There are the three crucial practices of Buddhism. This Buddhism is seen in general, not particular schools, so-called Zen, so-called Sin school, and so on. Of course, we now follow the particular form, so-called Zen practice, and so on, but that's all right. That is that. The point is that I would like you to see our practice, so-called Zen, again and again,

[01:17]

in terms of the Buddhist teaching itself. Then, the first point is Zazen. This is the first important practice. The first point is Zazen. The second point is bow, to bow, to bow to Buddha. Excuse me. The third point is a manner of eating. In English, conduct at mealtime.

[02:31]

So, one is Zazen. The second is to bow, to bow, B-O-W, to bow. The third is the conduct at mealtime. First, I think of you so well, what Zazen is, so I think now you have enough Zazen, because today is right after the Sesshin, so that's all right. I know Zazen. Thank you. Thank you. Briefly speaking, the practice of Zazen refers to being immersed

[03:53]

in equality, freedom, equality, okay? Immersed in equality. Zazen, the practice of Zazen, enables man to be immersed, in other words, to penetrate equality itself, through and through. This is Zazen. That's why Dogen says it is called Zazen. When you sit, when you sit Buddha's abode, Buddha's abode, in proper posture, in proper posture, the proper posture is questionable for you, everybody, because you lack so much freedom. But anyway, Dogen says it is called Zazen when you sit in the Buddha's abode,

[05:03]

in proper posture. In Buddha's abode, during Sesshin, I explain this point. Anyway, Zazen is, Zazen indicates that you are Buddha, okay? You are Buddha. But usually we think, let's do Zazen, because I would like to do something, I would like to get something, consciously or unconsciously. You think so. Yes, let's go, let's go to Zazen, let's do Zazen. If you do Zazen, you will be Buddha. It is not right understanding of Zazen, okay? Okay? You are Buddha.

[06:08]

That's why you can't do Zazen, okay? You are not Buddha. You cannot, okay? In other words, your Buddha nature is covered with very thick, thick fog. Fog. You can't do Zazen. But fortunately, your Buddha nature is getting clear. That's why you can do Zazen now. Shinran says, you have invocation of Amitabha, okay? By invocation of Amitabha, you think usually I will be saved from suffering.

[07:11]

I don't think so. Shinran says, you are already Amitabha, you are Buddha. That's why you can have invocation of Buddha's name. Buddha's name is here. That's why you can chant, okay? If you don't have, how can I chant? There is nothing, no Buddha here. How can you chant? There is no Buddha, no Zazen. How can you show your Buddha nature? Even though you think, I want to show my Buddha nature, it means already you are Buddha, okay? That's why you try to make effort. Don't you think so? So, don't mix up, don't mix up, okay? This is very important. Through and through you have to think. You have to settle yourself in this point.

[08:17]

You are Buddha. That's why you can do Zazen. So from this point, your Zazen, the Zazen you do now is Buddha. Manifestation of Buddha. There is no discrimination between the two, you and Zazen. Okay? You are completely Buddha. So Zazen enables you to penetrate this equality through and through, okay? Through and through. Don't have any doubt to this point, okay? Even though you don't understand what Buddha nature is, that's alright, okay? Through and through you have to penetrate. You have to be immersed in this Buddha's world. This is the practice of Zazen, okay? So practice of Zazen enables you to be immersed in equality, okay?

[09:22]

Equality. In which everything exists equally, okay? This is Zazen. The second point is the practice of bowing, okay? Practice of bowing. When you bow, there is some worship. Some called worship, object of worship. Some called Buddha statue, okay? The practice of bowing is to enable you to penetrate discrimination,

[10:24]

the world of discrimination, through and through, okay? Through and through. Discrimination, okay? You bow, okay? When you bow, there is already some object of worship, so called Buddha statue, okay? This Buddha statue, what is this object of worship? What is this object of worship? Bowing in bowing verse, translated by Jisha Reb Anderson. The one bowing, the Buddha bowed too. Their nature, no nature. One body, other's body, not two.

[11:32]

May all beings realize this truth. May all beings plunge into the supreme mind and live in this truth, okay? This is bowing verse. Of course, there are two things. You are already in dualistic world, okay? Facing to the Buddha statue, how to learn? The question is, how to learn? How to accept this Buddha statue? It's not Buddha made by wood and stone, rock, metal, and so on. Yes. And you are you.

[12:37]

But when you bow, when you bow through and through with your whole body and mind, what do you mean? What do you mean by this bow? That's why it's in bowing verse. Answer to this question. What is the verse? What is the bowing, the practice of bowing? Not only the practice of bowing, but also services, okay? You do every morning, every evening. You have a lot of questions about these services. Accidentally, Lev Anderson asked me yesterday about these services.

[13:41]

Whatever kind of religion you attend, from the services, you will feel something strange. Some strange sort of magic, so-called magic. Mysterious. So you chant here every morning. In Japanese. But fortunately, if you want to know what this sutra means, fortunately, David Chalwick already translated this sutra, so please study. But still, there is some questions. You chant the Daihi Shindarani. Daihi Shindarani. Lev Anderson asked me about this. What's Daihi Shindarani? I don't know. I don't know either. In Buddhism, of course, even the services are based on the true meaning of Buddha's teaching.

[15:17]

As mentioned before, when I explained about the practice of bowing, one chanting the sutra, the sutra is chanted by nature, non-nature. This is very important. Plunge into the supreme mind and live in the truth. This is the true meaning of the services. But still, there are some strange feelings called magic. If you study Buddhism, Indian Buddhism, Tibetan Buddhism, Chinese Buddhism, Japanese Buddhism, in any country, Buddhism has lots of mysterious stuff, sort of magic.

[16:27]

How can you deal with this magic, magical aspect of Buddhism? This is a very big question for American people. American people. Don't be in a hurry, okay? Don't be in a hurry to use the magic, okay? Please. Because the Buddha's teaching, Buddha made every possible effort to reduce the damage from the magic to the minimum. This is Buddha's teaching. That's why if you study Buddhism, primitive Buddhism, Buddha says four noble truths, eightfold path, and so on.

[17:36]

That's why, and also twelve chains, links, anyway, you know so well. Buddha systemized the contents of his experiences, which emerges from the deep religious experience. It is the teaching of four noble truths, eightfold path, and twelve chains of causation. In Buddhism, they put the emphasis on three points.

[18:54]

One is rationality, okay? Rationality. Second is dhamma, okay? Dhamma is irrationality, okay? Irrationality. Dhamma refers to irrationality. The third point is... Rationality, the first point is rationality. Second point is irrationality. Irrationality. The third point is emancipation, freedom, okay? Freedom. In Pasadena's Tantra Sutra, it says,

[20:09]

There is the true hearted conduct in itself which is meaningful and reasonable. Intently keep away from internalment and greed. Unattained attain nothingness. Tranquility, secret wisdom, and enlightenment all are transformed into nirvana, okay? Into nirvana. In the first statement, There is the true hearted conduct in itself which is meaningful and reasonable. In common sense, whatever you do, your conduct must be that which is meaningful and reasonable.

[21:15]

It means that the Buddha tried to follow Original human life would have existed in India, okay? So he said, that's why he said there is the true hearted conduct in itself which is meaningful and reasonable. Okay? This is very important. You know so well. In the second statement says, Intently keep away from internalment and greed. And attain nothingness. It refers to explanation of Dhamma. According to Buddhistic idea. Shakyamuni Buddha put emphasis this point.

[22:19]

Keep away intently, keep away from internalment and greed. And attain nothingness. It means, first of all, Your conduct, whatever, your conduct must be meaningful and reasonable. Okay? Dogen says, mountains are mountains. Rivers are rivers. This is very reasonable. Meaningful. Very meaningful. Mountains are mountains. Katagiri is Katagiri. Bob is Bob. The moon is moon. Very reasonable and meaningful. But second, In the second verse he said, Intently keep away from internalment and greed. And attain nothingness. It means,

[23:24]

Your conduct is your conduct. That's all right. Because your conduct in itself is meaningful and reasonable. If so, your conduct must be universal. Universal. If you stay only within your world, Yes, my conduct is meaningful and reasonable. And you are confined into a small room, so called Katagiri. It is not universal. Okay? The conduct which is meaningful and reasonable has universal virtue. Universal virtue. For this, please see again. Your conduct. See again conduct. Throwing away preconception of conduct you have done.

[24:28]

And see your conduct again. Carefully. This is second verse. For instance, In Shikantaza we put emphasis on posture. Okay? Posture. I think through the posture, You perceive the feeling of stability. Okay? Stability. This stability, This stability is that which not only you feel from the posture, but also others feel from the posture. You feel, others feel from your posture, when they see your posture.

[25:28]

For this, First, throw away the preconception of stability you have felt so far. And then see again carefully the stability, what stability is. Okay? Like through the posture which you have given instruction from the teacher. Okay? This is called, it is called Dhamma. Okay? So your life is, you are you. I is I. And then if so, throw away.

[26:34]

Okay? Throw away the preconception of the I, which I have felt so far. And think. Think it carefully again what it is like. In other words, see it from different angles. See it broadly. Okay? Broadly. This is Dhamma. This is emphasis of Dhamma. That's why Shakyamuni Buddha says, Intently keep away from entanglement and greed and attains nothingness. Okay? Peace should be emptied. Okay? If you do that then, wow, Shikantaza is too strict. Too formality. You know? Too formality.

[27:35]

I understand so well. What is formality? Okay? What is not formality? If you don't like such a dozen, yes, there is something good which tells you complete freedom. Please go anywhere as you like. But wherever you may go, wherever you started, first you must be emptied. Your cup must be emptied. In third statement says Tranquilly secret wisdom and enlightenment are transformed into Nirvana.

[28:37]

By attaining nothingness, by emptying yourself, planting into supreme mind and living the truth anyway. Okay? By emptying yourself is to plant into your supreme mind and living the truth. So by emptying yourself you will attain Tranquilly secret wisdom and enlightenment. Yes. Tranquilly. You can attain Tranquilly enlightenment. You become Buddha. But what is enlightenment? What is enlightenment? Before Shakyamuni Buddha put emphasis on his teaching there was already the teaching of emancipation,

[29:40]

freedom, enlightenment as secret wisdom. Tranquilly. Mentioned by Brahmanism. If you study Indian religion you understand so well. But what is enlightenment? What is secret wisdom? What is Tranquilly? Then Buddha says Tranquilly secret wisdom and enlightenment are transformed into Nirvana. Nirvana is was very new word, new terms used by Buddha at that time. Nirvana is the Buddhist Buddhist technical terms which try to explain the

[30:40]

transparent enlightenment. Transparent enlightenment. Transparent Nirvana. Transparent emancipation. Going beyond the conception of Nirvana or enlightenment or secret wisdom or Tranquilly. Before Shakyamuni Buddha the many people tried to practice something and attained emancipation. Yes. There were many sages but Shakyamuni Buddha realized that there was something strange because enlightenment Tranquilly secret wisdom

[31:42]

which they experienced were completely for individual for individual. They were not universal. They were not universal. Then Shakyamuni Buddha says they all are transformed Nirvana. Nirvana is means it's pretty difficult to translate into English but in Japanese in Chinese translation of Nirvana is explained as Metsu Do Metsu is extinguish extinguish extinction Do is save save

[32:42]

in other words salvation salvation salvation anyway save to save Metsu is to extinguish extinguish Do is to save It means Nirvana has very subtle connotations so if you attain wisdom if you are experienced secret wisdom it's not good enough because there is there will be something what you have to do more it means your Nirvana your enlightenment your secret wisdom or tranquility will have to be

[33:44]

universal for everybody ok for everybody then first for this first throw away the conception of tranquility or secret wisdom enlightenment you have experienced so far and then see it again see them again carefully and polish ok polish them again and again at that time your enlightenment secret wisdom tranquility makes sense start to work in your daily life in your society this is Nirvana ok this is Nirvana in other words it is middle path middle path this

[34:47]

and also this Nirvana excuse me your conduct the conduct whatever you follow conduct in itself is based on Nirvana ok Nirvana Katage in himself is based on Nirvana my knowledge is based on Nirvana ok my opinion is based on Nirvana my opinion I have opinion to say to say that I have opinion is to say you have opinion too ok I cannot ignore my opinion cannot ignore your opinion that's why there is that's why discussion comes into existence and then if you don't understand others you fight because why is it

[35:51]

you have to fight I have opinion to say I have opinion is to say you have opinion it means it means my opinion is right ok and your opinion is right all opinion all of your opinion all opinions you have are right this is truth that's why you put the emphasis on your opinion yes don't you think so if I criticize you you say no I don't I don't think my opinion is right but unconsciously you believe already that's why you put the emphasis my opinion is right see if you want to put the emphasis on emphasis that your opinion is right ok you should keep in mind others opinion is right too

[36:52]

both opinion is right for this it takes time it takes time to to discover discover the truth which both are truth both are right what both are right what both are right is what you have to polish ok you have to polish your right your opinion ok your opinion whatever not only right ok even bad you say your opinion is bad ok that's alright but even the bad must be polished it's not necessary you are discouraged ok discouraged but

[37:58]

must be polished good or right emancipation or enlightenment sacred wisdom all are polished again and again at that time they all have universal virtue it is it is called it is called mountains are mountains ok rivers are rivers it means it refers the truth that everything are completely free ok in other words life is life ok in daily life that is nirvana ok why Shakyamuni Buddha explained nirvana this is very

[38:58]

important point if you want to study ok what is nirvana what is nirvana in this respect as mentioned before Shakyamuni Buddha made every possible effort to reduce the damage from this magic to the minimum ok to the minimum this is teaching of Four Noble Truth Eightfold Path Twelve Chains Causation ok strictly speaking there is no magic ok no magic very clear life is very clear ok no magic ok

[40:10]

put aside put aside please put aside the same money you have you have performed so far anyway ok please gradually change the services but this services is too much very short if you go to Japan lots of services ok but I don't think this services is right for you so please polish this services if you want to change that's alright ok but don't be in hurry don't be in hurry you will find realize lots of magic in Tibetan Tibetan Buddhism in Chinese Buddhism in Japanese Buddhism but it it has taken so long ok so long until the magical

[41:11]

aspect of human life insert into Buddhism ok it's it's taken so long but all you have to the effort must be directed to see what Buddhism want to put emphasis on ok I would like to tell you there is no magic ok there is no magic if you want to study why Shakyamuni Buddha says rely upon the self ok rely upon the self rely upon

[42:11]

the light of the self light of the Dharma this self is huge self and this huge self is also yourself ok which who suffers in your daily life rely upon the self it means pay attention ok pay attention to your life living plunge into yourself and living ok again and again whatever you feel instead of plunging into magical world ok if Shakyamuni Buddha tried to explain Dharma Dharma is so huge huge world this huge world

[43:14]

carries carries everything life and death patience and suffering and pleasure and right and wrong good and bad simultaneously even though you don't like please wait even though you scream wait a minute I want to have I want to get obtain a good but good also bad life and death also going this is true that's why Shakyamuni Buddha said depend on the self depend on self that's why we chant

[44:16]

the triple treasure I take refuge in Buddha in the Buddha I take refuge in the Sangha at Dharma I take refuge in the Sangha and then last verse it says I have completely finished in the Buddha in the Dharma in the Sangha I have completely finished in the Buddha this I have completely finished this attitude is very important even though you research you realize you discover what truth is how huge the Dharma is which enable all beings which carries all things simultaneously in a big stream

[45:16]

of rivers yes you know wow how huge it is completely beyond control life and death all are going in a huge world so called Dharma there is no word to express to be expressed that's why Buddha said Buddha used Dharma or sometimes Buddha sometimes emptiness then you understand other's feelings if you understand this point you understand other's life other's death other's patience other's suffering other's pleasures you will understand very deeply much deeper you can accept if you don't understand

[46:19]

sometimes you are completely upset immediately when you see people's upset people's suffering you are completely immediately upset if you understand first you can make your head cool and stand upright with your foot and show yourself being considerate to yourself and to others you can do that but there is still there is some something strange

[47:20]

you cannot be satisfied you cannot be you cannot satisfy yourself or you cannot satisfy others feelings you can't because my life or your life your life is your life my life is my life my death is my death ok your death is your death and also all deaths ok cause in big rivers how can you take care of this death ok my death is my death completely it's very clear my life is my life it's very clear you understand so well but still something unsatisfactory unsatisfactory how can I feel how can I fill up fill up there is no way

[48:25]

there is no way no better way no ways to make up for this unsatisfaction even according to even psychology and philosophy and itchings and so on and any kind of religions strictly speaking it can't you can't but there is something which make you satisfactory it is please depend on the self depend on the self who lives in the dumbest world huge world first depend on the self in other words please stand up please stand up to stand up

[49:26]

means the triple treasures to say you can stand up right now however however you whatever you suffer I can stand up yes I have stand up stood up now upright now is to say that you are your life are in the dumbest world huge world stately and peacefully that's why in the triple treasure says I have completely finished ok I have completely finished in the Buddha I have completely finished means not discussing the conception ok whether you are finished or not

[50:27]

whether you have finished or not ok to say what to say that you have completely finished is to say that you have finished standing up right here means the truth to live is to live that's all and also it means simultaneously to live is to be lived ok to live is to bring about life itself this is I finished I have completely finished in the Buddha no I have completely I'm sorry taken refuge I'm sorry taken refuge ok I have completely taken refuge in the Buddha have

[51:28]

taken ok have completely taken refuge this is important ok yes I well yes I have completely taken refuge in the Buddha you will realize that there is nothing but your dynamic the dynamic working of your own that's all ok before you are aware of this is Bodhisattva's vow Bodhisattva's vow this is triple treasures this is the practice of vow ok yes I bow I have bowed to Buddha and then

[52:30]

third point is the conduct at meal time it refers our daily life ok our daily life our daily life if you understand if you realize how important the practice so called the Zen bowing and triple chanting triple treasures and services and so on next as next step you try to extend them into daily life this is conduct of conduct of eating meal or cleaning the house ok cleaning the temple cleaning your body cleaning your hair cleaning your cloth cloth cleaning your nails cleaning your foot

[53:31]

ah please ah keep in mind there are three crucial point of in our practice ok one is the Zen second is bow chant triple treasure or service to perform services then third point is to extend that practice into daily life it is eating meal ok do a show with each other say ah greeting greeting each other good morning good afternoon cleaning the house cleaning your cloth cleaning your hair cleaning your nose ok your nose

[54:37]

your eyes your hairs your cloth all are Buddha ok please take care of all things as a Buddha ok if you think this nose is mine ok it's trouble it's trouble ok if you discover this nose is great Buddha's nose you can take the best care of my this nose how wonderful however my nose is crooked that's ok it's alright please take care of nose

[55:19]

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