Confusion and noise live along in a quiet retreat. The man who lives in solitude is respectfully worshipped by Indra and all the gods. This is why you should leave your own and other communities to live along in seclusion, pondering the extinction of the origin of suffering. Those who rejoice in company have the pains of company, just as when many birds flock upon a great tree, it is in danger of collapse. Attachment to the world draws one in suffering of mankind,

[01:08]

just as an old elephant drawing in the mud cannot get himself out. This is what is called seclusion. Buddha said, A blessing if you desire quietude. In action and joy always avoid confusion and noise. Live along in a quiet retreat. The man who lives in solitude is respectfully worshipped by Indra and all the gods. This is why you should leave your own and other communities to live along in seclusion, pondering the extinction of the origin of suffering. Those who rejoice in company have the pains of company,

[02:15]

just as when many birds flock upon a great tree, it is in danger of collapse. Attachment to the world draws one in suffering of mankind, just as an old elephant drawing in the mud cannot get himself out. This is what is called seclusion. What you pay careful attention is the different way of thinking about the love of nature.

[03:19]

Between India, China, and Japan. Of course Buddhism is handed down from India through China to Japan. But each country, each nation, the way of each nation has very different way of thinking. Particularly the subject concerned with the love of nature. If you read this Buddhist statement,

[04:29]

taught by taught, statement which occurs in Buddhist last word, it seems to us that to gain the tranquility is to live along in the deep mountains, isolated by members of society. But in the Buddhist life, in the time of the Buddhist life, the way of Indian thinking, the way of thinking in India,

[05:32]

loves nature so much. Opposite to a human being, what should be avoided, what should be denied, then the deep mountains, to live along in the deep mountains and in the forest, is a great place, fit for the person who is interested very much in seclusion. Then even the mountains and forest,

[06:39]

is just for the person who is interested in the seclusion. Then as the Buddhist last words says, if you desire the tranquility in action and joy, always avoid confusion and noise, live along in quiet retreat. But in China, the way of thinking of the love of nature is a little different from Indian thought. Because the nature is a little bit concerned with the true nature of being, the human being,

[07:49]

then the Chinese, they sing songs as to the grandeur, grandeur of the huge scenery of nature. In Japan, Japanese people love so much the nature. Now also, the same song, the subject concerned with the grand scene, nature. But for Japanese, the nature is always reduced to a minute things,

[08:57]

minute things, like a bird, like trees, blooming flowers, rock, being near in human's hand, near in one's hand. Thank you. Thank you. Thank you. Indian aesthetics,

[10:00]

this is the way of thinking of Eastern people. I think if you have a chance to read the book, this book, I think it is a very good book. You will get the same things in the Buddhist bookstores. The way of thinking of the Eastern people. The Indian aesthetics also compose poems in praise of nature. They enjoy and explore nature as the sanctuary beyond human attachments, afflictions and bondages. In their case, nature is conceived to be something opposed, the negative, negative to human elements.

[11:03]

The sutra says, before and behind, if there be none but oneself, there is a great tranquility for the long dweller of the world. Let me know, let me now go to the forest commanded by the Buddha. Since such is the place where solitary, solitary, single-minded, ascetics take their delight. Let me claim my arms and legs and go along and return along to and from the cool forest in full bloom and the cherry cavern of the mountain.

[12:06]

When the breeze is cool and fragrant, sitting on the top of the mountain, ignorance shall annihilate. At the cherry mountain slope, within the blossom-covered forest, let me enjoy the tranquility of deliverance and take delight in it. This is the way of thinking in India about nature. In the case of the Chinese, in the Chinese poem, there is a Chinese poem.

[13:14]

A hundred flowers are in spring. In autumn is the moon. In summer is the cool wind. The snow is in winter. If nothing is on mind to afflict a man, the best season that is for the man. In contrast, not in contrast, in contrast with the Japanese poem composed by Dawkins, it says, flowers are in spring, cuckoos in summer, in autumn is the moon, and in winter the pallid glimmer of snow.

[14:29]

I think judging from the two poems, when you compare Japanese poem with Chinese poem, it explains the little huge grandeur, grandeur of nature. In summer is cool wind, but Dawkins says, in summer the cuckoos, in summer is cuckoos. This also says, the love of nature in the case of Japanese is tied up with the tendencies of the love of many things, and of the esteem for delicate things. Contrast the Japanese love of individual flowers,

[15:48]

birds, grass and trees with the British enjoyment of the spacious view of the sea and the countryside, and their preference of dogs and cats among domestic animals. Such a contrast seems to be originated from their respective national traits. Japanese has been lovers of natural beauties since ancient days. Occasionally they sing songs in place of grand scenic beauties, but even then the grandeur of the scenery is reduced to its miniature form. To illustrate, when going forth I look forth from the shore of Tago,

[16:51]

how white and glittering is the lofty peak of Fuji, crowned with snows as the tide flows into Waka Bay. The cranes with their lagoons lost in flight, go crying towards the gritty shore. They enjoy nature as it is reflected in their narrow and compact confines of vision, which is particularly evident in the following poem. In my garden for the plum blossoms are they indeed snowflakes, falling from the sky. The nightingale sings playing at the low branches of the plum tree of my garden,

[18:05]

lamenting the fall of the plum blossoms. In this respect Japanese love of nature somewhat differs from Chinese attachment to the rivers and mountains. This point may be best illustrated by the comparison of the following two poems. The flowers are in spring, cuckoos in summer, in autumn is the moon and in winter the pallid glimmer of snow. The meaning of the above poem coincides with what is intended by the Chinese verse of Wumen Quan. A hundred flowers are in spring, in autumn is the moon, in summer is the cool wind, the snow is in winter.

[19:08]

If nothing is on mind to afflict man, the best season that is for the man. In the latter cuckoos in the former is replaced by the cool wind, which gives an entirely different effect. The cool wind and cuckoos are both sensible objects, but while the former gives the sense of unlimitedness and boundlessness, the latter gives a limit and a cozy impression. By Ryokan who composed the following poem on his deathbed,

[20:09]

for a memento of my existence, what shall I leave? I need not leave anything. Flowers in the spring, cuckoos in the summer, and maple leaves in the autumn. In this case, maple leaves are felt to be far closer to ourselves in distance than the moon. Herein one recognizes the difference amidst the similarity of the love of nature between the Chinese preference of the boundless and distant and the Japanese preference of the simple and compact. In the case of Japanese however, priests and laymen alike are attached to nature

[21:27]

which is but one with human beings and enjoy that attachment to their heart's content. Even when they sit on stones and trees for the purpose of getting away from the afflictions of the mind and body, once they find flowers, they enjoy and take delight in flowers. The poem says, making the shades of trees my dwelling place of flower gazer, I naturally become. Even Dogen Zenji who took a Spartan attitude towards human desires had a tender heart for natural beauty. The peach blossom begins to bloom in the breeze of the spring.

[22:31]

Not a shadow of doubt on the branches and leaves is left. Another of his poems says, Though I know that I shall meet the autumn moon again, How sleepless I'll remain on this moonlit night. The Japanese esteem the insensible beauties of nature wherein they seek the revelations of the absolute world. A cherry blossom falling in vain reminds me of the treasured plants that adorn the paradise. I think that informs the way of thinking among the Japanese and Indian,

[23:38]

the Chinese and Japanese. You will find how different the way of thinking is. It is very difficult to point out which of them is the best way of thinking. I don't know exactly. Anyway, at least in Japan, the love of nature is very concerned with our daily life. The real fact which nature is concerned with our daily life

[24:54]

is represented by the bonsai or Japanese garden or a picture of birds and flowers and rivers and creeks in four seasons. Then wherever they go, they may be. Their effort is trying to be concerned with nature which is reduced into miniature forms as in the shape of the bonsai and little Japanese garden, little Japanese mountains,

[25:59]

pictures of flowers, birds, rivers, mountains which show the various differences in every season, in every season, four seasons. Then from this point to get to the tranquility, to experience tranquility is not to live alone in the deep mountains isolated completely by the members of society, the various phases of human life. At least we have to find the experience of tranquility

[27:11]

to be expanded, extended into the everyday life. This is the tranquility. But in the Buddhist teaching, in the Buddhist last verse, it says to get to desire tranquility, if you desire tranquility and suchness and joyfulness, always avoid confusions and noise. Live alone in a quiet retreat. As long as we exist on the ground, on the earth, it is not so easy to live alone in the deep mountains.

[28:15]

Solitude from the society, nations, human life. Then to the... Jakujo in Japanese, Jakujo is the Japanese word. It is tranquility. That means, as has been said last week, that is no voice, no voice.

[29:28]

Your aim is to make clear, to make clear. No voice. In plain words, in plain words, think tranquility is the same meaning with the silence, silence. The silences are not some situation. When the people stop talking,

[30:32]

one of our western thinkers said that silence is existence, existence. The tranquility is existence. Tranquility is not to make your mind calm. Then one of western thinkers said silence is really existence. Regardless of the idea whether you know or not, you recognize silence exists. The absolute. In other words, the silence is the absolute field in which everything acts in harmony with each other. A pair of the ideal good and bad,

[31:37]

original general person and buddhas, delusion and enlightenment, are such as the intersections, intersections of time and space. The human being exists, just point, one point, just one point in the intersections of time and space. This point, this one point is the absolute field in which everything acts in harmony with each other, good and bad, the poor and wealth, delusion and enlightenment.

[32:41]

This is silence. Then one of the western thinkers said silence is really existence. Silence is not a certain situation when the people stop talking. If so, you know, silence exists opposite to the noise, noises. This silence, this point, one point is beyond a huge stage, huge terms, large terms. This point is in the large time, larger terms, or the absolute field in which everything acts in harmony with each other.

[33:51]

This is the intersections of time and space. This is in which human beings exist, all beings exist. Actually, logically speaking, we can also analyze what is time, what is space, but actually it is impossible to analyze, to separate what is time, what is space, because the absolute reality, the reality stands for the absolute field, absolute field. Therein everything acts in harmony with each other.

[34:56]

When you get into the world of physics, it is said the air, it is said the air, the enclosed room, the enclosed room has 100 billion times of oscillations. The air in the closed room is very quiet, still, very still, very still, but behind, behind the existence, existence of silence, stillness, even the air has 100 billion times of oscillations. Then the real meaning of the existence of air

[36:06]

the real meaning of reality of the air consists in the absolute field in which the stillness and dynamic motions exist, act in harmony with each other simultaneously, spontaneously. Not only airs, human beings, all beings should be so. Then, in Japanese, this is,

[37:13]

this letter is woman. This letter stands for, represents the woman. If you get together, three women, this word, the meaning of this word, this character is to make a noise. So, from the ancient days, it is said, when the three women get together, the noises happen to appear. Such noises, such noises created by the three women,

[38:33]

suddenly happen to appear, you know, suddenly appear. It appears. Those who listen to such a noise, join his, join their making noise. Other, other, the groups of ladies start to make a noise, talking grimly. Such a noise doesn't come from the silence. Such a noise doesn't return to the silence.

[39:45]

Such a noise just transfers to the noise and transfers to another noise. It is, it looks like, it looks like a rumor. A scream. A... Then, such a noise, such noises disappear, disappear in the world of noises.

[40:54]

It comes from noises, they disappear in the world of noises. They never return to the silence. This is noises. This is noises. This is noises. Then, the tranquility is not something, it's not something when the people stop, stop making noise, stop making noise. Hmm... Because the stillness,

[42:02]

after when you, when the people stop making noise, stillness is in vain, thoughtless. People make noises, thoughtless, recklessly, thoughtlessly, recklessly. Recklessly. With no particular object in their mind, just making a noise. Whoever listens to them, noises never change. Noises never return to the world of silence.

[43:05]

Whoever listens to them, to noises, noises are always in vain. Noises don't come from the silence. Noises disappear in the world of noises. This is noises. But the tranquility should come from the silence. Silence should return to the silence itself. Silence should return to the silence itself. For instance, each people as a world

[44:29]

or a valuable world which he, which the other never imitate. You know, one of the western, as one of the western thinkers said, silence is really existing. This world, this world is created by this one of the western thinkers. It is very difficult to imitate for us. For us. Each person, each person has, you know, the valuable characters,

[45:35]

valuable, they represent valuable, the manifestation, manifestation of activities. But others never, never be able to imitate. Each of you, all of you, feel something from me. I have sometimes, sometimes distance like this. I have, I am sometimes smiling. I am sometimes say, I sometimes say loudly. Even manifestation of my actions is never be imitated by others.

[46:40]

That's why you can feel something from me. The word stands for the manifestation of the people's characters which emerge, which come from, coming from the person's silence, the silence or tranquillity. Silence. Silence. How can we experience

[47:57]

such a tranquillity in the everyday life? Hmm. During, during the event, when you fall in love with some woman or some man, falling in love, make, make man, make ladies, trust on the people's, his lovers, her lovers, even though they have

[49:00]

lots of, lots of, even though they have the lack of characters, lack of individuals, for them, they cannot, they cannot find the lack of their characters, at least while they love, they fall in love with each other. And then, the marriage comes into being. And several years after getting married, some complaints start to appear. I thought my husband is

[50:05]

a great man of ability, capability, at that time. But I am appointed by him. So I want to divorce. I think, you know, I don't know which is bad, which is wrong, which is wrong. How wrong is found, should be found not within the husband. When you complain, when you are appointed, disappointed on him, by him, at him. How wrong should be found

[51:12]

maybe the person who are, who is disappointed at her husband. Because the faculty of foresight to him was weak. If you have been disappointed at him, you should see, you should see through your husband's life. The moment you are in contact with each other,

[52:15]

you fall in love with each other. But while you fall in love with each other, they don't know exactly. They fail to see through each other. I think complaints, a peevishness, during the long journeys of life, looks like noises. What I want to say is,

[53:26]

why did you get married with your husband, with your wife? At the thought, you are, you are, you are trickled into marriage with your husband, with your wife. Whatever happens around you, as long as you get married with your husband, your wife, you should trust, you should trust upon your husband, upon your wife. When your wife falls into hell,

[54:30]

you should go with her. This is important. Without peevishness, without complaints, with silence, with silence, you should go into hell with your husband, with your wife. In the founder, the Shindang Shonin, Shindang Shonin, who is founder of Shikshu, the Sin School, believes, believes

[55:35]

the names, the recitation of Buddha Amitabha's name, taught by his master Honen, Honen, who was founder of the Jodo school, pure land school. Shindang established, established the different school, which is called Jodo Shinshu, the school of Jodo Shinshu. He said, I would like to have the recitation of

[56:39]

the Amitabha's name. At the thought that I was, I am, I am trickled, I am trickled by my master's principles, then when I may, I might fall into the hell, I am, I am really dreadful in falling into the hell with my master. Then,

[57:43]

through his whole life, his life it seems to me, that his life consists in the existence of recitation of Amitabha's name. Most people, most people want to, want to complain, want to make a complaint, want to show the peevishness. During the long journey in life, they try to consist of criticizing. Even your, even their

[58:48]

husband, even their friends, even their wives. They actually, to tell the truth, it's not so easy to trust on your wife, your friend, your husband, through their whole life, whatever happens to appear around you. But even, at least for the couples, for the couples,

[59:48]

wives and between wives and husband, wives and husbands live together in a certain, in the same house, in a small society. At least they, they must act in harmony with each other. So,

[60:53]

and also, as long as they are, they are acting in harmony with each other, they never expect any reverse as a result. They help with each other without any reverse as a result. it seems to me that such a situation is a bird which is singing a song

[62:44]

in the early morning. They don't attach a bird to a singing song, beautiful songs in every day, every morning. They sing without any expectations. They don't attach it to human's attention. They just sing a song. In... When you visit Zen temples,

[63:56]

the main building is called sam-mong. Sam-mong is three gates. This gate, this gate divided into three, one, two, three, three gates. This is the entrance, entrance of the Zen monastery. We call it sam-mong.

[65:00]

Sam-mong. Sam-mong. Sam is three, mong is gate. It stands for one is emptiness, the other one is no thought. Third one is no path, no path. Emptiness.

[66:20]

Emptiness, in this case, the same meaning as tranquility. Buddha says when you want to get the tranquility, the experience of tranquility, it should be based on three types of experience. One is jakujyo, the tranquility. Second is mui. In this translation, it says in action. The mui is not in action. Mui is no thought.

[67:24]

Mui is no thought. And the third is the joy, joy is no path. This tranquility, then from this point, at least in Buddhism, the tranquility should come from my emptiness. Regardless of distinction, whether it is good or bad, you get married, and after several years,

[68:25]

you complain, you criticize your husband, your wife. It is not tranquility. Noises, it seems like noises, complaints, and feverishness. Then, the great decision, which you try to rely upon, your husband, your wife, your friends, your teachers, whatever kind of behavior they did, they do, you make up your mind

[69:27]

to trust on your wife, your husband, your teachers, your friends. This attitude is to believe, to believe the person, to believe the Buddha, to believe your friends, to believe your wife, to believe your teachers. Shikantaza, just sitting meditation, this word is, it comes from the tranquility, shikantaza. Shikantaza comes from tranquility, it never comes from noises,

[70:28]

which is created by three wounds, created by feverishness or one hundred and eighty wounds. It is very difficult to trust on the sitting meditation, just sitting, without thinking, without thinking. Someone says, it's a waste of time. Someone says, it's crazy. You say it's crazy to you, you say how crazy that is to your friend. Your friend believes it. Your friend tells his friend how crazy that is. It's really crazy practice.

[71:33]

Because it comes from tranquility, regardless of the idea beyond, something beyond the noises. As long as if you, as long as you try, you think, you think I try to sit in meditation. You have to trust on the sitting meditation, whatever happens. Dogen Zen says, just sit meditation, sit meditation. Bodhidharma, when the Bodhidharma went to China from India, the emperor named Abuddhi asked him, I have educated many persons

[72:40]

and I built, have built lots of temples. What could I get rewards? Bodhidharma says, no rewards. No reward. Then emperor says, you know, maybe he gets angry with the Bodhidharma because he thinks, he thinks of himself who is who is enthusiastic members of Buddhism because he creates he creates lots of Zen temples by himself, educated monks, priests, take care of lots of priests. But Bodhidharma says,

[73:44]

no rewards. What happens? Then he gets angry a little bit with Bodhidharma and then he asks again, what is the first principle of Buddhism? Bodhidharma says, there is there is nothing to be grateful for something like Buddha's, God's great rewards, such and such. The world in which you live is really empty. Like a room

[74:48]

which the all windows leave open. There is nothing to be grateful for something like Buddha's and God's. Buddha asks Buddha, get angry again with Bodhidharma because Bodhidharma exists before me here. Then there is nothing to be grateful for the Buddha, God. Then the emperor asks again, who are you to fool? He says, I don't know. I don't know. I don't know. But this I don't know.

[75:59]

And what is the first principle of Buddhism? What is Buddha? Bodhidharma says, there is nothing to be grateful for Buddha and God. Something like the absolute, anything, such and such. Such a world, I don't know, who are you? I don't know. There is nothing to be grateful for the Buddha or more rewards. Such rewards should come from this, tranquility. Because the Bodhidharma statement produced, produced the emperor's impression,

[77:04]

great impression on the emperors. You know, these words, no rewards, coming from the tranquility is like a word, is like a, you know, a stick. Hmm. Say, stick. Hmm.

[78:11]

Like a stick, you know. Stick like a stick being driven, driven in to the soil, to the earth. You know, like a stake, like a stake. You know, noises, noises disappear. Like waves, you know, like waves without producing any impressions on the person, just making a noise. Making a noise, just noises coming and going. There is no impression, no impressions on the person.

[79:18]

Maybe, of course, you enjoy the noises, making a noise with each other. But noises are just in vain. But the statement, statement mentioned by, mentioned by the Bodhidharma, no rewards, there is nothing to be gratitude for the Buddha. I don't know. A stick to the emperor's heart, you know, like with the stake. Ah Then

[80:28]

after the Bodhidharma went to leave the China to the northern China, northern part of China, the emperor was aware of how wonderful Bodhidharma is. Then his disciples said to him, do you know what kind of person Bodhidharma is? The emperor said, I don't know who he is. It is said the people at the it is said Bodhidharma have come from India and they are masters. The disciples said he is a great popular in India for Indian people and Chinese as Zen masters, as one of outstanding Zen masters.

[81:32]

Then the emperor was aware of how wonderful he was. Then the emperor asked the disciples please call him back. The disciples said even all people in the country in Chinese are sent to call, sent call try to, you know, all people in the Chinese, in China. A visit to the northern part of China and ask to come back to the emperor's palace. It's impossible. It's impossible to call him back.

[82:35]

Even by all peoples in China. Then through whole emperor's life he couldn't never forget, forget the Bodhidharma's statement. The statement mentioned by Bodhidharma. It looks like a stake being driven in the earth. Or we have to have manifestations,

[83:39]

activity, the expression in words. Who will produce, which they produce the great impressions on all beings, all human beings. As long as we are human beings we have to live great expression in words, great manifestation of our activity. Such an expression in words comes from tranquility. Even though you put your hands together

[84:40]

before Buddha's image, if you expect something from your practice, it is not really, it is not really the singing bird, the bird which is singing beautiful song in everyday morning, every morning. No reverse, whatever you do, just put your hands together, just bow to Buddha's image, just sit in meditation. Hakuin Zen Master

[85:43]

says in his poem of Zazen, Zazen is a form, a form of no-form, a form of no-form. You sit in meditation without thinking, without thinking, without contemplating any kind of cause. Dogen Zen says, always sit in meditation, just sit. You keep the form, a certain form, through cross-leg, keeping the posture of your hands and the Hokkai joint, like this, straightening your back, head, controlling and adjusting your breath. Just sit in meditation,

[86:55]

no reverse. And also, this practice is very important because sitting in meditation is not, is not, is not for saving all beings, all sentient beings. Of course it is important for our practice to save all sentient beings. But why you are touching my practice, touching your own practice? For the purpose of saving all sentient beings, it is impossible to understand your own vow. Then,

[88:00]

then, if you can trust on the sitting meditation, just Shikantada, Shikantada. You try to carry out Shikantada through and through, through your whole life, without any reverse. This is no form. But even though,

[89:03]

even though your zazen, your zazen is identified by the Buddha itself, such as keeping the same, same attitude as the Buddha, as the Buddha did. In Ryutaku-ji temple in Japan, the previous, the head of this temple named Genpo Yamamoto. Now, the head of this temple is

[90:04]

Reverend Soken Nakagawa, who visited, at Zen Center, Zen Mountain Center last year. One day, one of communists joined the Sesshin under the master Genpo Yamamoto. During Sesshin, he took care of the cooking for all monks. One day, the Zen master came to this

[91:05]

communist and asked him, what's the purpose of your practice? He said, the purpose of my practice is to save all human beings, all beings. The Zen master said, hmm, that's all. And, for several months, he came up to him again, and he asked the same question, what is the purpose of your practice?

[91:58]

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