listen you only listen to the silence or tranquility now when you confront when you confront in avoidable avoidable situation you know the this silence the your understanding of silence is still the going and coming between your reality and conception because actually you think always you think always I don't like I don't like something please don't disturb me please don't give me something don't give me the troubles I

[01:00]

don't like a trouble the trouble is not the trouble doesn't exist you know on the outside you know apart from yourself the suffering exist within yourself also from this point even though you you claim I don't like please don't don't give me a trouble trouble comes up to you regardless of your struggle then the it is not enough all what you have to do according to the just listen listen to just to just listening to the silence you know between between no suffering and suffering between the domain of no suffering and suffering your city our

[02:13]

situation is our situation what you suffer is always going and coming between the no suffering between the domain of no suffering and suffering for instance Buddhism teaches us the Buddhism is big mind you think of big mind or this is or then Buddha Buddha teaches us we are we have to have a big mind mm-hmm then know what is the small mind for it's a small Buddha's the big mind taught by the Buddha is not such a notion such a notion which you are going and coming between the domain of the notion of big and small even though you

[03:16]

understand the big mind taught by a Buddha through this through this you know the experience I think this understanding is still of floating floating between the domain floating from the your notion to reality so I don't like this but something doesn't move with anymore then the the most important thing is you express you express a decision you express decision to continue to listen through through the everyday life

[04:22]

through the everyday life through the taking care of taking care of through the benign and cheerful treatment of the death of her disease you know the because like even though even though even listening the silent even the silence or tranquility is not is not merely notion it should it should be bound up with the our everyday life for this we don't we don't listen to the

[05:23]

silence and tranquility just through the notion just through the function of the notion if you find if you find the notion through the function of your notion next you have to you have to express the decision to continue to listen to listen this silence and tranquility beyond the no suffering and suffering through through the our everyday life at that time you can experience bodily you can experience bodily what silence is what tranquility is as

[06:24]

does this student the students who has confronted the death said in a few minutes behind scream and crying just silence is left and then she said to me as one day all I have to do is to take care of my disease the putting my full energies on giving benign and cheerful treatment to my disease and at the same

[07:32]

time to practice Buddha's teaching then sometime the other day before coming here she attended she attended to sitting meditation on Saturdays as this you know the attitude is very important if you if you suffer if you suffer you want to you want to escape want to escape from this if you are if if you are just so if you are all or what if the just listen just listen to your through the function of

[08:36]

the notion is all what you have to do is how can be you have to despair sometimes you think I don't I give up I give up anything at all I don't do anything because you you can you understand always this subject and the Lucas on I don't like a suffer but suffering doesn't escape from yourself suffering is always smiling regardless of your suffering but when you when you experience bodily this suffering by

[09:39]

expressing the decision to continue to listen to this silence through the everyday life you can find you could you would find you would find yourself to become brave to continue to live a lot and to be alive toward the direction to the future period then that and on this occasion your step your step toward the direction of future will be taken ahead taken ahead firmly

[10:49]

then Dogen Zenji said in the same way even though you confront to death and you notice you notice when you have to die you don't you should not you should not think you should not think I will I will want to practice a Buddhist way after the recovery even though you confront to the death and when you know when you have to die

[12:02]

you should not discourage and express your own decision to continue to practice Buddhist way right now not tomorrow not the day after tomorrow from now on such a explanation such a statement are you were such a statement in the dream monkey written by Dogen Zenji hmm ah hmm you know

[13:09]

ah when you are if you experience if you experience the silence and tranquility through your daily life of your activity expanded expanded into your daily life is regarded as the Bodhisattva's practice Bodhisattva's practice even though you think you you realize Bodhisattva's practice you realize your practice in the domain of suffering as the Bodhisattva's practice on the other

[14:21]

hand you find yourself who is crying is who is shouting saying please help me but the more you experience this the silence and tranquility are the again and again more you find the your activity and the Bodhisattva's practice then it is this is called in Japanese Gyo-Gan Gyo-Gan Gyo means practice Gan is vow you know the

[15:26]

when you when you think when you think when you think the subject of suffering through the notion through the function of in brain through the function of the brain ah the ah say ah the understanding the your understanding suffering is a wandering wandering in the domain of the main of the notion notion the conception between

[16:35]

the no suffering or suffering but if you the expression expression decision to continue to practice and the Bodhisattva ah make your make your life situations are ah elevate elevate elevate the higher levels of union the union of suffering and no suffering ah think you don't understand this meaning ah hmm

[17:37]

Dogen Zenji says in the chapter of Genjo Koan if you want to practice Zazen to practice to study Buddhism is to forget the self ah ah no ah to study the Buddhism is to learn the self to learn the self is to forget the self to forget the self is to be ah manifested to be realized to be realized by all beings all sentient beings all sentient beings ah

[18:38]

this is important to forget the self is to be to be manifest to be realized by all sentient beings hmm to forget to forget the suffering coming from the notion is suffering or no suffering is to be realized to be ah to be realized you know the by all sentient beings by by all sentient beings it means which means the bodhisattvas practice ah vow bodhisattvas practice who ah express decision to live in vow live in vow hmm

[19:40]

ah ah the what could I express this attitude oh well ah here is very interesting ah ah stories you know the in Zen stories ah some monks ask Zen masters what is Buddha what is Buddha Zen master ah says ask the pillar ask the pillar exposed in rain exposed in rain ah ask the pillar ask the pillar ask the pillar exposed in rain ah let's imagine the poor exposed in rain

[20:52]

ah is ah is standing on the on the spot of the historical castle historical castle there is there is a big pillars also it is it belongs it belongs to the historical castle in which ah very outstanding outstanding king lived who ruled over the country his own country and people but now the castle

[21:55]

ah raised on the ground and just the pillar just the pillar ah is left alone and the end rain is falling over the pillar hmm and also this is the famous spot this is the famous spot of historical place then many people gathers gathers gathers to see many people visit there to see this famous spot ah historical famous historical spot

[22:58]

to see this pillars because this pillar himself has known so well his own history in past in past and also the outstanding the castle in which outstanding castle in past and also the king a famous king ah now the this pillar seems to half to be half ruined one

[23:59]

but he but but he still has shown his own dignity dignity ah with his own history his ah the castle and the king ah the same is to be said to the person who confront the real suffering coming from the death coming from the some troubles you can't go any place you can't you can't go to any place

[25:01]

but on the other you want to go you want to go some better place to get the happy hmm your notion is always going and coming in the domain of notion suffering no suffering but real situation real situation in your life cannot move out and in completely completely at that time what do you feel what do you feel what do you feel is like a pillars like a pillars exposed in rain

[26:09]

suffering is falling regardless of your struggle regardless of your struggle over your head but regardless of rain regardless of half ruined half ruined ah figure which this pillar possessed pillar itself stand on the ground particularly ah ground attached to the historical castle spot ah telling the people what kind of castle was

[27:14]

what kind of what ah who is who was who was king what kind of person or what kind of king he he was he never forget to show his own dignity even though many people criticize him oh poor pillars how about how about to escape from rain ah ah some of the day I will cover cover with your head over your head so as not to fall rain so as not to the falling

[28:16]

so as not to the that rain rain is falling but this is the humans ah situation humans are kind whatever kind no matter how kind kind words sympathetic words you give to the pillar pillar itself must continue to stand on the famous historical spot alone that's why many people visit to see

[29:20]

and listen to his life to his past life to his future life to listen to his past life to his future life to his present life the the people who visit there ah can listen to their own life their own life how to live how to live in this life in this world then next moment monks ask the Zen masters because this monks don't understand they ask to the pillars expose the rain in rain then this monks ask the Zen masters what does it mean

[30:24]

I don't understand what to say the Zen master says I don't know either even thousands of patriots even you ask even you ask even though you ask the hundreds of thousands of patriots and buddhas you don't understand what it is the person who knows completely what it is is the pillar itself I think this the students who confront to the death

[31:24]

I know this students alone knows so well what death is what her own life is then in this the saddam kundalika wrote sutra says only buddha knows buddha's word buddha's word same is to be said to the pillars exposed in rain and also to the students who has confronted the death nobody understands what it is even though you can feel into her feeling of poor students of poor ladies

[32:29]

you can give lots of sympathetic words to her even though she received to accept the sympathetic many evils many thousands many thousands many ages of courtesies sympathetic words they cannot save her from her own suffering because even though besides you don't understand you don't understand in how situation she suffers no but she herself understands so well

[33:33]

what death is what sea is what sea is then whatever kind situation you may be I think you have to work in the domain of the steady growth steady growth in which you yourself in which no but you know so well who you are

[34:37]

what buddha is this is the absolute attitude of life this is most important attitude of life so far I have explained lots of things maybe it make you confused simply speaking most important thing is to walk firmly step by step

[35:38]

without escape from your life as if the pillar exposed in rain keep standing on the ground of historic spots this is when you can walk if you continue to walk in this way you can understand who you are you can understand what is buddha that time your life your activity turn to bodhisattva practice

[36:45]

who express a decision to live in buddha so as a result I want to answer to the question who listen to the buddha the person who listen to the buddha is the practice itself bodhisattva practice itself your practice listen to your own buddha word your practice itself know so well who you are

[37:46]

this is gyogam this is bodhisattva practice who express great decision to live in buddha it is all right not to understand bodhisattva practice gyogam as a gyogam it is all right but please continue to listen your practice itself don't forget who can listen to the buddha

[38:49]

is your practice itself then when you have to bow to buddha statue you should practice bow with whole heartedness in zen the ritual is very important ritual is very important ritual is not merely formality one formality during the scene I have seen your attitude during opening and closing your oryo-ki I think you learned you have learned properly

[39:51]

from the leader I think so from Nacchino sensei someone tie the cloth his own way I thought that's good way that's a modern way to tie the cloth particularly for western people I think you have to do you have to tie the cloth as you have learned you have learned there is no excuse there is no excuse if you follow your own way

[40:55]

who transmits buddha who transmits buddha who listens to the buddha this is important point then ritual that's why ritual is important for instance someone said hey, you've left water running for a day please close your please turn off switch you said yes, yes sir on the other hand you think supposing

[41:57]

I were to leave water and electric power running for a day you know, water doesn't water wouldn't dry up wouldn't it? you think so you think supposing supposing you were to leave to follow to follow your own way when you tie down tie your cloth of Oryoki special way you know

[43:03]

you think it is just small detail it is not it is no consideration it is the matter of no consideration because it is just a small detail just a formality then it is alright you follow the special way you discover you find you discover the special way if you follow in that way it is impossible to find who you are as long as you practice

[44:04]

as a Buddhist particularly Zen Buddhism particularly according to the Dogen's thought Dogen's practice at that time they are Bodhisattvas then when they have in other words, when they have the way-seeking mind it is they are Bodhisattvas when they have the way-seeking mind to cultivate yourself towards Buddhist level and to save all sentient beings from suffering if you read

[45:07]

if you read Yuma Sutras Sutra of Vimalakirti if you read the Sutra of Vimalakirti it explains what the Bodhisattva is I think it is very good Sutra to understand what the Bodhisattva is in the chapter 1 it explains, says as following the 500 merchandise try to visit

[46:07]

I forgot the name the name of the countries anyway, visit certain countries in where the Buddha lives at that time and listen to the Buddha's teaching over there then the Sutra this Sutra shows these 500 the merchandise are completely Bodhisattvas because they have they have the way-seeking mind the way-seeking mind such as try to visit the country and listen to the Buddha's teaching

[47:12]

this is really good will get their way-seeking mind Bodai-shin in Japanese so from this point the Bodhisattva is not merely not only to limit not only limited to Buddha but also to everybody I think in this Sutra in the terms of the Buddha Buddha says Vimalakirti is not a real person

[48:16]

this person comes from the world of super joy something like bliss complete bliss the world of bliss he comes from the world of bliss but in the terms of the human world if you see Vimalakirti Vimalakirti is not an unusual person he is really a general person so someone someone said to me about one year ago you know the Zen master Rinzai priest

[49:21]

he passed away already I forgot his name anyway he was really contributed to teach Zen Buddhism he always wears western love western suit and long hair wearing long hair and that's right so someone said he is not he is really a general person he said when he visited

[50:24]

when he tried when he expected him what kind of person he is because he was very popular for people in United States those days he really asked curious to see him then the moment he met him he was the result is came short of his expectation because he wears western suit long hair drinking beer and

[51:29]

having a job and visit went to the visit to the bar and drink sake with people with his friends so he thought he was the Zen master really general person he is not Zen master maybe think so but Bodhisattva Bodhisattva is not unusual person Bodhisattva seems really a general person maybe Bodhisattva sit next to your seat even for

[52:33]

even those who who are unkind for you maybe your real Bodhisattva is for you because it's good it's good for it's good for elevating elevating your life your life and for the understanding better what the human being is through those person's attitude who is doing but behavior for you even those person

[53:34]

even those person maybe are Bodhisattva for you if you understand better this world based on transience, principle of transience and also if it leads you to intimate relation between them I think those even those person are Bodhisattva for you then the Bodhisattva exists around you, everywhere if you open your eyes the Bodhisattva

[54:37]

Bodhisattva has two types of characters one is wisdom the other one is skillful means the wisdom is not merely the knowledge what you accumulate what you have accumulated through your experience of education or something such even though you are combined many knowledge what you what you have got through your experience it is not it is not real wisdom which Bodhisattva possesses so if you study hard

[55:42]

science maybe you can you can put the energies atmic energies to the practical use and maybe you can maybe you can you can go you can go you can visit you can visit the world moon through the starting through the science but even though you can put the atmic energies on the practical use it is not enough knowledge the Bodhisattva's

[56:44]

wisdom is for benefit others saving saving from their suffering the inter there is in all the stories in India the four men four men took a trip all over all part of India at that time they found the bones of lions pieces of bones

[57:46]

lions bones and then the first person the first person tried tried to combine the pieces of bones together and constructed in the shape of lion the second person second person tried to put the skin skin and muscles on the bones the third person was about to when the third person was about to inspire inspire this lion to life

[58:47]

life force at that time fourth guy said oh oh don't do that don't do that it's very dangerous please quick please quick do that the fourth person tried very hard to persuade them persuade them to leaving them leaving the lion's bones without without putting anything anymore on the bones but the three persons didn't care didn't care then the third person at last put the energies energies of life

[59:49]

on the lion's bones the moment the fourth guy the moment when the third guy was about to do so the fourth guy ran away and climbed the trees climbed up the trees climbed up the top of the trees and the moment as soon as he climbed up the top of the tree the lion something happens the the lion rose from the death and

[60:52]

what do you think next moment next moment what will happen lions eat up three of them that's all the lions eat up the three wild person they know they are really wild flavor person to know how to bind pieces of bones and to put how to put the muscle put the muscle skin on the lion's bones how to inspire how to put the energies of life on the lions they are really clever they have really

[61:54]

good knowledge but their knowledge is not enough because at last they had to die disappeared vanished from this world I think the wisdom and the skillful means has really inseparable closer relationship with each other I think if you use medicine the most important thing is you have to know the characters and functions its functions but it's not enough

[62:57]

to understand better to understand better the medicine what you will use then next you have to you have to know completely you know the what kind of patient it is good for you know such and such you have to know how to use how to use for the patient this is skillful means you know when you lift the heavy things like stones rock when you lift

[63:58]

the heavy stones you have to shout to mountain yo ho like this in order to put your energies to practical use this shout this shout to mountain is very important if you lose you know the your shout shout to mountain should act in harmony with your energies which is about which is style

[64:59]

which is use what you are what you are about to do then when your the shout and your energies which bring which cause to lift the heavy rock completely become one that time this shout your whole is really alive really alive even though you know you know how to deal with the rock but you know the it is not enough you have to know you have to know when you use the shout

[66:00]

to mountain yo ho this is important thing you think it is a matter of small details but this small details a matter of small details is important as skillful means skillful means then this sutra as this sutra says the purpose of buddha's teaching is is for cultivating bodhisattvas cultivating bodhisattvas then from this point

[67:04]

the it doesn't mean the buddha's teaching as skillful means enable man to escape from the world after the understanding the world based on transience it doesn't mean that teaching buddha's teaching make man like hermitage hermitage hermit hermit you know the the main purpose main purpose of buddha's teaching is

[68:07]

to make you and the bodhisattvas it means when you understand the world based on the tranquility you have to accept the existence of tranquility and you have to go ahead toward the directions of the future period it is the vivid life extended based on the transience you know for this that's why bodhisattva practice bodhisattva practice is in their everyday life according to the six parameters six parameters patience

[69:08]

the third six parameters is patience patience think that you confront the suffering you can't move at all you can't move out you can't move in at that time there is nothing to live but accepting something as silence with the full energy for patience perseverance the next moment the bodhisattva try to make effort to practice the shojin as shojin shojin means effort

[70:10]

when you accept when you accept the truth of the world as transience as silence behind the noises you must be you must be the patience perseverance perseverance only you become only you become the perseverance it's not enough to improve your daily life next moment you try to try to make effort to make effort is positive life positive life which which gives which gives which you gives

[71:14]

which you gives a form for patience practice of patience this is bodhisattva's practice then you study the buddhism through the analects or through the sutras through the theories, philosophy buddhism philosophy based on some subject of emptiness and such and such through this through this experience you understand what it is this is very good but it's not enough next moment you have to make every effort to show what it is your daily life

[72:16]

now also the effort is based on the wisdom zenjo, the meditation meditation, tranquility the fifth six parameters fifth practice the fifth practice of six parameters and the sixth practice of six parameters is wisdom then even though you understand even though you understand what buddhism is through the study of four long years and you think you get you understand completely what

[73:23]

buddhism is but important thing is not to be excited not to be infatuated with your understanding you have to look over look at yourself in terms of tranquility, meditation and then through the practice of wisdom you should show what it is in everyday life this is wisdom so wisdom should be used for the sake of saving all sentient beings from suffering then whatever you can, no matter what kind of sutras

[74:24]

analects or philosophies of buddhism they should be they should be for the sake of cultivating bodhisattvas as bodhisattvas then as the Buddha says always preaching of the law have no other end but supreme and perfect enlightenment for which he aids rousing beings to the bodhisattva course but shaliputra to elucidate

[75:25]

this matter more at large I will tell thee a parable for men of good understanding will generally readily enough catch the meaning of what is taught under the shape of parable even though nevertheless there are many people who don't understand what the truth is through the buddha's skillful means through this buddha's teaching then with with the buddha's compassion the buddha tried to explain what it is to elucidate this matter more at large through the parable this is buddha's parable next

[76:28]

this sutra explains about parable next this afternoon someone asked me very interesting questions very interesting questions the question is

[77:36]

who listens who listens who listens, who hears Buddha this is very important things this is the most important consideration which we must take into account because this is the problem this is problem which is

[78:36]

bound up with the bodhisattva's practice who has, who possess the function of knowledge, wisdom and skillful means and also who lives who expresses who expresses his decision to live in vow to live in vow so tonight I would like to consider this problem with you I think it is

[79:39]

the best way suitable to consider this problem to take to take to take the subject of the death birth and death into consideration as the other day I said as example about one of students Zen center on that occasion

[80:46]

as I said while you can while you can have a chance to look at the subject of death with discussion it is not even though you can you can find a complete solution of the death it is not real understanding of death because you are always looking at the death actual death as Lucasan so if you if you do in this way it is really impossible

[81:47]

to understand the subject of the death then as the students confront the death she is she has been completely tied down at the the suffering from the death which emerges from her disease but nobody want to be willing to die even for even for her I think in her mind she is always shouting

[82:48]

that I want to escape from this problem and pray the Buddha pray the God please help me but the unfortunately in actual reality even though she pray the God or Buddha please help me it is really impossible to save her from the suffering and then then what all all her to do it all her all she has to do is

[83:51]

to look at the progress of the disease look at just the process of process of advanced disease gradually even though she she cried, she shouted, she screamed diseases are going on regardless of her suffering the more she struggle for it the more her suffering gradually increasing then at last

[84:59]

all she has to do is just to accept it with silence behind and continuous long scream, shout, cry then if you look over your life at the present all of us at least suffer from something in everyday life I think nobody suffer nobody suffer from something as long as you are alive because what you are alive

[85:59]

what you are alive itself is suffering itself but in the case of suffering what you have experienced most to most people look at this this problem of suffering as Lucasan but suffering suffering come from the death as she confronted confronted the death it is impossible for you to see the suffering as Lucasan if you see if you see your suffering

[87:00]

from the outside from the viewpoint of object even though you can find you can recognize I must really accept I must really accept this life situation based on suffering I know you say I know but this I know what you say I know is still in the going and coming of the notion the notion what you think about the suffering what you think about

[88:01]

this

[88:03]

@Text_v004
@Score_JJ