I planned to finish Fukanza Sengi all this time, but I cannot do it. Probably, but I would like to do my best to finish the main subject. The end of the main subject. The conclusion, please study the conclusion with Tenshin Sensei and Baker Roshi. The main subject. Four sons and a quiet room is suitable. Eat and drink moderately.

[01:03]

Cast aside all involvements and cease all affairs. Do not think good or bad. Do not administer pros and cons. Cease all the movements of the conscious mind. The gauging of all thoughts and views. Have no designs on becoming a Buddha. Sanzang has nothing whatever to do with sitting or lying down. For Sanzang, a quiet room is suitable. The term Sanzang is used very often in the United States. Usually, Sanzang is used for, what to say, a personal interview with a teacher.

[02:08]

Expressing the spiritual progress through Zazen. But Dogen Zenji doesn't use the term Sanzang like this. Sanzang is Zazen. Sanzang is Zazen. In Zazen-gi of Shobo Genzo, first sentence is Sanzang is Zazen. And also in Hojo-gi, Dogen's teacher says, Sanzang is body and mind dropping away.

[03:14]

It is attained by doing Zazen with single-mindedness. Sanzang is Zazen on the basis of body and mind dropping away. San in Chinese means, what to say, clearness. No, the details or clearness. So, San is a state that all things are clearly reflected in whatever you do. In Zazen, in Gesho, in chanting, whatever.

[04:19]

This is San. This is San. And also this San is exactly same as a quietness. We call, Jyo, Shizuka. In Japanese, Shizuka, quietness or calmness. So, San is a state of your body and mind penetrating what you do, what you do. All things are exactly reflected in your mind, in your body. That is called San. So, at that time, the practice of Zazen exactly become one with body and mind. Then at that time you can experience what is called Zen.

[05:22]

Calmness, tranquility, etymologically speaking, Zen is to manifest simplicity. To manifest simplicity. To manifest simplicity is to let the flower of life-force bloom in you. Right now, right here. Communicating peacefully, harmoniously between Zazen and you. That is simplicity. Simplicity in life. But, this simplicity in life is penetrating every inch of your doings and many things around your doings. That is what is called San. If you can practice San, then naturally you can experience Zen tranquility. Simplicity in life. To manifest simplicity in life.

[06:23]

That is called tranquility. Stillness. And this tranquility is not limited by personality. Yes, each person, this is, but it's universal. Universal. That is real tranquility. If you experience personal tranquility, it doesn't work in your daily living. Because you don't want to share it with other people. So you try to keep it for you. This is mine. I don't want to share it. So then naturally your life is isolated from human society. That tranquility is not real tranquility. Real tranquility is to let your life be peaceful, harmonious with others, trees or sentient beings. That is Zen.

[07:24]

So, the San Zen is Zazen because Zazen is a very basic human practice. In simplest way. Just let the life force, flower of life force bloom right now, right here. Zazen is the most simplest way of letting the flower of your life force bloom. That is Shikan Tada. That's why Dogen Zen says San Zen is Zazen. Zazen. And also San Zen is body and mind dropping off away. So if you do this in Zazen, in the sphere of Zazen, there is nothing particularly complicated. Because your body, your mind, just one.

[08:28]

Just one. That is very naturally. Even though lots of delusions and thoughts and ideas come up, but it disappears very naturally. Very naturally. That's why body and mind dropping away. Very naturally dropping away. So this body and mind dropping away is attained by doing Zazen with single-mindedness. So that is meaning of San Zen. So this term is very different from the term used by usual Zen student. If you use San Zen, you immediately think, I have to see the teacher. And check. I want my teacher to check the progress of your spiritual practice. How much progress your practice is. But it is not San Zen.

[09:29]

So, for San Zen, what do we need? A quiet room is suitable. A quiet room is suitable. First, we should find quiet quarters. Quarters. Where you are. But usually, the Zen, even Zen monks misunderstand this quiet room. We need. Because sometimes Zen says, if you do the Zen, you come to see people going and coming on the bridge of Gojo and Shijo. That is Kyoto. The name of the street of Kyoto. The name of the bridge. Shijo and Gojo. So Zen says, if you do the Zen, you come to see people going and coming on the bridge.

[10:36]

On the bridge of Shijo and Gojo. As if there were trees. Just like trees. There were trees in the heart of the mountains. So that means, it is not necessary to find a quiet place. In the city life, you can see many things. Cars, trains, airplanes, people on the street. But all things, if you do the Zen, you can see everything. Going in the back, going back and forth. Just like trees. Standing straight in the heart of the mountain. So that means, don't worry. So you should stay in the city, which has lots of noise. So Zen monk says, if you try to find a quiet place, those monks criticize you.

[11:45]

You are a weak person. But this is a misunderstanding. So I have to explain what quietness means. Quietness means a state which is free from not only noises, but also confusion. That is strong quality. This is what is called quietness or calmness. But usually if you try to be quiet, you try to keep away noise. But it is not real meaning of quietness. Quietness is to be free from noises and also confusion.

[12:48]

It means a state which is all clearly reflected in your mind. If you do the Zen, the Zen is clearly reflected in your mind. And also all environments are clearly reflected in your mind. This is the joy of quietness. No confusion. Even though you see many things, seeing many things never leaves you in confusion. That is quietness. But this is really important because recently young people, particularly teenagers, well not teenagers, but also small kids, starting reading a book with noise, disco dance music, rock and roll music,

[13:51]

and then they started. Maybe I told my son, why do you listen to music when you study music? And he started. And started, he said, I want to need mood. Mood. So studied science and Buddhism, whatever, reading the book, is going on in the realm of mood. At that time you really depend on the mood. There is no subject. No subject. After the mood is gone, you are confused. This is very common now. So I went to the university, Carleton College in Minnesota.

[14:53]

I told, I explained about calmness and tranquility, what is called Zen, and then I told this story, this story, studying, listening to music and studying. It's ridiculous. So the students are really, they want to say, so, but they got angry with me. They said, because I don't understand modern civilization. Maybe so. I don't understand. And also they said, psychology, listen, modern psychology recommends you to listen to music and study. It is very helpful. Modern psychology says. So what is your life? Your life is modern psychology? I don't think so.

[15:55]

If you really tune in to the modern psychology, there is no subject. Don't you think so? No subject. You always depend on modern psychology. Then modern psychology always changing constantly. Not always the same. Day after day, modern psychology changing. Look at the modern psychology. I don't understand modern psychology. So that's why people, the students told me, you are stupid because I don't know the modern psychology. But it is not true. It is not true. If you really want to accomplish something most important thing, you need quietness. Very natural quietness. For instance, well, my son always listen to the music and study,

[16:59]

but sometimes, the other day, he got examination, final examination, for two days or three days. So I went up to his room, no music, very quiet. So I asked him, why didn't you listen to music? He said, I am busy too. He said, I am busy to finish this. See? It's very natural. If you really want to finish just one thing, this is very good task. If you want to accomplish good task, you need quietness. So that is quietness. Okay? Quietness. That is no confusion, keep away from noisy, and also confusion. So this quietness is not only the quietness opposed to movement.

[18:08]

Okay? Movement. So in Buddhism, we have to understand that like this movement, culminated of the quest. Do you understand, culminate? Culminate. [...] Pronunciation is not good. That's why I want to check. Culminate. Culminate. Yes, yes, that's right. C-U-L. Okay, C-U-L-T. C-U-L-M-I-N-A-T. Culminated in the quest of stillness. Okay? Stillness. Or quietness. In monastery, when I was at monastery, Hashimoto Roshi was a very different type of Zen master from other Zen masters.

[19:13]

He was very strict, very strict. He used to, before he came to the monastery, he used to sleep with a chroma. Never take off chroma. Because this is one of the teachings mentioned by Dogen. So he always wear chroma and sleep. And never lie down on the back. Do you understand? So he always sleep like this. Just like Shakyamuni Buddha. Like this. He was anyway strict. So when I learned how to use a toilet, I told you before, don't you? Do you remember? When you use a toilet, I didn't use papers. Anyway, I used dirt.

[20:15]

Wet dirt. See? So you have to... Well, Dogen Zen says in the Shogun Genzo. Don't use a paper. So use the dirt. Making a sort of dumpling. I went to the mountains and took some amount of the dirt. Very carefully. And then, what would you say? Just like when you make a bread. Like this. And then dried in the shadow. And then, every time when you get into the toilet, you should bring two or three dumplings of dirt. Then you should clean with it. With the water. Well, it's very strict anyway.

[21:18]

When you get into the toilet, I have to first stand up in front. Just like a show. A few minutes, for a few minutes. And then bow. And then open the door. That's it. Just like a tea ceremony. Like a tea ceremony. Well, I was very serious, anyway. So, just like a tea ceremony. Open the door. And come in. And turn around. Close the door. And then, you have to prepare for using the toilet. But before you do, first, you have to... See? Finger snap. Finger snap. That means, I am using the toilet. Please. If there are guards, OK? If there are guards protecting the toilet, for a while,

[22:19]

please, keep away from me for a moment. Because I want to use it. So, this is a signal. Please, go away for a while. When you finish, anyway, I always put the teapot. Always keeping the water, pure water there. OK? And dirt, the other corner of the toilet. Always I put there. So, using this. And when you finish, turn around. And open the door. Turn around. Get out of the toilet. Turn around. Close the door. Make a shot. And go out. This is very strict. But completely this practice is... At that time, I didn't notice how important it was. But Zen Master taught us.

[23:24]

According to Dogen's teaching, that's why I really wanted to do that. OK? So, I just do it. So, many people called me, you crazy boy. But I didn't care. Anyway, I did it. Now I realize, that practice is completely beyond whether it is ridiculous or not. OK? According to common sense, it's ridiculous. Because there is a toilet paper. Why don't you use a toilet paper? It's not necessary to get the dirt and making dumplings. Spending a lot of time. But it doesn't matter. The important point is, each movement, there is a calmness there. Each movement, there is a calm. And all things are completely reflected in my mind. Toilet, me, body, mind, and papers, water, everything. Very nice.

[24:26]

When you walk in the hallway, well, Zen Master always gave a piece of advice, walk quietly. I tried to walk quietly. For him, it was not quiet. So, a little bit I was nervous, but it's very nice for me now. And also, whatever you do, gassho, he immediately catch my gassho. Sometimes, if I'm tired, I gassho like this. So, he immediately pointed out, your gassho is now real. So that is very nice. Each movement, each movement is exactly hitting the blue eyes. If you don't, consciously or unconsciously, he pointed out, do it.

[25:29]

That's pretty nice. Immediately, my mind returned to gassho, walking. That's nice. So, that is, even though you do something, one thing, you do one thing, gassho, but that gassho is, you are concentrating on the one gassho. So, your body and mind becomes one with one single object, which is called gassho. But your mind is really penetrating all environments. You understand the monasteries, Zen masters, and other peoples. It doesn't interact with others. Everything comes into it. That is what is called the one is all, according to Buddhism. One is all. So, this is real quietness,

[26:33]

real movement, real movement, culminated in the quest of stillness and quietness. Now, on the other hand, quietness culminated in the quest of movement. Wherever you may go, wherever you may do, there is immediately your mind, your body, is exactly fillet. That is real movement. So, movement, real movement, must be based on stillness. Stillness must be based on the movement. That is called movement and quietness. Where is it, such quietness or movement? That is what is called dojo in Japanese. Dojo means the place of the way.

[27:34]

The place of the way. In Japan, the place where you practice martial arts, or tea ceremony, whatever you do, that place is called dojo. Do is Tao, or the way. Jo is the place. So, wherever you may be, wherever you may go, when you stand up here, just stand up, expressing quietness based on movement. Movement based on quietness. At that time, that place where you are is a very wonderful universal place through which you can learn who you are. What kessho is, what standing posture is,

[28:35]

what zazen is, you can learn. So that is why where you are is called dojo. Dojo means that the place is not merely the material entity. It is the material entity and also through which you can learn the life of place, the life of human life, the life of trees, the birds, the sports, whatever it is. Through the dojo, through the place, you can learn the life. That is called dojo. So when you climb the mountain, the mountain is not the mountains that are separate from your life. The mountain is dojo. Dojo, the place of the way. Because you can learn the many things, the life of human life, the life of trees, the life of rivers,

[29:36]

the life of sun, through the mountain. At that time, the mountains manifest itself as a dojo, the place of the way, teaching, speaking to you always about something you have never known before. This is a dojo. So, Dogen then says, the supreme enlightenment and the treasure house of the right dharma eye, this is called quietness, the unconditioned, and samadhi. The supreme enlightenment is a state which you can deal with a thing in your life through supple mind, supple mind, soft, gentle, and adaptable mind. But your mind is, well,

[30:36]

understand everything exactly as it really is. That is supple. Just like judo or aikido, if you practice judo or aikido, your body must be just like a ball, rolling, with the form of a kata. Kata? Do you know that? Kata? Fall. It's fall. When you fall down, you have to fall down becoming one with the tatami. If you don't, you hurt your body. First time I hurt my body because my teacher threw me on the tatami when I practiced judo because I didn't know exactly how to fall down. But the teacher taught us, but I didn't master. So for a while I couldn't breathe. So you have to master each form.

[31:43]

Your body and mind must be soft and gentle and adaptable and supple. Then at that time, your mind and body become one with the tatami and the form, kata of falling down. So that is Mujo Budai, Supreme Enlightenment. Supreme Enlightenment. A state which you can deal with things in your life with supple mind and be one with it. This is Supreme Enlightenment. Supreme Enlightenment comes into existence with the treasure house of the right eye. Your eyes must be open to know the form and tatami and your body and mind and also judo

[32:45]

and people and hope. So your eyes really open to see everything clearly. Then know how to fall down becoming one with tatami and your body without hurting your body. That is what is called Shobo Genzo, the treasure house of the right dharma eye. So you cannot practice Supreme Enlightenment without the right dharma eye. So that is why Dogen Zen says the Supreme Enlightenment and the treasure house of the right dharma eye this is called quietness. Quietness. And the unconditioned. When you become one with form, kata and tatami and your body and mind

[33:45]

you don't know what it is. But you cannot hurt yourself and peacefully you can fall down. So there is completely total peaceful dynamic working between judo and you. Judo and your body and mind. Very natural. Practically speaking in our daily living this is called practice of egolessness. Handle your object. Handle of your shoes when you take off. Put off your shoes with your careful mind. Then take care of your shoes as it really is. Without handling. Without handling the shoes

[34:47]

by your emotions and feelings etc. When your mind is confused you don't care the shoes. But look at your life sometimes. When you feel confused not only your shoes your room becomes messy. Very messy. And also your suit, your dress or a figure as a whole of your look as a whole becomes messy. It's true. It's true. When I was confused my room was completely messy. I didn't want to clean. I don't care. I didn't care the room. Because I was very busy to take care of confusion. But the more I tried to take care of confusion I realized confusion became bigger and bigger. Just like a snowball. That's why finally

[35:48]

my life was completely messy. So you have to deal with right in the middle of confusion what you have to do is just take care of the book your shoes when you have to take off. Anyway, as it really is. Without using your ego sense. Selfishness. This is practice the ego. At that time your mind, your body is very supple. Very flexible. Adaptable. Through this you can learn the total picture of life. What is harmonious life between you and object. So this is the meaning of quietness. So room. You have to find a quiet room. That's why it is very important for us.

[36:50]

Next. Eat and drink more lightly. Dogen Zenji says if food is dealt with as an enlightened being all dharmas become enlightened beings. If all dharmas are dealt with the enlightened beings so becomes food. So food is closely related with our body and mind and also your doings. Your practice. If you have too much food it's very difficult to keep yourself waking up. Particularly in session. Well, anyway. In session you have to be careful to eat.

[37:54]

In the usual day maybe it's not necessary but in session you have to eat carefully. So that's why we prepare the food as simple as we can but we have to think carefully, etc. But anyway. Food must be taken care of carefully in order to make your practice of zazen go smoothly. Okay. So including the way to receive the food a way to eat the food a way to use meal time that is very important. In Zen Monastery when you have breakfast the monks eat pretty quick, pretty fast. In Minneapolis some of the students complained

[38:57]

why you eat very quick. I don't know why but in the monastery all monks eat very quick. But one of the most famous Zen master always gave a piece of advice don't eat quick. If you have beginners the speed of your eating should fit to beginners. This is very compassionate. Don't you think so? It's very compassionate. But we don't care sometimes. Not sometimes. Always we eat very quick. If you concentrate on eating well, the speed of eating becomes a little bit fast. It's very true. But it's not necessary to speed up. Speed up eating. It's not good for your digestion. Next, cast aside all environments

[40:00]

and discontinue all affairs. Bodhidharma said said to second patriarch after the Bodhidharma gave permission to get into the temple, his temple. He said outwardly you should cast aside all environments inwardly your mind shouldn't gasp and gasp for breath. I will explain later. Then you should enter the way when your mind is like a wall and a rock. So Dogen Zenji he used a term cast aside all environments

[41:04]

from the Bodhidharma's statement outwardly you should cast aside all environments inwardly your mind shouldn't gasp for breath. Not gasp discontinue No, excuse me. Well, I don't think that the Bodhidharma gave a space to do Zazen after casting aside all environments. There was no space for all environments to get into whatever he did in his life. However, second patriarch found all environments even in the midst of Zazen. So he practiced hard for many years. He couldn't understand this one.

[42:05]

So for many many years he studied this. Finally he said now I can cast aside all environments after almost 80 years. But we usually keep on complaining about various delusions after practicing for a very short period of time. One year, two years, two weeks or one session seven days session you really complain how terrible delusions you have. Or sometimes we usually keep on hanging around in order to find out a way to attain instant enlightenment. Or to attain enlightenment in as short duration as possible. In order

[43:06]

there was a Zen teacher who gave permission of enlightenment for a week session. Just a week. So that is his way. He emphasized please come to me. Practice with me. I want you to attain enlightenment for a week. It's possible. It's possible. But I don't know what kind of enlightenment you can get. Because there are many kinds of enlightenment. Just a pebble, just a tiny enlightenment or big enlightenment, huge enlightenment. Or sometimes we keep on addicting ourselves to drugs for escaping all environments stopping a thought enjoying fascination or trance. Well, you know, some individuals

[44:08]

who are really interested in well taking a drug in the 1960s when I was Sokoji a big original speaker many people were interested in taking drugs but Zen teaching is a little bit far away a little bit far beyond your intellectual sense people don't understand that's why people are interested in taking a drug first then attend a lecture. Do you understand? Because drugs make you understand Zen too easily because you can stay in the fascination. You are not normal. So, you can understand Zen according to this Zen. Look at your cup

[45:10]

and see the universe. And after during the conversation discussion one guy asked him holding the cup I cannot see the universe in my cup. He said well, anyway, see the universe in the cup. Then he got angry and threw away the cup to the floor and the cup was broken. But he said poor cup. What he said poor cup. But I usually kind of sense he cannot see the universe in the cup. But he was already a little bit confused because he took a drug. He took a drug already. So I realized

[46:10]

that at that time. But anyway even now there are some individuals who do like this. Or sometimes you become a hungry ghost who really want to get the enlightenment or something special. If you do Zazen one week session you really want something particular. If you don't have you disappoint from one day, seven day session, don't you? But this is not real Zazen. Anyway, that's why we have to anyway cast aside all environments outwardly. And inwardly your mind should not gasp for the breath. Cast aside is represented as the breath in Japanese.

[47:10]

Chinese letter. We use the breath. It is also called to stop. And also Bodhidharma says inwardly your mind shouldn't gasp for breath. That's sort of a pair of expression. So, breath is something which your body and mind become calm. And very naturally breath goes back and forth very naturally through your nose to the lower abdomen, very naturally. This is called breath. This is a breath. Gasp for breath means when your mind

[48:11]

is consciously or unconsciously meddling with its object. And stuck in there that time you are, your mind is gradually getting into the trouble. Then finally your mind gasps for breath. That time you cannot breathe smoothly. That is called to gasp for breath. So inwardly, your mind shouldn't gasp for breath. That means your mind shouldn't meddle with anything. Outwardly, inwardly. If you meddle with it very naturally you have to gasp for breath. Because constantly object comes up. Ideas, thoughts, many things. And all

[49:16]

the environment means various things from outside appear in your mind in the practice of Zazen. So all environment is something outward, from outward, outside. And appearing in your mind. For instance, if I said, sometimes the A.H. monastery appears in my mind. Sometimes tenderness appears in my mind. I gave it to somebody five years ago. Tenderness appears. This is all environment. All environment. Through the past, present and future, that's why huge environment. That's why if you meddle with it, you cannot stop it. Because one by one, come up, appears. And all appears means body and mind in the practice of Zazen. Your body

[50:17]

and mind, this is all appears. Your body and mind are always constantly changing. So if you meddle with it, it leaves you in confusion. When the 27th Patriarch Hanakthara Sanja was invited to have a meal with the king, the king said, there are many people who turn the wheel of sutras. What do you turn? The 27th Patriarch says, Incarnation doesn't meddle with body and mind. Exhalation doesn't follow all environments. Thus I turn continually the wheel of billions sutras. Not only one or two sutras. There are many people who turn the wheel of sutra

[51:18]

means through the sutra. We try to study the sutras understanding the sutras and feeling the spirit of the Buddhism, Buddha's teaching and the Patriarch feeling and then this is turning the wheel constantly. So many people, there are many people who study the study the sutras. But what do you turn? In order to the truth mentioned by the Buddha and the Patriarch, he said Incarnation doesn't meddle with the body and the mind. Exhalation doesn't follow all environments. Incarnation doesn't meddle with the body and the mind. When you inhale, there is just only Incarnation. So Incarnation doesn't bother your body. Just Incarnation, come and go. Come and go. When you exhale, just the exhalation here.

[52:19]

Without meddling with body and mind and also all environments coming from outside. Anyway when you exhale, just exhalation. So, exhalation occupies your whole body and all environments. Noise of car doesn't bother your body. Incarnation or exhalation. All environments comes into. All noise and everything, trees, birds, all come together into just Incarnation or exhalation. At that time, there is only one thing. Your body becomes one with Incarnation. That Incarnation is going smoothly, peacefully. So that is a meaning mentioned by the 27th Patriarch. Incarnation doesn't meddle with body and mind.

[53:23]

Exhalation doesn't bother all environments. Thus I turn continually the field of billion sutras day after day. Day after day, all we have to do is turn to this field. When you exhale, just exhale. When you inhale, just inhale. But inhale doesn't exist apart from your body and mind. And noise and your nose and ears and emotions of past life, future life, anyway, your whole body through the past, present, future take care of your Incarnation and exhalation. At that time, you become one. Then this oneness with Incarnation is perfect. So all we have to do is just to turn this field. Billions, billions sutras. Not only one or two. If you become a teacher or people call you Zen master, I finish. I don't think

[54:25]

so. No way. Forever. We have to turn the field of billions, billions sutras. Well, exhalation and inhalation are very simple practice. You do always. But how much do you care of? Inhalation or exhalation peacefully or harmoniously? How many people? Well, still I have a problem. I have still problem. So day after day, my inhalation is pre-noon. Exhalation is very noon. I have to take care. So only one thing. If you can't take care of inhalation perfectly, this is a perfect practice. What is called Supreme Enlightenment. You don't realize this. But this is very important practice. Very simple. For instance, if you eat a meal,

[55:25]

then when your stomach is completely filled, then you said I have enough food. You are satisfied. But actually, this is too late. Even though you have a grain of rice, it is already a grain of rice fill your stomach. Don't you think so? Grain of rice is not something particular, separate from your stomach. So even a grain of rice, you don't realize satisfaction through a grain of rice. But a grain of rice is very important. You have to eat a grain of rice. This is a perfect practice for us. Okay. But usually we think all environments and all our fears are something wrong. So we want to keep away from them.

[56:27]

And then, I want to do Zazen. But this is a little bit a Hinayana stick practice. Keep away, isolate, and then practice. I don't think it is a real practice. So, because Zazen you do in your body and mind are also what? Already nothing but all environments and also all our fears. So without using all our fears, all environments, how can you do Zazen? So Zazen is all environments. Zazen is our fears. Your body and mind, all environments. Okay. So using all environments and become one with Zazen and then at that time you can be free from all environments.

[57:28]

Because you can communicate peacefully, harmoniously between Zazen and you. So, Wanshi Zen Master says all environments which are not contrary become illumination. All our fears which are intact become wisdom. There are all environments the alarm becoming one with Zazen because Zazen is nothing but all environments and all our fears. So, using Zazen as all environments and be one with Zazen. At that time, just Zazen. No concept of all our fears. All our fears become one with anyway Zazen. Then at that time, this is called

[58:30]

Samadhi. There are all environments with nothing to be contrary. Just Zazen blooms. So, yesterday I told you to learn the backward step of turning the light to shine it back. This is exactly. Zazen is nothing but all environments and our fears. So, you become one with Zazen. At that time, that Zazen becoming one with your body, all environments, is just like a flower blooming constantly. And then, it's just like a light shining. And then, shining turn into Zazen. Because there is only Zazen. There is no you. There is no delusions. There is no enlightenment. There is nothing completely. Only

[59:30]

Zazen there. Then Zazen blooms and give forth a light. Light might return to Zazen. This is the meaning of to learn backward step of turning the light to shine it back. Okay? But this practice is not difficult thing. It is open to everybody. Body and mind are one. Excuse me. This practice is actually not easy. But if you do the Zazen

[60:31]

of this kind, as long as use circumstances are allowed, it is to cast aside all environments and to discontinue all affairs. Dogenzin says in Bendowa, it is simply a question of whether the will is there or not. It shouldn't depend on whether one is layman or priest. So, whoever you are, whatever you may be, you can practice this. Very simple practice. Next. Do not think good or evil. Do not deal with right or wrong. Concept of good or evil, right or wrong are constantly changed under the condition by the people, by the circumstances and by the education. Under the education,

[61:33]

under the circumstances, under the position, the value of good or bad, right or wrong is always changing. Changing. So, what is good? You believe. Good is something you understand. According to your education or your particular understanding or preconception or customs or social customs or positions and etc. So, that good, the good you believe is temporary. Temporary. So, always changing. Zen Buddhism is maybe good in Japan, maybe good for Japanese, but not all Americans. I went to North Dakota the other day. The mob people felt funny. If they look

[62:35]

at me and even though I teach the Zen Buddhism they don't understand. I don't want to teach Zen Buddhism covered with a particular cultural background which is called Japanese. So, I don't want to teach this. So, I take off the cultural background and just be human and teach. That's all I have to do and that's all I hope in the future to teach Zen Buddhism like this. But people don't accept it in that way. You are Japanese. You have a Japanese cultural background. We are American, so I don't understand you. If you do so, if you try to understand like this, it's very difficult to understand human life. So, that is anyway concept of good or evil right or wrong, always. But in

[63:36]

Buddhism it is not we don't depend such a concept of good or bad right or wrong like this. In sutra it says being for the principle and arousing your mind is called Zen. Being against the principle is called evil. Principle means original nature of existence which is constantly changing and working dynamically open to everybody which makes it possible for all sentient beings to live in peace and harmony. This is the principle of existence. No ideas, no particular ideas. You can get it.

[64:37]

This is original nature. So that is the principle. If you are for the principle and arouse the mind at that time this is called good. In other words, your mind is really tuning in the rhythm of universe at that time that life is called good life. If you are against the principle of human life well, that is wrong. Ahem. Here is very interesting stories in Nirvana Sutra. One day a beautiful woman named the

[65:39]

goddess of merit. Goddess of merit. Visited a man asking to stay a while. The man was really pleased to accept her because she was beautiful, named goddess of merit. Giving the happiness. Giving the happiness. And this goddess make him happy constantly day after day, whatever he does. That is the goddess of merit. He more and more treated her with best. Day after day. One day another girl visited her but this visited him but this lady named

[66:44]

goddess of darkness. She was really ugly. Her look was really ugly. The moment he looked at her he says he said, don't come in. Don't come in. Don't get in my house. She said but I'm sorry but I have to stay here because I am the goddess of merit's sister. And she said I can't live without my sister. Whenever my sister go I always be present with her. So I have to stay here. So anyway

[67:44]

finally he accepted but day after day his life was getting worse and worse. Finally he screamed and saying get out. So she said the goddess of darkness said well maybe I have to go out. But I can't go out by myself. I have to go out with my sister. That was a trouble for him because he wanted to keep the goddess of merit who always give the happiness always. But it's impossible for them for them because goddess of darkness has to live with goddess her sister. So ugliness and beauty are put together. You can't separate. So finally he gave up. Okay. So both of them

[68:45]

left. Laughter So if you try to find a good life according to human life well if you get the moment when you get the good life you should get the boss. If you want to keep away from ugliness you have to keep away from boss. This is very common. If you realize well you very naturally gradually getting the touch, touching the core of the human life. Beyond dualistic world. Beyond the good or bad, right or wrong in common sense. So you can realize what is really good, what is really wrong. You can understand. Okay. We are usually

[69:51]

depend on good or bad concept good or bad, right or wrong. And finally you cannot get anything at all. You have to leave both of them. You have to throw away both of them finally. So finally you cry, scream. But the more you cry the more you want to depend on concept of good or bad happiness or unhappiness. So if you continue try to depend on good or wrong right or good or evil, right or wrong in common sense. I told you before there is no subject. Subject. You always judge your life, real life according to common sense. Okay. Do you understand? Just like listening the music and studying. If you don't have this you are confused. But your

[70:54]

subject itself is what? Subject itself is Zen says in whatever life situation you may be you must be master of yourself. Okay. This is a real subject. So under all conditions, good or bad right or wrong, happiness or unhappiness, all you have to do is you must be you anyway. Even though it's difficult. That's why when you are difficult you need help. That's why we plant together like this. We need help. Lots of help. But whatever kind of help people give to you if you don't be master of yourself in whatever situation you may be help doesn't make sense. So first of all you must be master of yourself. Under all circumstances good or evil right or wrong. If you made a mistake mistake. You must be get refreshing. Right in the middle

[71:55]

of mistake. And then you can get people who really want to help you. So basically this is a good or evil in Buddhism. Be master of yourself in whatever situation you may be. If you see good Zazen that's okay. If you see evil Zazen, not good Zazen that's okay. All you have to do is be master of yourself right in the middle of Zazen. Whatever you judge. This is a basic practice for us. And then at that time naturally you can get the three precepts. One is free from evil. So completely free from evil in common sense. Good or bad, right or wrong you can be free from. This is one precept. The other, second precept is you can do something good. Preserve good.

[72:57]

Preserve good because you can let the flower of life force bloom. And then naturally your life is different. And also letting the flower of life force bloom is really helpful for all sentient beings. You can save others. This is the third precept. You can save others. But usually we don't. Some people say I don't do anything wrong. I am always doing right. But actually they don't help others. Okay. Or sometimes people emphasize I am always helping others but sometimes he does something wrong. But sometimes he does something good. But three things must be together. Always working. Do you understand?

[73:58]

Some people say I am always helping others but on the other hand they do something wrong. Sometimes. But that doing something wrong doesn't connect with helping others. Helping others, helping others. They don't care about other things. Free from evil and do something to preserve good. No relation. But in Buddhism if you practice like this let the flower of life force bloom under all circumstances, whatever. Simultaneously you can preserve. You can obey. You can observe. Three precepts. Keep free from evil and preserve good. Help others. It is very true. Okay. Thank you.

[75:17]

@Text_v004
@Score_JJ