Tonight, I would like to explain about jyakujo. Jyakujo, this is the meaning of the tranquility, the first letter is the no voice, no voice, jyok is

[01:15]

literal meaning is, literal meaning of jyok is the quiet, quiet, something like a no voice, quiet. So it is the opposite, jyok is the opposite to the word noise, noise, this is jyok. But in Buddhism, jyok means to make clear, to make clear, to make something clear. When you see something, in terms of jyak, no voice, that time everything is, you can make everything clear, you can make everything clear. So jyok is based on the tranquility, jyok is based on the tranquility, what you can

[02:24]

experience through the meditation, zazen, this is jyok, jyok, no voice, jyok is through the practice of jyak, the meditation, you can make everything clear, in other words, you can understand something as it is, this is jyok, this is jyok. In the last word, in the Buddhist last words, he explains about this jyakujo, jyokujo, as the merit of seclusions, it says the man who lives, the man who lives in solitude

[03:39]

is respectively worshipped by Indra and all the gods, the man who lives in solitude is respectively worshipped by Indra and all the gods, this is why you should leave your own or other communities to live alone in seclusions, pondering the extinction of the origin of suffering. The man who lives in solitude is not to indulge in living alone in deep mountains, keeping away from our daily life,

[04:54]

because even the Buddha, since his birth to his death, he never lived alone in deep mountains, since he's becoming a priest, to his propagation of Buddhism, he took all over the world, in India, in all parts of India, to spread Buddhism to all Indians, Indians, without staying, without living alone, even for a moment.

[06:02]

So, in Shobo Genzo, Dogen Zenji explains about the Buddha, how he spent his life, since his birth to his death, at that time he said, he says, that he never, even for a moment, he never lived, he never stayed alone in the deep mountain, keeping away from the everyday life, as well as others, the mode of others' life. So, in this point, in order to get the jakujo, tranquility,

[07:17]

it is not important practice to live alone in deep mountains, keeping away from the city life, or country life, or wherever you live. In the Gyoju no Maki of Shobo Genzo, Dogen Zenji says, we should not live alone, even a day, even for a moment. Sometimes, we will be willing to accept the offering by the humans and heavenly beings.

[08:29]

We will be willing to put up with the slander by the non-Buddhists. But, all we have to do is to keep the Buddhist conduct, it says Gyoju. Gyo is the practice, Gyo is practice, as the Buddhist conduct. Gyo is to continue, to continue constantly, to do something, this is Gyoju.

[09:50]

This is our practice as Gyoju, because our practice should continue to do constantly, not only today, not only after one year or two years. Sometimes, someone asks me, if you get too much weight, above all for women, they want to lose their weight, then if they get the weight, they are afraid about losing their weight day after day.

[10:56]

Then from so far up to today, they get so much food, just today they were aware of getting weight, wow, that's a trouble, you know, something should be done, hurry up. Next moment, they think, oh, I have to practice, to do something. Then, they made up their mind to stop eating, to stop eating. Next day, they continue to stop eating, this is very good practice. The day after tomorrow, I am very hungry. Then, they want to start to eat.

[12:02]

Such a practice is not a Buddhist practice, okay? Buddhist practice should be continuous, constantly, constantly. This is Gyoji, this is Gyoji. Then, all we have to do is, what should we do? What should we do in our daily life? All we have to do is to continue constantly to practice as Buddha conduct, Buddha conduct, Buddha conduct, or Buddha conduct. Buddha conduct is Gyo-butsu in Japanese.

[13:33]

Gyo-butsu. Gyo-butsu. Gyo-butsu is practice, Gyo-butsu is Buddha. Then, our practice is not merely the human conduct, based on the ignorance, based on the craving or desires. Our practice should be based on the Gyo-butsu, the Buddha conduct. Whatever you do, we should have this vow, this is vow. When you do the practice, conduct, as Buddha conduct, Buddha's practice, it is vow, it is vow. So whatever you do, all what you have to do, as Buddhists, as human beings,

[14:37]

should be done through the practice of Buddha conduct. This is important. Then, he said, all we have to do is to continue to practice constantly, as the Buddhist conduct, Buddha conduct. So we should never, to live, we should never live alone, by himself, by ourselves. Sometimes we will be willing to accept the offering, the offering through the human, humans and heavenly beings. Sometimes we will be willing to accept,

[15:38]

willing to put up with the slander by the non-Buddhists, non-Buddhists. All we have to do is to continue to practice constantly, as a Buddha conduct. What is Buddha conduct? The end of the Gyoji chapter, the end of the chapter which is Gyoji, he said, Gyoji should be done, should be based on the saving,

[16:46]

saving all sentient beings, saving all sentient beings, through the practice of benign and cheerful compassion. This is our practice, this is our practice. Ah, and Dogen says also in his Analect, in his works, which is called Ehe Korok, those who are studying Buddhism, it is said to live alone in hermitage,

[17:59]

in hermitage by himself, or practice at Zen Monastery, at the monastery with all people. The person who lives alone at the hermitage, is very often bewildered, bewildered by many kinds of devils, many kinds of devils. On the other hand, the person who practices at the monastery with all people,

[19:04]

is not so much going astray at the king of devils. If you don't understand clearly, completely, what Buddhism is, ah, no, excuse me, if you do, if you follow in that way, you are the person who don't understand exactly and clearly what Buddhism is. You should never live alone in vain, in vain.

[20:13]

Ah, this is his statement. Then, if you don't follow in that way, what should you do? Dogen then says, if you keep the Buddhist way, if you keep the Buddhist way, deeply in your mind to give yourself up wholly to the Buddhist law, it will never fail to bestow mercy upon you, as even though foolish humans and heavenly beings can understand your sincere devotion,

[21:25]

and even earth, stone, or pebbles have feelings to be moved by the truth, how much more can true love all the Buddhas? If you keep it deeply in your mind to give yourself up wholly to the Buddhist law, it will never fail to bestow mercy upon you, as even though foolish humans and heavenly beings can understand your sincere devotion, and even earth, stone, or pebbles have feelings to be moved by the truth, how much more can true love all the Buddhas? As Dogen says, all we have to do is to continue to practice constantly.

[22:39]

It means we keep it deeply in your mind to give yourself up wholly to the Buddhist law. Ah, I think... Within the world, what you think, we are always going astray at the dualistic conception, dualistic ideas.

[23:49]

The Buddhist says we need the practice of tranquility, as Dzogchen. The moment when the Buddhism tells us we need the practice of Dzogchen tranquility, we think the opposite to the tranquility, opposite to the conception of tranquility, which is noise. Noise. It is noise. When you are standing on this conception,

[24:56]

this conception, the tranquility or noises, you have to make a choice of either what you would like, what you would rather like, tranquility or noises. Of course I would like to prefer tranquility. Then you practice Dzogchen, keeping away from the noises. I think by practicing Dzogchen you think I can get to tranquility, but actually it is the opposite. Your thinking is the opposite, because the more you get to the practice, the more you have the feeling to get to the tranquility, the more you find yourself, how busy, how noisy your mind is.

[26:01]

This is the actual truth. Then during the three meditations, my practice of Dzogchen is so bad. What happened today? You say to yourself, you ask yourself, what's the matter with you? All effort is always directing to concentrate on my zazen. What's the matter with my mind? My mind is always going and coming all the way over here and there. Please keep quiet. Please don't make so much noise. Please stay in the midst of tranquility. Regardless of your play,

[27:04]

your mind is willing to direct, going and coming here and there. Then, in whatever situation your mind is, you think always all I have to do is just practice zazen. Day in and day out, you come to the so-called ten-point sitting meditation. If you practice for long years, probably you might get some feeling of enlightenment. Enlightenment.

[28:08]

Enlightenment. At that time you think, this is tranquility. This is tranquility based on enlightenment. Yes, I get it. Oh, how wonderful it is. How wonderful it is, you think. At the moment when you go out of the zazen hall, your mind is going and coming in the same way. What has it done before? Then, you think at that time, what is enlightenment? What is enlightenment? Then, the Enlightenment Buddhism says that if you practice zazen, you can get enlightenment.

[29:10]

Of course we should, we should get enlightenment. But the enlightenment, what you think, is like the opposite of the delusion. At that time, enlightenment here, delusion here, you here. This is my existence. You always looking here, sometimes looking there. If you keep the good conditions today, it looks like enlightenment. Through practicing zazen, you have a better feeling. Today my practice is pretty good.

[30:13]

At that time, you don't look at any place. You don't look at any place. You keep just your life. You keep getting a taste of your better conditions through practicing zazen. Next moment, your mind is going and coming, making a noise. You look at enlightenment. My mind is not so good conditions now. Then I want to get enlightened. When you practice zazen for long years, you can get enlightenment.

[31:16]

You always come here and look at the enlightenment, look at the delusions. Then you always say to your mind, I don't like enlightenment. I don't like delusions. I don't like illusions. I want to really get enlightenment. That's why I practice zazen. Such a practice of zazen is to say what you look at. You look at the enlightenment. You look at the delusion by standing on here, just between enlightenment and delusion.

[32:22]

In other words, your standpoint is always in the dualistic world. While you are standing on in such a way, it is really impossible to get what the enlightenment is, what the delusion is. Anyway, as long as we are actually living in a dualistic world, it is alright to seek for the enlightenment, to get rid of the illusions. It is alright. But the more you think that you want to get the enlightenment,

[33:36]

keeping away from the illusion and delusions, the more you find yourself, it is really impossible to escape from this world, enlightenment or delusions. Delusions. Both of them. You can't escape. You can't escape from both, illusion and enlightenment. Then at that time, what should you do? What should you do? As I said several times, the Zen master called one of his disciples who was spending lots of money every day, every night,

[34:43]

without practicing Zazen. The master wanted to advise him, don't do that. Sometimes please practice Zazen with us. Day after day he was crazy about spending money, drinking beers, drinking sake. Without practicing Zazen. One day he called him to his room. The Zen master said, what you are doing every day and night? He confessed his activities before his Zen master. At that time the master said to him,

[35:48]

get away. Away from the temple. Right now. Then this priest, this disciple, this disciple didn't like so much, didn't like so much the monastic life. So day after day he spent money. That was the reason why he spent a lot of money to drink sake or beers in the bar. So he said, okay, I will go out right now. And he was about to go out from one of the doors.

[36:55]

Zen master said, oh, oh, it's not your doors to go out. Then he returned, he returned back and was about to go out another door, through another door. That time Zen master said, oh, oh, it's not your doors to go out also. Yes, sir, disciple said, yes, sir. He tried to go out another door. At that time the Zen master said in the same way, it's really not your doors to go out. The disciple said, what should I do? There is nothing, there is no doors to go out.

[37:58]

You say go out, get away. That's why I want to get away from this temple. But you said there is no door. All doors are not my doors to go out. What should I do? At that time Zen master said, stay here. If there is no door to go out, stay here. Stay here. This is very good course for you, okay? Through whole life, through whole life, stay here. You always, this is suffering, this is pleasure. When you get suffering, oh, I don't like suffering. To say I don't like suffering means to say what you get, what you are thinking of, always getting,

[39:03]

always of getting this pleasure. Stay here. Then sometimes if you try to practice very hard, it is sure you can get, you can get the pleasure. You can get the pleasure. You can get the enlightenment. It is sure, I bet you. But I don't know whether it is real enlightenment, or it is real happiness, it is real pleasure. I don't know. But I bet you, you can get the enlightenment if you practice hard, like circus performers. You can walk on the street with your hand,

[40:14]

you can walk smoothly on a rope, with very good balance. It is true. Ah, it is true. But I don't know exactly what is real pleasure, it is, whether it is real happiness, I don't know. Because, because it is very difficult to get, this is our mind, what is called happiness, what is called pleasure, what is called enlightenment. You know, you can get, you think this is, no, let's imagine this is enlightenment. Then you can, after practice of many years,

[41:16]

you can find this enlightenment, as enlightenment, you think I get, I've got enlightenment. When you take it like this, it is not real existence, you know. This, what you take, what you take this in your hand, is to say, what you, it is to say what it is, this existence is not real existence. Because, this situation is, is, in the state, what you, what you keep, what you keep it in your hand, in your hand. Something like you come to, in the state, what you get the living fish in your hand.

[42:22]

I get the living fish, but this fish is not in real existence, because this fish is in your hand. Real existence of living fish is to swim in your, in the water, smoothly, without any disturb, disturbance. Any obstacles. Then, then, as long as you can, you can get something in your hand.

[43:25]

Saying I get enlightenment, I get it, I get it now, like this. Like this. It means you can, you can take into account, take into account, in terms of intellectual faculties, intellectual faculties. You know, the enlightenment is, let's imagine enlightenment is something what you, what you lose, what you lose, what you have lost for a long, long years. Then you are always looking for where is, where is enlightenment? Where is enlightenment? Day after day. Day after day.

[44:31]

The, when the time to find, to be alive for, enlightenment comes up to you. You look at this enlightenment. The moment you look at, you find it, enlightenment, you said, here it is, I get it. To say what to say, here it is, is to say, this enlightenment should be something what you can take into account in terms of the intellectual faculties. Because enlightenment is already in your hand, like this. But the actual,

[45:36]

the true existence of enlightenment is the existence, its existence itself. Before you can get, you can get it in your hand. Saying, here it is, I get it. Like a fish, living fish, swimming in water. Then when you say, when you are looking for something, saying, I don't like something, I don't like, I like pleasure. It looks like, it is like looking for something. While you are doing in such a way, you never find, you never find what suffering is,

[46:40]

what pleasure is, what enlightenment is. There is nothing to live, but what should I do? Just a question. What should I do? What should I do? Always you say, what should I do? What's the matter with my mind? What is enlightenment? What's the matter? Then when you, when you have the question, what should I do? You are always running this way, that way. You want to escape this way, from that, from the suffering. But you can't escape.

[47:41]

You can't really escape. You can't. Then, you return to this way, and running, escaping from, escaping this, escape. Because you don't like suffering. You don't like suffering. Then you want, you want to seek, you want to seek pleasure. The moment you get the pleasure, it is not real pleasure. At that time, you said, what is pleasure? What is pleasure? What is happiness? Probably you may say,

[48:44]

what pleasure, what suffering, what happiness is. Happiness or pleasure are, are invasive. Invasive? Like you. Invasive. Invasive? Invasive. Invasive. Invasive, that's right, invasive. Invasive. Then, on the other hand, you can stay, you can stay in the midst of the suffering, even for a minute, you can't. Then your mind is always, it thinks this way.

[49:45]

But at every moment when you think, I can't get pleasure or happiness or enlightenment, it is not real enlightenment, the happiness. Then next moment, what should I do? What should I do? What should I, when you say, what should I do? When you scream, when you cry, what should I do? Please help me. At that time, this question is to say what, to say what you understand a little bit, what you are, who you are, what pleasure is. Because you can't, you can't escape, you can't really escape either,

[50:49]

both sides. What's left? Just, what shall I do? What shall I do? Then when you say, when you claim, when you claim, what shall I do? At that time, there is nothing to leave but just tranquillity, just tranquillity, just silence, just silence. Then, this is to make clues,

[51:50]

it means to make clues. When you can understand, when you can find the silence or tranquillity, I think you can make suffering or pleasures from your standpoint a little clearer, a little clearer. The practices, practice starts from here, from real practice starts from here. Real practice starts from here. Then, at that time, your standpoint is a little bigger stage, bigger stage rather than this, rather than this standpoint. Bigger standpoint,

[52:51]

bigger terms. Standpoint includes pleasure and enlightenment. Based on craving, what should I do? What should I do? No answers, no solutions, just what should I do? At that time, you can understand a little bit what you are, what pleasure, what suffering is. Now, on this occasion, your standpoint is a little bigger stage, bigger stage, bigger world, including suffering and pleasure. Then, real practice should start from this point, this point. Then,

[53:54]

at that time, what should I do? Dogen Zen says, if you keep it deeply in your mind, give yourself up wholly to the Buddha's law, to the Buddha's law. But, the most important thing is

[54:55]

not just craving, just craving, what should I do? What should I do? Saying, what should I do? If you sit on the chair of your craving, what should I do? Anybody, everybody can do sit. Everybody can do sit, can sit on the chair of craving. What should I do? Everybody can sit on the chair of the zazen, of the chanting

[55:59]

of the supras, the repetition of your everyday life, day in and day out, washing your face or eating meals, everybody can do so. Everybody can sit on the chair of tranquility, silence. What you can sit on the chair of silence or tranquility is to live alone by yourself in the deep mountains. Then,

[57:04]

as long as life is going ahead, moment after moment, without stopping, without stopping even for a moment, you have to stand up from the chair of tranquility or silence, pleasure or suffering or any kind of conceptions and walk ahead day after day. Then it means when you have when you fall into the difficulties, saying, what shall I do? That time

[58:07]

the most important thing is not to escape from this. If you escape from this, it means to have to lean to lean to the one side, one-sided ideas, suffering and pleasures and good and bad. This question what shall I do should should be something that you get taste of it through your daily life, through your daily life. In other words, you have to express decision to continue

[59:09]

to get taste of your question, what shall I do through the everyday life without escape. At that time all we have to do is to keep your daily life, your life deeply in your mind to give yourself up wholly to the Buddha's law. So then at that time Dogen Zen says to express to explain about this attitude. He says

[60:10]

the manners are the principle of our religions the principle of our religions the manners in our lives. The manners are manners in our lives are the principle of our religion. The manners are being to be in the presence of Buddha's way. Buddha's way. The manners is to be in the presence of Buddha's way. The whatever you do whatever in how situation you may fall

[61:12]

fall into everything everything should be the the principle of our religions principle of Buddhism principle of Buddha's way. This manners this manners in our daily life is means to be in the presence of Buddha's way. Buddha's way. When you when you stand here when you stand here when you standing in the middle of this world all you have to do is do something here

[62:13]

right here right now without going any place going to any place then the master says if you if there is no doors to go out stand here stand stand here even though you you want to find any doors to go out it can't really be impossible then all you have to do is to do something in black field right now standing on this ground this position firmly now at that time it will the Buddha's way will never fail to

[63:13]

bestow mercy upon you upon you because Buddha so much Buddha's so much in place to buy your attitude and is willing to bestow mercy upon you as even the foolish humans and heavenly beings can understand your sincere devotion as even the foolish humans and heavenly beings in terms of Buddha's world the even the human beings and even the heavenly beings are foolish foolish it looks like

[64:14]

our us when you get enlightenment through the practice of zazen when you think I can get enlightenment next the moment when you go out the zendo out of the zendo the drudging appears in your mind again even though you think I can be born in the heaven and become heavenly beings one of heavenly beings in the heaven in the heaven you can get anything what you want what you want no sufferings no pleasures no desires no desires because

[65:17]

in the heaven there are anything what you want but it is not necessary to have the desires because I want to get this one and that one even you you can be born in such a heaven the person who is born in the such a heaven is still fresh because he has because very often he has to fall down into the earth when he has some delusions it looks like the person who get out of the genital and

[66:17]

get delusion again then in terms of buddhas in terms of buddhas the even the humans and heavenly beings are is still foolish then if you understand the buddha's word the buddha's word is and

[67:50]

not only the humans and heavenly beings the heavenly earth and stones and pebbles all beings will pay homage to you to your attitude in life then the dogon says the practice reveals itself in the bodies and mind which follows the perfect attainment of the eternal elements that the practice itself inheres the if you do something standing on your

[68:51]

ear standing on the right now right here firmly with the comfort of your practice the your practice reveals itself in the bodies and mind which follows the perfect attainment of the eternal elements that the practice itself inheres such a practice is this this the Buddhist practice Buddhist practice then he said also the Buddha conduct

[69:51]

is done in the presence of the world of all beings if it shouldn't be done then the with the whole amount of beings the practice is not identical with Buddha conduct then the right now lecture the every conduct every action what you have what you are doing is done with all sentient beings all beings that time the practice is identical with Buddha conduct uh

[70:54]

uh [...] For instance, I will try to explain this attitude in life a little more. For instance, a white swan, a white swan, let's imagine a white swan stands on the ground with completely white snow, the effort that you try to stand at the white swan, the effort

[72:22]

with which the white swan tries to stand on this ground, covered with snow, it means the white snow, the white swan becomes one with all over the world, the whole world covered with white snow. At that time, you can't, it is very difficult to point out where the white swan is, the white swan. This is our practice, this is our practice, this is our attitude in life, the attitude, your attitude becomes completely one with the whole existence of the world, covered with snow.

[73:37]

At that time, they are weak. Weak means a Buddhist conduct, Buddhist conduct, Buddhist conduct, without your selfish ideas, without the selfish ideas. At that time, the whole world, the whole world covered with snow becomes one with the white swan. Then, at that time, there exists a completely bigger world, bigger world, including white snow and white swan, completely union, unity.

[74:44]

This is the door, this is the trunk, this is the trunk, we are looking for, looking for a better place, there is a better place, flying in the air, the white swan is looking for his own better place, flying in the air, if you find, if he finds a certain place, this is my existence, this is my existence, then he tries to stand this position, means right now, right here. There is no place, there is no place, no doors to go out from the human life.

[76:03]

Then, this is attitude, which is called Mui, Mui. Mui is, which is not created, that is the eternal, unchanging and pure. What is created or produced by causes is false, impermanent, and therefore connected with suffering. Mui refers to such Buddhist ideals as nirvana, body, and Buddhahood, that is tantra itself, etc. Then, how to live, how to have, how the attitude, how attitude in life you have, this is eighth Mui, eighth Mui, Buddhist conduct.

[77:33]

When you express decision, when you express decision to have, to have the attitude in life, based on Mui, based on the Buddhist conduct, then, the eighth Mui, eighth Mui, tantra, means that white snow, whole world covered with white snow, become one with white swan. At that time, you can feel free, free. Joy, joy.

[78:46]

This is real joy, real meaning of joy. This joy is beyond, something beyond joy or unhappiness. Then, the Buddha says, if you desire quietude, action, and joy, always avoid confusion and noise. Live long in quiet retreat. The mind who lives in solitude is respectfully worshipped by Indra and all the gods.

[80:02]

This is why you should leave your own and other communities to live long in seclusion, upon the extinction of the origin of suffering. Do you have a question?

[80:22]

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