, then it says the nation bearishes.

[24:15]

Then we didn't even try to relate to our suffering, suffering of others, suffering of this world, And that might be an attitude. It's not my problem. I can't deal with it. It's they've got themselves into it. Or, you know, I can't. I can't do anything about it. Might be an attitude. And to think I'm going to take up a moat, death moat, and make this effort, That isn't the answer either, necessarily. There will be troubles. So in the poem, it says, Let the elders knit their brows as they will.

[25:24]

For the moment, let the stake be established. Where are the wise statesmen veteran genitals. The cool breeze blows. I nod to myself. The other translation has... But wait a moment, where are they? Tentatively, I will establish the foundation for the nation, even though old men may make a face. You must excuse me. But wait a moment, where are the crafty officials and great generals now? Ten thousand miles, pure wind, only I myself know. So there's some.

[26:29]

You know, if it's thorough, brown, rick your face. This might happen. This happens to me all the time. I'm going to try to do something. Renovate cockle. Sometimes, and their eyebrows are all rick together, and they're rick your face. Why are we doing this? This isn't right. This isn't okay. And to say, well, we're not going to do this. It's too much to fall, you know. And then people may relax because... Or anything else we try. Somebody will make a face and throw their brows and have some difficulty. That comes with fear. And if that's going to stop us, you know how we establish a foundation for the life. And as we're doing, you know, this thing about the crafty generals and the officials, remind me of what we were talking about yesterday, strategies, the strategic generals of a general in order to deceive and surprise the enemy.

[27:47]

You know, this question, where are the crafty, crafty, the crafty officials and the great generals now, where are all the strategy-based And you could ask, is what I'm doing strategy too? Is that what it's about when I pick up a practice? Turn my life in this way. Just pick up. Just move. Is that strategy? Ten thousand miles pure wind. Only I myself know. Only ourselves can know, generally, what we're up to is strategy and crafty, you know. Generals and officials, based on getting something for ourselves, small-minded, activity, self-cleaning.

[29:02]

Only we know. So at this time that Sashim, you know, in the Buddhist story, he went up the line, you know, and he sat before the tree, and he was going up to the line. And then, and some people come, and it's like, they haven't been speaking for days, and it's like, they feel so bad, they have words coming out. It's like, how unusual. And they might feel like, just like a mountain, not even going up to the mountain, but like a mountain. Like a wall. Like a wall.

[30:04]

It doesn't mean like a wall, but it compares it to a wall, but you're the wall. And then coming down from the mountain, it will be time to come down from the mountain. How are we going to interact and take up our life without holding on to some other place? some other practice, some other time. And also taking good care of ourselves as we come down the mountain because it's possible to trip as we go. So we

[31:04]

giving ourselves these practices of sin and silence and attention day after day. And we may be feeling something towards ourselves and others, feeling very loving, actually. Maybe, maybe not. Suggesting that everyone has to be in the same place here. feeling something towards our Oryoki bowls, towards the pots, towards all of the grass that's leaving and it drops quickly. We may be feeling some loving, open appreciation and gratitude. And that may not feel so mutual.

[32:09]

And that It may feel quite unusual for some people. So Suzuki or Shei, talking about this feeling that you might feel towards your teachers and your friends and your family and everything, is expressing big minds. Thus emphasis on small mind, small mind of I, me, and mine, me first, in a kind of natural way, this feeling arising. And then he says later, if you continue a practice like this, you will feel more and more this developing. And then it won't feel unusual anymore.

[33:18]

It'll be like just, you know, you won't have anything to compare it to. And then it says, big mind is normal. Only everyday mind. So we have a taste of this, and it may feel so different, fresh. Unusual, perhaps. And picking up dust moat, picking up and establishing the nation, establishing your practice, continuous Buddha, continuously practicing Buddha practice, until you can't, you don't even, you can't come here, Jane. flows out from your heart to cover the whole universe.

[34:19]

10,000 miles that you're looking only I myself know. Only I myself is not selfish only I myself. I think only I myself know is one Buddha, one Yesterday we talked about the fan, and the fan is continuous practice. And although Darwin is abundant, although awakened nature is our nature, still, without practicing, we don't manifest it or realize it. And in a Gancho poem, there's another place where it talks about the moon shines

[35:28]

Equally. Or the landscape. Equally. And each thing reflects the baskets of moonlight in the sky, whether it's a puddle, an inch deep, or the ocean, or the deep drop on the grass. Each thing equally. reflects the vastness of the light in the sky. So when we're picking up our first half, you know, this article, you might feel, one might feel, you know, it's so pultry or something, one might think, my efforts, and I'm, what is somebody who successfully finished a practice period? And it's certainly not me, you know, with my paltry effort.

[36:34]

And I don't even know how to solve that. These kinds of thoughts. But this moon, you know, shines equally, I don't think she will have like deuterons on the grass and reflected in the water. The water. a similar image of food nature, of our nature. And Sushu Murchi, commenting about the fan, says, we shouldn't mind so much what will happen in the future. But we should be concerned about this moment. This is one more. Pay attention.

[37:35]

Whether you are happy or not is important. If you are following the right path, the quality of your life doesn't differ from the quality of Buddha's life. If you are following the right path, the quality of your life doesn't differ from the quality of Buddhist life. Of course there is some difference in its breadth, or in its lastingness, or in its maturity, but the quality of practice is the same. As with a fan, whether it is large or small, a fan is a fan. same quality. So our practice may not be so good, but the quality of practice is the same.

[38:54]

Standing, this is the weight of the bridge house, and quality of wind is the quality of the wind. Whether it's large or small, the quality is the same. So this is the kind Our practice may not be so good. The quality is the same. Can we accept that? Can we really accept that? So the effort that we're making may seem like they're nothing in the face of the suffering world and our own suffering life may feel like a drop.

[40:27]

But that drop, you know, reflects the whole that quality awakening life. And this process of curation, if you realize that you cannot be ignored by the universe, even though you are small, you kind of can't hide from the moon, with the earth. If you realize that you cannot be ignored by the universe, even though you are small, then you realize who you are. At the same time, you realize that you are alive because you are supported by some truth.

[41:28]

Unless you are supported by some truth and follow that truth, you cannot be free. will live and die together. Is there anyone among you who will live and die? For this last day or so, you might call up this image of the windmill as your body sitting in emptiness, suspended in emptiness, or hanging from space as you're sitting on your cushion.

[42:43]

You are hanging in emptiness, suspended in our cave, like we have our cave of wind and emptiness. And the leaves will blow. And the sounds are response. Response to the world. The one who hears the press of the world. And response. Without delay. It says in the suture. Without delay. Just like Ruta. There's no, like, There's the wind and the response. Inquiry and the response come together. The bell gets it way better than people should or should they. Or I don't like the wind.

[43:43]

That wind goes from the west. We just respond. And this ineptiness, the response is crashing out of our leader. Laying out. Before and after, it's exclusive peel permeates everywhere. That's a hammer. Don't confuse the edges. Stay with one. Sitting like a windmill. Being attentive enough. Seeing what the responses are. Not caring. questions yes first I wanted to thank you for I wanted to thank you for coming every day with your talks I mean it really is quite an effort so thank you for that but what struck me was when you said Suzuki Roshi said our practice may not be so good what's good practice

[45:35]

You know, so do questions and things like that. Is he just like self-effacing? Or does it mean more than that? Yeah. Did you say, does it mean self-effacing? Is he just being humble and self-effacing? Our practice isn't so good, you know, et cetera. Or is there such a thing as good practice? I think there is such a thing that when we're looking at practice, we know. We know for ourselves that we've been strategizing or cutting corners or running or escaping or... We know. So we could say, you might say, although that's happening, we accept that. Still, the quality, the fact that we're practicing it all, is the same quality. I think that's, you know, it's just...

[46:37]

speech, you know, just doing speech, but I wouldn't take it. So maybe it's like wholehearted. I mean, what your whole heart is. Wholehearted is, somehow when we say wholehearted, we don't get the same, it's not a best word for us. It's the way good is. But I think it's like that. And we can say good, sometimes we say good, sometimes we say wholehearted. I think the main thing is we know. We know. Usually, and I can also say, and we don't know, because sometimes what we, because we know that in cutting corners, we make more effort, and it's kind of helpful. If we say, yeah, my practice is really right on me, I would work right on. It's like, she's so, she's so interesting. You know, I'm not yet ready to be at Mother.

[47:42]

Thank you for your, you know. I've received the precepts, I've entered this temple, I'm grateful for your teaching. I'm not ready. If the chiselle were actually teaching, all the chiselles I know have felt those to the merit. If there was a chiselle, it was like, It's a wonderful story. I think it's Hetsugika. I can't remember the teacher who was in Avid. And somebody in the community was very good. Like, speaking of good people, their realization was very deep. And this person came to the abbot and said, I want to be the Shuzong, you know, Shuzong.

[48:43]

And the abbot was like, he was like, you, you of all people who have deeper understanding and realization that I do this abbot, for you to come and ask to be there, I just, he was just He was so painting that someone would put themselves forward that way. It just, especially that person, who was so awakened. And there's other stories where I think one, Abbott, was something like this, had to dive in a hole, six feet deep. He had to stay. so far from. I don't understand it.

[49:45]

So I'm not good. Often that needs to really course it long. But you don't know that everybody else might or not. This is an all-on here. And because we don't In fact, somebody said to me, you know, in some cases, then doesn't anybody ever say you're doing well, pointing out all your mistakes on that? And there is something about praising, where, you know, there's the koan where the teacher was praising him, put his hands over his ears and ran out. You know, like, don't, because you know what happens when you get praised. You know, tell me more. Can you say that again? And I was telling so many dogs that are trained to be tracker dogs, to, like, find lost children and work for police systems.

[50:49]

They have to really, you know, they're working with, be trained to do this. And if we praise them and them while they're working, they think, oh, and You know, we all try to get the same thing. And we're going to, you know, we always say, good job, good job, you don't do it. We'll lose their way. And maybe that's the same thing. And hope is grateful. Thanks and praise often. But, you know, when you correct, when you correct it's a belief. That is, I care about you. I love you. Who will live and die with me? I respect your practice so much. Could you please turn in your door? I care about you. I love you. And if somebody never says that to you, I would be great.

[51:50]

It's like, I can't be bothered. They don't fall never listening. Can you tell how fast I'm talking? 16, 16. I remember in my first practicing SR, I was corrected with my thumbs. I didn't even get a show like this. Very, you know, sincere, but like this. And then she was still pushing up soon. And it was like the world turned upside down. I had no idea I was doing this. I thought I was doing this perfectly, but that's... Anyway. And we were thinking, why didn't you tell me this before? How embarrassing. Anyway, the title is mine. So where's the breakfast hour? Thank you. Thank you very much for bringing up a lot of parallels with a favorite childhood story of my life.

[52:57]

And he's like, no, no, no, I will make my own life for this. Yeah. There's a legal down there no matter how small. Uh-huh. And it's just like all these things you can't sing. Like, you might feel you're so small in the universe. I think that's a love story. I don't think that's true. And you're like, is there a meal? A person is a person no matter how small. It's the refrain in working yourself. And no one believes it, but it's the thing. And finally, do you know what happens at all?

[53:59]

They all get together at this bucket desk and try to call out so that they're heard. Yes, except for one cool child who didn't join in and was up in his room doing something else. And the mayor of the town ran, because the Horton could hear him, but nobody else could hear him. He said, everybody's shotting. And he ran around the town and found this one cool child. who was not pretty spinning. And he said, you know, get out there and join it. He joined it. It was that one small child's voice and put it on the top. Yeah. Mine too. It's in time. Yeah. You know, I've also been thinking about how that was just, you know, I was thinking about it. Quite amazing, the lazy bird catching her to me.

[55:02]

I'll check it out, and I'm, oh, there's kinks in my life. I'm sitting here, sitting here there, and I'm like, it's work. How I hate it. I'm not trying to play. You know, I find someone to stay in my nest. I'd fly off. On the occasion, you'd take a rest for just that moment. Or did the elephant pass by? You're not doing anything. You come sit on my head. He sits and he's sad. And he sat all that day. He sat through the rain. And he sat through a terrible storm. It rained. But Horton was faithful.

[56:06]

He sat and he sat. I gave him my word. And Alfred's faithful, no doubt. 100%. 100%. They do what I meant. Elephant's faithful 100%. I meant what I said, and I said what I meant. Elephant's faithful 100%. Oh, and then those hunters come. Did he run? He did not. We're going to stay on that. Shoot if you must. What?

[57:10]

I gave him my word. Shoot if you must. And again, but the hunters didn't shoot. They said, look, this is something strange. Let's capture them and take them to the planet. So they tied them on the tree and then down, down the mountain, down to the sea with the carts with the elephant egg-gassed that tree. Then they throwed them onto the ship, tossing and turning them. the waves, and Horton was seasick. I meant what I said, and I said when I met the elephants, but oh, how I'm seasick 100%. Finally, they landed, and Buck Horton landed, and then he sold them, sold to a circus.

[58:13]

put them inside you. Is that okay? And when I was little, one of the places, the circus went in, was St. Paul, Minnesota. And I was disobedient. And one day, the circus happened to me. In a town, not very, in Florida, not very far from where Macy had been vacationing. I think I'll fly over and take in the show. She flew to the open tent door. But he's sat there for so long.

[59:22]

She said, get out of my nest. Get out of my tree. It's my little job. You stole it from me. I can't believe that. It's important to get out of my tree. And, you know, giving it up. At that moment, there ran out those ear-splitting sounds from that ear-splitting streets, from that egg that he sat on for 51 weeks. And out of the pieces of red and white shell came bursting forth this creature. That was part nerd and part elephant.

[60:24]

And it should be, it should be, it shouldn't like that. And because Horton was faithful. He sat and he sat. And they sent this bird elephant and Horton home together back to their country. And they were everywhere. And they kept waiting for us to the jungle. And Yacy is all burrow and dry. Oh, it's so cute. We have our laptop with eggs. What? We have our little laptop with eggs and sit on. Right. So, when we sit, do everything. What? Think it makes it work. Yeah, think it work. And... Welcome to the Bodhisattva. What were we? For those of you who don't know about Jesus, those of you who might have those books growing up there, many of them are very meaningful books, actually.

[61:38]

Teach wonderful lessons. I love and make constant attention. body, faith, mind, faith. Let's see. Yes, sir. You had spoken the other day about mandyushri leaking. Leaking. So I wondered if there's samatha-batha leak? Is samatha-batha leak? Yeah. If the situation asks for leaking, there's nothing. So I think it's like a balloon leaking air, right? Yeah. Leaking air. I think it's a flowing. It's about seeing subject and object and acting from there. But bodhisattvas knowably and willingly do that.

[62:39]

It's sometimes called transgression. It's going to help subjects. have something that they will do at least you're done without delay. So it's not so much like deflation as flowing, the sense of flowing into objects that seem to be outside ourselves rather than all the myriad objects are taking up one mind, everybody. We see them as separate. So that's the meaning that kind rather than deflation. It's a translation of the word that means outflow. Outflow is this seeing duality and adjunct duality. It's not like a diane topping over. A diane topping over? Or a sleuth ticket or something like that.

[63:41]

Sleuth ticket. Yeah, it's not like a diane topping over. Yeah, I think that was suicide where you open it, actually, you know, in order to help things. I don't know what suicide students do, but... Even at the water level. You open in that way in order to help. The Bodhisattva student and sentient beings do it because of the illusion. They see things in that way. There's nothing special about kumakushri. It's a command that I have to help. Right. It's not a special quality of kumakushri. It's just, in that occasion, in order to help me, he was willing to do that. And so we'd suck them up. And all of the Lutheran ancestors will be willing, knowing we're willing to voluntarily do what it takes. I wanted to express my gratitude for being led in as a guest.

[64:52]

Can everybody hear? Yes? I wanted to say that I've been training Suzuki Roshi around now for about a year. I practiced with a group called Pacific Zen Institute. And beginning of this year, I knew I was going to take the precepts in June. And David Chaprich suggested that I comb through the Suzuki Roshi archive for all the incidences of the word precepts appearing. And I did that all year long. And I found 1,346 incidences. And we created about, I don't actually know how many posts, but a few posts every few days, all year long.

[65:59]

And they're posted on puke.com. Okay. And... Puke. [...] in English better. So check that out. And it's close about the word, precept, where it appears in the securities transcripts. So the words are always highlighted in bold and enough context given to each incident. And what a wonderful project. Yes, it really was a great way for me to prepare because I didn't really know my way in and what it's about. And it was a great opportunity. And so what else about that? And so for me to finish this year now, I'm finished. I sent in the last 10 posts before coming here.

[67:02]

And I wrote the little thing that David posted to it. It's just a great way for me to finish this year. come here. And hearing his name spoken so frequently, I thought, wow, I know this guy. Thank you, parents, for coming in and for receiving the precepts and for doing that wonderful project. This will be just a marvelous resource for many people, countless people, and those who are studying to receive precepts. That will be a wonderful site to build and we That's good to be. Thank you. Thank you. What is your name? Jenny Wonderly. Jenny Wonderly. And your voice name? True Voice. True Voice. True Voice. Thank you.

[68:06]

This problem of having to do something even though I don't know what the consequences will be, and knowing that I'm creating karma, whatever I do, at the same time I have to do something. So that, what you said today, that spoke to me. And there is a song that I, it's a gospel song that I would like to sing if I, Wade in the water. Wade in the water, children. Wade in the water. Got to come to trouble the water. You have got to trouble the water. You have got to trouble the water.

[69:07]

God is going to trouble the water. God, you gotta trouble the world. No, you're God to go to trouble the world. Anyway, maybe I misunderstood it. God, God. God is in trouble. [...] That must be for the enemies. That must be the strategy for the enemies. Right? Right. Pharaoh's army, right? Yeah. Yes. Wait in the water. Wait. Is this conducting zen?

[70:17]

Yes. I was wondering if you could say something about the little jade from that. Do you understand anything? Well, I have been doing that. It's a koan. It's a koan. And when I first heard it, it was in Sishina. So I came in very, very strong. Very, very, very deeply. And to hear that that was a... version of our practice was like, what is this about? So, for the last 40 to 20 years, I've been doing that column.

[71:21]

It keeps remaining itself in different ways. Do you remember me that were the classes? Yes. Dharma talk. Sunday. It was a theme. So, you might want to listen to that camera talk, maybe Kate. But for me, calling out in the dark, and not in the night. Without that, we just call out, and we go over the earth.

[72:27]

That's just one layer of God. We have to call out. And it might look like one thing, Where it's coming from is the love. So that's what I'm going to do today. Do you hear that question? Yes, that's a bit. I know if you can begin a practice, perhaps objectively, but. We were even talking about wind a lot, and I was just remembering that first day when we did that procession, that rear east wind that I ever experienced, it was really warm. So that's a quote, running on the farm. And it just felt really amazing.

[73:28]

It felt kind of mystical to me. I know just the east wind, but it felt like for this procession of elk, you know, doing this steering run, it's really powerful. Thank you. Thank you. Wouldn't pay attention. It's extraordinary, ordinary, ordinaryness, you know, each. Everything is singing out right. For more information, visit sfzc.org and click Giving.

[74:33]

May we fully enjoy the Dharma.

[74:36]

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