What I will discuss during Sesshin is putting focus on the subject of religious security or relaxation and assurance of one's existence. In Japanese, we call it Anjin. This is An. Jin. Explaining the meaning of the word Sesshin and the content of the Sesshin.

[01:18]

Also, what the word An means in Japanese. This word, the An, has a very profound meaning. In order to try to understand the truth or what religious security is. I think we call it, this strict period of Zazen is called Sesshin.

[02:33]

Anjin. This is Setsu. This is Shin. Sesshin. The word Setsu refers to collect. One meaning is to collect. Strictly. To collect strictly. A second meaning is to integrate.

[03:42]

The third meaning is to be a state of. The state of the quietness or peacefulness in mind, in one's mind. The one meaning is to collect strictly. The second is to integrate. The third is a state of quietness or peacefulness in one's mind. This is the meaning of Sesshin. Shin means mind.

[04:50]

Shin means mind. A very important point is. I'll put on the third meaning. A state of quietness or peacefulness in one's mind. This is the practice of our Zazen during Sesshin. According to the first meaning, to collect strictly. I think to collect, in this case, the meaning of to collect is to collect one's mind. I think so. To collect strictly one's mind. But what is the mind to be collected?

[05:55]

To be collected. This is an important point. Actually. In our daily life. What you can. What the mind is thinkable. Is. Think. Think. Maybe. The meaning of the meaning of mind. Which has the delusional aspect. In Buddhism, it is called 108 delusions. Eight delusions. More than 180 delusions.

[06:56]

Eight delusions. The. Particularly among those. The. Broadly analyzing. The 108 delusions. We may say. That. The. Our mind is. The mind traces. The source of function. The. Mostly ten. Ten great delusions.

[07:58]

Ten. Big delusions are divided. Broadly into two types of delusions. One is emotional delusions. In other words, delusion coming from emotional aspect. Emotional basis. The other one is intellectual delusions. The delusion coming from intellectual basis. The. Delusion coming from emotional basis. Has five types. Five kinds. Which is called. Five Tao temptations. Five Tao temptations. The other one.

[09:09]

The intellectual delusion. Is. Devoted to explanation of. I think that's five. Kinds. The first. The. I think five. The Tao temptation. The. According to the five Tao temptations. The. One is. Desire. One is desire. The second is anger. The third is self-delusion. The fourth is. Arrogance.

[10:15]

The fifth is doubt. Those are called five Tao temptations. Which belongs to. The emotional aspect. Which. The function of the mind. Is exercised. I think. The first three. The delusion. Desire. Anger. Self-delusion. Are called. Three poisons. Three poisons of mind. Three poisons of mind. I think you have experienced in your daily life so much. In daily life. Desire. Anger. Self-delusion. You know so well.

[11:20]

You know so well. More than I. More than my explanation what the three poisons. Delusions. Of delusions. Because you have experienced. Many times so much. In your daily life. Anyway. Briefly speaking. The desire. Has no end. If you seek for as you seek. As you seek. Desire. What you have. The desire is getting bigger and bigger. Like a snowball. When you. When you. Let it go. From the top of the mountain. The snowball is getting bigger and bigger. Regardless of the idea of whether. You like or dislike.

[12:21]

This is desire. Anyway. The. The anger. Anger is. Suddenly happening. Anger is. Something which happens suddenly. As soon as when you see. A person. The person when you. You dislike. Who you hate. Your anger. The. Suddenly happens. Appears. In your mind. And also. It's pretty difficult to. Take away from it. The moment when you try to take away from it.

[13:24]

Then. The. The desire. The impulse. The impulse of desire. Anger. Anger is. Exists already. And. Stimulate. The. Your mind. To do something. Such as. Making your face. Such as showing. The. Anger. Such as. Giving the. Such as showing the. Signs. Of. Being about to. Give a blow. Anyway. And. The third is. Self-delusion.

[14:24]

Is very strong. One. No matter how you try to. Get rid of. The. It looks like. The. The. Entirely. Sort of bubbles. Sort of bubbles. Even though you. You have self-delusion. Even though you show. Sign of self-delusion. In front of your friends. Or. In front of. The. The reflection. What you had. What you had.

[15:27]

What you have done. Up to now. Or in the past. The self-delusion in this case. Is completely. Of no use. Just a bubble. I think the self-delusion. Includes. Criticism. Or complaints. Self-complaints. Or speaking ill of others. The way you reflect. Upon yourself. Strictly. The. What you have done. In past. You know.

[16:31]

You fell. You feel. Of yourself. How awful you are. In your mind. You really. Feel that. You want to. Get rid of. You want to take away. From yourself. And then you always. Are saying something. Analyzing yourself. And. Criticize yourself. For instance. I have been. I have been already. For seven years. In United States. Up to now. Anyway. I have.

[17:32]

Continued. To give lectures. In front of you. The. Mostly. Once. Once a day. Not in Japanese. In English. Strictly. When I reflect. Upon myself. You know. How poor. I feel. How poor. My English is. There is no. Progress. To me. To be made. But this is. Real truth. This is. The real. Entirely. Realistic. For me. How awful. How awful. My English is. Then. Day in. Day out. I reflect. Upon myself. Concerning. The practice. Of English language. I told.

[18:35]

I have. I have to. I have to. Continue. To tell me. How awful. My English is. But. Nobody. Can be helped. Can be helped. Many people. That there are. Many people. Who can speak. English. There are. Many. A number. Of. English. Speaking. People. Here now. Then. Most. Some of. You. Are poor. Katagiri. You are. English is. So bad. Someday. I ask. Some of. Your. Students. How do you think. How do you think. My English. Oh. Your English. Pretty bad. I believe. So. So.

[19:36]

Even. For a. Moment. Of. For a short. While. I stayed. A. Chair. Of. A. Strict. Reflection. Upon. Myself. Concerning. The English. Language. Now. I have. To. Tell. Me. How. Poor. How. Poor. My. English. Is. But. My. Life. Actually. My. Life. Is. Going. On. Without. Stopping. Even. For. A. Moment. Because. You. Tell. Me. You. Force. Me. To. Give. Lectures. Right. Now. Regardless. Of. The. Idea. Regardless. My. Strict. Reflection. Upon. My. English. Language. You.

[20:38]

Force. Me. To. Give. Lectures. Not. In. Japanese. In. English. Please. As. Long. As. I. Am. In. The. States. I. Have. To. Do. So. From. This. Point. In. This. Respect. In. Terms. Of. The. The. Passing. Fact. Of. My. Life. In. The. Reality. Of. The. Present. You. I. Cannot. Leave. Any. Room. For. Reflection. For. Making. Complaints. For. Having. The. Self. Delusion. The. Self. Delusion. Is. Should. Be. Something.

[21:38]

That. You. Have. To. Accept. In. Your. Mind. Before. It. Is. Shown. Before. You. Before. In. Front. Of. Me. As. If. The. Mother. Taking. Mother. Taking. Keep. Try. To. Keep. Tries. To. Keep. The. Heart. Egg. Warm. Concentrate. Beneath. Her. Body. The. Moment. When. The. Self. Delusion. Appears. Are. In. Of. You. I. Think.

[22:39]

It. It. Disturbs. The. Other's. Mind. It. Makes. People's. Feel. Not. So. Well. Why. You. Are. Continue. To. Have. Self. Delusion. So. Self. Delusion. I. Believe. Should. Be. Something. To. Be. Kept. warm-heartedly, by yourself, by your mind. After you want to show it, what kind of self-delusion I have, I want. I want to show it.

[23:41]

What type of self-delusion I have, when I reflect seriously upon my English language, even though you show the self-delusion, strictly speaking, it is entirely of no use. This is self-delusion. That's why I said like a bubble. And the fourth is arrogance. Fourth is arrogance. It means to be proud of yourself. No matter how you reflect upon yourself,

[24:49]

no matter what different angle you reflect upon yourself, saying how poor, how poor I am, how great I am, at least in Buddhism, both are a sort of arrogance, the impossible arrogance. From the viewpoint of Western people, it is said that the Japanese people are very polite, very polite. You know, for instance, if you speak good of my English,

[26:05]

you say to me, your English is very good. As my reaction, immediately, from your statement, I may say, oh, my English is not so good. But if Japanese people tell you, tell American people, your Japanese is very good, so you say thank you. You say thank you. But Japanese people, it's pretty hard to say thank you,

[27:09]

pretty hard to accept straightforwardly, Anyway, directly, your statement, no matter what kind of criticism your statement belongs to, either flatly or complimentary, compliment. The innocent Japanese people, anyway, maybe it's pretty difficult to accept directly your statement, your English is very good. Then in my heart, as soon as, when I say,

[28:15]

oh, my English is not so good, my heart thinking is, maybe my English is good. My mind thinks, maybe, or maybe not. The moment when I may think, maybe, my mind is, my mind makes me proud, be proud of myself. Yes, my English is pretty good, anyway. So, we call such a kind of arrogance, too much pride, too much pride.

[29:16]

Arrogance. You know, one of the Americans, who are enthusiastic, the spirit of Zen Buddhism, they helped to publish the Buddhist book, written by the Japanese Zen masters, Zen master. So, as a Japanese custom, the author who write, who write a certain book, a book,

[30:21]

doesn't want to put the name of his own on the book. He tried to put his master's name on the book, instead of real author. So, this vendor, the American Buddhist, found this fact, he said, Japanese people is too much pride. But, whatever the arrogance belongs to,

[31:40]

a source of the nature of good or bad, a pride or too much pride, both are a sort of arrogance. The fifth is the doubt, the doubt. I think, strictly speaking, as mentioned some of the day, it is not necessary for us to have any doubt when you experience directly something through the truth, the principle of the universe. It is not necessary for us to have any doubt.

[32:42]

For instance, when you see the beautiful flower, I think you feel how beautiful flower is. Also, you don't have any doubt from this sense of existence which you experience from the beautiful flower. But, on the other hand, a sense of existence which you experience from your own, including body and mind, are you sure to say to yourself, how beautiful I am, without any doubt? The word is same, saying a sense of existence.

[33:51]

The word is same, but the feeling is different between the sense of two meanings, a sense of existence from the flower or from your own existence, including body and mind. Before you say, how beautiful I am, you delete something which impels you to hesitate. Oh, wait a minute. My body and mind are beautiful, are you sure? You have some doubt. According to the sense of existence from the beautiful,

[34:57]

beautiful experience, what you have felt, the beauty of flower in the garden, you have no doubt. You feel some refreshing, deep refreshing mood around the flower, around the experience. What you feel, what you feel, the beauty of flower, saying a sense of existence. So there is no doubt, doubt. On the other hand, according to the existence of you with body and mind, there is something that lets you to have some doubt.

[36:00]

But this doubt, I think, comes from the function of your brain anyway. Including your body, including your brain, they exist completely without any doubt. But I think your body and the existence of you with body and mind is something more on the plane of the conceptualism, criticism, analysis anyway.

[37:08]

So in this point, I think it is not necessary for us to have any doubt. In order to experience directly the ultimate being of your life, just accept. For instance, even though you reflect upon yourself how great or how awful, how bad I am, your life is always going on, and you always perceive your existence already. You cannot escape from, you cannot avoid this ultimate being of your life.

[38:25]

Beyond the function of analytical or critical conceptualism, a function of your mind, you are here, you know. So I am here. So before I criticize or analyze myself or my English or my life or the study of my Buddhism, however I criticize in many different directions, in different angles, as long as I exist, I am here.

[39:27]

My life is going on because it shows that I have to do something anyway. I have to give lectures. In front of you, regardless of the idea of whether I like or dislike, whether my English is poor or good, you know, progress. But this is a very realistic point, you know, which my life is proceeding in the reality of the present, you know. Like a stream or river, you know. Even though I don't like, I don't like, something pushes me, you know. Hey, go ahead, go ahead. If there are a thousand people who live around me, all thousand people push me, you know.

[40:31]

More than a thousand people, you know. Visible, something visible, invisible. Push me, go ahead, go ahead. But when I reflect upon myself with my brain, I don't like it. So this is a doubt. Doubt. Then I think those five kinds of delusions are called the five-dial temptation, which belongs to the emotional aspect curled strongly into the bottom of one's mind,

[41:39]

which it is really difficult to cut off into clearly, as if you cut the root of the lotus with a sharp sword. Of course, in appearance, it looks that the lotus root is cut in piece clearly with a sharp sword, but there is still something, you know, a string tied between two, you know, some string. This is the emotional temptation, emotional delusions. They curled strongly into the bottom of my mind.

[42:49]

On the other hand, the delusion coming from intellectual basis, I think one is the view that there is a real self, an ego, and a mind, and time. This view is something that you attach strongly to the idea that my body is mine. As long as you were born in this world, as long as your body is named, quote, Katagi, or Bob, or Steve, or Duke, or something like that,

[43:56]

my body is Duke's, but my body is Bob's, you know, including eyes, nose, mouth, ears, navels, the hairs. Then you think also that you can take care of your body as you like. But actually, it's pretty difficult. It's pretty difficult to take care of your body, you know, hair, nose, ears, eyes, eyebrows. If you don't like your nose, maybe you can operate. You can have a chance to have an operation.

[45:00]

In the modern medical treatment, maybe. But if so, I think your nose is not real nose, artificial nose anyway, which is changed by the modern medical treatment. Real nose is, anyway, real nose. No matter how, no matter what kind of shape it has, twisting or straightening, or looking up, or your nose is looking up like this. Without any modern, any artificial technique, you can't take care of your nose

[46:04]

in the way as you like. As you like. As you get older, your hair is getting white, you know. Japanese hair is completely black, you know. But Western people, some Western people have gray hair. We cannot find when their hair turns to white, even though he gets older. But for Japanese, hair is black. You can find immediately the white hairs,

[47:12]

which shows, which is provable that to be, to be getting older. Then even though you don't like white hair, you cannot take care of your white hair. So, not only the body, but also your mind, too. Thank you. I think all of you made firmly up your mind to come, to be here, to attend the session all day. Your body, it seems that your body sits, you know, on the round cushion firmly.

[48:24]

You think also that you want to do so. Without any doubt, you want to sit anyway. But your mind sometimes has some doubt. Why? Why I have to practice Zazen? But your body, you are always already here. Your mind impels you to go in a different direction. Your body tells you to sit here. Your mind tells you to go in a different direction. Hey, why? Why are you coming here to sit? It's real nonsense to waste time.

[49:32]

There is many things to do. For me, teaching at the college, working in the office, cleaning my room, sitting during sitting Zazen, I felt today my room is very messy. My body is sitting. My body is on the cushion. My mind is in my room. I cannot help. Even though I entirely pull it back to the round cushion, my mind is always going on. So second is extreme views,

[50:41]

which are divided into two kinds, extinction or permanence. I think the view that you are strictly attached to some idea that there will be nothing to remain, to be left after the death. So you think while you are alive in this world, I have to do as I like. If you want to play gamble, I have to go to gamble, to play gamble. Because if you die, the story of your life is completely through.

[51:51]

Don't hesitate. You should go to play gamble if you want. This is one side idea. And the other side is, even after the death, the only spirit is left. Then you try to research for the spirit after the death, according to philosophical viewpoint, philosophical or Ichin viewpoint, or buddhistic viewpoint, or Christian viewpoint of Christianity. In many directions, in many ways, you try to research for the spirit,

[53:01]

what it is, what it is like. But actually, in your life, on the other hand, your life is going on, even while you are researching for the spirit, what it is like. When you have to die, you have to die. The death exists, appears. Death appears completely, immediately, regardless of your research. As if you are researching for the poison arrows. When you were shot by someone, then you research, you try to, you are curious of,

[54:07]

curious of researching who shoot me, what kind of poison this arrow has, before you pull it out. While you are researching what kind of poison the arrow has or who shoot me, you have to die, before you finish researching what it is like. So this is second, the five wrong views. The extreme views, which are divided into the viewpoint of extinction or of promise.

[55:08]

The third is the perverse views, perverse views, that destroy the foundations of morality. Denying cause and effect. If you stick to the one side idea, which there is nothing to be left after the death, it is alright to do anything what you like, denying cause and effect. Destroying the foundations of morality. In Buddhism, I think,

[56:10]

in Buddhism, the foundations of morality, the cause and effect follows always you. They follow you always, constantly. Some of results, they has happened, appear, has appeared, in your present life. Some of them, some of result, will appears in your next life. Some of result will appears in one of the lives after the death, after the next.

[57:18]

It's up to you. Even though the result, result doesn't come, doesn't come in this world, in this life, at least according to Buddhistic idea, it is possible to appear in your next life, or in one of your lives after the next. The fourth is stubborn, perverted views. It means, I think, you have very strong preconceptions, preconceptions,

[58:20]

whatever it is, whatever they are. If you study Buddhism, you think you believe Buddhism is best. If you study Christianity, you believe Christianity is best. If you study Judaism, you believe Judaism is best in this world. Then, even the amount of religious people, there are little fact that religious people are fighting with each other. Insisting on, insisting that my religion is best, your religion is not so bad, not so good. So, the stubborn, perverted views

[59:27]

are to have strong preconceptions. Not only the subject of religion. As long as you are born in this world, you have a sort of karma. You said American people have big bad karma. Japanese people don't have bad karma. Why do you judge in that way? Why can't you judge in that way? It's pretty difficult. Even the Japanese is a kind of, sort of human being. Same thing. There is no difference. Aspect. The fifties are rigid views

[60:34]

in favor of rigorous aesthetic prohibitions. Example, covering yourself with ashes. Or, standing on the shelf in the middle, or a nail. Or, hanging down, upside down. Being upside down. Hanging down from the tree. Or, keeping the silence. Using no word. And also, they think that practice is proper practice

[61:37]

in order to get enlightenment. So, in order to attain enlightenment, we have to, we think that we have to have hard practice. Covering yourself with ashes. Or, keeping the silence. Using any word. Whatever merits you, it would seem that there is, there may be, given to you. From the viewpoint of Buddhism, it is also a sort of rigid views. It is a sort of delusion.

[62:39]

So, from this point, I think, whatever kind of feeling you experience through taking a drug, marijuana, I think it's a sort of delusion. Laughter However, the marijuana turned your mind into the good level of your life. You believe. Unfortunately, it is, it belongs to a sort of delusion. A rigid views in favor, favor of rigorous ascetic prohibitions. Sort of delusions.

[63:47]

So, those five, the delusions coming from intricate basis are called the five wrong views. In other words, what is called intricate delusions. It seems to cut off, to get rid of them are easier than delusions coming from emotional basis. So, the intractual delusions are maybe easier to avoid through the practice, Buddhist practice. I think, so far I explained,

[65:01]

I've explained what is the mind like. According to the brief analysis, according to the category of the ten main delusions. Then, if the meaning of the word sin is to correct the mind. What is the mind to be corrected? I think, to correct is, that means to scrape up together

[66:08]

the something which exists at random in your daily life. As if you try to get together many things which were scattered all over your room. When you invite a guest to your own company, you try to immediately get together many things which are scattered all over your rooms. Immediately. Then, try to keep the clean. Even though to get together,

[67:22]

to get together or to fit together well by scraping up all things which are scattered in your room. It is not the real meaning of cleanness anyway. Then, the second meaning of sesshin

[68:29]

is to intellect. In other words, to complete something that is imperfect or incomplete by adding parts or to combine parts into a whole. If you see the architect, one of the Japanese architects, you will realize that

[69:42]

the founder, one of the Japanese architect, you feel some feelings of harmony or some kind of harmony or order. The meaning of harmony and order means to fit together each factor of many parts in the building. The curve of the roof

[70:42]

or beams, each beams, whatever kind, whatever shape it has. Each part, each part, each part, excuse me, when you see the Japanese architect, it will seem that there are no feeling of order or harmony in the building because of many kinds of beams going up on the wall or going down on the wall. Many kinds of beams

[71:50]

visible to you on the wall as if they exist, they existed in no order. But on the whole, you realize that you feel some feeling of harmony and order, which means to fit together so well each factor of parts of building into a whole, a whole. At that time, you feel the harmony or order.

[72:52]

So, I think the seishin is, seishin doesn't mean to to get together many things which exist at random and in your own. To correct your mind, seishin in Japanese means that many things exist individually as they are. Without disturbing each other.

[74:01]

And also, there is some feeling of something, some harmony or order. So, I think the 108 delusions, you say, if I explain, seishin means to correct, to correct, to fit together so well your 108 delusions. So, you immediately try to get together, you know, all things which they exist at random in your own. 108 delusions. Wow, many things. But you can't.

[75:08]

Completely you can't. The more you practice zazen, you know, the eight delusions, 108 delusions clearly show you, show you obviously in front of you what each exists without disturbing each other. In the domain of the world, what you cannot do anything without disturbing each other. The more you practice hard, the more you can find clearly each delusion, each delusion. Nevertheless, there is

[76:25]

something wherein you can combine each factor or parts, 108 delusions into a whole regarded as the feeling of order or harmony. What it is? This is the third meaning of seishin, is to be a state of quietness or peacefulness, which is called the anjin, anjin, or assurance and relaxation of one's existence.

[77:30]

This is anjin. So point is the meaning of an. An. The an means in Japanese an-ni ni means patience, patience, perseverance, perseverance. An is quiet or peaceful. So an means, an means the peaceful patience, peaceful patience. Very interesting, very interesting meaning. So from this point, in this respect, the relaxation and

[78:32]

the assurance of your existence is to acquire the experience of peaceful patience, peaceful patience. What is peaceful patience? This is very important. It has very profound meaning. The peaceful patience is not only the state of the state of feeling that the state of feeling when you sit on a chair without doing. You sit on the chair, wow, how wonderful, you know, without doing. The people you can see, there are many people who are doing very hard or you can't do, go ahead.

[79:33]

And you sit on the chair without doing, how wonderful. It's very different meaning. But strictly speaking, it is really impossible to sit on a chair without the feeling of any patience. For instance, if you, if I throw a piece of chalk to you with maybe the, what would you say, 10% power, you know,

[80:36]

10% of my energy, you know, boom, like this. Even this piece of chalk has some feeling of patience anyway, from here to up to you, you know. Because this piece of chalk is running quickly at the rate of speed, you know, which is called 10% of my energy anyway. So, physics point, from the viewpoint of physics anyway, he has to, this piece of chalk must experience

[81:38]

the same pressure, you know, same pressure as 10% of energy, of my energy anyway. In other words, if I hit my, hit my left hand in that way with 10% of my energy, 10% of my energy, this, I feel 10%, you know, energy of my energy through this hand, which means this hand hit, to hit the left hand with 10% of my energy. That's why I experience 10% energy

[82:40]

through this right hand. So even though you sit on a chair, as long as the chair exists, around your body, as long as you are, your life endures, energy exists, you know, your heart is beating, your brain is, you know, going around, every inch of your body. The moment when you sit on a chair, I think you have, you have to experience some pressure, you know, which is called tear exists,

[83:43]

air exists, your heart is beating, you know, your body is going around. If you have a weight, the 106 pounds, if you weight 160 pounds, you know, chair exists, but there's some pressure, you know, by the 160 pounds. And also you feel, you have to perceive the action from the tear, which experience some pressure, you know, that's pressure, which is called 160 pounds.

[84:46]

So, from this point, I think even when you sit on a chair, you can't, you cannot sit on a chair without any patience, without patience. In other words, without any pressure, without any reaction. From air, from chair, from your suit, from your breath, and also to say what you feel comfortable. Peacefulness. The moment when you sit on a chair is to say that you experience all things, all things which exist around you,

[85:57]

which are trying to pressure you, trying to pressure toward you, trying to give some pressure to you. Chair, existence of chair, your breath, the condition of your physical condition, condition of mental condition, is to say what you perceive in way all things. It's to say what

[86:46]

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