Uh, you know, the, you can understand if you ask, you can understand the, the, uh, the ease of standing up. If you ask by how, how you can, how do you, how can you stand up, you know, you can't explain how you, can you stand up. But if you're asked by someone, why, why do you stand up? You don't explain it, you can't completely, entirely explain it, why?

[01:04]

You just stand up, you're just standing up in such a frame of mind, I wouldn't like to stand up, that's all. Uh, before the 400 kinds of muscle or the 108 delusions, 8 kinds of delusions start to work. I think the reality, the ultimate fact of, the ultimate fact of standing up already exists. Before you, before you think I like or I don't like.

[02:18]

From this point, you know, the, our feeling can, can be shown. Through your body, without a bit of difference, you can show your feeling through your body, which is called, this is deed, or actions. But we always attach to, we are, we always attach to just the result.

[03:32]

But you have to stand, stood up, you know, from your seat, then, and also you touch, you touch with, you attach with your mind, the function of your mind, how you, how you have been thinking. On the other hand, you always omit, ignore many things between the function of your mind and the result. What make your mind think, I want to, I want, I would like to stand up?

[04:38]

Your mind make your mind think so? I don't think so. There is something more than your mind, which make your mind think, I would like to stand up. This is called the great reality or big world. This is called Adarsha, Adarsha Jnana, the wisdom which affects all phenomena of the world, as clear as mirror. What make your mind function, such as wanting to stand up?

[05:58]

Unfortunately, our mind is always directed to just the result, like Zazen, posture, you say, why this posture is important? Why Zazen is important? Why Zazen, why is Zazen important? Zazen make you sit, just sit without thinking, without doing anything. If you pick up just the result shown through your body, ignoring, ignoring something which

[07:04]

exists behind the posture of Zazen, you know. What make you practice? What make you practice? Who make you practice? What impel you try to practice? There is no word to explain it, but there is something like this. If you pick up just the result shown through your body, so what is the use of practice Zazen? This is your question. Like making Rakusu, you know. Why do we chant the name of Buddha in every stage?

[08:12]

It looks like a son's magic. You say that. This is your question. You know, as mentioned before, that you are feeling the feelings can show something without a bit of difference through your body. As deed or practice, as Zazen or as gassho, as walking, or whatever you do, the walking

[09:33]

or Zazen, gassho or chanting exists already within themselves, not within your mind. They exist, walking, the posture of your Zazen, gassho, the posture of your gassho, or bow, by support, on the basis of reality, great reality. I try to think, who is walking?

[10:40]

What makes you walking? What makes you walk? What makes you Zazen? What makes a little tiny fruit? As a pumpkin, this is a very big word. You can't explain the word in any way. So I mentioned this is called the kindness given by others or nature, regardless of the idea whether you like or dislike. Effective preference, what you like, whether or not you like or dislike, is something which

[11:55]

advances in thought, in your mind. Before something advances, the affective preference advances in thought. And you are entirely the man, entirely man, who makes you live in this world, who makes you live, who makes you be alive. So, think, in other words, this great reality,

[13:22]

maybe called the harmony, which makes everything be alive, in peace. Peace. So, the other day, I mentioned the quoting of one of the explanations given by Didi Suzuki. The harmony is, harmony refers to form, to form.

[14:26]

Whatever you kind of did, practice, you sit meditation, you take the posture of Zazen, you take the posture of gassho and bow, I think there is entirely the existence of harmony, which is called great reality, or the great kindness, which is giving, which is being given to you always, regardless of the idea whether you like or dislike. So, that's why, when you practice Zazen, it is not necessary to attach with

[15:44]

the, just the posture, just the posture of Zazen, as a result. But, through your Zazen, we have to open our mind to accept the bigger world than the world which you have thought. This is harmony, this is the meaning of harmony. So, whatever happens, all we have to do is just to continue to sit, [...] that's all. Just to gassho, gassho, gassho, gassho.

[16:54]

Just continuation of gassho, just continuation of bow, just continuation of walking, just continuation of eating. When you eat, that time you will realize harmony, within the form, within the posture of eating, within the posture of gassho, bow, and Zazen. At that time, you can accept any kind of kindness given by nature, or all sentient beings, regardless of the idea whether you like or dislike. This is our practice, this is our practice. I think it's not, it's not so easy in our daily life.

[17:59]

But, you think it's not so easy, it's something brought up by your mind. In Buddhist terminology, it is delusion, it is delusion. Thank you. Morning. Thank you. [...] So far, we have mentioned the subject of the harmony and its content,

[19:19]

which is called soft-heartedness. The owl figures and all kinds of deeds shown in appearance reside the harmony, harmonious feeling. Regardless of the idea whether you like or dislike. In this respect, in our daily life, the very important attitude as a basic basis,

[20:26]

basic attitude, is that our mind must be open to accept the great kindness given by others, given by the all sentient beings, given by nature, regardless of the idea whether you like or dislike. If you ignore this kindness given by others and nature, you are getting loneliness at all.

[21:29]

You are completely isolated from society, human beings, even nature. The other day, some parents called me that they would like to see me with their boy, son, who had lots of troubles in their family or in his school, wherever he may go. This boy stayed, used to be in Zen Center building. So while he was in Zen Center,

[22:32]

I didn't think he was crazy man. He was mad man. He was not mad man. I don't think so. But when I met his parents, the parents blamed him again and again because he created lots of trouble in the school. Some day, the principal called parents to get him because he always created trouble towards his friends, even his teacher. And principal says he needs, he has mental disease,

[23:38]

something like mental disease, so he needs psychiatrist's help. But this boy said, I'm not, I'm not crazy. Crazy. The parents always concentrate on blaming him, that's all. Without, instead of making their mind open, to try to listen to his voiceless voice. I think in order to, I think not only this boy,

[24:41]

but also everybody do some bad behavior. I think these are big reasons which something has, which, it has taken a long time to make him become himself. As people say, people call him crazy man, bad boy. Until to reach a certain result

[25:48]

of creating trouble in his families, in his school, in his society, assuming resistance, something like resistance, coming from the bottom of his mind. I think he, I think it could be very difficult for him to explain why he do, he do bad behavior in school, in his school, in his family. Assuming resistance, you know, towards parents, towards peoples, towards modern people, towards modern phases of life. Towards principle of school.

[26:51]

Or what impelled him to do so, you know? I think, I think it took long time to impel him to do that, to plunge into such a world, into such troubles. For this, we have to, we have to open our mind to listen the one's voiceless, voiceless voice with patience. So I said to this, to the parents, parents, I don't think, I don't think he is crazy. I don't think he is mad boy. So they asked me,

[28:03]

you think, do you think he, he, he never need, do you think he doesn't need any help? I don't think so, you know. Not only him, but also everybody needs some help. In terms of psychology, or psychiatrist, or religions, or philosophy. Even, even, even the people who think himself I am normal man, normal situation. I am ordinary person, I am wise man, I am clever man. Everybody need help, some help. Then I told to this boy,

[29:08]

the, as mentioned before, the, you know, whatever kind of resistance he assumed, as long as he is the one of high school boy to study something at school. Important point is that he has to accept some kind, some of kindnesses given by the teachers,

[30:13]

principals, principal, or his friend, regardless of the idea whether he like or dislike. In his mind always he assumed he is always resisting. I think so. The up to, up to now, he grow up as adult. Whoever his parents are, I think there is a great reality that he has grown up as adult up to now. This point he has to respect,

[31:18]

he has to respect toward his parents anyway. What I want to tell you is that what is practice, what is practice? The practice is to accept, to accept the all kinds of kindness given by others or nature, regardless whether you like or dislike, this is practice. If you ignore this kindness, you are

[32:19]

at long last loneliness, isolated from your friend, your society, nature. Even the teacher who you, or whom you pay respect to. This is the point that so far I mentioned, I have mentioned to you. this morning I would like to explain a little more about the subject of harmony. When you try to understand

[33:34]

a flower, you said this is Dahlia. This is a flower which is called Dahlia or Iris. The way of this understanding is maybe called the the viewpoint of the viewpoint coming from the functioning of one's reason,

[34:37]

reason. When you see a flower, you immediately think what kind of flower it is. This I think it makes your reason be exercised in order to understand, in order to try to perceive the presence of a flower. Next is that you think that this flower is red or white. I think it comes from

[35:43]

the the basis of the way of understanding coming from a sensuous viewpoint, sensuous viewpoint, sensuous meaning, sensuous function. Also if you find some a beautiful flower in the garden, you try to touch the ground with your finger, you feel something. Cold, warm, wet, humid. I think

[36:53]

I think it may be called a sense of existence. By touching the ground, you feel reality, something, you know, oh, this is cold, through your finger. I think this is a sense of existence. There is one more thing which is very important, which is considered very important. When you see the dahlia, you say, oh, how nice a dahlia it is, how beautiful a dahlia it is. It comes from

[37:54]

a sense of, what would you call, it's pretty difficult. Some doctor, some Buddhist scholar says, like D.D. Suzuki says, intuition, the function, the intuition. Anyway, I will use the word the feeling. In the Japanese culture, Zen and Japanese culture by D.D. Suzuki, he explains what the feeling is. The page 290,

[38:58]

19, in his note, intuition has various shades of meaning. Anthropologically speaking, its most fundamental quality is to come directly in touch with reality. The human mind is generally found to be chock-full of ideas and concepts. But when a man sees a flower, he sees a cluster with it, all kinds of associated analytic, ritical thoughts. And it is not the flower

[39:59]

in its suchness. It is only when a man sees a flower, he sees a cluster with it. And when a man sees a flower, he comes to think that the word feeling is a better than, a better term than intuition for the experience Zen prime to have. Feeling in its deepest, broadest and most basic sense

[41:01]

and not the feeling psychologists are generally distinguish from other activities of the mind. The experience the human mind has when it is identified with the totality of things or when the finite infinite conscious of the infinite residing in it. This experience is the most primary feeling which lies at the basis of every form of psychic functioning we are capable of. And intuition is

[42:03]

in whatever form or sense still reminds us of an intellectual residue. This is the meaning of the feeling which T.J. Suzuki tried to explain to us. The feeling how beautiful the the layer it is is a very primary feeling which lies at the basis of the the mental

[43:04]

functioning of our mind which can come come in touch with directly the ultimate reality. Without the any kind of medium between the feeling and the barrier. This feeling always try to come in touch with the reality directly without any medium

[44:04]

between you and Dali. Usually we think that our mind can't catch the sense of beauty from the existence of the layer. But I don't think so you know because if you think so the feeling is already revising in your thought. But strictly speaking the feeling how nice it is exists already within the existence of the layer itself. Before you

[45:10]

feel something before you your mind before the functioning of your mind start to work the sense of beauty already exists within the layer itself not within your mind. That's why you can accept something you can accept you can perceive the existence of the layer regarded as how beautiful it is. In Buddhism we call it the the you know in terminological Buddhist

[46:12]

terminology there are four wisdoms four kinds of wisdom. The first today one of wisdom four wisdoms is called Adarsha Jnana Adarsha Jnana in Sanskrit the or the wisdom which reflects the all phenomena of the world as clear as mirror clear as mirror In Japanese we call it Dai means great En means

[47:13]

round Kyo is mirror Chi is wisdom So this wisdom which can help reflecting all kinds of phenomena in this world as clear as like mirror So before in this respect before you the function of your mind is perceived start to work You know already the beauty the sense of a sense of beauty already exists Within

[48:16]

the Darya itself not within your mind but usually our mind always try to is try to touch with this result this result which you can see it You can understand Darya as one of existence in this world You say oh this is Darya not iris or this Darya is red color or

[49:20]

you know the there is a little seed a pumpkin seed anyway there is a tiny pumpkin seed which it is your you know that it will make it grow and fruit which is called pumpkin Then you saw it on the ground and in several months you will realize

[50:20]

a big pumpkin Then our mind always ask to touch with this seed tiny seed which is called maybe called pumpkin seed Then also the with just the fruit which we called pumpkin So if you are asked by someone what is you say a pumpkin this is pumpkin seed Then if you are asked by someone about

[51:20]

the fruit this fruit you say oh it is pumpkin But you know the fruit is a pumpkin you know in this case a fruit is completely cold entirely the totality of the cold which are cooked making grow and fruit The fruit is completely effect effect Then if you are asked by someone why why this

[52:21]

seed is going to pumpkin fruit to pumpkin make a pumpkin you are the pumpkin I am the fruit You don't know why Because I am going to the person that you are talking to or talking to It is just because the cold is effect It is effect or not They will always look on it the cold causes effect A simple

[53:25]

thinking on mind can't explain a simple thing but the lip lip properties are in

[54:37]

the mouth to or talking to to the person that or or talking to the that is talking to a person that is to you You to a The first thing I noticed was that there were a lot of people there.

[55:54]

I Think You

[58:55]

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