Ah, okay. Guten Tag. And tomorrow I would like it if you could move. Not sit so far back, sit more forward. I hate to be so far away from you. Okay. No, I think that in the groups you met together, you had this question of what one practice could you take, would you want to take? And that's really in the end a matter of feeling.

[01:04]

It's not an intelligent choice necessarily. It's a feeling choice. It can be the same choice. It probably always should include, to some extent, bringing your attention to your breathing. And your activity. But that can be a background, not the foreground practice. Or it can be a way you strengthen your muscles to do some other practice. And I would like to know, you may imagine, from what I said this morning, What interested you?

[02:20]

Or you had some feeling about? Or what didn't interest you at all? Or completely left you cold or nonplussed? Nonplussed means befuddled or Frustrated. Yeah. And that would not only help me, it would be useful to me, it would also, I think, further our discussion. Because what I decided to do, this one aspect, one of the things I decided to do this week with you, is to bring one of the most philosophical and in a way kind of florid and different.

[03:23]

Florid means flowery, but it means extensively amplified. Florid means flowery, but over-articulated. one of the sutras that's most florid and inaccessible to ordinary sense of practice. And see how... Actually, if you look carefully at it, it's really about practice in a very simple way. Or a simple way, once you accept the... the concept of practice in Buddhism.

[04:36]

And that's again one of the reasons I suggested you read this section from the... Zen mind, beginner's mind. Because it gives you an introduction to the Buddhist way of thinking about things. And also because I never talk about reincarnation. One of the reasons I don't is I find this life quite enough. And I have absolutely no interest in being reincarnated. I mean, I have fun in this life, but this much fun is enough. And...

[05:56]

And as I've often said, none of the basic teachings of Buddhism, and especially Zen, depend on believing in reincarnation or rebirth at all. although it is a pretty big part of the at least institutional structure of Tibetan Buddhism. And there are specific teachings within Tibetan Buddhism, not necessarily derived from the sutras, but about how to have a fortunate reapers. And although it is ascribed to the Buddha in various

[07:04]

sutras written after his time. That he talked about rebirth in animal realms and so forth. But he also said things like to a householder. We cannot verify whether rebirth exists or not. There's no way to predict or forecast the truth of rebirth. But he says, you know, an intelligent man might cast the dice so he at least thought it might be true. And one of the works of early Buddhism was to separate the idea of rebirth from the Hindu idea, Indian idea of reincarnation.

[08:35]

Now, why am I speaking about this? Because, one, it's part of the general idea of causation in Buddhism. Two, it does suggest a certain dimension of mystery in our life. And three, I just was meeting, as I said this morning, for a week with a group of people discussing the evidence for survival of bodily death. So, what this morning did make sense to you or not make sense to you or you'd like more? None of you were there this morning?

[10:16]

He mentioned a couple of examples, like a lay woman and her way of practicing, and two children and their way of practicing. I didn't really understand what kind of practice these people were following. Yes, in German, please. Yes, he described how this master, a woman, two children, asked other people if they had their own practice, and I did not understand how the practice of these different people was to be understood. It actually doesn't say much detail about it in the sutra. Like it says, this goldsmith was practicing unobstructed mindfulness. and manifesting unobstructed mindfulness.

[11:55]

And you have to kind of guess for yourself what perhaps that practice was. And then there's a couple paragraphs about the glorious results of this practice. But if you put that aside a little bit, still, mindfulness is something we practice. So I can talk about some of those things. as I understand it, from looking at this, too. Because this is from the same sutra. And this is really, you know, while it's a little more ornate than you might describe it to your uncle. Mm-hmm. Tell your uncle this is what you're doing.

[12:58]

Your aunt. But still, it's pretty ordinary, this stuff, if you're practicing. So I'm trying to give, I'll try to make this more homey, down home. Okay. We'll get to that. Okay, something else? Yeah, I have a question. Because you talked about this unremarkable possibility of practice, of this practice of slatham. And then you said that we shouldn't bring practice to our life but bring our life to practice. Maybe you could say something more to this difference, because I spent a lot of time of my practice trying to bring practice to my life.

[14:06]

Slowly I begin to understand Yes, well, we begin to understand that when I want to find out about the fundamental, you know, this practice, then maybe this way of practicing isn't enough for us. Okay. Deutsch, bitte. Today Roshi talked about how fundamental this sitting can be for us today. And he said that it is important not to try to bring practice into our lives and enrich our lives in such a way, but on the contrary to bring our lives into practice. Okay, this is a distinction I can't make completely clear. You can feel the suggestion and direction of it.

[15:15]

At least I hope you can. But, you know, I really think we have a great opportunity. Because there aren't cultural molds, moldy molds, two different spellings. One has a you and one doesn't. patterns that, you know, practice falls into, because the culture does it, knows what practice is. So naturally, we try to bring, and have to, practice into our life.

[16:34]

Now, practice is an action. It has to be done. It doesn't have to think it, you know, oh, it kind of helps, but it really doesn't make that much difference. And to do it, you don't just do it once, you have to do it in a repeated way. So if you want to practice mindfulness, you have to bring mindfulness to your activity, your walking, your... breathing, you're talking. And that's a skill in itself. Yeah, and often if you have a job, Getting to and from the job is often a good time to try to practice.

[17:37]

Whether you walk or ride a bicycle or take public transportation or drive. You have various opportunities. You don't have somebody who you have to talk to. to just try to bring your attention to what you're doing. Just sitting in the bus or whatever. Or walking along the street. And it's useful to pick a particular period every day where you try to practice, let us say, this mindfulness. And as you develop the feeling for it and have it in some section of your day, you can begin to expand that.

[18:38]

Or extend it to when you walk up and down stairs, for instance, stuff like that. Or look out the window. Or even when you are talking in activity, you can begin to try to bring it into your activity. I mean by activity, I mean in this case you're thinking activity and you're activity and relating to others. Okay. The base when you do that, and that's something we can learn, we can learn to do this, and the base when we do it is still our life as we lead it, according to our habits and our society and so forth.

[19:50]

But at some point, The basis doesn't become your lay life, but the basis becomes practice itself. And you can Try to imagine how to shape your life so it helps you to practice. An extreme would be, say, to move here. That would be shaping your life. Or to change your job to a more a job which allows you to practice more.

[20:56]

And sometimes those are good solutions for a while. But I mean more, how do you... re-conceive of the activity in your life that you already have. Okay, now let me give you a little example from the story told often of Sukhirashi being asked what does he notice being in America? And people, I think, expected him to say, oh, you have such big trees in California and huge pine cones.

[21:58]

Yeah, and if you want to bring a present to Japan that's treasured and sits on every altar where they have one, it's these huge California pine cones. It can be as big as an American football or bigger. And as you can imagine in Japan the pine cones are about that big. So they can't believe it, you know. But he didn't say that. He said, oh, that you all do things with one hand. Okay. So... If I pass this to Gerald with one hand, it's getting the bell to him.

[23:26]

But if I have the feeling of, I want to get the bell to him because he asked me for it, It might be the salt or the butter. But if I do it with two hands, what Suzuki Roshi meant, it's not only my picking it up, in the field of my own body. Using both hands brings your energy together in kind of your auric field. And activates this auric field. But when I pass it to Geralt now, I have the opportunity to pass myself through the excuse of using the bell.

[24:31]

And you almost feel like there's a light here. You turn toward the person. Okay, so that's a reconception of of a simple activity. So instead of passing the salt, or passing, somebody says, could you give me the Xerox copy of that? Now you don't want to become the office fool. You ask this guy for a Xerox of this and he walks up to you and bows and hands it to you. And it takes you about five minutes to get the copy.

[25:35]

But you have your own feeling of being in front of the person and passing this to them. This is reconceptualizing a simple act, so you're bringing your life to practice in this way. Instead of bringing practice into your life, you're reconceiving of your life as practice. Anyway, something like that is what I mean. Okay, something else? Yes. What really touched me was your question, when does death begin or when does the ceremony of dying start?

[26:53]

And to look at life with what you said, does birth begin with death? Okay. The second would be, we have in our group, And we talked about... Thank you. We talked about this question in our little discussion group, is there a practice we can fall in love to?

[28:12]

And it was not so easy to discuss the subject. It wasn't easy to discuss, why not? We had to discuss the word practice more thoroughly and we did that step by step. That's good. And there were several practices and one was to do something with a lot of intention and attention. Someone else had focused on the eye consciousness and stop once in a while and see what's going on and look. And someone else, and that was me, said he goes and puts, this is Buddha, this is Buddha on everything.

[29:31]

That was his way to practice. Oh, maybe that's why I like seeing you. And I have the basic practice that each breath is the basic breath, first breath. And I don't know why, but it happened. And with that practice space other practices are happening.

[30:32]

But always in connection with the breath as an anchor. But it all came together that we said, if we have a practice, we have to have an intention. Yeah. Okay. And the time was to show we just started, actually, to get into the subject. Well, what you're practicing is good. And you've brought, it actually brings several practices together.

[31:35]

And when we can do that, our practice becomes more subtle. I mean, one practice, of course, is the simple practice. developing continuity of attention. And that roots you in the immediacy. And it also creates the basis for not identifying with your thoughts as being yourself. And then to think that each breath is the first breath, as of course, in a fundamental sense, that's the case. Also then brings us back to this moment by moment dharmic sense of timelessness.

[32:49]

So practice becomes more powerful when you bring two or three different things together in one practice. Practice is always the craft of practice. And you have to feel out the craft of practice by yourself or through yourself. Okay, someone else? Yeah. It helps me, my understanding, if you just point out now the practical, the concrete point of practice, in opposite to only, I call it, consciousness games.

[34:04]

You understand what I mean? And that's what I, since a long, long time altogether, what it tied me to the Zen and to the Zazen. And I'm glad of it, but sometimes there are too much conscious games in all that for me too. You understand? Ich habe den Wunsch zu sagen, dass ich that I have liked to hear it from Bekhor Ashin, the very practical concept of practice, the concrete concept, because it is what I am trying to find, especially in Zen and Sazen, and in the practical human style as well, and sometimes the whole philosophy is around it, What would be an example for you of a consciousness game?

[35:10]

Well, I take the very first, I just can say now. When I was reading this article... This thing? No, the Suzuki's. Oh, Suzuki's. It was Suzuki. And he spoke about to accept the hate in love. That's a nice idea. And I think about every religion, every philosophy and every psychology, they have this idea. But I didn't like it very much to find it here. It was just too general and too philosophical. Can you say the last one in German again? I was now surprised to find an example. And then I thought of this text that has been given to us. And there I had this text, where it goes about the connection of love and hate, the acceptance of hate in love.

[36:46]

Yes, I have already read it and kept it from myself, but it was too far, too high and too abstract for me. I understand your feeling, I think. You should just permit me to say only one word, one word more, a sort of critical word. I think this love-hate question, this great question, then cannot bring up more... I think with love and hate Zen can't do much more than other practices as well. And it looks to me as if it's also sometimes helpless like other practices too.

[37:51]

This I'm not so sure about. Yeah, I did most of the editing of that book, Zen Mind Beginners Night, many years ago. And I now wouldn't... I probably would have left the love-hate thing out. And he, I also would have used sameness instead of oneness in the text. I mean, Sukershi gave me the freedom to make those kind of changes. But sometimes I just left it for the flavor of the way he spoke. And if you notice, I believe in where it says love and hate, in the very next phrase it says something like attachment and detachment or something.

[39:18]

And if you notice, I believe in where it says love and hate, in the very next phrase it says something like attachment and detachment or something. That's really what he means. He doesn't really mean love and hate, exactly. Except in the context that Dogen is talking about, we like flowers and don't like weeds. I'd like to come back to what you brought up but now I'd like to see if somebody else has something to add. Yes. In our group, first of all, everybody presented something about his or her way to sit. And what happens within that context beyond breathing and counting to ten?

[40:36]

and that sounded more or less like methods. And we asked ourselves, where do you talk about method and where do you talk about practice? Is it different from each other or is one within the other? Method and practice. It would be nice if you could say more about that. Okay. And everybody presented something in the way how can we bring this into our everyday life.

[42:04]

And there was a field of tension that came up to do something, to want to do something intentionally, but the results weren't as good as we had hoped. Oh, I'm sorry. Yeah, hope is a problem. Yeah, but it's natural. Okay, so maybe tomorrow I'll present the fundamentals of Zen practice. Methods, yeah, I mean... I would say that Zen is characterized by giving you methods but not maps. I mean, it depends what you mean by method, but this posture is a kind of method, it's a form. So the style of Zen is to get you to the threshold. Show you some of the doors or gates.

[43:36]

Even nudge you into the gate. But not to tell you what's on the other side of the gate if there's another side. Some practices give you very detailed maps of where you're going. And some people need that and like that. But I spot a Zen, future Zen practitioner I spot, I see, I recognize a future Zen practitioner. When I see someone, feel someone who has a kind of intuitive trust in things as they are, Trust in their own body, their own physicalness.

[44:40]

If you trust your intellectual and trust your own thinking more than your body, probably some other practice is better for you. If you are an intellectual and you trust your thinking more than your physical feeling, then it may make sense to practice something else. of a fox, a rabbit, a hare and an elephant coming to a stream. And the fox jumps in the river and swims across. And the rabbit jumps from stone to stone, skipping across the water.

[45:53]

What did he say? I forgot the rabbit. Oh, the rabbit. Like the way Geralt crosses the water. But the elephant just goes, boom, boom, and walks on the bottom of the river. Suzuki Roshi says, our practice is like the elephant. In every situation, we just try to get to the bottom of it. Okay. Unless somebody else has something, I'll... You?

[46:55]

Just scratching your head, huh? Nobody scratches their head when I'm asking questions. Oh! Am I supposed to end in 15 minutes? Is that right? This stops the clock somehow. It's about 15 minutes. So I'm supposed to end now? No, no, it's six. Six? Oh, okay. The clock loves seconds, but not minutes. It's only seconds, but not minutes. It needs a new battery, I guess. It fell? Fell down, no. Okay, we can replace it. Okay. So let me just mention some, I don't know how much I should mention about this rebirth stuff.

[47:56]

Maybe I'll keep coming back to it. One of the things we discussed were out-of-body experiences and near-death experiences, which are one of the most convincing evidences that we live in a world that no contemporary model explains. So I was with the people there were Charlie Tart, who's an old friend of mine.

[48:59]

And a number of other people who are the leaders in trying to do rigorous scientific research on anomalies. Yeah, the only exceptions in this were me. And believe it or not, the English comedian John Cleese. For any of you who have seen Monty Python or Fawlty Towers or The Fish Called Wanda or The Life of Brian, what do they sing on the end of The Life Called Brian? Always look on the bright side of life.

[50:05]

This is trying to get a good rebirth. Anyway, he and his wife were there. He says he's been interested in these things. I've met him once or twice before in England years ago. And he'd heard about this meeting, so he asked if he could come, so he joined us. He's great, I like him. And he's a very serious, intelligent guy who is somehow very funny at the same time. But a typical... near-death and out-of-body experience, as you've probably heard about, is a person during an operation is up above their body and they tell you things that happened during the operation.

[51:23]

Charlie Tart did an experiment years ago where he put a number, a code, up on a shelf like up high where you couldn't see it from below. And then this woman was able to lie down and then tell you what the number was up there. And this is some kind of consciousness that we can't understand. Unless we imagine it as non-local. There's a new kind of operation where they... can work on an aneurysm.

[52:47]

What's another word for it? A stroke, like having a stroke in the brain. The brain can only do without blood for four minutes. But if you cool the body, take the blood out of the head, you can operate on the head for 45 minutes. So they don't faint during my description of this operation. Please, I almost fainted. But this woman, they cut this artery here. And that didn't work, so they had to cut this one, and they then pumped the blood out into a machine that cools it. Once they've cooled the blood down, then they lift the body so all the blood runs out of the head.

[54:06]

Then they can cut her head open and cut the aneurysm out and etc. And this took a little longer than 45 minutes because they had to switch from here to here. But she did not seem to suffer any brain damage from it and they At the end of, I don't know, some number of minutes, they put the blood back in her head and everything. During that time, when she had no blood in her brain, she remembered every detail of the operation, and again from strange vantage points. And she could remember all that when she had no blood in her brain, what happened during the operation, from different points of view above the operating table.

[55:25]

Now, up until about 1910, when William James died, there was a lot of research going on in England and America and Germany, too. Trying to look at things philosophically and scientifically and also deal with these anomalies. But with William James's death, from then on the mechanistic view of science has taken over and no one has dared research these things. And the small amount of research that's been done is is in every way they try to discredit it.

[56:41]

So this group is going to try to get a book out by the next two or three years which includes all of the virtually impossible to discredit research. And to try to change the paradigm in our society. Because it may not be important whether there's reincarnation or not for rebirth or not for Buddhists. But it is a major shift in our view of how this world is if we accept these things that seem impossible. Now, the extent that there's experiences of consciousness being non-local...

[58:01]

And there are simple examples of that which most people accept, like feeling somebody staring at you from behind or from another car or something. And the acceptance of some kind of non-local consciousness is necessary is part of practice. And in a wider sense, it begins to create the possibility of imagining rebirth. Now, in Hinduism, rebirth is a reincarnation is the idea that there's some kind of deterministic and karma.

[59:25]

Yeah. And there is... and that some kind of entity passes, some kind of entity or irreducible self passes to the next life. But Buddhism says that from the very beginning there's no irreducible self. So Buddhism assumes that some kind of consciousness and your disposition passes, but not an entity. And that means that at the moment of your death, If you happen to have a clear consciousness, that very disposition or mood at that time can shift your whole life's karma.

[60:50]

So whether this is the case or not in terms of rebirth, the assumption is that your karma is always conditioned by your state of mind. and many other factors. And that is present in your life moment by moment, not just at the moment of death. So practice is conceived of as a moment by moment practice. recreation of the moment of death, which each moment shapes your karma from the past and shapes your future activity and mind. So in a sense what Buddhism did is bring the practice of the moment of death back into every moment of life.

[62:21]

Okay, now, [...] then, then, then. So it's now six. Am I supposed to stop? That's what the schedule says. So let's sit for a moment. SIREN WAILS

[63:54]

The first of the eightfold path is right views. And our assumptions and views of reality are an inseparable part of every aspect of practice. If we just take this first statement that without any coming of the Buddhas and without any going of the body, That's a view. And it's the same practice that I did for many years, which many of you know about.

[65:43]

on every moment of my practice, for about a year and three months, except for a couple of months where I forgot. I brought the phrase, no place to go, to every going. And I brought the phrase, nothing to do, to every moment of my doing. And this phrase as a deep mindfulness practice, no place to go and nothing to do, eventually stopped the world for me and transformed

[67:05]

myself in the world. And that's Oh. Normal way to practice. And it's the beginning, a way to practice, the beginning of this statement from the Avatamsaka Sutra. It's an example of our views and intention are part of our acts of mindfulness. And how we enter into the intimacy with the world as it is. this intimacy speak more about.

[68:30]

Thank you very much for your comments and our discussion this afternoon. Thank you for translating. You're welcome. Thank you. You're welcome. Is there anything on anyone's mind right now that you'd like to bring up? I think in our group one where I really thought of was the difference between addiction and request.

[70:43]

to be addicted to something, or to have a request, to have something you long for? I don't know if I say it right in English. What is sucht in English? Addiction. Addiction, yeah. So your innermost request is an addiction. Tiefstes Verlangen ist eine Sucht. I think it was a very deep fear that enlightenment could be an addiction, which we possibly have emotionally experienced sometimes, to a person, to, I don't know, alcohol, drugs. But especially we talked about being addicted to a person more. So, in Deutsch, bitte. I think one thing I still think about is the difference between search and desire or request.

[71:47]

Is there really a big difference or is it just our fear of making the desire into a search or vice versa? Somebody else in the group have... This was several people talked about this, not just you. Could somebody else who had to say something about it? I could say instead of addiction, passion. What I call danger of passion in opposite to the... request yeah and sometimes I find it difficult to see the difference and I find it difficult to to give up the passion yeah yeah

[73:04]

I think other people might have that problem too. I don't know. I asked him to say it. Yeah, we came to our conversation group. We talked about the topic of passion, the topic of search, the topic of dependence. And all this in contrast to the Well, there's a difference. And I guess maybe almost everyone or many people have a feeling of... Some people don't. I've met people who don't. But it's common to want to have some passion where you go out from yourself and forget yourself in the passion.

[74:16]

And I think, you know, since this practice is, as I said yesterday, appeals to people who have a sense of trust in... in the world as it is and themselves as they are. Have a kind of also then trust in the body itself, the stuff of the world and the stuff of yourself. And I think a person like that is more likely to be passionate and trust their passion.

[75:19]

But if you've had bad experiences, in your life, especially in childhood, it leaves you simultaneously unable to trust. But even if you haven't had bad experiences, still it's... Some kind of, you know, the kind of intimacy that comes with passion is often, there's a lot of suffering and danger involved.

[76:20]

And danger involved. I think a few people are lucky and make it work. and even make it work in a long relationship. But in general, I think you would say Buddhism says, okay, but nothing wrong, but watch out. And some deeper feeling of simultaneous detachment actually makes you feel better. And I believe one of the words in Chinese For love is to watch. You love your child.

[77:21]

And many parents, new parents, fall in love with their child. But if it's a healthy relationship, they also have a detachment. To let the child be itself and to eventually leave. So the kind of, I would say this is closer to what Buddhism means by attachment rooted in detachment. The strength to be attached but not destroyed by the attachment. Because it would be weird to not be attached to your child, for instance.

[78:31]

The child needs that, and you need that, if you're a parent. Something else? So nothing from the other groups or from the lecture this morning? We had different answers to the question. Someone was talking about something he had realized eight years ago and he expressed his hope that the request in that term would be having a similar experience again. and another person asked himself whether this meditation would be good for him, because he imagined that he would like to find peace in meditation,

[80:05]

And someone else talked about his experience with Zazen and he wanted to become quiet and calm and concentrate himself on the breath. Could we have a little more light in here? Maybe over there? A little more light. Yes? You wanted to say something? Yes, I have a question. We talked about acceptance and completion this morning. And you also talked about the awareness or the trust in the mystery. And somehow this has been working in me.

[81:13]

So I think what my question is, is what is to be accepted and what is to be completed And who is accepting it? Who is completing it? The second part's a problem. The first part is, you know, those are the questions. Can you say this in German? Oh, Deutsch bitte. Roger talked this morning about acceptance and to complete something completely. He also talked about the trust of the Mysterium. And my question is now, what is to be completed and who is completed? That it's working in you is good. Mostly you have to create the

[82:24]

When something starts to work in you, it's a kind of treasure. It's not a small thing. It's not a big television channel in the Oscars or something. It's a very small thing. And yet, if you let it continue, it can... change our life, open our life. So if you watch too much television or do too many activities, it's hard to let something work in you. And that's of course the question, what do we accept? And what is the activity of acceptance?

[83:35]

And completion, etc. The who does it, this is a little more complicated. Of course we have a sense of an identity. And that identity, like my clapping this morning, has many aspects. And although you may... say, I want to do this. We also want to do other things. Sometimes a deeper feeling comes from somewhere. Perhaps this innermost request. which asks us to be a different person than we are.

[84:47]

But in the beginning of practice you work with a who and you think about it in terms of your life and improving yourself. Or trusting or taking care of yourself. But as your practice develops and you get freer from this identification with the usual idea of self, and you have a wider sense of your activity, you can't say who does things. When a flower grows up, can you say who is... Who is growing the flower up?

[86:04]

You feel something like that, like you're blooming, but no one's doing the blooming. And we practice with this... We practice with this concept in simple ways. Like when you do zazen, you try to let your Leg do its own zazen. And your other leg do its own zazen. And you try to say, oh, hello, goodbye shoulders, you're going to do your own zazen. And if you want, you can actually say goodbye to your organs one by one. Chin and your nose.

[87:07]

Goodbye, chin. Doesn't the Heart Sutra tell us this? No eyes, no ears. So goodbye, eyes, ears. And small... It's hard to say auf Wiedersehen to this NASA. I wish I could sometimes. When I was a child, I tried to put my jaw out to make my nose look small. I thought I looked pretty good. Then I looked in the mirror this way, then I looked this way one day after. And Japan was a whole group of waitresses in a restaurant in the mountains worked down there and I said, what are you doing?

[88:09]

They said, does it get cold on the end? But if you have this kind of attitude, let each part of you do its own zazen, you begin to have the feeling there's no you doing zazen. Perhaps there's an immense complexity doing the zazen. That you can't simply say it's a you doing it. But I think we can still ask ourselves the question, who or what is hearing these words?

[89:11]

And not try to answer intellectually, but yet trust the question. Because locked in the repetition of a question is often an insight or a freedom. But I think, you know, when I say this, this genjo koan, the phrase I use to complete what appears, Yeah, I mean, Dogen's giving us a hint by saying what appears and what is complete. But that's just the title of a whole section, a small but most famous section of the Shobo Genso.

[90:13]

That he tries to tries to give us a feeling of what it means to complete what appears. But really at this subtle level of how we exist, this is your work. I or Dogen or anyone can only give you hints. Or pretty big hints sometimes in directions. But I want to keep coming back anyway during this session to what appears and what is completed.

[91:18]

So somebody else want to bring something in? You said people who have trust can do this practice. What happens to those who try this practice and have difficulties with trust? You have to develop trust. I wish I could really get you to understand, all of you, how to go fast in practice.

[92:21]

And I think we all have some idea of going fast. Shave our head, put on robes and become enlightened. But to go fast in practice... that comes from going very slowly and very thoroughly. The two main things that are important in zazen at the beginning is trying to feel at ease and to try to come into an experience of trust. So I should say this isn't just a practice for those who trust.

[93:28]

or intuitively trust. But it's for those who intuitively know they want to trust. That's already a big step, just to know you want to trust or know you don't trust. Look, if you accomplished nothing else in your lifetime, except to come in to trust. This would be a huge accomplishment. And Zazen is a good place to do this. So I would... every time you sit,

[94:45]

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