We believe Bob exists first before I think I see That's why I can see the Bob According to the Buddhism The first wall The Image of the object which appears within my consciousness exists first and Then I throw My emergence of object which appears in within myself Into this Bob So this Bob is not the true Bob this Bob is imaginary Bob Projected projected my feeling my image into him

[01:09]

So I can see the when I see the Bob I Can't explain what who is Bob But even though I explain describe who is Bob in a word I With my whole heart Forever I can't explain I can't explain the true Bob In other words I cannot hit the real mark hit to the mark I can't Because This Bob is already imaginary Bob imaginary person projected from my image Projected my image into him

[02:19]

On the other hand if to the contrary if the If There was Object there exist object and Substance which is called Bob before I think I see it. I see him This Bob is to Bob So I can't explain I can't describe this Bob and When you see when you see the Bob you can't describe the Bob But at that time this Description explanation explanation of Bob must be saved as my explanation

[03:25]

But it's pretty hard actually I Explain the Bob then you can you can image you can Imagine you can imagine Who is Bob? Then someone someone come to the Tasa and see the Bob and then he explained Bob to his friend In the San Francisco day he Imagined what who is Bob? Yes, Bob is such and such The second the other guy come to the Tasa and see there to see the Bob and explain When he come back when he come back to San Francisco Then he explained a different way You know from The other guy the people always confused who is real Bob Why each people each people

[04:33]

You know always each people create first image of the object which appears within him Consciousness first Then he tried to immediately he project project his image into this Bob and then He understand Who is Bob? That's problem That's problem and also unfortunately he believes That and such understanding is To explain to Describe to Bob That's big mistake So from this point

[05:37]

You Cannot see you cannot see the true self true things You cannot see the true Bob However, you make every effort to see the true Bob you can't If So you think you think there is there is no true Bob But true Bob is exist here true Bob exist here So at any cost important point is We each other have to see have to see that both

[06:41]

true Bob True Bob means Bob as he is Because true Bob exist So at any cost we have to Come into contact with the true Bob Whatever you create image of the object which appears within your consciousness Yeah, how can how how to Contact how to come into contact with the true Bob With our practice For instance there is let's imagine the old man

[07:45]

To go to see the his friend one of his friend Then He stands first of all in front of his friend's house Then knock the doors Or push the bell First he pushed the bell or first he knocked the door once But nobody answers Well second time twice he knocked the doors Never less nobody answers. Well You think I should try again knock door three times Nevertheless nobody answers

[08:51]

That time his mind start to work Well, what's mark Nobody nobody's nobody's in this house. Well He his mind start he his curiosity Is taking a trip Start to start to take the trip, you know The different very interested interesting world Well, nobody nobody's in this house Then he tried to touch the doors And Open the door Unfortunately, he forgot his friend forgot the locked door. Oh

[09:54]

Open door I can open the door well, I Should did so he he he thought he thinks I should make sure make sure Whether he my friends is his house or not Then he tried to push the bell again But nobody answers well He's sure nobody hits Then he tried he tried to see to say to himself well If You should it is sure it is sure nobody's in here I am about to step inside step in

[10:59]

May I may I step in May I go into this house? But nobody answers Next moment he said he says to himself well I am I am about to go into this house Now is good chance To let me stop going inside stepping stepping inside You Now is good chance That is is there nobody is there anyone who stop who let me stop? Stepping inside

[12:03]

But nobody answers well, I am I am Going inside then he take the one step Nobody there Then he walked he start to walk inside And look around well nobody lives That time in the living room. He found he finds a very wonderful things Which is a very old I? think 200 years ago It's looks like antique Well, I think he start to think if I sell it Let's let's take it let's take it to my home

[13:05]

And Then he take it he takes this old antiques To his own and sell it and make it lots of money But let's imagine on the other hand I visited To one of my friends knock the door Nobody answers Again twice and knock the door over the answer Top turn three times and knock again in order to make sure Nobody did If I realize that there is nobody I Think I I will come back to my home but This guy you know open the door and stepping

[14:11]

Before he stepping he said to the anybody to somebody I am I am about to step in Please now is good chance to let me start this step to stop stepping in Is there anybody Nobody answer well, I will then he take one step for Are you sure there is nobody then he take a second step for Third step fourth step, then he a lot least Living room at the living room and find and keep Take it That's a whole story What's different between he and I Both people both he and I

[15:13]

Turn hundreds the same empty house same empty house The empty house is no different The same empty house is empty house Empty house makes it appearance in front boss. I am here But he His curiosity his mind start to work in a different direction Start to go in different direction and I come back to my home without doing anything Then after that Someone says oh he is so big Robbery he's a he's a robbery

[16:16]

It's a robbery Robin Robber he's a robber So For him for the robber for the robber empty house is not merely empty house To Not to empty house he first Creates some image of the object which appears within his consciousness Robert In the sphere of the robber robbers world he creates some image This is empty house In within his consciousness Then look at empty house. Well, this is empty house

[17:19]

So this empty house is not the real true Not real true to empty house this empty house imaginary house empty house Created by robber This is true, that's why he create his own world And at last he take a he take old antique and make money But nevertheless empty house Exist true empty house exist If so our effort must be focused on how to Touch how to connect how to connect with this true empty house

[18:26]

In other words properly speaking how to handle this empty house as it is This is our practice, don't you think so? Now here is a lamp here is a lamp. This is looks like an old-fashioned In our day even in Japan nobody nobody use such a lamp But We are very intimate We feel that we are very intimate with familiar with this lamp old-fashioned lamp No doubt We accept straightforward this lamp one of the Japanese people Come to come to the Tasa and look at the this lamp. Wow. This is all wrong old-fashioned lamp

[19:32]

Think he's surprised and seeing this old-fashioned lamp Because here is the United States United States is more modern than Japan Japan But the make a Japanese people is I think some basic price of seeing Seeing the American who is use old-fashioned lamp in this world But Anyway important point is How to How to relate how to relate How to relate True nature of

[20:36]

Empty house true nature of Bob True nature of your friend true nature of yourself This is our practice That's That's why Dogen says That's why Gyoji practices practices the completeness completeness all the way completeness all the way is Is That there is no room to insert a Discrimination between good and bad into Into Into

[21:41]

In other words Forever you describe this person which is named Bob If there is there are hundred people a hundred people described in a different way But nobody touched Nobody make nobody hit the true mark named Bob You But as long as the true Bob exists we have to attach to it We have to describe we have to come into contact with a true Bob This is very important which we have to make a possible effort in our daily life

[22:54]

If you want to live in peace in harmony If you ignore this point we are always fighting with each other look at the world Even then you Someone says oh, I like a Japanese day and same Buddhism. No. No, I don't like a Japanese dead I don't like a Japanese, but I don't like the chanting turn to the sutra in Japanese Please translate immediately I Like turn to the sutras in Japanese, why don't you why don't you follow the chanting? Why don't you follow our practice?

[24:01]

Then two guy always fight I Whatever you say You cannot come into contact the truth in Buddhism if you continue to discuss in that way As mentioned Zen master says Spring summer autumn winter are all connected interrelated Functioning without separation Everything grows everything comes comes forth in spring

[25:23]

The tentatively we have to put some name on the spring When everything comes forth because it is comfortable To Lead our life in order Tentatively we try to put some name on the spring when everything comes forth It is called speak But strictly speaking spring doesn't exist Regardless if you ignoring if you ignore the presence of summer autumn and winter you can't Spring doesn't exist To say everything comes forth

[26:35]

Indicates Summer autumn winter must exist Must exist You That's why Dogen says the practice is a completeness of the way The for all for all four seasons Are completely absolutely based on the completeness of the way When all four seasons are interrelated functioning without separation

[27:53]

Can You put some ideas into the into this one of the seasons it is called spring you can't practice to strictly speaking If you say this is spring It means you can't take out Of some part of the total being Including summer autumn winter So true a spring is The spring which Opens up

[29:06]

Endless world The completeness of the way Which means all four seasons are completely Interrelated without functioning without separation Then you have to see the spring this is very important So First the point is I Have described first in first point our practice is completeness of the way So whatever you do our practice must be completeness of the way

[30:14]

We have to understand this practice Your practice Is going beyond discrimination Whether it is good and bad Your Practice is must is completeness of the way completeness This is your practice since your practice That's why the second point is Undefined practice is our practice undefined practice is our practice So your practice is not

[31:22]

It's not Ah Limited by the conception of good and bad even the neutral Your practice wherever you are if you practice your practice must be completeness Undefined Then third point is It is not caused by one song and another's Effort Undefined If I ask you why do you come to tasar to practice the same

[32:28]

Maybe you think Your destination your determination your determination I Tell you To be in tasar and practice And do the same I Think everybody thinks so Undefined But it is big mistake this big mistake According to the buddha's eye You can't you can't come you can't be in tasar

[33:37]

and do the same by your own or another's effort Undefined It's really far up But it is true. It is true. It is very true Let me explain anyway Well, I ask you What make you come what make you make you be in tasar and do practice you say well I got two years ago I heard The Zen Buddhism from my friends. Then I am I was very interested in Zen So I started to do the Zen by myself One years ago and Then from that from then I started also to read the Zen Buddhism

[34:38]

to read the book of Zen Buddhism written by Daisetsu Suki so on And then gradually You can't you can't have you can't have lots of knowledge of the Zen Buddhism in your brain Every time when you read the book of Zen Buddhism Zen Buddhism wake you up. Well, what? Undefined Then one years ago you heard Tasahara Zenshin-ji From your friend. Wow, wonderful. Let's go Then you come Let's imagine what is the Zen? What is the Zen? What is Tasahara? What is Zen Buddhism?

[35:40]

How Can you how can you know How did you know? Zen Buddhism, how did you know the Zen Tasahara Zenshin-ji Monastery? From the friend from the book And then you create some image within your consciousness first See and then well, let's go and you come Then the Zen Buddhism you create you you have you create your own image of the Zen Tasahara Zen Monastery or Zen Buddhism The opposite. Well, wow, this is Zen Buddhism? I don't like it

[36:45]

Wow, this is Zazen? But nevertheless you believe your great determination compel me to be here and to practice to do Zazen What is your determination? Very doubtful The Buddha's determination except the Buddha's determination Your own determination is very doubtful Because you first create some image of the Zen Buddhism or Zazen or Tasahara Monastery Within your consciousness first

[37:50]

And then you enjoy it. You are really delighted in looking and watching those Zazen Zazen, Zen Shinjitasa Monastery and anything else But actually The fact is completely opposite to your imagination Then you start to suffer Wow This is Zen Buddhism Wow, I have never expected such Zen Buddhism I have never expected such experience through Zazen When you are in AH Monastery, you do Zazen. I did Zazen in AH Monastery because many many monks there. Many monks encouraged me

[38:54]

unconsciously and visually Unconsciously or consciously Many monks encouraged me to practice Zazen So I was very happy The moment when I came back to my temple, there was just two people. I and my master Wow, that's two I felt always loneliness Loneliness No ladies, no women In the temple, unfortunately the temple is situated in the foot of the mountain A little far out, a little far from my village And also unfortunately behind my temple Graveyard

[39:57]

Unfortunately The village people have a custom to burn the dead person in the graveyard behind my temple That's terrible It's very dark It's just two men Like it looks like it it seemed to me that The life was completely dreary So I completely discouraged to practice Zazen So always we create first Some Image within our consciousness and delight in looking at

[41:01]

And from those image We expect something, some merit, some virtue Through the experience But That's a big mistake, very big mistake Then you have to start to suffer I don't like Zazen anymore. I don't like follow any Zazen schedule Don't you think so? You always have experience in that way. I don't like Zazen anymore Please let me stay in bed From this point Zazen you do is not true Zazen It's not true Zazen Zazen you do, try to come into contact with imaginary Zazen, create projected

[42:10]

From your consciousness Then you have to suffer, everybody suffers in Zazen, lots of thought But Actually as long as we have a mind It is really impossible to get out the the fact that we create Spontaneously we create Some image of the object which appears within our self, our mind, consciousness It is really impossible. That's all right. That's all Important point is don't believe

[43:17]

What Zazen you do is true Zazen True Zazen is anything else more than Zazen you do It is sure, it is sure, this Zazen exists Not apart from your own practice Within your practice, that true Zazen exists That's why Dogen said Dogen says practice is not caused by one's own and another's effort

[44:26]

Book make me, the book of Zen Buddhism make me do Zazen I don't think, maybe so, maybe so, but such Zazen is not true Zazen. That's why you always suffer The Fourth point is Its merits, its merits is in maintaining the self and others Well, how can you, how can you touch, how can you touch To true Zazen, this is important. When? How? Zen Buddhism always says you see yourself as you are You see the tree as it is You see the bird as it is

[45:34]

When? How? You can't you see the bird, the rivers, the stars, the sun as they are This is big core Big core, if you think, if you think, it's pretty hard If you think it, if you think what it is, how, when You Think it is, that's really far out. You cannot believe Dogen says also very important Dogen says very important point to describe a Buddha nature

[46:40]

The principle of Buddha nature is that it is not endured prior to becoming Buddha It is endured after becoming, after becoming Buddha The Buddha nature is unquestionably realized Simultaneously with becoming Buddha This principle, this principle should be Penetrated in most assiduous Concentrated effort Even for 20 or 30 years Point is Buddha nature, the Buddha nature is Unquestionably realized simultaneously with becoming Buddha

[47:46]

Don't expect enlightenment before you practice Before you practice After practice Enlightenment is there And also the Enlightenment becoming Buddha is universe true practice is unquestionably Realized simultaneously with Becoming Buddha universe with Performing true practice Performing true practice When, how Moment when you do that then

[48:50]

There is true Zazen, true Zazen Which is, which is living vividly As dynamic, present You Then you come to Tassara and do Zazen according to your imaginary Zazen imaginary Zen monastery Then you suffer Most people Completely Fall down on the ground By this suffering and they cannot get up, get up

[49:55]

Because they don't know When, how, they can Come into contact with true Zazen True Zen monastery, true Tassara Zen monastery True yourself, yourself you or as you are They don't know, that's why you, they completely fell down, fall down Then they cannot Get up If they know even a slightly Like a dim light They can't get up You

[51:02]

So true Zazen is, you should realize, true Zazen must be realized Simultaneously with doing Zazen right now, right here That's why Dogen says when Buddhists When Buddhists are truly Buddhists there is No need for the perception that one is a Buddha Nevertheless he is a confirmed Buddha Performing the confirmation of the Buddha Okay this is the best way of

[52:05]

Coming into contact with the true practice You When you become, when you, when you are Zazen, when the Zazen become truly Zazen There is, there is no need for the perception that Your Zazen is true Zazen Nevertheless Zazen is, your Zazen is a confirmed Buddha Confirmed Zazen and performing the confirmation of Zazen And

[53:10]

this Practice Is in maintain, maintaining your life True, this is really absolute This practice, this practice, this Zazen is in maintaining your own Zazen Your Imaginary Zazen is not in maintaining your life Because your imaginary Zazen Makes you suffer, it kills you That's Why Dogen Zen says it is therefore not caused By one's own or another's effort Its virtue is in maintaining the self and also others

[54:15]

Sawaki Zen Master did the Zazen by himself in his temple Wearing robes and Little girl came up to his temple and Looked and found the Sawaki Roshi Sitting doing the Zazen like this And she look like this His face Without saying he immediately Turned back to his house and said to her mother Mami The priest of the temple become Buddha become Buddha This Zen Master didn't say anything. I am Buddha. He didn't say anything at all We

[55:21]

In the Shizuoka prefecture there was a famous Zen Master Kishizawa Roshi In that district district only one great Zen Master He was Kishizawa Roshi He Gave a lecture He did Zazen He had a small group He didn't he didn't force the people please come here and listen to my lecture he didn't say that Just did Zazen and give a lecture when he had to do Then gradually

[56:27]

many priests lived around in around the temple they Not the number of priests live in that District Were completely educated by this Zen Master If you compare with another the rest of the priests the modern priests in another district They are better than another the rest of the priests who lives in another district So His true Zazen His true Zazen

[57:29]

Always give a great influence to everybody To him not only to himself, but also to everybody And Also maintains his life and others life As a priest as they are This is true I Don't expect All students who are interested in Zen Buddhism in United States Must be enlightened must be enlightened and Great Zen students. I don't expect

[58:32]

Only One person is enough in United States. It's enough If there is only one person who is who can Come into contact to Zen to Zazen to Zen monastery monastic life It's enough To teach To everybody to maintain once and self and others

[59:14]

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