In Shikantada, absolutely no information are brought in and put on Zazen. There is only Zazen, if you do Zazen. This is Shikantada. That's why Dogen Gen says, stop surveying. Survey of mindfulness, ideas, etc. So in the King of Samadhi's Samadhi, Dogen Gen says, after explanation of real Shikantada, he says, we must protect and uphold mindfulness, ideas, and perceptions. And examine exhaustively heart, mind, consciousness. So protect and uphold mindfulness, ideas, and perceptions.

[01:03]

Doesn't mean attach, detach. Because those things are great information for you. What Shikantada is, how to approach it, how to handle Zazen. That's why those are very important. And there is no reason to throw them away. But they are very important. So if you suffer in Zazen, it's okay. To see beautiful image of Zazen. Beautiful image of Avalokiteshvara. But this moment, there is no reason to stay with it. Because you have to be here in the present. So all you have to do is, your body and mind completely be one with Zazen. If you see something, if you stay with something else, your body and mind are separate. But this, there is a mark.

[02:04]

So I told you before, labor and wages, if you want to have a job, first communicate with the boss, and decide whether you get this job or not. If you get job, anyway, don't think. Wages are very good information for you. So important. But you cannot always stay with wages. From moment to moment, if you work 30 minutes, I can get $2.5 to anywhere now. You cannot take that. So, important point is, there is a labor. And then, just handle that labor as it really is. It is called just work, just to work. That is it. And when you do this, naturally, you appreciate information.

[03:13]

Wages, beautiful scenery, wages. So you can get scenery very naturally. That is wages. And also boss appreciates you, and also boss want to keep you. Boss appreciates you. So this is Zen practice. If you really add to something particular, even if it is a small thing, this is always way to sell your body and mind by pieces. But don't sell your body and mind by pieces. In a way, sell your body and mind completely, whole. Whole does itself for labor, just work. At that time, labor and wages just repeat in harmony, simultaneously, in the sphere of active practice, which is called just work.

[04:16]

So, if you understand this, next sentence mentioned by Dogen will be understood. Dogen even said, Have no designs on becoming a Buddha. Something has nothing whatever to do with sitting or lying down. So, do not intend to become a Buddha, much as be attached to sitting or laying down, to lying down. Not try to draw a picture of Buddha in your mind, the way you do, Dogen. Even though you see Dogen, I told you before, that see the picture of Dogen, a Buddha is already into extra. You can add to Dogen. So, there is nothing to add to Dogen. All you have to do is to deal with Dogen as it is.

[05:21]

That is pure practice. Dogen then says, in Dogen's shins, Is there any transcendence? Except in doing Dogen, you intend to be in. Is there any special way, but doing Dogen you try to reach? Do you intend to do whatever? Now, do not intend to do whatever. Is there any transcendence? Except doing Dogen, you intend to be in. But, transcendence what? You can escape from Dogen, you can be Dogen, you can escape from you, as a practitioner. So, practitioners here and Dogen here. Wages here and labors here. So, how can you be? How can you transcend?

[06:23]

Wages and labors. So, finally, if you must shout, it is just a walk. It is just a walk. Well, you can transcend. Transcendence of the labors, transcendence of the wages. Just a walk. That is a transcendence. So, is there any special transcendence? Except doing Zazen right now, as you are. Except, just a walk. Is there any way to transcend? No, no other way. Is there any special way, but doing Zazen you try to reach? There is no other enlightenment. No other kind of enlightenment. No other kind of Buddha world, except doing Zazen, just walking. Well, where are they? Where are the labors and wages in this?

[07:27]

In the existence, in the Buddha's world? Already. That way, if you want, wages come up to you. Thank you. And, if you want to have a labor, well, labor comes up to you. So, labors and wages and the companies, the barter companies are all existence in the Buddha's world. How can you transcend? Transcendence is the idea of those things. Those things. And that is, when you just walk, you can transcend to the concepts of labors, wages, barter companies, etc. Then, that is really a dwelling in this world. This world. So, do not attempt to do whatever, anything. When you do Zazen, just do it. When you get the job, without the careful consideration, just do it.

[08:30]

Just do it. Then, wages come, and appreciation come up to you, and people appreciate you, and people help you. Very naturally. The next statement comes from a koan, which is famous, which you probably know. The 20 Nangaku Ejo Zenji of Jinna Nangaku Ejo Zenji and Baso Zen Master. Baso Zen Master practiced, was the Nangaku Ejo's disciple. The moment Nangaku Ejo met his man, Baso Zen Master,

[09:32]

he, or it is in the history, he transmitted a mind seal. Mind seal to him. That means, it doesn't mean transmit. It transmits mind seal. That means transmit dharma. The dharma seal, it doesn't mean teach you. It doesn't mean getting the certificate of enlightenment from the teacher. It doesn't mean. In Soto Zen, in the Buddhist, to transmit mind seal means to transmit your mind. That means you have to teach, you have to teach what is the real skuntala. The real skuntala. Sealed in many ways. Sometimes all, sometimes a little bit. A little bit.

[10:34]

Then, you have to transmit what is the real present, the real skuntala. So, sooner or later, you can understand the skuntala. Even though you don't, you understand skuntala, but it's very difficult to explain skuntala integrally. But this is also another practice, Bodhisattva practice. But anyway, skuntala is very basic human practice. That's why it is painful. But when the Nangyong Kwejo met this Baso, the master, he said that he transmitted his mind. In other words, Baso, that master already knew what is real skuntala. It was how to live in proper way, no more. So, but you can experience this. persons, person, person and person meet together.

[11:44]

It's very important. Do you experience somebody whom you meet, and then immediately you feel something, you really respect him, or you don't know what it is, but immediately you feel the intuition, you really are impressed by him. Do you feel this? That is painful. That's why a person and a person meet together. This opportunity is painful. But anyway, Korn, but anyway, after receiving the mind seal, the Baso, the master, still had practiced for many, many years. One day, he sat down, and Nangyong Kwejo went to see him.

[12:47]

That time, Baso Zen Master sat in front of him. So, Nangyong Kwejo said, What are you doing? He said, I am doing just skuntala. Just skuntala. Nangyong Kwejo said, What for? The Baso Zen Master immediately said, I want to be here. He said. Then Nangyong Kwejo picked up a tile to make a porch. Immediately he picked up a tile to porch. Then Baso looked at this and asked him, How can you porch a tile to make a mirror? Baso and Nangyong Kwejo picked up a tile to porch to make a mirror.

[13:51]

Then Baso made a question to him, How can you porch, how can you make a mirror? How can you make a mirror? Zen Master said, How can you become this? He said, This is a question and discussion, a question and answer between Nangyong Kwejo and Baso Zen Master. A tile and a mirror, this is a sort of Zazen Buddha nature. Zazen is enlightenment, foreverness, safe. Because Baso want to, want to be Zazen, want to be a Buddha, he Zazen, Zazen immediately. So Zen Master picked up a tile,

[14:56]

it's called Zazen. To make a mirror, that is Buddha. But actually in common sense it's impossible to make a tile mirror. Well, we are always, well, going to the left, going to the right. Tile, mirror, waiting, waiting. Karate, and box. Always going this way and that way. Zazen, Buddha. Well, if you always do, if you always depend on those things, labor, wages, forgetting, forgetting just work.

[15:56]

At that time, I told you before, there is, there is no positive activity, positive activity on the part of the self. Independent from, well, independent from idea of labor, idea of wages, idea of good, idea of wrong, well, public, evaluation, spiritual. Take a modern psychologist who says, listen to the difficult times when you do, when you study. It is helpful for your mind. Well, and then you try to listen difficult times when you study. Maybe so, but maybe not. But you really depend on modern psychologist's suggestion. But actually, modern psychology is changing constantly.

[17:02]

If you always depend on those things, for wages, active, wages, positive activity on the part of you, independent from modern psychologist, or older psychologist, or psychologist, or whatever it is, good or bad, right or wrong, there is no self, there is no self activity. So, when you, when you take away the difficult times, you cannot study. Don't you think so? You cannot study. You become immediate restless. But whatever psychologist says, it's helpful or not, all you have to do is be master of yourself. In other words, you have to have a positive, positive, positive activity

[18:03]

on the part of you. In whatever situation you may be. That time, this is called, what? Shikantazhi. Shikantazhi. So, according to this quote, how can you make a tile mirror? It's ridiculous. You can't do that. In other words, independent from what tile, concept of tile or mirror, how can you be present in the sphere of transcendence, between transcendence of idea of tile and imagination, or mirror? Just a point. Just a point. If it's just a point, well, tile and mirror could be anything. So, it is possible for the tile to make a mirror,

[19:05]

but it can't be conceptual. It's impossible. How can the two things, layers and waves, put together? You can't do that. But, there is a function. There is one thing where you can transcend two of them. That is, just one. Just one. That time, there is no idea of layers, but there is a simple chance to perceive, I am working now. When you are eating a pizza, you say, I am eating pizza. I am eating... Can you say so? No. So, you lose the appetite. So, all you have to do is just to eat the pizza anyway. But just to eat the pizza doesn't mean to be blind. You have to know what kind of pizza you are eating.

[20:07]

You should know. And where you are. You should know that. You cannot eat the pizza in the toilet. So, you should eat the pizza in the dining room, or your room, and restaurants. And you can't eat the pizza from the upside down. Why upside down? You should sit down and talk about what? You should know that. But how can you, all things put together, transcending all ideas, to finally put your... Boy, shut up. Keep your mouth shut. Just sit down here. Eat. That's all. Is it in focus? There it is. And then, this is what is called Buddha, but you don't know. You don't know this. This is not Buddha. Because immediately, your consciousness touches, oh, there is a path. Oh, here is a mirror. Immediately, try to put together. That is a contradiction.

[21:08]

You never can do it. So, in order to transcend those dualistic world, well, if you see the work, that's the work. That is a student. And simple path. And also, very fundamental human activity, human practice. In order to deepen your personality, deepen your life, in order to heal your feelings, become quality with the people, save all sentient beings, you should do that. You teach me, you speak to me, you give me advice,

[22:09]

you inspire me. I trust in you. I tell you a lot of lies. You hurt me a lot. Well, I told you a lot of lies. Well, he, I don't know. He does, he doesn't accept me, he is dead. But, according to Dharma, a certain Shakyamuni Buddha dead is Samadhi. I have got a picture. Now, there are many kinds of meditation in India, and in the West of Ireland. One hundred is meditation. But, we finally throw them away

[23:10]

and accept, accept, accept that one hundred and forty-two, that's wrong. Accepting a paper or candy is meditation. That's the point. That is the content, the complete content of this enlightenment is enlightenment. It is said that in your life you do not become enlightened. In your life you do not become enlightened. I am not so enlightened. You do not become enlightened but you are not a slave. You are enlightened. Yes, you are the reader of words. You are enlightened. You are enlightened. if you say Buddha attained enlightenment, you are enlightened. It is a sentence. All the things are separate.

[24:12]

So, what is the difference between the southern and the city? For enlightenment, I told you enlightenment is not something particular to add, to add something particular to Zazen. When you do Zazen, it's just do Zazen, in other words, communicate with Zazen, that time there is a dynamic communication between Zazen and you, and you feel relieved. Sort of, return to your home and sit down, take a deep breath. Then, if we call home, this is my home, that is enlightenment. But, when you see Zazen all with the objects, the home is far away. Your home is far away, so you have to walk and walk and again and again, but the person is in your way on. You are the crowd,

[25:14]

they come on. That is the way you should use your way of life. Do you feel so? Well, then you can always still tell to yourself, there is a beautiful canyon, please come on here. But at that point, it can be, go, go, far from you, the more you try to get it. So, enlightenment is not something like that. So, enlightenment is a peaceful life. Right now, right here, through communicating, intercommunicate it, with ears, lungs, back, you are here, in, this is enlightenment, peaceful, peace, harmony. How can I do it? That is a city, it is a city. So, we use a term, who is a city, who is

[26:15]

extra. So, it is a city, but a enlightenment, but a city. Doctor? I have a question, in the middle of it, I write a lot. I mean, clearly, if you see the mistake, well, if you see the mistake, the mistake immediately kind of information for you. So, that kind of information gives you some information that shows you made a mistake.

[27:16]

Then, that is, that's all you have to do. You made a mistake, yes, sir, that's enough. But if you don't say yes, and you ask it, yes, sir, you hang on there. Oh, I made a mistake, what should I do? about, oh, again and again. So, how can I make your mind refreshing? Your mind is saying, what should I do? And right in the middle of mistake, you must be, you must be refreshing your mind. Anyway, give a mistake, give a mistake, but don't throw it away. Don't escape from it. Don't escape. Next moment, anyway, life is going, movement. You cannot stop it at a certain place. Next moment, you have to do something. So, if you made a mistake, or a mistake is very good big hint for you what to do next. So, next moment,

[28:18]

what should I do? So, you have to move for the future. With refreshing feeling, refreshing mind. So, your mind must be anew, [...] always. In the middle of something, in the middle of mistake, in the middle of a good, whatever it is. That is, continuous mind. Continuous mind. But, it's not easy. But, even from moment to moment. But, it's very difficult to do by yourself. That's why we practice together, and we need a help or something else. Without it, you understand this?

[29:14]

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