Ryōka Daishi said, However, the iron ring evolves above my head with bright completeness of jhāna and wisdom. I never lose my impotability. Even though the sun becomes cold and the moon hot, even evil cannot break this truth in pieces. The carriage of the elephant moves like a mountain. How can the mantis stand in his way?

[01:03]

The great elephant doesn't loiter on the rabbit's path. Great enlightenment is not concerned with details. Don't slander the sky by looking through a pipe. If you still don't understand, I will separate it for you. Show the capability of your experience in the Zen to me. Now, if you try. It's okay, Roshi.

[02:11]

But it seems that my airplane crashes even before the hijacker gets aboard. In a crashed airplane, hijacker appears All are a part of transient components. Don't worry about them. To follow the precepts, Is this only done by sitting the zazen of the Buddhas and the patriarchs? At the same time, we should make a bit possible effort to maintain the precepts

[03:17]

because the contents of the precepts is identical with the contents of the truth, transiency. That's why there is nowhere to escape. With all your energy, you should make every possible effort to maintain it. If you are not sitting the zazen of the Buddhas and the patriarchs, when you rise from zazen, is there any possible way to follow the precepts? No way to follow the precepts. When you do zazen, all you have to do is just do zazen. Thank you very much.

[04:19]

There is nothing coming, isn't it? Nothing coming. To where? Nothing coming to where? Do you have some place, some place to receive or to let it go? Can one person's life have more purpose and one being's life have more purpose than another's? One purpose. Have more purpose, be more purposeful?

[05:32]

Please say again. Can one being's life be more purposeful than another's? Human beings is more purposeful? Is there more purpose to one person's life? You mean, is there anything more purposeful for a human being? No, I mean, can one, does one being have more purpose than another? What's purpose? In life? Yes. Don't seek the purpose. Don't seek the purpose with sensuous level of the self. Do with the totality of the self.

[06:37]

This is purpose in life. What I'm saying also is that if I do that, then I won't have more purpose in life than someone who doesn't, though, in life. Do you have a special purpose? Do you want to get the special purpose? No, I don't have any special purpose. The essence of the purpose in life mentioned by Buddha is just one. What are we doing when we sit session? What's your step? What's your step?

[07:39]

Sometimes there is just breathing in and breathing out. Sometimes there's just completely delusion. But sometimes there's something in between and they're pushing against each other. It seems that in that middle ground is where hell exists. That in, in between where there's that is where, where hell exists. Don't struggle for the subject of which of two, bell or stick, make sound. Bell make a sound, stick make a sound.

[09:04]

Between, the space between the stick and bell make sounds. Don't struggle for, seeking for this subject. Seeking for this subject. Don't understand? Don't seek. Don't seek for the solution. Seek for the solution of this subject. I don't know if it's, is it, is that struggle always there? No struggle. No struggle, no happiness. No suffering. Just the only sound.

[10:07]

The only presence of sound alone. Thank you. I can't find any place for a question. So, if you see that a leaf falls, you should realize the autumn has come in this whole universe. Thank you very much. I have no understanding of what practice is.

[11:17]

Practice is right here. It is absolutely full and complete. This is practice. I understand that my true nature, Buddha nature, is manifesting itself moment after moment, and that whoever I am who is speaking now is just along for the ride, will have to drop off sooner or later, and I can just accept that. Is that right? No. There is still extra self who is speaking and making noise. Throw away this self.

[12:25]

Thank you very much. Why did the Buddha find it necessary to leave his family? To leave his family. His family. Buddha, he seeks the truth. In order to seek the truth, Buddha himself and his family exist. Let Sakyamuni Buddha himself and his whole family settle themselves on the truth.

[13:32]

Why is it so difficult to ride on the airplane of tranquillity? Why is it so hard to hear the wind when it stirs the trees one by one? Airplane is not special things. Electric car is not special things. Giant jet airplane is not special things. Glider is not special things. Also you yourself is not special things. What should you do? There is nothing special. What can the dragon see with no eye?

[14:54]

Without the eyes, the dragon who is vivified is not necessary to get the eye which you are supposed. Why practice? Practice is to realize autumn has come. Not only in Tashahr, in whole universe. The moment when you see the fall leaf. Isn't that a finishing touch? This is finishing touch.

[16:06]

And isn't that practice? It is practice. Throughout this valley we can hear the sound of water running. Where is it going? There is no special direction to go and seek. Something special in which direction to go. You should rely upon streams of river. All you have to do is to rely upon the stream of river.

[17:17]

That's all. Don't expect special direction. It is sometimes said that Buddhism is a religion of suffering and pain, sickness, old age and death. God damn! Please tell us, where is the pleasure in Zen? No pleasure in Zen. Suffering, pleasure, whatever you say, Buddhism is Buddhism. Truth is truth. Don't think of something considered as suffering or pleasure

[18:25]

by looking at your own telescope. By looking at something through your telescope. You mean by slathering the sky, by looking through a pipe? Yes. Thank you very much. While we are still so ignorant, how can we have confidence in our daily activities? What? While we are still so ignorant, how can we act each day with confidence? When you completely ride on a big vehicle of ignorance,

[19:33]

it is not ignorance. While you are trying to get rid of it, ignorance is always following you. Right now, right here, be right on the big vehicle of the ignorance. How is it possible to show compassion to all human beings and everything that lives in this when by some of your actions or one of your actions you may be compassionate to some people but not to others, or some living things but not to others? Yoka Daishi says,

[20:36]

look at the picture of this world, human life, without your own telescope. All you have to do is to show yourself in full revelation with being compassionate and thoughtful to yourself and all sentient beings. That's enough. Don't expect something special, more than that. Why do we find it so much more difficult to exhale than to inhale?

[21:47]

Why do we find it so much more difficult to exhale than to inhale? Exhaling, in a sense, is when you release this exhalation, when you unconsciously or consciously lose your mind. That is, when you exhale, you are out to lose,

[22:50]

out to be absence of mind. That's why exhalation is a little difficult. Could you say that once more? In shorter terms, maybe? I didn't understand what you said. It is easier for a human being to exhale than inhalation, because in exhalation you are up to, a human being has a tendency of losing the concentration in exhalation.

[23:55]

That's why the before the Swarm and Sip, you are completely killed by your opponent when you exhale, not inhale. What is the nature of that tendency? That tendency not to be conscious at exhalation. There is no ground in which, why? Because exhalation itself is inhaling in, like that. I have no question.

[25:11]

But this is Shosan ceremony. Isn't it better when I come before you in this way? You speak, you should speak in silence. You should listen to yourself in silence. You should speak numberless things to all sentient beings in silence. If I don't pretend in this way, what shall I say to them? You should speak with opening your mouth. Open your mouth. Thank you. Who asks the question?

[26:27]

Nobody knows. So, the self who is asking corroborates the self who is asking. This self is revealed by the universe. Thank you very much. You taught that wisdom and tranquility

[27:37]

are aspects of our true nature, our true self. Is it true that there are also other aspects of the Buddha nature? Is it true that there are other characteristic aspects other than wisdom and tranquility of the Buddha nature, of our true selves? Ah... There is nothing else to express, to explain wisdom and tranquility corresponding to nirvana, Buddha nature, true self, practice, zazen, chanting sutra, walking on the street, keep silence, speak something,

[28:40]

whatever you do. Thank you. On this walkway, it feels like Dogon's Rail. I'm on the train, but I'm not looking outside anymore. It doesn't seem very important. How does that sound? Strictly speaking, Dogon doesn't leave any trace behind him. Just leave. If you find some trace behind you, it is not Buddha's teaching.

[29:41]

There is nothing to look at through the trace, through the train. This is zazen. There's nothing outside? No. Is there any difference between human nature and Buddha nature? No difference. No difference. Why do we say sometimes human nature, sometimes Buddha nature? Why? Why do we say? Why do we sometimes say, call something human nature? Sometimes we call it Buddha nature. But human nature, which human beings are supposed, is

[30:43]

mostly covered with ignorance. Why we have to speak, explain Buddha nature? What about the ignorance? Isn't it human nature to have ignorance? Ignorance is also part of human nature. But if you see ignorance at your, through your telescope, ignorance is completely ignorance which creates some trouble. But when you see ignorance through Buddha's telescope, or Buddha's eye, it is not ignorance. This ignorance is

[31:46]

human nature. For instance, if you do Zazen, when you see, when you see your Zazen through the Zazen, just there. Zazen, just there. But when you see Zazen through your eyes, you have to suffer. This is ignorance. Nothing much seems to have happened in the past seven days. Just a lot of delusions coming and going. Don't be over anxious about it. Warming them and throw them away. And all you have to do is

[32:51]

to let yourself, to let yourself be full and complete. Right now, right here. Don't be over anxious about it. Your head is great head, which is great container of universe through the Buddha's eyes. This is the hijacker.

[33:57]

I want to see something of my ignorance. You have some special ignorance? I think I do. Which is called hijacker. Yes. Show it. I was going to hijack something, but I got afraid because everybody else was so quiet and calm. That's my special ignorance. Thank you very much. Right on. Precepts, wisdom, tranquility. Right on. Is there no place in the Zen life for sensuality? Sensuality? Sensuality?

[34:58]

Sensual? Sensual? Sensual? Would you explain again? Would you say again, please? Is there no place in the Zen life for sensuality? Yes, we have. Yes, there is some place. There is a place for sensuality. But you should see it. Not through the sensuality. You should see through. Something more than sensuality. This is true self. This is practice. Through the practice, through the Zen. You should see this way. In our practice with people,

[36:17]

what does it mean to trust another human being? In our practice with people, what does it mean to trust another human being? First, trust on yourself. If you don't trust yourself, on yourself, if you don't trust in yourself, on yourself, nobody trusts you. You can't trust anybody. Please, show me Mata Kone. Kone. Kone is mountain. The sort of famous

[37:19]

mountain in Japan named Hakone. Kone is here. Do you see that Kone? Kone exists everywhere. Don't expect Hakone, Mount Kone only in Japan. If you expect Mount Kone on your way, you go to Japan. You will at last be upset. Stick them up. This is a hijack. Take this zendo plane to the other shore immediately. I follow.

[38:29]

Here is my question. From your life force bloom fully, complete, Maybe I am here. I don't know. But, um, I don't know what to say right now, but I did want to come and say thank you. Could you say something? Yes. You said you are

[40:04]

on the border of your destination. Where are you going? I am a special destination. Even though you have a particular destination, what should you do? When you board, immediately turn over. Turn over. Where are you going? Say, don't turn over. What? Turn over. Where are you going? The bottom of the river. This is good. Okay.

[41:15]

Sometimes my mind makes too much noise. It should rely upon noisiness. Every time when the wind coming from east, north, south comes. I should rely on it? You should rely on it. I should use the noise of my mind then? No. Huh? No. I said just rely on. What does that mean? No expectation. How can we waste time

[42:35]

on one man attack? Waste time. Waste time. On the one railway track thousand miles long. How do you waste time on one rail? Yes. The one railway track that Roshi speaks about has no destination. Destination? There is no amount of wasting time or being of a rail to use to make a better use of your own spare time. All you have to do is to be right on the rail. What is the origin of all fear?

[43:42]

The origin of fear don't have any particular sense. Fear in the bottom, in the foundation in life there are many kind of things which exist. Sometimes fear, sometimes hunger. It's called ignorance including fear, hunger, freedom. By those which it is we call, which we may say we are suffering. But

[44:45]

actually on the origin of fear has no special idea. If you see it from the surface of water it is complete fear. When fear comes, when storm comes, the bottom on the ocean, of the ocean there are many things exist. Fear, pleasure, suffering, but they have nothing to do with fear, suffering. I can't see the water

[45:46]

through the mud and the more I look, the more mud I get in my eyes and the mud is very painful in my eyes. Mud is very painful? Yes, in my eyes. Mud is painful for your eyes? Yes. Don't trust on your force eye. Open your eye and trust on the mud. Fear and lotus flower deep roots. Thank you very much. Thank you. Are you happy to be in this world? Maybe not,

[46:47]

maybe so. But I have to get full marks. I have to get full marks. For what? For nothing. You get full marks. Yoka Daishi says again right here it is eternally full and complete. If you search elsewhere, you cannot see it. You cannot grasp it. You cannot

[47:49]

reject it. In the midst of not gaining, in that condition, you gain it. It speaks in silence. In speech, you hear its silence. The great way has opened and there are no obstacles. Our practice is as Yoka Daishi said. It is true meaning of Shikantaza that you are eternally full and complete whoever you are. Right?

[48:49]

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