the first verse of four vows the Dogen Zenji says in the Genjo Koan Shobo to study Buddhism is to study ourselves to study ourselves is to go beyond ourselves to go beyond ourselves is to be enlightened by all things to be enlightened by all things is to free our body and mind try to consider this

[01:01]

verse this statement again and again this is this has very close relation with the first verse of the four vows why we have to help each other's before anything else why we have to why do we have to the help others first the to study Buddhism is to study ourselves of course the Buddhism doesn't teach us to learn the the samadhi of absolute which is called Buddha which is called God

[02:04]

whatever it is the to study Buddhism is to learn the self to run the self is very important of course so whatever you do practice zazen or chanting sutra or listening lecture whatever they are those are practice to learn to learn the self this is true but to run the self is not to promote the stubbornness of ego the man is after easy and to fall into a self-seeker into into be into become self-seeker egoism if left alone this is real true so to study Buddhism is to

[03:18]

study ourselves what what does the to learn the self means to learn the self is to go beyond ourselves at any cost we have to get out of your own castle big castle established by yourself education through education through the circumstances and then to go out of the castle by established by yourself and help other first before anything else to study ourselves to go beyond ourselves to go

[04:21]

beyond ourselves is to go out of the castle established by you if you if you attach to stay if you stay remain staying if you remain being at being in the castle established by you you are you looks like a frog who is enjoying a small well well the small well is always your big world frog is very enjoying playing nobody disturb her just over him then let's imagine the

[05:21]

jump over the edge of the well and try to jump into the big ocean I think frog was very frightened wow wait a minute it's not my word it's too big I want to get back to my will we always doing in that way you know so I think this they try to jump into the big ocean going out of the castle established by you this is very important and then next moment what happened you know what happened I don't know what happened what happened to go beyond ourselves is to be enlightened by all things or whether you are frightened with a big ocean fright our frightens

[06:31]

you into confusion and with big ocean big ocean and educate you big ocean give from great instruction to you universe you are you are educated you are enveloped by big ocean regardless of the idea whether you are frightened or not then before you hesitate what shall I do I don't like a big ocean or shall I go back to my will or shall I go jump into shall I jump into the big ocean you try to jump into the big ocean I think all of you they try to ask yourself why you

[07:37]

come here why you come here to set meditation here some of you had the hesitate it's so much before you decided to come here to meditation to do to attend the session yesterday as I mentioned yesterday now try to them try to do session by yourself at your home is it possible to accomplish session five days even one day session it's pretty difficult thanks to attending the session you can you can do session with people even though you your

[08:41]

concentration is not so good anyway you can't see it you can't sit doesn't with us so I think the to go beyond ourselves is to be enlightened by all things so regardless of whoever you are and beginner or I am the skillful person of Zazen you try to jump into the this great ocean and great to pure ocean congregations that time big great pure ocean congregation support you impel you to accomplish session regardless of what kind of first the

[09:56]

situation circumstances happen around you Zazen happens your concentration is not so good the pain so much wherever they are anyway everybody all people impel you to get the other short it means to do Zazen you can done Zazen your practice your practice is done by all things by others by a great ocean congregations so to study ourselves is to go beyond ourselves to go beyond ourselves is to be enlightened by all things to be enlightened by all things is

[10:59]

to free our body and mind this is to be this is to free our body and mind I think you don't understand so well even though you practice Zazen you know you feel just the pain you realize that my concentration is not so good that's all where is free where is free spirit well it it is just just something which you can you can see you can see on the stage of a puppet show you know you know the pain depends on the pain shown on the stage of the puppet show you can see

[12:00]

oh I don't like a pain the next moment the concentration concentration is shown on the stage of a puppet show oh not so good my my concentration is not so good then you always swing you know to the left to the right and the chasing after it escaping from it keep keep it keep away from it or chasing out oh that's a good concentration let's go where is so where is freedom freedom doesn't exist on the stage of a puppet show before the pain is pain even though you you are

[13:13]

enjoy the pain or you dislike a pain the pain is pain the pain is always free you know around you and the practice of yours as in pains free also your life is free also you know your life is free from the pain from the stage of the puppet show then who can see the who can see the concentration and who can see the puppet you know which is called concentration sometimes called you know hallucination who can see that I think your brain always looking at this puppet

[14:22]

show but where is your brain where is your brain you should make sure where is your brain are you sure you your head is top of the body yes but while you are enjoying looking at the puppet show concentration good concentration at that time your head is down your body is up upside down but head is always on the top of the body and on the top of the life force life force include everything you know you have to see something through the life force life force okay

[15:27]

this is very important it is all right I don't care I don't refuse you should I don't refuse to see the puppet show on stage that's all right but don't upset don't upset this is my life this is my Zazen then you ask where is freedom what is Zazen what what is it Zazen is useful for us just pain if you attach attach to the the puppet show if attached to the idea that what that what you see the puppet show is your whole life of all what you have to

[16:33]

do in your whole life that time completely upset you have big mistake you should know puppet show is puppet show good pain good congregation of good concentration or bad concentration dish I shown on the puppet on the stage of the puppet show that's okay that's okay important point is you should see it you should see them calmly you know without without confusions without confusion I always mentioned you should you should

[17:35]

let the flower of life force bloom any in every place in any time at any time whatever comes up on the stage of the puppet show good concentration pain or bad concentration it's okay important point is who is free you know who is free important point is you you must be free you must be free from bad concentration or good concentration or pain without any expectation something is shown on the stage that's okay just look at it watch it then without any

[18:39]

expectation you should sit this is Shikantazan this is when you go out of your castle established by yourself this is when you are you are enlightened by all things by nature by congregations by a great ocean congregation when you jump into the big ocean big ocean a frog is enlightened by big ocean even though he is big surprise wow this is enlightened to frighten to frighten is to be enlightened by the big ocean so as long as you jump into the dozen you know

[19:49]

which is called big ocean you know but of course you have to experience many things pain and bad concentration good concentration at that time you are already enlightened by bad or good concentration pain ah then the first verse says tension being some numbers I vowed to save them then as long as you jump into the dozen you throw away the castle established by you

[20:56]

and take good care of your dozen throw away your self-seeker whatever happens around the dozen you should take good charge of the Zen then at the same time you should give a great sympathy with others we help each others the second verse is desires are inexhaustible I vowed to put an end to them yesterday I mentioned yesterday I took the baby's death for the

[22:09]

example he said the man knows himself so well you know yourself better than I this is true then he didn't he didn't take the baby to go to see the doctor but unfortunately there is a very sad event to be happened you try to consider how much you can how much you can know yourself you can can you can you know so well about your sickness better than the

[23:15]

doctor you know the in the Buddhism we have we are said we are said to to have to have had the 108 delusions can you know so well about about them 108 illusion better than Buddha you yourself can understand so well about this if so why do you ask me what can I do I don't know how to how to take care of fears fears emotional problem if you know so well about the emotional emotional problem which is

[24:23]

coming up your bottom of the mind why don't you take care of it by yourself but you can't you know you can't take care of even the emotion coming from not for me coming from yourself it is very difficult it is very difficult to take care of even your own emotional problem at any cost as long as we have 108 delusion we have to take care of it take care of them you know by restraining ourselves in daily life that's why this

[25:35]

verse says desires are inexhaustible more than there are more than the 108 delusion exhaustible desires are exhaustible inexhaustible I vow to put an end to them we have to vow at any cost to restrain ourselves from coming up from Bob coming bubbling up from the bottom of your mind for this we need the the way of life how to live how to behavior how to behave

[26:37]

ourselves in daily life when you get up early morning you have to wash your face this is one of our regulations given to us in our daily life when you get up early morning you have to fix your bed by yourself and wash your face and dress again and put on dress comb your hair those are regulations of our life in our life and any course T if you want to restrain and if you want to put the end to the

[27:39]

desires delusions 108 illusions we need rules or regulations in Tosahara the Tatsuma no she gave for a very strict the rules to us according to the dog ends way of practice you shouldn't do this you shouldn't do that then someone says oh I don't like that did someone ask me are you supposed to organize a religious army religious army what do you think one of our friend of mine so

[28:48]

is I had strong serious love for Japan you know he's young but 20 years so he wanted he wanted to enter the policeman you know prison in order to protect Japan protect Japan you know so he took an examination unfortunately he passed in the examination so some letters letters was sent sent to him saying you should come to come you should come to the police office now on the date when you

[29:58]

know what time then he went you know the first day the leader says please come to the big the outside in the ground in the novices notice made a line and he was expecting what what wouldn't happen then she has turned it seriously like this without smiling then he said let's practice bow like this you know what would you call this salute let's practice salute from this like a darling

[31:07]

all day he said oh gosh I give up so the and the night he went to the leaders room I'm sorry I have a stomachache please let me go back to my home then he went the leader to send him to his home he never go he never go again all day you try to that you know very interesting this is not religious army dear army practice

[32:29]

in I think in the army or policeman if you want to become policeman at any cost you have to practice salute you know every all day or I don't know how long you practice but try to consider this property what does mean of course through this practice you can do so well you know salute but where is the true nature of your where is you where are you just do like this in like a you know electric dark I'm afraid that the practice to make a man become blind

[33:43]

blind but as long as you become policeman you have to practice because this practice is one of the regulations in your life but regulation will rule in the army in the policeman police communication you know not communication police society anyway make a man only become blind there is no true nature of your own house but rules and regulation in the Zen monastery

[34:48]

never make you blind become blind don't worry about if you follow rules or Zen regulation in the Zen monastery it never meant to open your eyes open your eyes and awareness of true self this is rule this is regulation of Zen monastery the each verse first be aware of the true nature of your own

[35:56]

and become a bodhisattva not blind man bodhisattva and help each other's and be considerate to all sentient beings to others at that time in the Zen monastery something is advancing advancing what does what does advance means in army in army you have to breaking the leader breaking you answer one soldier one of placements placement for this purpose of arranging the communication which is

[37:15]

called police society which is called army the congregation organization in order to make organization go smoothly they have to break in you as a policeman as one of our army not for the purpose of educating man himself even though the big organization or society army war police society advance so well you will realize that there are many unpleasant events which many people

[38:31]

are completing with each other's I am boss you're not boss but in the monastery first of all the rules or regulation make each of us be aware of the true nature first when you open your eyes when you aware of yourself I think there is advance which human

[39:35]

being possess the progress or advances something which man himself must do must must learn it the progress or advance is not something which big organization big communication run it each of us first be first is first awake of our himself and become bodhisattvas then he has to help each other's he has to help each

[40:40]

other he is considerate to all to others at that time organization which is called Zen Monastery is making progress better if you ignore educating educating the man himself there is no advance if regulation or rules of Zen Monastery are set for the purpose of improving promote promoting organization or communication there is many unpleasant event there is no there is not true meaning of advance in true sense so in

[41:53]

order to advance in order to make progress in life man himself must take care of this advance progress then at any cost we have to we need regulation rules and restrain ourselves and be a great considerate to others first that time we may say that there is a great advance of organization or communication which is

[42:55]

called Zen Monastery so I think if you are don't understand clearly what Zen Monastic life you will be surprised at facing such strict rules you shouldn't do this you shouldn't do that Dogen Zenji gave very strict rules I'll try to one of the rules okay talking in the study hall the study hall means Shiryo not dozen hall we have we

[44:01]

have a too big hole important holes in in the practice of zazen in the practice of reading the record of and saying of the patriarchs this is study hall poking in the study hall we should do we should do in subdued voice slippers I shouldn't go pit pat along along we shouldn't make much noise in blowing the nose spitting coughing and yawning you know I found some person who is who has a big yawn during zazen the yawning is natural events but that's okay but you

[45:13]

should remember there how much this yawning you know disturb the others practice we have to take care of you your own movement so as not to disturb others others practice so you shouldn't make much noise in blowing the nose you know someone blow blow blow the nose you know make too much noise in blowing nose spitting coughing and yawning the some person break break way during

[46:14]

zazen the Tatsugami Roshi is asking me it is one of a custom of United States where is my mom it's looks like a candy important point is you know we have to we have to have the monks within yourself as real treasure yesterday I mentioned all you have to do is to stand firmly and

[47:19]

steadily at the stage of present here you know on your foot without any expectation without any expectation what will happen you know the next moment the important point is to stand up to stand up firmly and steadily on the earth on foot the destination is destination of itself the what would you say is created

[48:19]

through this experience through the experience of standing firmly and steadily on the earth on foot for instance the strong wind pressure or speed of glider the rate of the speed frightened me into confusion and I missed I missed some my mark I missed the point tree before me then next the moment when they frightened me into confusion I

[49:28]

pulled the control levers and toward me the next moment some confusion appear again and then next moment I pushed my push the control it was a hair you know another confusion of it appeared because I am I am just in the middle of the middle of the confusion there is no mark there is no mark within myself even though there even though you miss some some mark before you pine tree important point is you have to have the mark regarded as pine tree regarded as real

[50:34]

treasure a real treasure of your house in every use kind of firmly and steadily on earth on your foot so whatever happens important the our effort is directed to seek this rare treasure of your own house this effort is vow to take a vow the person who person who seek this rare treasure of your of his house is called bodhisattva bodhisattva that's why Dogen Zen says anybody who trains who practices will inevitably

[51:44]

attain enlightenment in the correctly transmitted right dharma you can always enjoy the rare treasure of your own house those who practice know where the enlightenment is being attained just as one who drinks water knows knows personally whether it is cold or warm then how can we how can we how can we be aware of this rare treasure of our own house then the in the four vows the first verse says the sentient beings are

[53:05]

I vow to save all sentient beings this is one of this is one of practice practices but we have to take into account ah in Buddhism the Dogen Zenji says all pure monks I live together in intimate relation with one another their relation is that

[54:07]

of father and mother brother and sister teacher and students who all are a great instructor for each one of monks be affectionate for each other reflect upon oneself and express considerate sympathy with another all pure monks live together in intimate relation with one another their relation is that of father and mother brother and sister teacher and student who all are great instructor for each one of monks be affectionate for each other be considerate to each

[55:12]

other reflect upon ourselves and express considerate sympathy with another the the Buddhism put her strong emphasis on the practice of awareness vow the awareness of vow to benefit others before everything else else before anything else the ender sutra also Dogen Zenji says the one or two rows one's mind

[56:34]

toward the salvation of others before anything else even previous to one's own salvation the Dogen Zenji always put strong emphasis on this point one or two rows one's mind toward the salvation of others before anything else even previous to one's own salvation the our practice must be going on in peace without hurt without hurting any

[57:40]

other people anybody so we have to always take good care of others without pure monks pure monks is the people who are who are practicing who are going who are going to the goal of Buddha's way with pure spirit universe the all of us practice the Buddha's way in the domain in the world of purity according to the

[58:54]

Dogen's special world word shoujo dai kai shu shoujo means pure dai means great kai means ocean shu means monks or congregations in the pure great pure great a great pure ocean congregation the Dogen Zenji called monks the pure pure great ocean congregations because each verse try to seek for seek for the same goal of Buddha's teaching we have each verse has same spirit of seeking the Buddha's

[60:10]

teaching with a pure spirit regardless of the idea whether you are clever or poor as long as we are practicing in the domain of a great pure ocean congregations the relation is that of father and mother we have to we have to be considerate to each one another such as the relation of the father and mother brother and sister and teacher and students who all are great instructors

[61:15]

for each one of monks be affectionate for each other to affect upon oneself and express considerate sympathy with another I always the feel how great how great our spirit is always creating the in the zendo try to consider it try to reflect upon yourself can you practice zazen in in such a strict way if you

[62:26]

practice zazen by yourself can you practice in that way strictly honestly earnestly at your room if you practice zazen by yourself it's very difficult try it try to sesshin try to have sesshin by yourself at your home how can your serious earnest serious practice last for I don't think nobody nobody continuously carry out whole all days in the serious practice at your home at your room if you practice zazen by yourself it's very difficult if you do

[63:33]

zazen here surrounding by many people can't you realize how great how great spirit is creating here regardless of the idea whether you like or you like this you dislike or like pain coming from your neck and some great spirit created by the others a hundred people's impel you to practice inspire you to practice how great how great it is if so we have to grateful for anybody having the relationship with all mother

[64:43]

and father brother and sister teaching disciple sometimes you must be you you must be the father you must be mother sometimes you must be brother sometimes you must be sister sometimes you must you must be teacher and students I always I always learn this great spirit in this zendo that time I am NOT teacher I am students sometimes I must be I must be teacher and must be students you must be teacher you must be sometimes you must be students if so we have to be

[65:47]

considerate to each others through this experience through this practice we have to learn who you are what you are what you have been what you will be this is very important point which a Buddhist Buddha teaches us first of all you have to take good care of others friend with considerate attention not only the students not only the in not only in this zendo out of the Zen center try to consider how can you live how can you live in this world of course there are

[66:53]

many evil evil things you can see that you can see the many evil things everything is always not the evil things because everything to make you reflect upon what human being is then evil things impel you practice impel you seek the real treasure of your own house the Sun the water the moon the river the mountain the trees grasses always gave great sympathy with you in order to seek

[67:57]

the real treasure of your own house then you have to be considerate not only to the human being not only to your friend but also to everything what you what you use bicycles or cars blackboard wherever they are you should take good care of them as if you take good charge in your own friend your own sister your brother

[68:57]

your father your teacher if you miss this intimate relation if you miss this considerate sympathy with all sentient beings you never understand of what you are what you have been what you will be the Dogon Zen says it is rude of it is rude to Monju Shuri it is rude to Buddha in the Zen Do there is the Monju Shuri just in the middle of the Zen Do we

[70:06]

practice each other surrounding by enveloped by the Monju Shuri who is symbolized by the wisdom why do we then says if you miss this considerate sympathy with others with each other it is rude to Monju Shuri you should consider again and again what it means it is not rude to your friend your friend it is rude to Monju Shuri to

[71:06]

Buddha that's why you never miss you never miss intimate relation considerate attention to all sentient beings through this practice you understand what you have been what you are what you will be the other day I had some case some case a case some event which happened a few days ago a baby of five five weeks baby passed away the her baby this baby's

[72:11]

couple stayed here and planned to attend the Sesshin I think so the baby's father is said to have taught one of oriental religion to the American people I don't know what kind of religion they he he he has taught it is said it is said that he has taught one of oriental religion Indian or China I don't know anyway it is pretty good but when someone look at the baby he said this baby is not so not so healthy

[73:15]

how about taking him about taking him to see the doctor he says oh it's not necessary to see to go to see the doctor because the baby according to his viewpoint a baby himself know so well who he is who he is in other words you know yourself so well you know yourself better than others so even though I give a piece of advice oh that's none of your business I have to

[74:24]

go my own way because I know myself so well according to his idea the baby knows himself better than father better than mother better than doctor so he didn't take him take the baby to see the doctor what happened in the reality of the present there is there was big mistake that baby already passed away why why is it baby passed away his idea is great seemingly nature nature

[75:31]

recover baby's sick nature recover you you're sick this is true why why is it baby has to has to die immediately in the present or in the reality of the present I think there is something wrong because he is always trying to see something in in terms of his selfishness before he tried to take good charge of others babies before he tried to enter into the baby's feeling baby's nature he always see he always understand something from selfish viewpoint there

[76:36]

is something wrong something wrongs impel the babies to die while you while you see anything from the microscope of your own ego you know there is nothing but for nothing to do for you to do but to create the stubbornness of ego that's all stubbornness of ego impel the baby to die this is big mistake is it's okay is it's okay the baby's life force has gone from this world

[77:43]

the life force forever forever who's what the life force doesn't appear doesn't appear by accident life force appears in this world on the ground why life force itself has some reason you know that's why life force appear in this world if so we have to take good care of life force who's ever whoever's whoever's life force is that's why Dogen Zen says first of all

[78:52]

you try to consider it consider it to others first to give great considerate sympathy to each other through this through this practice you can understand who you are who you have been who you will be if you if you are neglectful of this practice there is nothing nothing for you to do but to create the stubbornness of ego that's all and you never understand what you are what you have been what you will be in the domain of stubbornness of ego how can you and how can you

[79:59]

save all sentient beings how can you how can you help others how can you take good care of anything so before you understand intellectually why we have to take good care of others before anything else you should take care of others you should give a great or considerate sympathy to others first this effort is vow to take the vow those who make every possible effort to take this

[81:04]

vow is called Bodhisattva this is very important so the first part verse all sentient beings numberless I vow to save all sentient beings I vow okay I vow I vow to help I vow to give considerate sympathy with your baby your car your cloth whatever it is this is our practice

[81:57]

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