Ah, what I said yesterday, is you. No. What I said yesterday, is you. What I said yesterday, is you.

[01:27]

According to Dogen Zen Master, Dhamma, what you should be, Dhamma should be, Jiggyu Zamma, Jiggyu Zamma. As what I explained yesterday, Jiggyu is self. Jiggyu is to accept or to take in, to function. So, in the universe, Jiggyu is termed Jiggyu Horak. Jiggyu Horak. Jiggyu is the self. Jiggyu is the same meaning, to accept, to take in. Horak means bliss, bliss.

[02:36]

Then, Jiggyu Horak means the bliss of enlightenment, which the Buddha experiences. This is Jiggyu Horak, Jiggyu Horak. So, Jiggyu, what kind of, what is the, what is function? What is function? This function is Jiggyu Horak, the bliss. Function, function of your own should be bliss, bliss of enlightenment, bliss of enlightenment. This is our function, true function. Then, Zamma, Zamma is Samadhi, Samadhi. The union meditators, union meditators with meditation.

[03:41]

This is Samadhi. Then, you settle, you settle yourself on the field, the world of Jiggyu Horak, Jiggyu Horak, the bliss of enlightenment, bliss of enlightenment, which Buddha has. This is, this is Dhamma, this is Dhamma. The Shobo Gensho, the, this is Dhamma. The meaning of this Bo, Shobo, is the Jiggyu Horak, Jiggyu Zammai, Samadhi,

[04:43]

Samadhi of the bliss of enlightenment. Then, when you, when you strive for transmitting, transmitting this, the Samadhi of the bliss of enlightenment is the right action, right action in Buddhism. This is right, this is right. Okay, so in Buddhism, the conception of right is very different from the conception of right, what you think in daily life. The conception of right, what you think is, you know, which, which do you make a choice, here is bad or good, right or wrong. Then you compare, you compare, and this is right.

[05:47]

This, in Buddhism, in Buddhism, particularly in the world of, in the field of Jiggyu Horak, the bliss of enlightenment, is, doesn't exist, doesn't exist, no, no conception, no conception of good or bad, right or wrong. So this right is the absolute, is absolute. So whatever, whatever happens around you, you have to make an effort to transmit, person to person, Buddhist to Buddha. This, the practice, the practice, as Samadhi or bliss of enlightenment. So this is called Dhamma in Buddhism.

[06:50]

This is termed Dhamma. Yesterday, I translated, I translated certain sentences as follows. In order to get the Samadhi, in order to get this Samadhi, the meditation, the Zen meditation is a true gate. I think I have to mistranslate it. So in original text says, if I translate literally,

[07:59]

it says, in order to, in order to play, in order to play, in Japanese, in order to play in the Samadhi, in this Samadhi, in Japanese, we say, you, you is mean literally to play, as if children, children play. Children are crazy about playing. And the gate is, the gate is to turn, to turn action into good action, whatever kind, whatever kind action you do.

[09:07]

If you play in this world, in this world of Samadhi, bliss of, bliss of enlightenment, the, this, the, it should, it should make action, make action into, into, make turn, it make action turn into good, good, good behavior, good action, good deed. So this Samadhi has very strong powers, very strong powers, which it should, it should make your action, any kind of action turn into good, good ones. This is gate, this is gate. So originally, original text says,

[10:11]

if you, if you, if you, in order to play in this world of Samadhi, Samadhi, Zazen, Tantra, Tantra, Zazen is true gate. In order to play in this world of Samadhi, Zazen is, Zazen is the, only one way to enter, to enter the true gate, true gate. So new gate is, has very profound meaning.

[11:18]

I remember that the other day I told you, we are always apt to, apt to cling, apt to detach to your various kind of delusions, or imaginations, sufferings, and any kind. Then they naturally, unconsciously, or consciously or unconsciously, they will make you rigid, rigid, solid, not to be free, free, and not to be free from your suffering, your various delusions.

[12:36]

Then the practice of Zazen is to make a message, to make a message to your, the, you know, the 108 delusions. And you should, you should break in pieces, you know, break in pieces. 108 delusions, maybe more than 180 delusions. You should, you should make an effort to give a message to 108 delusions. And the breaking pieces, breaking pieces, and carrying the each, you know, each delusions, each delusion what you have,

[13:39]

what you, what you have given the message to make it soft. Then you should practice Zazen. At that time you understand what, what it is. But usually most people don't understand what, what you are, what, what 108 delusions. Because this 108 delusions has, you know, affected pain. Each itself, each itself has affected pain. And they are, they are given, they give, they give you to affected pain. Like a shoulder, the affected shoulder,

[14:42]

you know, this is one part of, one of, one of 108 delusions. You know, the affected shoulders, afflicted shoulder. Afflicted shoulder is one of 108 delusions. So the whole part of your body, you know, there are 108 delusions as afflicted situations, afflicted parts. Then we have to make it soft, we have to make it soft. This is, this is our practice Zazen. Then in order to, in order to make them, make them soft,

[16:17]

make them soft by massage, you have to play, you have to play in the field of Samadhi, Samadhi of the bliss of enlightenment. If you, if you make it, if you make it, if you, even though you try to make it soft by massage, you know, in the, in the side of, in the side of the delusions, it is impossible to make it soft, because delusion try to give massage. I, I don't know, this massage is delusive massage. So it's not, it is impossible to make it soft. So in the field of massage, in the field of massage,

[17:20]

there is no delusions, no enlightenment. This is the Samadhi of bliss of enlightenment. Zazen, this is the, our objective, our objective what you should keep, you know. Then if you make them soft by practice Zazen, you have to play freely, you have to play freely in Samadhi, in the Samadhi of bliss of enlightenment. This is, at that time, at that time your life is called Dhamma, your life is called Dhamma, and everything around you should be called Dhamma. At that time you understand what the truth is, what the Dhamma is.

[18:22]

Then the Yuge is not so easy, not so easy to do, to do so. But strictly speaking, it is not so easy, it is not so difficult. You know, you just only sit in meditation, that's very simple. But, so you should play and practice Zazen, but you can't. Play Zazen, how awful I am, even though I practiced Zazen so many years, but I never change how awful I am. This is extra thought, extra wishes, extra wishes coming from 180s.

[19:32]

So, if you want to make them soft, please don't give massage by 808 delusions. So, you should forget. To forget 808 delusions is to have to play in the world of Samadhi, bliss of enlightenment. In Buddhism, in the side of Buddha, in the side of Buddha, everybody exists in the field of the bliss of enlightenment. But, unfortunately, we don't believe, we don't believe, we can't believe it. That's why the priest must give a sermon, and you have to study through the book.

[20:42]

I'm sorry, but it can be helpful. If you understand, if you understand completely this word, it is not necessary to give a sermon from, it is not necessary to listen the sermon from the priest. But, it is not so easy to play this word. Then, we have to talk, we have to discuss, you have to study Buddhism through book, reading by reading book in school. I think such is human life. So, that's why human life is very interesting, interesting. Otherwise, the human life is very dreary. If you understand rapidly, before a priest gives a sermon,

[21:44]

it is not necessary, no priest, no Buddhas, no religions. All are Buddhas already, so it is not necessary to listen the Buddha's teaching. But, there is, there are existence of priest, or you, men and women, old and children, what there is, many kind of people, women and men, priest and layman, clever men and poor men, is what we have to give a sermon, we have to teach something. But, actually, in the sight of Buddha, it is not necessary to listen the lectures, to listen the lecture,

[22:49]

just sit in meditation, that's all, that's all. Then, this is the Samadhi of the priest of enlightenment. Then, the most important thing is, don't sit on the chair of 108 delusions. You should sit completely, absolutely, this Samadhi of the priest of enlightenment, whether you understand, you can understand or not. When you decide, when you greatly decide to sit on the chair, this Samadhi, your Zazen is, your Zazen is identical with Samadhi. Your whole life is Samadhi, your whole life is priest of enlightenment. But, many people ask me, why is it that I have to practice Zazen?

[23:59]

I can't answer to these questions. I want to ask you, why do you ask me? So, if you make a board in this Samadhi, in this Samadhi, there is no question, no doubt. Then, the great decision, the great decision is that you go through all your life. By this Samadhi of the priest of enlightenment. Concretely speaking, this Samadhi, we can give concrete form to this Samadhi. This is the practice of Zazen.

[25:03]

This is practice of Zazen. In Zen Buddhism, not only practice of Zazen, all kinds of rituals should be based on this Samadhi of the priest of enlightenment. At that time, your attitude of human life is called playing in the Samadhi, playing in the Samadhi. But, as long as we are each human being,

[26:16]

carrying our body and mind with calm, even though you have a great concentration on living, playing in the Samadhi, in a sense, this attitude is also still belonging to the desires, personal desire, the nature of desire. Don't you think so? I think this is desire too. One of the students of Komuso University asked a teacher. He explained about the Four Noble Truths. A human being is suffering.

[27:19]

The cause is a cause of suffering. Even though the human life is suffering, there should be a cause of suffering. Then we have to contemplate the cause of suffering, if you have suffered. Next, if you find the cause of suffering, you should walk. You should walk on the road in the field of extinction. This is the Buddha's way. And the fourth is the goal of nirvana, the enlightenment. Then the teacher said, if you make an effort to cross to the other shore as nirvana,

[28:30]

you can get enlightenment. So the student asked, the two crosses to the other shore is also the nature of desire, isn't it? The teacher didn't say anything at all. Well, let me see. That's all. I think even though you try to make every effort to play in the world of samadhi, I think it is also the nature of desire. Then Dogen Zenji says, Dogen Zenji teaches us, there are less desire, less desire, less desire. Whatever kind of scripture you read,

[29:52]

you will find many words, lyok and myok. Lyok and myok. If you want to live your life as one of members of human beings, properly, you have to keep away from your desire. So this is lyok. Lyok is to separate, to keep away from. Lyok means to keep away from desire. Myok is non-desire, not desire.

[30:57]

But why is it that Dogen uses the word shoyok? This is shoyok. Shoyok is less, less, or little. So at this point, it is all right to have a little desire. Yes. But this less or little, the conception of less or little, is something more than a comparison with the judgment, the less or much, less or much. This less has a very profound meaning. Then, generally speaking, the most important thing is that you are confined. You confine your desire to the minimum, to the minimum.

[32:04]

This is shoyok, less desire. But the minimum desire is questionable. Then the question is, what is measurement? What is measurement in order to make a measure? Measurement in the desire, shoyok. What is scale? What kind of scale you should use? Then, Dogen then says, in genjo koan, in genjo koan, thus, in our practice of Buddhism, when we gain one truth, one truth, we master that one truth,

[33:05]

and if we encounter one activity, we complete that activity. This is the scale. This is the scale to make measurement in shoyok, less desire. Thus, in our practice of Buddhism, what is thus? I tried to read the previous paragraph. Now, if a bird and fish tries to reach the end of its element before moving in it, this bird or this fish will not find its way or its place. When we find our place at this moment, the practice follows, and this is the realization of truth.

[34:09]

For the place and the way are neither large nor small, neither subject nor object. They have not existed from the beginning, and they are not in the process of realization. Thus, in our practice of Buddhism, when we gain one truth, we master that one truth, and if we encounter one activity, we complete that activity. When a fish swims in the ocean, there is no end to the water. No matter how far it swims, when a bird flies in the sky, there is no end to the air, no matter how far it flies. However, the fish and the bird do not leave their elements.

[35:12]

When the use is large, it is used largely. When the use is small, it is used in a small way. Every place, every moment, every place, whatever you do, at every place, whatever you do, whatever you encounter, is Samadhi, you know, Samadhi. In other words, freedom.

[36:14]

Ah. You know, the Dogen Zenji says also, firewood turns into ash, and it doesn't turn into firewood again. But do not suppose, do not suppose that the ash is after, and the firewood before. You know, what you think, what you think, ash is after, and the firewood before, is our intellectual faculties.

[37:19]

So, we must understand that firewood is at the stage of firewood. In the original text, it says, Ichiji, Ichiji no kurai. Kurai is this point, this point, or the translated stage. Ichiji is one moment. The firewood, you must understand that firewood is at the stage of firewood. Firewood is not at the stage of ashes. Firewood, you know, the point is, the point is what is now,

[38:22]

what is now, which the firewood possesses in itself. So now you are firewood. The question is, all you have to do is to show your own life force as a firewood. That's all. But human beings think so. Think the ashes, firewood before. Firewood is before, the ashes is after. This is, you know, your education, your intelligent way of thinking, intellectual way of thinking, make it contemplate the firewood. Then the most important thing is we must understand that firewood is at the stage of firewood,

[39:25]

and there we find its before and after. And there we find its before and after. At that time, if you understand this moment, at the stage of firewood, you understand the before and after. Firewood will become ash. This is very natural. And yet with this past and future, its present is independent of them. The ash is at the stage of ash, and there we find its before and after. So our point is that we must understand, understand,

[40:27]

we gain one truth, we gain one thing, when you encounter that thing. When you practice zazen, all you have to do is to practice zazen. If you understand this stage, this stage of zazen, of your life, you understand before and after, past and future. So the point is always at the stage of present time, present time. But most people are very busy taking care of past time or future time. But even though, but unfortunately, in the present time, people exist here now,

[41:28]

but mind doesn't exist here now. Mind exists in the past time or future time. If you pursue future time or past time standing on the ground at the present time, in the present time, it is impossible to get it, to understand, even the present past time or future time. So first point is, first key point is to understand present time. Ash is at the stage of ash,

[42:32]

and there we find it before and after, just as firewood doesn't become firewood, again after it is ash. So man doesn't return to life after his death. This is truth. This is very usual. But it is not so easy to understand the usual way of life. Then, why is it Dogen uses the word less, or a little? When you make an effort to deal with one thing, when you encounter that thing, this attitude, this attitude of your practice,

[43:38]

it should be identical with this, to the extinction, to keep away from nothing, rioku and muyoku, no desire. Then, when you say rioku, to keep away from the desire, actually it is impossible to keep away from the desire. When you say muyoku, it is impossible, actually. Then what should we do? What should we do? Then, Dogen Zenji contemplates the actual life of human beings, how we should do at the present time.

[44:41]

Then, he says, we need to practice shouyoku, less desire. Less desire is to carry out, to fulfill just one thing when you encounter. At every moment, at every moment when you encounter, encounter that thing, that's all. Then when you practice zazen, all you have to do is to do zazen. That's all. When you have to, when you have to eat the meal, all you have to do is to eat the meal. That's all. Then, at that time, in a sense,

[45:45]

it means you confine your desire to the minimum. Minimum. This minimum, this minimum means to make your life, to let your life, to let your life bloom, the life force bloom, let the flower of your life bloom. That's all. At that time, regardless of judgment, whether you can, you can keep away from desire, or you can have the feeling of non-desire.

[46:47]

Your, this practice, less desire, the practice of less desire should be shown, the enlightenment of your own buddha nature. Then, he says, Buddhas are all enlightened ones. Buddhas are all enlightened ones. These teachings are named Hachidai Ningaku, Eight Contents of the Enlightened One. These, because they imply the enlightenment of the enlightened one.

[47:59]

It is a cause of nirvana to realize this teaching. So, to understand, to understand the principle of less desire is a cause of nirvana to realize, to realize the less desire. This is the last verse left by Shakyamuni Buddha at night when he was about to pass away. first things,

[49:06]

the first is the merit of less desires, less desires. Less desire means not to chase for, broadly, the desire in the world of five organs of senses. Then, it is important to understand within the five organs, within the world of five organs senses, five organs of senses, do not chase for broadly, widely, desire.

[50:11]

So, do not chase for desire broadly and widely broadly means to deal with to deal with something something given to you, given to you. Something when you have to do, you have to do. Besides, it should be found, it should be found within the world of five organs of sense, sense, organs, senses. You must understand that the man of many desires, by reason of his desire for reward,

[51:19]

has much suffering too. The man of few desires, neither desiring anything, nor seeking anything, thereby doesn't have this sorrow. You ought to practice having only a few desires. But much more than this is the merit of the practice of few desires, few desires. The man of few desires need not by fratric way another's mind, nor is he led by his passions. The man who entertains few desires has a contended mind, and he has no cause for sorrow and fear. The things he gets are enough. There is never an insufficiency.

[52:23]

Therefrom indeed is nirvana, such is what is called desiring little. This is the teaching of less desire. Less desire. Less desire is placed in the first item, in the Shobo Genzo Hachidai Nengaku. In the volume, which is called Hachidai Nengaku, Eight Contents of Enlightened One. Then if you understand the teaching of less desire, this is real practice, real practice of Zen, real practice of Buddhist teaching. Thank you.

[53:50]

Thank you.

[54:04]

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