The last several talks have dealt with the subject of jhana, which occurs in the chapter of Hachidai Ningyaku, or the Eight Contents of the Enlightened One. Before this subject, I described the right thought, subject of right thought, which is The fifth subject of the Eight Accompaniments of Enlightenment.

[01:13]

Dōgen Zenji used the word, the Fumō-nen. Not forgetting, not forgetting. This is not forgetting. Nen means thought. In spite of, in spite of, right? So shōnen. In the chapter of fifth, the fifth subject, which is called Shonen or Right Thought, Dogen Zenji explains this as follows. The Shonen, the Right Thought, means to retain the Dhamma, the Dhamma, so that one may not lose it.

[02:47]

This is, this is what is called the shonen, shonen, right thought, or fumo-nen, not forgetting. The right sword is to retain the Dharma. To retain the Dharma and not lose it. In the chapter of the sixth subject, which is called the practice of jhana. Jhana. Dogen Zenji explained the jhana means, the practice of jhana means to settle oneself in the dhamma.

[04:01]

In the dhamma so that One may not be distracted. In other words, to settle oneself in the dharma and not be distracted. And the mind mustn't be distracted. This is practice of Jhana. In this explanation of both right thought and the practice of Jhana, you will find the important point, several important points. One is... The right sword is to retain... to retain... the damma.

[05:31]

Damma... and not lose it. This is the important point is to retain. This is one point, to retain. Now what do you retain? What do you retain? This is dharma. This is second point. So to retain dharma and not to lose. This is third point. This is third important point. So jhāna, jhāna means, not jhāna, the right thought. Right thought means

[06:32]

to retain Dharma and not lose it. There are three important points. To retain Dharma. How do you live in this world? To retain. You have to live. You have to live in your life. keeping something, keeping something. What do you keep? What do you keep constantly? This is Dharma. And you have to make every effort to keep it without losing it. This is third important point. And in the subject of Jhana, Jhana means to settle.

[07:42]

To settle oneself. Oneself in, in the dharma. In the dharma, and not to be distracted. Okay? Distracted. There are also the three important points. What does jhāna mean? Jhāna means to settle oneself. To settle oneself, first important point. The first important point is to settle yourself.

[08:48]

To settle yourself, where? Where must you settle yourself? This is in Dhamma. This is the second important point. in Dhamma. And you have to, you have to be, you have not to be, not to be disruptive, disruptive. This is third point, third point. Then there are the problems, which is common, which is something in common with the jhāna and right thought.

[09:54]

This is, we have to do something in the world of dharma, in the world of dharma. So the question is, what is Dharma? What is Dharma? In Buddhism, Dharma is the principles, not principle. You know, this is a real fact. Anyway, this is the dharma. The dharma in Buddhism is a principle. A principle of change. uh... uh... donnelly aids the

[11:23]

a real fact based on the principle of change, the principle of change, which must be brought to do so by some reason, by some reason, by some reason. For instance, Then, in Buddhism, the word Dhamma has a very profound meaning. Sometimes, Dhamma means the Buddha's teaching. Sometimes, Dhamma means phenomena, phenomena of the world. Sometimes, Dhamma means to exist, to exist in itself, in itself. Sometimes Dhamma means to... Dhamma means the various phases of human life.

[12:42]

Sometimes it is the... What would you say? The real fact of universal situation. So from this point, what the Dhamma wants to explain is the very big world. The very big world, not the small world which is created by human speculation. The Dhamma try to explain, try to explain a real, a real fact, real fact, a real fact which, which all, all things, all things exist, exist as they are.

[13:47]

This is Dhamma. Then, for instance, for instance, Sometimes you ask me, why do you come to the United States? Sometimes you ask Suzuki Roshi, why do you come to the United States to propagate Zen Buddhism to Americans? Why is it I must stand here and talk something? I think you can explain some of them, some of the reasons why. Why did Reverend Suzuki come to... Why did Suzuki Roshi come to the United States? Why did Reverend Katagiri come to the United States to do something?

[14:52]

You can explain some of the reasons, some of the reasons why. You cannot explain for some reason why. Because this reason is a very big word. The aspect, what we can't explain is limited to something, limited by something. Then I can explain why do you come to the United States. Yes, I can. Yes, I can because I learned English while in Japan to practice conversation or to express Buddhism in English. I used to be interested in Buddhism Buddhism in English.

[15:57]

I am very interested and I used to be interested in American Buddhism. But I don't have, I didn't have a particular reason why, particular reason a particular reason why I must go to the United States. The world where I can't explain the sum of reasons why you come to the United States is limited by something. by something because this is something described. This is something be able to describe.

[17:03]

This is some word, some word which is described, which is able to describe. But in the world, within the world, within the world where we cannot explain the reason, some reason why. This is pretty big because what I stand here, what I stand here, there are countless, countless reasons why. Countless reasons. So, in order to understand the existence of my, of myself, existence of myself, existence, in order to understand the real fact, what I stand here, we have to, we have to understand not only, not only the

[18:22]

The limited situation, limited situation, surrounded by myself, no, limited situation, limited situation, in other words, by the, only in the sight of the human speculation, in the sight of the world where it is visible. There are many things, many things which we cannot explain.

[19:32]

Some reason why I stand here and talk something. Then, in order to understand the real fact of my life, We have to open our eyes to all directions, all directions. You know, one finger stands here like this. But it is impossible for only one finger to stand alone. Now, what one finger stands here means there are many things, many things to support to leave this finger to stand here, right now on the stage of now and here.

[20:38]

For instance, all organs, my nerves, the system of my nerves, Order to my hand, to my one finger, please stand. And then the system of my eyes, my eyes look at it, look at all, my fingers stand. In other words, what one finger stands here means what I am alive now, here, on the stage of now and here. Now, what I am alive is, you know, the old organ's works, moment after moment. Don't you think so? This is the real truth.

[21:46]

So from this point, it is really impossible that only one finger stands alone. So in order to understand the existence of one finger, you have to understand all the functions or full functions of my all organs, or whole existence of my life. At that time, you can understand these things. So, you know, from this point, even a small detail, the existence of even a small detail is based on the full function of all sentient beings.

[22:50]

All sentient beings. At that time Buddhism called it the Dharma. This is Dharma. So in other words, from this point, from this point, what the one finger stands here, means to exist in the world of Dharma. In other words, what one finger stands for is Dharma itself. In other words, the truth. Then you will find an interesting story in one of the Zen stories. Then one monk asked what Buddhism is. What is the essence of Buddhism? Then the master showed his fingers turning like this.

[23:52]

Look at that. Whatever question, whatever kind of question a monk asked him, he always showed one finger like this. What is Buddhism? Look at this. What is delusion? Look at this. What is the general person opposite to the Zen Buddha? Look at this. What is Zazen? Look at this. This is a very interesting point, which we must take into account. So this is Dhamma. Then in Buddhism, We never force you to do something without ignoring.

[25:10]

Regardless of your own life, In other words, regardless of individual life. You know, your life is your life. My life is my life. So from the viewpoint of Buddhism, you should do what you like. That's all right. In the sight of Dharma, In other words, my finger stands here, and your finger stands here. The two are the same.

[26:11]

This is your finger, this is my finger. But from the downward, from the downward, this finger, this finger is the same. So from this point, in the sign of the dharma world, the world of dharma, the world of truth, your life is your life, my life is my life. Go your own way. That's all right. Go your own way. But the important point Truth doesn't exist. Truth doesn't exist alone. Delusion itself doesn't exist alone. Buddha itself doesn't exist alone. Delusion also.

[27:12]

Everything doesn't exist alone. For instance, In the Dhamma world, this is a boat. This is a human being. This boat This impels the bodhisattva's practice. This is a human being, a human being who seeks for the truth. And this man, this man makes every effort to see, to reach the goal of the religious goal of Buddha, the goal, the religious goal.

[28:21]

According to the Bodhisattva's practice, Buddhist practice, But both the Buddhist practice and also Buddhist practice and the human being are based on the principle of the law, which is called change. This is water, the ocean, the stream of rivers. So the human life seems to ride on a boat and strive to reach the religious goal. But the whole existence of the practice

[29:35]

including bodhisattva's practice and human practice, human, human being, the effort of human being, and the law of change, the law of change, the principle of change. We call it, we call this whole A figure whose situation of the world is the Buddha. Is Buddha or is Dhamma. So the boat is running on the rivers. without ceasing, even for a moment, and both itself too, and human too, human beings.

[30:41]

And also the principle of the change is also based on the principle of the law, the change. Everything is change. Then this situation is called the Dhamma. The world of Dhamma, the world of Buddha. When you say this is Buddha, you think you take it into your head that there is something which is called Buddha. In other words, religious God. But strictly speaking, even this Dhamma world, the world of Dhamma, means the principle of change. From this point, the Dhamma and even the Buddha should be streaming on the river.

[31:46]

This is the world of Dhamma. This is the world of Buddha. And then, how should we do? How should we do? Because everything has changed. There is no plan, no principle. How should we do? All we have to do is to make a great decision to ride on the boat on the stage of now and here. As long as your life endures, and the board, own board, in the world of principle of change. At that time, something impels you to reach the religious goal.

[32:52]

What is it? This is great. Decision. This is great decision. This is settlement. Religious settlement. Religious security. Which makes you to ride on a boat on the stage of now and here. This is dharma. This is dharma. Did you understand? This is Dhamma. Then, from this point, it is all right. It is all right. Whatever you do, whatever you do, you should go on your way, your way. But the important point is that there is nothing, there is nothing to live along, to live along.

[34:05]

Even the Buddha, even the Dharma, even the practice of Bodhisattva's practice doesn't exist alone. Everything is, the whole existence of all sentient beings is based on the truth of the change. From this point, heaven itself doesn't exist alone. If heaven exists alone, what do you seek for? You can't get anything what you want in heaven, because heaven will give you anything what you want.

[35:07]

Because heaven is paradise. If you can anything what you want, without making every effort, It is not necessary to have desire. It is not necessary to think, I want to do something. Because within the paradise, within the heaven, without effort, without your effort, heaven will give you anything that you want. You want tea now? Please, help yourself to drink a cup of tea. You want money? Please, get it. Because there are lots of monies. Thousand, million dollars. It is not necessary you don't like poverty.

[36:14]

Okay, please, get some monies. If you saw, if heaven is like this, It is not necessary to call the heaven, the heaven. You know? Because within the heaven, within the world of heaven, you can't get anything what you want. It is not necessary particularly to call it heaven. Don't you think so? You know, when you cannot get anything what you want, that's why you seek for some heaven, something heaven, something like heaven, where you expect, you expect to get something, what you want.

[37:16]

Because in this world, this world is like hell. That's why you seek for the heaven paradise. where you can't get anything what you expect. At that time you can recognize, you can recognize this is heaven because you stay always in the world, in the world of hell. In the hell, in the hell you can't get, you can't get, you can't, you cannot satisfy yourself. You cannot satisfy yourself. Then at that time, some idea of heaven, paradise, exists. So, what you can

[38:28]

Therefore, in the sight of Dharma, it is alright to do anything what you want. It is alright to go on your way. But the fact of what you go on your way doesn't exist alone. Because if you can do in such a way, You can go on your way. You can go on your way without anything to disturb. You know, it is not necessary to call your life, I am. To recognize your life, I am going on my way. Because whole world, whole existence of world is yours.

[39:35]

Is yours. Not mine. Yours. So you can go on your way. Wherever you go, you can go. You are completely freedom. At that time, it is not necessary to call your life, I am going on my way. Because there is no others. No existence of others. Nothing to disturb your life. Like a paradise. But as long as you can call it, this is the paradise. As long as you can call your life, I am going on my way. No, you try to contemplate, you try to consider why you have to call in that way.

[40:38]

The emphasis, the emphasis, I must go on my way means to recognize, to recognize the existence of others. When you recognize the existence of others, you know, you have to recognize the pair, a pair of some idea. This is I. I stand here as long as I put the emphasis on my standing here. means to recognize your existence. So, from this point, from the point of the principle of change, all things themselves don't exist alone.

[41:54]

Then, You are buddha nature. You are buddha. I am buddha. I am buddha. You are buddha. The cat is buddha. Dog is buddha. All sentient beings is buddha. But there is something to be different between among them and between you, between two. Why is it we have to recognize? We have to recognize the various points between two. Differences depend on how to behave in this world.

[43:02]

Depends on how to behave in this life. You exist right in the midst of the world, which is called dharma, the truth. That's why you are Buddha, I am Buddha, all sentient beings are Buddha. But, as long as there are differences, discrimination, the idea of discrimination, we cannot help recognizing the difference in various points, various points between two. among human beings. Then, what is difference? What is... How does... How is... How is difference made? And then, to retain

[44:44]

to retain the dharma, to retain the dharma so as not to, so as one may not, not lose it, not lose it The differences depend on Differences which an individual makes, creates, depend on how to behave, how to live in this world. Whether you retain, whether you retain the truth, whether you retain the truth so that you may not lose it. Then what is to observe the Dharma, to retain the Dharma?

[46:04]

There are two key points. One is to cultivate to cultivate the understanding of the world, of the world, of the human being, and to get, and to get the joy, joy of hearing and tasting, tasting the truth. The second point a too correct, too correct bad habit of human life, which is calculated, which has been calculated from the past long life. Regardless of whether you are aware of it or not,

[47:09]

You know, you sit and meditate, that's good, because you have some bad habits, like this, you know. Like this, or like this, or like this. Or like this. Or like this, to stick like this, you know. But you take it into your head, into your head, that your life is right. It is alright, but you must not forget that there is someone, there is someone who looks at your bad habit, your posture, and saying, saying your posture is not so good. So then, this bad habit is curved into the deep roots, deep roots of the human mind.

[48:13]

It's not so easy to find it, to be aware of it. Then, we have to make effort. We have to make effort to collect to collect, to adjust, to adjust the bad habit which is being calculated, accumulated from the long past life. So, I would say again, to observe, to retain the Dharma, to retain the Dharma is to cultivate the understanding of the truth and the joy, the joy of tasting the Dharma.

[49:22]

This is the first point. The second point is to collect, to collect our bad habits. directly, indirectly. And then how to collect, how to cultivate this, the understanding of the truth, cultivate the joy of tasting the Dham. To collect the bad habits, carved into the deep roots of our mind. Then, concretely speaking, one is the seeking practice of listening to the Dharma, Buddha's teaching.

[50:27]

According to the practice of listening to the Buddha's teaching or truth, the voice of truth. We have to gradually understand the truth of the world. This is mon. Mon means to listen. To listen to Buddha's teaching. Second is to think. Second is seeking practice of contemplate. Contemplating are good things.

[51:33]

Whatever kind of difficulties there may be around your life, The important point is to take good care of it. The important point is to understand what it is and to deal with it properly, nicely and properly. According to the practice of listening to the Buddha's teachings, listening to the practice, according to the understanding, the understanding of the truth, according to the joy of the tasting Dharma, through the practice of listening to the Buddha's teachings.

[52:51]

Then whatever happens, whatever happens around your life, Whether it is difficulty or not, difficulties or not, we have to properly, we have to rightly deal with and take care of the various events which are happening around our life. Whether or not they are difficulty, or not. This is two things. Practice, the seeking practice of contemplating a good thing. We have to adjust. We have to control. We have to control your life.

[53:56]

Your life by the right understanding of the truth, by the joy of attesting to the truth, according to the practice of listening to Buddha's teachings. This is the practice of seeking practice. of contemplating good things. And then, how to deal with it, how to deal with events, with events that are happening in our daily life, whether or not they are difficulties. This is the third point, a seeking practice of following the law of dharma.

[55:14]

According to the rules, the principle of law, we have to take care of every event that is happening in our daily life. This is religious practice. This is religious practice. Then according to the religious practice, we have to make every effort to correct, to adjust our bad habit. When you control your life, when you control your life, your body and mind,

[56:31]

completely, entirely. You will find it follows that you will find yourself to settle yourself in the world of Dharma, which is called with the feeling of relative stability. This is jhana. This is jhana. Religious practice. This is jhāna, religious practice. Then jhāna means, then Dogen then explains, jhāna is to settle, to settle oneself in the dharma, in the dharma, and not to be, not to be distracted. This is the practice of jhāna.

[57:47]

As mentioned before, as long as you're right on the board, you're right on the board as the Bodhisattva's practice. Even though the Bodhisattvas practice the truth, even though the truth is based on the principle of change, there must be the absolute field to find yourself where you have to find yourself to settle yourself, based on religious security. What is it? This is jhana, the practice of jhana. In other words, as long as you are born as a poor man, you have to find yourself to settle yourself on the world of poverty.

[59:02]

Even though you struggle for getting lots of money, there are many people who cannot get lots of money, who cannot become wealthy. The more such a person struggles for making money, the poorer. The poor man finds himself. It doesn't mean to ignore the existence of wealth. It doesn't mean to ignore the existence of wealth and existence of poverty. What I want to tell you is you have to, you must, you must settle, you must find yourself to settle.

[60:17]

Now where? How? Where and how? You know the There is nothing to stick to the idea of wealth to the idea of poverty, which is called, I am poverty, I am wealthy. Because even the poor, even the poverty, even the wealth are based on the principle of the change. If there is something poor or wealthy, I think they are something created by yourself.

[61:22]

Because you think, you take it into your head, I am poor. I am a Roman Catholic. But my name is just a convenience. My name, I have my own name for the sake of convenience so that you may not confuse, you know, who is Reverend Katagiri. So I need my name. But there is nothing to fix the idea of what is called Reverend Katagiri. So Katagiri, even the name should be free, you know. Because even the name is based on the principle of change, you know.

[62:24]

Because even the name, if the name is right on, even the name is on the board, on the board, including my life. And water is going on ahead. My name, my whole existence is going on ahead. And even the principle of change is going on ahead, like the streaming of water. which makes the bodhisattva practice and the whole existence of your life float. Everything is going on anyway. Then, how should you find yourself to settle yourself?

[63:30]

where you should find yourself to settle yourself. So as mentioned before, as long as you're right on the board, You should continue, you should continue to be on the board until you reach the goal, the other shores. Now with the compulsions, with imperturbability, imperturbability. The practice of zazen is telling you, telling us everything in that way.

[64:36]

Then And then, in this chapter, in this chapter of the subject of practice of jhāna, which is called the practice of jhāna, it says, you can know the basic nature of, no, I'm sorry, if you unify your mind, your mind is then in concentration. Because your mind is in concentration, you can know the basic nature of the appearance and disappearance of the world.

[65:51]

The other day, someone asked me, what is transiency? What is the principle of change? Of course, you can't explain like as mentioned before. But even though you understand, even though you understand what the transiency is through your brain, you know, it is not to understand practically and actually. Through your whole body and mind, it is pretty difficult. You know, as mentioned on my last lectures, you know, when I was at my temple, I lived with my Master.

[66:52]

There were just two men, two men, no women. So I had to do a lot of things, washing the dishes, cleaning the clothes, cleaning the rooms and gardens. But I understood, I had understood, I thought, I thought, I had understood what the transiency was, transiency is, you know. Because I was, I was in the A.T. monastery for three years, I don't, anyway, however I might be there. I took it into my head that I understood.

[67:57]

I understood what transiency is through the practice of zazen. But when I came back to my temple and lived with my masters, all I had to do was to help the masters. Cleaning the house and garden, washing the clothes, my clothes and the masters' clothes, cooking the rice, that's all. There was nothing to teach me. It was very difficult, very difficult for me. Then I was very angry with my master. Why did you teach me any Buddhism? Some aspect of Buddhism. Why didn't you teach me? Why didn't you teach me how to chant the sutra?

[68:58]

I confessed before my master in that way. The teacher says, why don't you ask me? Why? Why don't you ask me? This is real truth. I'm sorry. This is important. Why don't you ask me? If you want to know, you should ask me. If I want, if I want to know really, from the bottom of my mind, something, I had to ask him, please. But all I had to do was to get angry, to get angry with my master. At the thought that, why didn't you teach me how to chant the sutra?

[70:04]

Why didn't you teach me some aspect of Buddhism? Because you are my teacher, you know. I am a disciple, you know. I am your disciple. Not others' disciple. Your disciple. So my mind always repeated, repeated, look at me, look at me, you know. Watch my existence. Watch my existence. You always, you know, you always ignore my existence. So I was very angry with it. And sometimes I take a strike. I took a strike over sleeping over. Without getting up early morning, without zazen, without chanting sutra.

[71:08]

Don't imitate, okay? But the I thought I understood what the transcendence was. But at that time I didn't understand, because I was always angry with my masters. Now I understand. Now I have understood. what transiency is. I don't think whole things. I think a little bit. If I was... If I understood what transiency was at that time, I was never distracted by my master, who was not about to teach, was not up to teach, was not up to teach some aspect of the Bodhisattva Chant Sutra.

[72:49]

If I understood the principle of the change, if I understood the principle of transiency, I thought I found myself to settle myself on the self, on the stage of this situation, that situation, the stage of my life, at that time. Then, in other words, you know, maybe I would be willing to washing the dishes, washing the clothes, my clothes and teachers' clothes, and cleaning the house and gardens. and cooking rice without teaching anything, some aspect of Buddhism, how to chant sutras.

[74:03]

I can control, I could control all my body and mind if I understood that principle of transiency, principle of change. But what I was completely upset, screaming and shouting, why don't you, why didn't you teach me something? It's not to understand completely the principle of change, the principle of truth. Then it says, to settle yourself in the Dharma without being distracted is to understand the basic nature of appearance and disappearance of the world.

[75:17]

When I understand the whole existence of my circumstances and the temple, I should find myself to settle. I should find it to settle myself and peace, at peace. If I understand the truth surrounding by the circumstances of my life, whatever it is, everything is going on so well. But what if there is something that happens?

[76:23]

What disturbs your life? What disturbs your controlling your body and mind? It shows not to understand the whole existence of your life, the whole existence of circumstances. even though you don't understand what the transiency, what the principle of change is. Concretely speaking, you have to show what it is. You have to show yourself on every stage of now and here, and today, tomorrow, the day after tomorrow, with religious security, with complete settlement, religious settlement.

[77:31]

Then, because your mind is in concentration, you can know the basic nature of the appearance and disappearance of the world. For this reason, you must always strive diligently to practice various stages of concentration. You know, but unfortunately, we have lots of countless, countless bad habits which are being accumulated. but you're the past life. Then we have to make every effort to correct, adjust your body and mind.

[78:40]

Then, for this reason, you must always strive diligently to practice various stages of concentration. You know, the original text, in the original text, it says, therefore, you must, you must, every effort You must have the effort to practice jhana, to practice tranquility. In other words, zazen. Again and again, again and again, repeating, repeating, repeating after, repetition after repetition.

[79:45]

To make every effort is important. To make every effort in Buddhism, to make every effort is to do something with wholeheartedness. Wholeheartedness. You know, for instance, if you are, if you were one of the clerk, officer, secretary, belonging to some companies. Day after day you have to write the letters, write the words on your notes. Minute after minute, day after day, you have to write the words on a piece of paper. on the ground that you are one of the secretaries in some companies.

[80:56]

But the purpose of your work is to accomplish your business. The purpose of your work is not to make good progress in starting words. Don't you think so? Then you just write the letters, just write the words without wholeheartedness, like this. Because all you have to do is just to accomplish, just to carry on your business. Not to make progress, not to make good progress in learning the words. That's why your learning of the words makes no progress.

[81:59]

If you write the words with wholeheartedness, your practice should make good progress. you make good progress in your practice. So that's why the Buddha says, if you do something, you have to make every effort to practice, the jhāna, meditation with all-heartness, again and again, again and again. Then, if you attend concentration, the mind doesn't wander.

[83:07]

If you attend, a religious settlement on the stage of now and here, wherever you are, your mind shouldn't be distracted. And just as a house with little water carefully conserves that in its reservoir, So should the principle also. For the sake of the water of knowledge, you should practice concentration. Do not let it leak away. This is what is called concentration. In this book, the Dharma is translated. which is called concentration, as concentration.

[84:14]

Then, if you scoop, if you keep the water in your hand, you have to pay attention to keep your water on your hand without leaking away. This is the effort, our effort. Kind attention should penetrate every inch of your body. At least during sitting meditation, it should be so. Then the Buddha says, as an example, for the sake of the water of knowledge, you should practice Concentration. Do not let it leak away. This is what is called concentration.

[85:22]

Your life is your life based on the Buddha nature and underlying essence. Therefore, you have to keep, you have to keep the water of Buddha nature without leaking away. How should you do? It is moment of moment. You have to settle yourself on the self with tranquility, relative security. This is the practice of jhana. You have a question? Dogen Zen says in the Gakuto Yojinshu, many names are given to the way-seeking mind, but they all refer to the one mind.

[87:18]

Great patriarch Nagyarjuna said, the mind that sees into the flux of arising and decaying of the world, is also called the way-seeking mind. The way-seeking mind is exist, to exist in the state of now and here. When you find it to settle yourself in the self. Nagyarjuna says, the mind thus sees into the flux of arising and decaying. of the world is also called the way-seeking mind. When we see through the flux, the selfish mind doesn't arise. At least during sitting meditation, it is impossible to fight with each other. Even though you are angry, an emotional problem arises moment after moment.

[88:27]

You know, your zazen is just zazen. The selfish mind doesn't arise. The mind that seeks fame and profit doesn't arise. And he says the so-called way-seeking mind is one of the aforementioned minds that sees through the flux. Just forget the self, follow fire, and let the mind settle itself on zazen. Wherever you are, you should just forget your selfishness. Follow fire, even follow fire, and let the mind settle itself on zazen. This is Akin. Do you understand Akin?

[89:31]

Akin. A-K-I-N. Akin. This is akin to the way-seeking mind. Way-seeking. The sixty-two opinions are based on the ego. How many opinions do you have? Your opinions are based on the ego. from the inside of the Buddha's world. So when egotistic views arise, sit quietly and watch them. This is very important. To understand, to taste the flux arising and decaying of the world is to find to get the way-seeking mind. To get the way-seeking mind is to settle yourself, oneself, on every stages of now and here, whatever happens there.

[90:43]

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