There was one famous Zen master in about 8th century in China named Sekkyo, Sekkyo Zen master. He had a very strange motivation to become Zen priest. He used to be a hunter. One day he went to a certain mountain for the purpose of finding, seeking for deer. He found a big deer in the mountain so he chased after it which was running away.

[01:00]

Then after all he came to a small hamlet in the mountains in which famous Zen master's bustle lived. Then bustle Zen master about to become a priest instead of a hunter. Then he became a priest. This Zen master is bustle and Sekkyo Zen master is Sekkyo's master. Bustle is Sekkyo's master. He was very popular for a strict Zen master in the way of Spartan education.

[02:15]

Spartan, educating the monk, Spartan, Spartan. He was very strict. One day he said to his younger brother, his name was Tiso. He said, hey Tiso. Tiso said, yes. Then he said, do you know how to catch the space? What? Do you know how to catch the space?

[03:19]

At that time Tiso didn't know exactly what the space is. But anyway his inspiration made him do something. Then, yes I know, he said. Yes I know. Then Tiso said, yes I know. Then immediately he lifted his right hand and caught it like this. Then Sekkyo said, Sekkyo looked at his figure of catching the space like this. Oh, I'm sorry, unfortunately you don't understand yet how to catch the space. Before Tiso, Sekkyo said in that way, the moment when Tiso catches the space with his hand like this,

[04:32]

then Sekkyo pinches his nose like this. Pinches his nose. Then Tiso, ouch! Don't do that, this is my nose. Then he said, you don't understand clearly exactly how to catch the space. Then Tiso was very angry in his mind with his brother, a dumb brother, Sekkyo. Then, well, how about you? Are you supposed to catch the space, dumb brother? And then he twisted and he pinched his nose like this. Catch the space. Anyway, the story is that's all.

[05:40]

Very simple. But the question is, what is space? Why did Tiso pinch his nose? And the space is not merely the idea of what you have thought, usually. You say, oh, space is a certain place in which there are planetariums, many kinds of planetariums. Planetarium? Planetarium? Planets, yes. Planets, you know. Planets are situated in space. But in Dogen Zenji, according to Dogen's idea, space is not something like that. He used a special word, koku.

[06:44]

Koku is in vain. Ku is space. Or, in Shobo Genzo, Dogen used the word kuge. Sky flower. Ku is sky. In other words, space. And ge is flower. Space flower. In the chapter of Kuge, Space Flower, he tried to explain what space is. According to his idea, the thought, space includes the four elements. These four elements in Buddhism are the earth, water, fire, wind.

[07:45]

These are the four elements. The four elements consist of the earth, water, fire, wind, by which all things are produced. And also, they represent hard and liquid, heat, and motion. This is the idea of four elements. Four elements. So in other words, the four elements indicate the every inch of universe, anyway.

[08:47]

Universe. Or, the four elements indicate something by which all beings exist, by which all things are produced. Or, something that makes all beings exist. This is four elements, anyway. Including four elements and the world or non-world. In Buddhism, the world is divided into two. In Japanese, seiken. Seiken is the usual word. World. And kiseiken. Kiseiken is the kind of world

[09:56]

by which animate beings, inanimate beings exist. This is, which is called kiseiken in Buddhism. Particularly in Japanese, kiseiken. So from this point, the space is not the certain place which the sky and the star and the sun or the moon, the river, mountain, they exist. So from this point, the space represents the every inch of universe which the animate beings and inanimate beings exist at the same time and in peace, in harmony.

[11:01]

And this is space. This is space and kokun. So if so, when you say this is space, at that time, the moment when you say this is space, it indicates, it represents the presence of animate or inanimate beings, including trees or animals, fish and human beings. This is space. Then Sekkyo says, do you know how to catch the space? How to catch the space? Then he said, yes I know, I know. And then he lifted, lifted, lifted his right hand and catch the space. Well, what is space? He tried to catch the space.

[12:02]

I think that Jesus thought space was something like that. Separated, apart from his own life which is called human being, but space is the place which the animate or inanimate beings exist at the same time, in peace, in harmonious. This is true. This is true. Even though you don't understand, you don't understand with your brain that this is real true. Then you say, oh, I am exist. I am exist. What do you mean I am exist? I exist. What do you mean? I exist.

[13:05]

Do you know how to know how to, do you know how to, do you know how to catch your existence? You say, oh, yes, I exist. I exist now and here. You say, maybe. What do you mean? I exist now and here? What do you exist mean? What do you think? Do you think that what you exist indicates something, that something exists apart from your life? Apart from animate beings or inanimate beings or you know, for instance, you say now, right now, I exist. I exist. What do you mean?

[14:07]

You exist means that this temple exists, this hall exists, Katagiri exists, your many friends exist at the same time in peace under a certain situation. Even though you don't understand exactly, this is true, otherwise you can say, I exist. The air exists, the sun exists, the moon exists. I exist. Then Sekio wanted him to ask his younger brother, what is space? What is space? Space is not something like this, something that you try to catch. Space is what? Then he twisted, he pinched his nose. What is space? Dogen Zenji says

[15:17]

right after this story, he said a very interesting point. He tried to point out very interesting things. Dogen tried to tell the Sekio Zen master, Dogen wanted to tell him, Sekio Zen master, what you did, what you did means that pinching your younger brother's nose is sort of the right answer. What is space? Yes, I know. He catches.

[16:19]

No, it's not. It's not your right understanding of catching space. He twisted, he pinched his nose. According to Dogen's idea, well, it's good. It's good. But, but, this but is very important. But, at Komuso University, there is a very famous Buddhist scholar. He said always to the students, well, Buddhism is the greatest religion in this world. But, he said always, but. Or, however, however, there is something you should consider. Well, sometimes modern priests, modern priests in Japan

[17:21]

have a very good nature as the Buddhist priests. But, but, but this is questionable. This is questionable. Dogen then says also the same thing, same time, in the same way. Well, Seikyo, okay, you did, what you did is right, but, but if I were you, if I were you, Seikyo Zen Master, how about your hand? How about your, how about your, how about understanding properly, in the right way, of your, of pinching of your nose. How about your nose? With your hand. You know? Not younger you or younger

[18:24]

Dharma brother, how about your nose? How about pinching your nose? How about pinching your nose with your hand? You know? This is very important point too, you know? So, it means there is no amount of discussion, no amount of discussion disciple or master. Disciple or master, space or disciple, space or Zen Master. Completely one thing, one thing. That's why Dogen Zenji says, oh yes, your answer is right. And also Dogen Zenji, in the Dream Monkey, I think you can, you can find this story in Dream Monkey. You know, the Joshu Zen Master, you know that famous story,

[19:25]

the Joshu Zen Master cut the cat's head. He said, Dogen says, oh yes, your answer is right. That's all right. But, if I were you, how would you let him go? How would you let him go? Because, when you ask, say something, if you don't say, or to my question, I will cut. If you say, if you say something, if you can say something to my question, I will let it go. But, the monks completely keep silence. No answers. Dogen Zenji says, how would you let him go? Because, silence is completely answer, right answer. How would you let him go? That's good.

[20:25]

This is compassion, compassionate feeling. Compassion, Buddha's compassion. I think this is, cat's head is right, this is right. There is no excuse for what is, whether cat has Buddha nature, or not. You know, Joshu Zen master try to show, try to show, there is no room to insert extra word, extra thought, whether, or which of two, whether, I wonder whether, the cats have, I wonder whether, I wonder whether cat has Buddha nature, or not. When you want to know, what the cat, the true meaning of the cats,

[21:29]

the way as he is, there is no amount of discussion, whether, I wonder whether, cats have, Buddha nature, or not. You have some doubt, whether, or, what, or how. The moment when you have some, take up, the moment when you take up some word, what, how, I wonder, whether, something has, or not. There is, some room, to insert, extra word, you can't catch the, the true, situation, of all sentient beings, including you, including cats. That's why, in order to,

[22:31]

in order to, cut off, the, the, you know, delusions. Our mind is, unfortunately, our mind, the immediate act, to its, object. It is pretty fast, it is very quick, to act, to, to its, object. But, if you, if you try, practice, you can cut, immediately. You can cut, immediately, you can understand, something, before the, your mind, work, start to work. You can't, catch it. Then, Joshu Zen Master, try to cut, show, cutting off, the cat's head. For instance, there is another, you know, the Zen Master says, here is a vase, vase,

[23:31]

vase, flower vase, something in it, you know. They, try to take out, take it out, without breaking, without breaking. How can, it's, very, strange question, how to catch, how to take out, how to take it out, how do you, take it out, without breaking it. Someone says, oh I can't. Then, the Zen Master, ask a famous, one of his, famous disciples, he said, before he, try to, answer to this question, he kick it out. Boom. Why he kick it out? It means, can you, this question is,

[24:33]

so special, extra word. Can you take it out? Can you take it out, without, breaking, it. This is, this question, make you confused. Make your mind, confused. Make your mind, start to work. What? How? I don't know. Then, this disciple says, this disciple, before he answer, to this question, he kick it out, because, such a question, is nonsense. It means, such a question, is nonsense. So he, kick it out. Anyway, the, I'm sorry,

[25:37]

my talk, has gone around. It's pretty difficult to get me the, back to the point, main point. Just a minute. Well, yes, you know, in Buddhism, particularly, if you want to practice, Zazen, Zen Buddhism, please don't, take, don't, don't, practice, Zen Buddhism, as a special, things. If you, try to practice,

[26:38]

as a special, things, apart from your life, you know, you, you can't get anything at all, from practice, from Zazen. And you, I bet you, I bet you will, be completely, fill up practicing Zazen. Because Zazen, doesn't tell you anything at all. Zazen, teach you anything at all. Someone says, you know, in Zen Buddhism, I said in Tathagata, there is, it is said, there are many kinds of, sick of desire, sick of Zen. More than, more than 50, more than 50 kind of, sick of Zen. But, at that time, I don't mean,

[27:40]

they are not sick of Zen. At that time, it meant, I meant the, Zen sick. Zen sick. Do you know the word, different? Oh, sickness. Zen sickness. Zen sickness. Not sick of Zen. But people, people decided, people understood, you know, sick of Zen. And then, after lecture, she said, she came, she came to my cabin, yes, I feel, Sensei, I feel, really, I experience, sick of Zen. What's the matter with you? What do you mean,

[28:42]

the sick of Zen? I asked her that. She said, I don't want anymore, practice of Zazen. Because, do you know, Sensei, how many, how many years, I practice Zazen? But, actually, I don't know, exactly how many. But, I think, she practiced, she practiced Zazen for long years, I think so. Anyway, she asked me, Sensei, do you know, how many years, I practice Zazen? But, there is nothing to get it. I always say, I always thinking, I want to get out. I want to get out the practice of Zazen. I want to give up the practice of Zazen. Why? She said, Sensei,

[29:44]

I want to, actually, to tell the truth, I want to, I want to try, I want to close to someone, you know, she said, at that time, she felt, I felt, I felt, oh, no, no, no. Zen Buddhism says, don't close to the others, people, you know. Because, in order to, in order to observe a certain precept, in order to improve my practice, so, don't close, don't approach others. In other words, I think, a boyfriend, or something like that. So, then, I asked her, but, what do you want now? What do you want now?

[30:49]

She said, yes, I want, well, I want the practice of Zazen, and, the other hand, I want to have a relation with someone. I want to approach someone. but, I said, you know, from this, from her talk, you know, as you understood, Zazen is here, the practice is here, and her life is here, you know. Then, she always tried hard to walk to the approach to Zen. Then, in order to, for the purpose of gaining something, and so forth, you know, I don't know what it is,

[31:53]

but, she couldn't. Then, she, the practice of Zazen, makes her, makes her confused, and, makes her give up the practice of Zazen. You know, if you think so, if you practice in that way, I think you know, not only, not only this goal, but, also, all of you will come to the confuse. As the Seikyo asked the his young brothers, how to catch, do you know how to catch the space? To catch the space, to catch the practice of Zazen,

[32:55]

is not to catch something like that, you know. To catch the practice of Zazen, is like to pitting your nose with your hand, you know. So, I think there are many kind, many type of human lives. Katagiri lives, Mike's life, Bob's life, many of countries, type of human life. As if there were a sun, number of sun countries, countries number of sun in Ganges River. You know, Lotus Sutra says in that way very often. So,

[33:59]

the practice of Zazen is to make you what to do now, what to do now. So, I always said, when you practice Zazen, you try to correct your posture, try to regulate your breath. It means to regulate your breath is to orient yourself in right direction, you know. So, if you, the practice of Zazen makes you orient yourself in right direction, you know. In other words, Zazen makes you try to understand what you should do. The arranging your thought, arranging your thought. Your thought is

[35:01]

always mixed up, you know, like this girl. Now, she said, oh yes, I want the practice of Zazen and I want to have some relationship with others. So, this talk, this, the dimension of her talk, you know, there are two kind, two dimensions, two kind of dimensions which she taught, tried to talk. One is the practice of Zazen. The practice of Zazen is basic, basic practice of human life. Regardless of whoever you are, Christianity or whatever you are, wherever you are. Then, the other hand is second, second desire was

[36:04]

to have relation with others, with others. Means, that different dimension, she is, she is trying to get something in the different dimension. Zazen is here, you know, Zazen is bottom, the bedrock of human life. The Zazen is a sort of practice in order to understand the bed of human life, what to do, in right way, in right direction, what to go, what to go, in which way to go. Then, she thought another thing, that different daily life. Completely, there are two different kinds of dimension. She is talking, she was talking. And then,

[37:04]

in her hand, in her brain, two dimensions are completely mixed up. She don't understand what, in which direction to go. Sometimes, Zen Buddhism says, don't go this way. Because in order to observe, observe Buddha's precept, or such and such. Buddha says, or Dogen Zen says, or famous Zen master says, don't do that, or K.O. You know? So, they always, you know, if you, if you try to take care of your life in that way, your life is always seen from the certain idea. Buddha's teaching, or Buddha's precept, or Zen practice, or the

[38:05]

Zen. Make sense? Other ideas, other conceptions. It, it has nothing to do with, you know, your life. Suffering, or pleasure, or such and such. Your occupation, your study, your secretary, your position as a secretary, as a priest, as a hard laborer, but the Zen Buddhist means, the Buddhist means not something like that, you know. But it something like

[39:05]

So, wherever you may go, wherever you may go, your basic foundation of your life follows you, even though you don't like. Always follows. For instance, if you are, the moment when you are confronted with the fact of the death, you're scared, you know. This is, you can get a little bit, you know. Actually, when I was the in the second world war, you know, the many bumps, bumps of you know, they fell from heaven, the bumps,

[40:07]

many bumps, bump, bump. They right near me, boom. But I always said to my father, I don't scare, I don't scare the bomb. I don't scare, I don't scare the death, you know. Then, when I come back to your home, I will be, I will be, you know, I'll be in a small box. Small. I don't scare anything. But, but, when a bomb, boom, whap, boom, whap, jump into the hole. And

[41:08]

said, and said, Naman Dao Tzu. Naman Dao Tzu is, Naman Dao Tzu is the Buddhist practice which the Shinshu Shinshu Shinshu people chanted the chant the name of Amitabha which is called Nami Amida Tzu. But my parents are always chanting the name of Amitabha every day, all day, you know. If, if, if my parents have even a little space, you know, even a little time, when they took a rest for a while, they said, Naman Dao Tzu, Naman Dao Tzu. So unconsciously or consciously or unconsciously anyway,

[42:08]

something in it, in my brain, then jump into the hole and I Naman Dao Tzu. But I have never thought, you know, but there was no purpose. Please help me. No help, no conception, just Naman Dao Tzu, I said. You know, even though you say, I don't care, I don't care the death, I don't care the birth, this is still still a sort of ideas, sort of conception emerging from self introspection, introspective process, perspective, dividing the process

[43:10]

unconsciously or consciously. That's why you said Naman Dao Tzu. That's why you jump into the hole in order to escape from the danger immediately. No room, no excuse. So the practice of Zazen is completely make you understand what to do, in what direction to go, whatever happens, whatever happens, even though you're scared. If you fear, you're scared, the moment when you are confronted with death, that's okay. But most people are scared, you're scared, that's all. You never get up. It's pretty difficult to get you

[44:13]

back to the right position, in the right direction. But if you practice Zazen, I think it makes you orient yourself in the right direction. So that's why even though you don't understand why you regulate your breath in the right way, you don't understand why. But Zen Master says, try to, try to regulate your breath, right now, right here, in the proper way. This is very important, you know. Then, this, the basic foundation in life, wherever you may go, you can't escape, you can't escape from this, the foundation of your life.

[45:14]

A sort of fear, a sort of astonishment, or a sort of suffering, or pleasures, emerging from the foundation of your You can't escape. What you can't escape means what you must to feel, you know, uneasiness, or untrustworthiness, and so on. And also, that, the feeling of uneasiness, untrustworthiness, make you confused more and more in your daily life. This is true. But important point is, wherever you may go, important point is, you have to

[46:18]

stand up in the foundation of life. This is first important. And then you think what to do, you know. First important point is to orient yourself in right direction, orient yourself in the foundation, in the foundation of life. Then what to do? First of all, you should take good care of your daily life, your daily life. Don't separate from your zazen, don't separate from your life. Don't think of the zazen separate from your life. Even though you feel always uneasiness, untrustworthiness from your daily life, from a zazen, that's okay. Uh...

[47:26]

I think your life, the existence of your life includes, as Sekkyo says, the existence of space by which all things are produced or things exist at the same time in peace, in harmony. So, if so, your life is not going on just from the viewpoint of just your ideas, just your ideas. Your life is going on in the

[48:44]

big realm of the world. Including your life, including others' life, all beings. Recently, I think I forgot the name, one of the famous, I think one of the American scholars has researched has pursued the study of what you call mental sanity.

[49:45]

I think his name is Dr. James Mac McCoy. Maybe I forgot. Anyway, James. I'm sorry. According to his study, it is said the memory the function of memory has a sort of chemical things, chemical things. I don't know what it is. Then, he always researching using

[51:04]

kind of insect pranaria. I don't know what it is anyway. Anyway, the insect. This insect is very strange insect. If you cut if you cut this insect into pranaria. Pranaria. [...] Pranaria, anyway. If you cut into you know you know that what's happening. Each piece from each piece new head or new tails grow from each piece. Then you cut

[52:08]

the each piece in two. Then something happens. Then he tried to put this insect in a certain place. Surrounding by the networks of the winding path or rod. Then he always trained he always trained this insect cutting into and each insect each part with a new head new tail. He tried to let them go in right direction in a winding path on a

[53:09]

winding path or winding rod. Puzzle, you know. He always trained hey hey don't don't don't. But but you know he found the this it couldn't it cannot it cannot go it it always the go a wrong way. Sometimes he stopped move moving because he it lost he lost his way which which way to go. Then he got some ideas he tried to apply electric shock to insect. Then

[54:14]

electric shock make the each insect record record right memories. No usual memory. In which direction to go. Whoa whoa good. And one day he tried to experiment. He tried to have experiment and he you know he always looking at this event. Applying the electric shock to each insect but each insect separates from

[55:16]

the previous head the previous tail. There are many insects anyway. Anyway insects it's better for me. He found a very important point. You know the where is the memories where is your memories you don't know that? Where is the function of your memory? Where is it? So well my brain maybe you know what would you say

[56:21]

main nerve main nerve anyway in your brain in your brain make you memorize something. Then you say oh yes my function of my memory happens in my brain. I think so. I think this doctor thought so. But there is very funny events. He always looked at carefully at that time the insect separating from tail goes in right directions and there are those insects separating from my head goes wrong way or confused or sometime

[57:25]

but mostly the insect coming from a previous tail previous tail goes in right direction that's funny you know and applying the electric shock to the you know this insect coming from a previous tail like this you know then he said he said there is very important point memory is not merely coming from the head memory comes from not self consciousness not only self consciousness memory comes from whole body whole body that's very

[58:26]

interesting you know this is very important you know so maybe your memory comes from comes some bottom some part of the bottom anyway say Zen master says try to see try to see something as it is you say yes sir like this with what with what can you see can you see something as it is you say yes of course I can see something with my eyes but Dogen Zen says Dogen Zen doesn't say that see something with whole body in Japanese

[59:27]

koshite means rise lift hold maintain koshite shinjin means body and mind whole body and mind not only eyes not only ears with whole body and mind do practice see something do something regulating breath with whole body and mind it is not merely conception coming from the you know the Dogen Zenji or Shakyamuni Buddha regards regarded as merely conception this is true even modern even modern life you know this scholar already found memory comes from

[60:29]

whole body so if you want to know your eyes if you want to know how to see something you have to see with whole body you have to see whole body with whole body which means with space you know with space with space means there is no room to insert particular you know thought or conception or I don't like I can't do that so I think if you do what you have to do is at present this is reality

[61:31]

at the reality of the present at the reality of the present is completely it's pretty difficult to explain biggest or description anyway at the reality of the present is complete like a sort of the absolute absolute beyond beyond I can do or I cannot do then the the to regulate

[62:33]

when you regulate your breath at the present at the reality of the present you have to regulate with whole your body whole your body maintaining maintaining maintaining with whole your body with completeness or repression like mother bird keeping her egg warm no matter what it is no matter what will happen regarding as conception right or wrong regardless of right or wrong conception right or wrong as a mother the mother bird

[63:34]

all she has to do is to keep it warm that's all regardless what happens inside of the egg she had to do she has to do this is compassion this is compassion so you have to you have to do something with whole body and mind which means buddha's compassion buddha's compassion beyond conception of right or wrong at the present at the reality of the present at the reality of the present there is no room to insert insert conception right or wrong but you sit oh my breath is not so good I don't like

[64:36]

the zazen this is not at the place at the reality of the present the subtle reality is created in the certain system of time such and such in the system of self introspection with whole body and mind is with compassion not conception with not conception of kindness what you are what you what is usually supposed I give you I am you are very kind of you thank you very much such kindness is sort of conception

[65:36]

I give you candy you say thank you I give you I give you a very wonderful lecture you say thank you katuki sensei so the moment when you said I smiled yes immediately it made me smile but such a kindness I don't know whether it is such a kindness is right or wrong such a kindness is questionable so we have to do something with compassion with compassion means with whole body and mind whole body with whole body and mind is what you have to what do you have to do at the present at the reality of the present moment after moment this is basic attitude

[66:38]

in life like mother bird so if you do something with Buddha's compassion with whole body and mind you can understand from which from where your memory comes let's imagine let's reflect upon yourself let's look out over your life how have you supported how have you supported your life you say oh yes I make making

[67:39]

money is very hard and money make me support me well clothes make me support clothes clothes support me keeping warm such and such you say that but actually even in your life you know strictly speaking when you look over your life strictly there is no certain way of supporting your life what make you what make you what make you be alive what make you alive up to now from since your birth you know well I don't know that's all I don't know then what

[68:40]

what doing something with whole your body how make you made you alive you know strictly speaking that's all like a Seikyo Zen master I think Seikyo Zen master used to be the hunter when he came to the he came to the hermitage in which the Baso Zen master lived he didn't have a certain purpose certain way of life I want to become I want to become the priest he didn't want he didn't thought I think think so but something make him make him become a priest such is the life possesses

[69:40]

you know strictly speaking life the possesses completely no way of in which direction to go what you [...] are in the domain of what you are in the domain of self introspective bifurcation process in terms of financial economic economic in terms of ideal economic philosophical or the psychology or your education you can say yes I can do I can do I will do such and such

[70:42]

you know after you consider again and again or according to your plan something but strictly your life is not always going on according to your plan so strictly speaking there is no way of of what make you what make you alive but you are exist now what make you alive up to now then oh just I live I exist now or with whole my body and mind I have done something and I will do

[71:43]

something with whole body and mind that's all I think this is crystallization of your life when you reflect upon yourself strictly even taking up some problem your memories as a certain scholar said memory comes from where memory comes it's pretty difficult to set up a certain way of doing something so Dogen Zen says with maintaining reserving

[72:44]

preserving something with whole body and mind I see something hear something and do something this is not to apply to to Zazen also to your daily life various type of your daily life that's why when you practice Zazen I said always reflect regulate your breath straighten your posture this is very important practice and also this attitude must be alive

[73:44]

in your daily life thank you

[73:50]

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