We've been speaking Doshin, the way mind is to learn and to practice how you tune in the dial, the universe, the rhythm of the universe, this is Doshin, body, mind, the rhythm of the universe is a very cosmic universe, not universal, cosmic universe, something more than a universe. If you want to be a human being in the next 21st century, okay, you must be not

[01:10]

universal, you must be cosmic universal being. In that time you may transmit how valuable or how sublime human life is. You can really transmit how important Buddha's teaching is, Buddha's life is. So, anyway, Doshin is body, mind, the way mind is really to learn day by day, night and day and night, to learn and to practice how you should tune in the dial of the rhythm of the universe, cosmic universe. Cosmic universe is rhythm of cosmic universe is a dynamic and also a serene and tranquil.

[02:15]

In Buddhism, tranquility is not tranquil. Tranquility is tranquility in dynamism. Dynamism is dynamism in tranquility. This is real rhythm of cosmic universe. So, rhythm of cosmic universe which is serene and tranquil and simultaneously it is dynamic. Doshin is completely beyond human speculation, whether you like or you don't like, it's there and you are there. But still it is something abstract, that's why practically in our day life, how can you tune in to the dial of the rhythm of the cosmic universe which is called the way mind.

[03:34]

And this last night I told you I explained impermanence, impermanence, which means continuous change, continuous change. Because this is exactly a picture of human life, you experience day by day, from moment to moment, continuous change. Through this, anyway, you can learn, you can practice how to tune in to the dial of the rhythm of cosmic universe.

[04:35]

For instance, the constant, continuous change, if you read one of the chapters of Shobo Genzo, Arousing the Bodhi Mind, it's already translated. Well, Dogen Zenji explains continuous change, by realization of continuous change, then you can enter into the gate of Buddha dharma. Well, continuous change is moment after moment, anyway, everything is moving without stopping, even for a moment.

[05:39]

So, he said moment, finger snap, this finger snap has 65 moments, 65 moments, how fast it is. What you can get, so-called moment, is this sound of the finger snap, but it is, you have already missed, 65 moments. So, what you can get, the sound of the moment is left over, produced by 65 moments. Do you understand? Left over. Then you say, I got a moment, but it's too late. It's too late.

[06:44]

So, how fast it is, you can imagine. So, let's learn the practice of the impermanence, continuous change method, to understand idea of the moment, idea of continuous moment, continuous change, or impermanence, it's not something like this. It is something you have to write on there. I use that, write on, I don't know the meaning of write on, but anyway, you must be write on. Write in the midst of continuous flow, flow of continuous change. Do you understand? It's very important for us. So, I told you, I tell you, do the show, so you say, yes sir, immediately you do, but this is the moment.

[07:53]

But exactly what you, if you want to learn and practice the continuous change, is not to think left over, fabricated by 65 moments, which is called, what's that? You say, always, what's this? Well, before you do this, well, what's gassho? Always you think, and then I explain a little bit, ah, yes, I understand. Then you do this, and someone laughed at you, then, what's that? Or, from the gassho, nothing to get the benefit, and then you say, what's that? So, always you get the left over, get fabricated by 65 instants. But 65 instants is also nothing, nothing to get intellectually or your sentimental ideas, whatever your feeling, whatever it is, you cannot get it.

[09:05]

So, all you have to do is, you know, right on. Well, the flow of the 65 instances, continuous, ha, do the show. That's all. Very simple. So, practice is not to get the sort of flashing light, you know. No, flashing light, lightning thunder. By practicing Zazen, by thinking of some koans, you think constantly, and for 7 days, of course, you can get it. One day, the teacher or someone hits somebody, you immediately get the lightning, that is lightning thunder. Wow, like that. And then you say, I got it. But it is left over. You got the left over, and you enjoy the left over.

[10:07]

But also, you missed already 65 moments. Do you understand this? So, what is the practice? What is enlightenment? Practice is very quiet. Nothing to say. If you do the show, do the show. If I say to you, do the show, just do the show. Because this is alive. This is not the idea of human life, human activity you can think. So, you have to do. With your body and mind first, do it. To do is a very ongoing movement from moment to moment. You can really write on. So, this is a practice, which is called practice temporally. And then, if you are really tuning to the dial of this Kasyurism of Kasyo, at that time, it is called enlightenment.

[11:17]

Enlightenment is not, well, flash, lightning, thunder. Of course, it is a part of, part of enlightenment. But it is left over in all enlightenment. So, all you have to do is, you have to, anyway, getting taste of real enlightenment from moment to moment. At that time, it is called enlightenment. Because your life is peaceful. Where? Right in the middle of Kasyo. If you do this, it is completely beautiful. So, this is what is called impermanence, impermanence. So, from, if you see the pine tree, pine tree teaches us impermanence. What is the impermanence?

[12:19]

Or what is the continuous change of the pine trees? Pine tree must be pine tree as it is. From moment to moment, that is exactly continuous change, impermanent as it is. Exactly. Not ideal. Not you projected yourself into the continuous change of the pine tree, and then you think, oh, yes. At that time, you feel something. Well, what is that? That is sometimes passive, sometimes sad, sometimes joyful, sometimes sentimental. But that is still left over. Your feeling, your consciousness, your body gets it. That is left over. It is not real. Anyway, impermanence, continuous change, which pine tree itself possesses.

[13:27]

What is it? Continuous change. Pine tree possesses. Pine tree must be pine tree as it is. That is all. How do you know? You must be yourself, as you are. At that time, you really tune in to the dial of the rhythm of the cosmic universe, including pine tree, you, between, behind, and behind the pine tree. In a way, complete line. What is the practice? Practice is completely quiet. Very quiet. Silence. But this silence is really dynamic. Day by day. Because when the time comes to get up, get up. When the time comes to wash your face, wash face.

[14:33]

Not thinking, I am washing face. Wash your face. How? Open your eyes. Awake. Wide. Awakening. Then you really jump into your face, hands, whole situation. At that time, what is the practice? So-called wash your face. No comment. If you comment even slightly, it is left open. You must be there. So, how? Moment to moment, keep your mouth shut. Just to wash. Do you understand this? This is a practice. This is a practice. At that time, in a way, your life is really illuminating.

[15:36]

Influencing. Taking care. You can really tune in to the dial of the rhythm of the water. Faucet, your face, your whole body. Whole circumstance. And then, at that time, what can you experience? That is called, well, enlightenment. Sometimes it is called peaceful. Harmonious. Because everything become one, support your life. That is the result of your activity, which is called washing your face. But that result is left open. You must be continually right on. This is a practice which is called shikhan. Shikhan. Shikhan is just whole-heartness. Whole-heartness is not thinking something. Not mental situation.

[16:37]

This is simultaneously physical situation. Both mind and body, exactly whole-heart. At that time, it is really quiet. But it is really dynamic. This is what is called practice. Dogen Zenji. Experienced the meaning of practice in China. When he met Tenzo. Well, if you read Tenzo Kyokun. The teaching of Cook. Tanahashi sensei translated the new translation of the Tenzo Kyokun. That is very wonderful translation. Another term, we have another translation, but a little bit messy translation. But this is wonderful. So, if you have a chance, read again. Dogen Zenji explained in a very concrete way.

[17:39]

What is a practice. But, when he was young. Anyway, practice was left quiet. He always believed that practice was sort of getting back spiritual experience shock. Everybody thinks in that way. Don't you think so? If you practice Zen, can't you, can't you, Karagi? Can't you believe your Buddhist practice changed your life? Well, I don't know. Don't expect this. Because you never change this funny guy. Funny guy is still funny guy. I believe this. I know so well. But still there is a development. How? This is really practice. That practice is what?

[18:41]

Attitude. Toward. What's your faith? Special? Dozen? Do you understand this? So far, let's imagine. So far, if I don't understand this practice. So far, I always do the thing, wash your face. OK, wash your face. Like this. But what is this? This is just like a bird bathing you. So, bird bathing is beautiful. But if you do this, if you imitate bird bathing, your life become messy. You don't feel comfortable. But bird is beautiful. Bird bathing like this, it's beautiful. Because no worries, no concern. Just do it. But if you do this, your life is very messy. So that is not a practice.

[19:43]

OK? So if I know what the practice is, after realization of the real practice, you get up in the morning, you wash your face. It's very quiet. But this quiet practice is very dark, dynamic, or rhythm of human life. Extending into water, faucet, towel, toilet paper, and your clothes, everything. How can you do this? This is just your attitude. How you can take attitude toward right knowledge? Do you understand this big difference? If you don't get it,

[20:46]

well, you can be the bird bathing. But if you know real practice, you can change yourself. But that is only one, there is only one thing you can change. This is attitude. Attitude is not mental attitude, including physical attitude, but simultaneous. And also your spiritual attitude, OK? Wide awakening. Then at that time, you really create wonderful world. That is what is called change, development. But still, if you look at, if I look at myself, still sticky. Funny guys, funny Japanese guys. Don't you think so? I think so, even though you don't think so. I myself know this. No matter how long I studied Buddhism

[21:49]

and practiced Zazen, still problem. Still problem. Still I have to continually learn, practice how dosin, the way mind should be. Because this is not idea of practice. This is really something I must be right in the middle of. OK? So called temporary practice. So, day by day. That is very big change. So even though this stinky body and mind, even though I have stinky body and mind, still here it is. From this body and mind, you can create wonderful, beautiful world. That's why in Tenzo Token, the Dogen then says, what would you say, isan

[22:49]

buffalo. What a buffalo eats isan Zen master. Isan Zen master. What? Something like this. Isan Zen master eats a buffalo. What a buffalo? I don't remember exactly. Anyway, read, OK? That means a story there. Isan Zen master says, after 100 years, no, 100 years after my death, I will be reborn in my village as a cow. OK? Then, go down to the village, see that cow, under arm of the cow, you can see the letter, it says, Isan Zen master. Isan. Then, at that time, you say, oh, this is Isan. No way, it's not Isan.

[23:52]

It's a buffalo. Then you say, oh, this is a buffalo. No way, it says Isan. Buffalo means this stinky doggy body, doggy bag. Doggy bag, always you collect the leftovers into your bag. And then you say, oh, sentient beings, and then you believe, I am Buddha. That is, speak of that, something like picking up hitchhikers on the freeways. If you pick up a hiker, the

[24:54]

hitchhikers on the freeways, you really think, I did something good, of course. But it is just a little bit. You become just a doggy bag, and you don't share it, that's all. So that is, buffalo is, anyway, doggy bag. Just your skin, muscle, this, that. But, buffalo, Isan is, anyway, nothing but the buffalo. But this buffalo, with this buffalo, doggy bag, Isan can do, can do practice. Buddha way. Buddha way. So, Buddha way is something more than giving the leftover to the dog. Something more

[25:55]

than that. And then, Doggyman says, well, Isan, if so, if Isan is something like that, Isan is completely broken, what is called divine entity, no way, Isan is still doggy body, doggy bag. So, Isan collect, anyway, leftover, and share, help all sentient beings. It means, still Isan is not fantastic divine entity apart from this doggy bag. Doggy bag. But, by this doggy bag, you can create wonderful world.

[26:55]

You never change this doggy bag, ok? You must be. If you don't like, well, you can beautiful doggy bag. There are many kinds of doggy bag. Well, as much as possible, you should choose beautiful doggy bag. So, that's why you have make-up, and beautiful dress, and beautiful, even when you become a monk, you shave your head, you shave your head is a symbol of any well preached. But even then, still there is a stinkiness. Because, if I shave my head, I feel beautiful. I feel beautiful because I completely feel good, you know. This is modern style. Completely modern, most modern

[27:58]

hairstyle. I'm proud of myself. Yes, so no pomade, no shampoo, no calm, no zen perfume. Just shave your head. Beard and all. People look at me, funny guy. Hey, funny guy. I don't care. I don't care means already, still already I become a little bit stinky guy, funny doggy guy. So, how can you change? Don't expect change of your life. Take care, take best care. Your body is a dharma container, wonderful dharma container. So what you can change is, in a way, from attitude to art. Every moment, at that time, this is, this attitude

[28:58]

will create a wonderful world and develop, deepen your life. Even though you don't realize at that time, or you don't believe. But I really experienced in the age monastery, I didn't understand Hashimoto Roshi's way of practice. When he was young, he really thought of the Dogen's way. Can you imagine? Dogen's way is very strict. When you lie down on the bed, you have, the priest has to wear not nightgowns, but we have beautiful, wonderful shine. We don't. So, just to wear the robe and lie down exactly the proper posture. Buddha died, Buddha slept. So, just like this. Can't you see the picture of Nirvana?

[29:59]

Of the Buddha? Buddha lies down like this. Still, Chinese yoga or tai chi recommend still this type of sleeping because it's helpful for us. Anyway, Hashimoto Roshi anyway always exactly, day by day follows exactly Dogen's way. When he came to Ahead Monastery to be a good old position to guide young monk, I didn't have any idea what Buddhism is, what practice is, what Zazen is. But the moment when I saw him, I got a little shocked because he never smiled, you know, just like this. His mouth is just one, you know, one straight mouth.

[31:02]

Just straight. And never smiled, and his voice is very deep, you know, from the bottom of stomach. If he said, I was, sort of, if you hit the drum, drum is echoing, and hit the gong, gong is echoing, just like this. Well, actually not, but I felt immediately like this. I knew, I was a little bit shocked. Who is that? Then he changed a bit the schedule and the attitude of the young monk. Day by day, he emphasized not attainment of enlightenment. He never said that. He always point out

[32:07]

to learn, learning and practicing your attitude toward gassho, walking, zazen, eating, that's it. And when you use a toilet, how to use a toilet? First, take off your clothes, and hang it at a certain place, one bar, gassho, and go in, step in, take one step into the bathroom, before open your door, gassho, bar, open the door, get in, close the door, and then start to use, before use, toilet, you have to give finger snap, three times, like this, and then

[33:09]

you use. That means there is many buddhas around you, so you should be polite to the buddha. Would you keep aside for a while? Would you not close the eyes? Please, go away for a while. And then use the toilet. It's wonderful, isn't it? You don't believe, but this is very nice. It doesn't matter what you mean. The buddha is exactly exist around the toilet, inside or outside, or it doesn't matter. All you have to do is where is the buddha? Each finger snap, there is a buddha. Because, please, go away,

[34:09]

for a while. And then use. Very quiet practice, but this quiet practice is will penetrate your skin, muscle, and bone. Tuning in constantly, the rhythm of the universe, cosmic universe, you don't realize at that time. But sooner or later, it shoots. It really shoots. If you practice like this, because that tuning in to the rhythm dial to all the rhythm of cosmic universe is exactly serenity, true quality, nothing to pin down, but you can be there. That is very relative security on the basis of your life. It's very wonderful. That is what is called practice.

[35:10]

If you practice like this, practice simultaneously enlightenment, because you are peaceful. Exactly peaceful. Because each moment let's show, open the door, close the door, each moment you appear wide open. And also your life is not spaced out. It's always grounded from moment to moment. But this walking step by step is very steady. Do you understand what I mean? That is a practice. Practice. That time, it is called a contemplation of impermanence, continuous change. Continuous change. Because you

[36:11]

become you as you are right in the middle of Gassho. Gassho must be Gassho as it is. When Gassho is present right now, my friend, that is nothing but total manifestation of impermanence. How can you know impermanence? Impermanence is quick. You must be there. Gassho teaches us total manifestation of impermanence. It's not something you can feel pensive or sentimental. If you feel so, that impermanence is left over. Nothing but left over you can feel. Fine.

[37:12]

It is fine. But you should understand more deeply what is impermanence. It is completely you have to manifest yourself totally in Gassho, in chanting, in breakfast, in walking. That time, naturally, all sentient beings come together to support each other. This is called enlightenment. Then, next, we need selflessness. Self-centeredness. No self-centeredness. Even though you understand continuous change from moment to moment. All you have to do is just to focus on right now with wide awakening.

[38:12]

Still, there is ideas. You may want something so-called profit, I told you before, profit or fame. Fame or profit. Lots of desires come up. So, very naturally, if you really try to get a certain profit from this practice, your life becomes rigid, tight. Because I did exactly tuning in to the dial of the rhythm of the cosmic universe and right in the middle of the show, very immediately you think, yes, this is great development of my life as a result. You think so. Even though you say,

[39:14]

I don't think in that way. But, I don't think in that way, it is already certain profit. So, whatever you think, it's already profit. Without profit, it's very difficult to practice quietly. When you want to talk with something, you never do this. So, always. So, finally what you have to do is be a self-sensible man. Nice, pretty hard, pretty hard practice. But if you don't do this, your life becomes tight. Very naturally, you cannot have enough space around your life. No one can no one can get into your life helping, talking, etc. Because you're rigid. You're tight.

[40:16]

So, at that time, it's pretty easy to get a crack. If you're tight, your life is tight. It's pretty easy to get a crack. Don't you believe this? For instance, the Buddha statue. If you make a Buddha statue with one wood, the sculpture has to hollow inside. Because that hollowness inside the wood is reducing the volume of the wood. In order to create a space around the Buddha, around the Buddha statue, around the material, preventing from a dangerous situation, which is called cracking, by weather, humid, dry, etc. If you make

[41:18]

hollow inside, very flexible. That is a sort of buffers-on, I say buffers-on. You understand buffers-on? If you jump from the second floor to the ground, if your body is tight, you know, you die. You cannot be stunted. If you really want to be a great stunt, your body must be flexible. Buffers-on means spring. If you don't reduce your material, what's called doggy dog, you know, doggy bag. Doggy bag. It's pretty easy, you know, to pop up. So anyway, you have to have a space. Space means buffers-on. Hollow. That is equallessness. It's very important for us.

[42:20]

If you don't have, it's pretty easy to crack. Even though you can keep your tight life, sort of very serious Zen student, like this, you know. You exhaust it. For instance, look at the sashimi, the other day, one of the group in Vermont, they asked me to conduct a session at Tibetan group. So I said, who are you? I asked them, who are you? We are Tibetan group. So they said, do you want a session? Do you know the session? They said, yes, we know. So, how many days do you want the session? They said, maybe we want to session 20 days or so. 20 days? So I said, 20 days?

[43:35]

I don't know. I told them, I don't know what kind of a session you expect. Can't you imagine? Session we do, let's continue to such a session 10 days or 20 days, you die. But it's possible you can do. But if you can die with this kind of session, you're great Zen teacher. But you have to die. You'll never be alive Zen teacher. So I told them, I don't know well, that's possible, but I don't want to have 20 days session. So why don't you, in the beginning, let me conduct a 3 days session.

[44:36]

They made a compromise. I feel relieved. I can't do that. 20 days or 30 days session, just like a widow. Very tired, exhausted, even 3 days, even a one day. That's pretty hard. For instance, even 40 minutes. That's when you keep your mind in a tight, you know, I am OK, like this. One moment, for 2 seconds, 2 seconds you can do it. And then the 3rd second you say, I am OK. It's already not. It's not already, you know, right thing, right practice. It's already out of the rigid practice. Because you say, I am OK. OK.

[45:39]

If you really want to rigid, serious practice without exhaustion, you must be continuing right on there. No commitment. If you can do this, you become saint. You can fly in the air. Wonderful thing, teachers. You can do this. But I don't want to do that. So, for 7 days session, anyway concentrate on satsang with your whole body and mind. And then 7 days, you feel great. Maybe you think I want to keep this session more. Don't you think so? Have you experienced this? Because you feel good. But that's enough. You should cut it. That's enough.

[46:40]

If you always have one, if you always have your stomach completely full, you get sick. So you want to have, you have you can find a stomach to have a little space. One more bowl of rice. Stop it. That's great. 70% stomach. Then you feel good. Because it's not necessary to pay attention to presence of your stomach. If you pay attention to the stomach, the presence of the stomach is sick already. When something happens, you really pay attention to the stomach. It's already sick. Whatever you feel good or bad, it's already sick. Do you understand? So real, not sickness of the stomach is just be one with your life. Wonderful.

[47:45]

This is equallessness. Equalness. You have to practice this. So, when you actually practice the Mahayana practice, because you always point out what kind of gassho you do, immediately he points out. Because in a gassho, you do something stinky. Something stinky comes up. I felt a ridiculous suggestion he gave us. He gave me some. My finger is like this. This is from my birth. Already my finger like this. So it's very difficult to touch exactly. There's space there. So he said,

[48:49]

your gassho has space. Space means how? Absence. Absence of my mind. In other words, gassho is something else from me, from my body, from my mind. If my mind and body exactly one with gassho, gassho is exactly. That's it. But we don't. Because we think, you know, always. Even for a moment you can experience exhaustion, very naturally you can make a space. Then, this, this. Something happens. So immediately he pointed out, no matter how old you are, young or old, even though you become 60 or 70, still he scored.

[49:50]

That's wonderful practice for us. It's not ridiculous. It's not necessary. What do you mean? Making a space in your gassho or not making a space in your gassho. It doesn't matter. It doesn't matter. All you have to do is you must be one with gassho. Your compassion, your kindness penetrates from the tip of your toes to the tip of your toes to the top of your head. From the top of your head to the tip of your toes. At that time, exactly one. But your mind doesn't think so because you already read the book. Many kinds of gassho. Do you know how many gassho we have? Countless. Three years you do gassho this, very relaxed, wonderful, soft. Can we do this?

[50:52]

Can someone do this? Someone support a nose. Someone support a chin. Someone touching our head. Someone do this. Many gassho. Someone do this. Many kinds of gassho. So you know already many kinds of gassho. And there I emphasize gassho is this. Do this. Then immediately you complain. What is right? What is right gassho here? There is already. Your mind is already start to spin. But if you think so and then start to grope for what is right gassho. This gassho is right because some Buddha says you do this gassho. And then you think this is gassho but

[51:54]

someone says no this is right. Right gassho. How can you find right gassho? You never find right. In Buddhism right means subtle, subtlety. Complete beyond. Right or wrong. Right or wrong is now, right now right here I give you gassho. Do this. Very simple gassho. For instance your life. If you look at your life can't you take care of your life? After looking around the people, TV, commercial, mass communication, a certain pattern of human lifestyle and then can you take care

[52:55]

of life? It's ridiculous. That's fine. If you're interested in you can think. You can try to follow a certain pattern of certain lifestyle given by mass communication. When you smile, you should smile like this, you should smile like this. Many kinds of lifestyle smiling. Then mass communication gives you information. You can follow but you never find right. Still you have to always poke your head into this that continues endlessly. That is called uneasiness. Look at the people. Constantly poke your head into many things. I got this. Wow, this is good. Wow, here is another good thing. Why don't you

[53:57]

do this? Yes, I do this. Constantly. Constantly you try to feel good, good, good. But it's not good. Because it's not good, it's not good. That's why you try to get another good. So what is right good? Finally, keep your mouth shut. Just take care of don't give up. Don't create wonderful world. That's all we have to do. Okay? That is not the particular pattern, how to live. It's because if I give a certain pattern you should live like this. You are already tied up with my pattern. Okay? So Buddhism constantly lets you be free. So, what is freedom? Constantly

[54:57]

you should learn, practice how you have. You can tune in to the dial of the rhythm of Cosmic Universe. From moment to moment. That is freedom. Nevertheless, you can really feel peaceful. That is called practice, which is called doshin, okay? The way mind. The way is universal. Cosmic. Cosmic universal path. Not only human being, but all sentient beings has to pass along. That universal cosmic, universal path is what? Mind. Mind is what? Mind is jakujo. Serenity, nothing to talk. Nothing to talk. And this,

[55:58]

nothing to talk, nothing to comment, nothing to get anyone to get, no one to get. With whom we want to talk, completely nothing. But this nothing is not stagnant. Something stagnant. It's dynamic. Dynamic. Then this, then serenity and tranquility works in your life. How does this serenity works in your life? In concrete way. That is called compassion. Wisdom. Wisdom is sharp. Your head look around. How many kinds of meditations, how many kinds of gassho, look around. Wisdom is suggestive. Let's see some

[56:59]

beauty of gassho. Beauty of gassho. Complete beyond good or bad, right or wrong. Anyway, that is complete silence. That means, keep your mouth shut. Just to gassho, you face. You face right now, right here. That is wisdom. If you don't have wisdom, your mind start to look around, poking your head. But wisdom gives you very strong element, attitude toward gassho, zazen, eating, sitting. Then in concrete way, you are, you have wide awakened. That is really compassion. You can encounter you as dogi bhagya,

[58:01]

and everybody also should be. Past, present, future. Nevertheless, your past, your wisdom really leads you to focus right now, right here. With your body. That time it is wonderful world. Come up. It is sorrowful concert of orchestra. Wonderful orchestra. Come up. That is so-called doshin. Doshin is really something alive from moment to moment. From moment to moment. That is body-mind. Let's see the beauty of existence beyond your feeling, good or bad, right or wrong. Anyway, let's see the beauty of existence. What is the wisdom

[59:03]

of cosmic universe? You don't see it. In other words, that's what we have to explain in concrete way, so-called continuous moment. That's why dogin benji or Abhidharmakosha. Anyway, Abhidharma teaches us what is a moment. 65 moment. That is explanation. Through this explanation, anyway, you have to do something. With continuous, anyway, rhythm, change of existence. That is really Buddhist practice, so-called doshin. And, I told you before, Buddhist practice is

[60:07]

not to be searching who I am separating from all sentient beings independently. That is a philosophy. You can't understand in that way whatever it is. You and table, whatever. If you want to know what the table is, if you want to know what karagiri is, I have to know. Karagiri and dynamic relation with you universe. And now, continue to this karagiri. That time, this tiny karagiri, anyway, this relation, in other words, dynamic relation with all sentient beings, let go of this tiny scale of karagiri into the universe.

[61:08]

So, learn this one first, continually. Next, you have to return interconnection, interpenetration, concentrate. This is, she can day by day, she can travel, she can show, she can show, she can use, she can show, she can sleep, she can do it. But, this is not she can do it without with blind mind. Your mind continually clear with wide awakening. That time, it is really Buddhism. Then your life really work, really work. So, as a conclusion, anyway, Buddhism teaches. Let you go, let you be free into

[62:13]

total dynamic relation with all sentient beings. Then learn that one. Learn, even slightly, do it. Do this. Interconnection, dynamic total interconnection with all sentient beings. Do it. Means, be right here. Be right now. Moment to moment. At that time, there is no comment. No comment, no philosophical explanations. Not spiritual fascination. Not particular enlightening enlightenment. Sometimes slowly, sometimes quickly. It doesn't matter whatever. But, because they are they naturally come up as a secondary

[63:15]

experience. If you do practice like this. Because this is a basic practice. I always tell you, if you want to take a trip, what do you do? Continue to take trip. It's simple. You can't expect beautiful scenery or ugly scenery without take a trip. If you really want beautiful scenery or ugly scenery or neutral scenery, well take trip. First, anyway, take trip. And if you see one, that is fine. But you cannot stay there for long. Move. This is basic. Basic. This is your attitude toward how to wash your face, how to do Zazen. Then

[64:19]

they naturally, experience come up. But usually we always hang on experience. Wonderful experience. It's called enlightenment. But if you experience something awful, you try to forget it. You try to keep away from but there is something awful always haunting over your head. The more you try to keep away, the more that something awful haunts over your head. And if you get the wonderful experience, you feel proud of yourself and hang on. But it doesn't last for long. Sooner or later it says goodbye. So all you have to do is, anyway, basically, continue to do this. Then naturally, scenery comes up. Scenery is a

[65:20]

part of continuous change. But without the scenery, you will never experience continuous change. That's why continuous change is important for us. Don't ignore it. Experience is important. But don't hang on. Don't be bogged with it. Accept. Take responsibility for any kind of experience. And then continue to move creating a wonderful big world. It's called Buddha. Continue creating Buddha-zone in your life. Whatever happens, you can be a spring. Spring is not escaping or ignoring. It's really if your life is spring,

[66:20]

well, it's really space. You can have a space and come back to your life again. You never go away. It's not the rule. So if you have Buddha-zone, you can keep on working. You can have a space between, but you can come back soon. If you don't have, it's very easy to crack. But for a certain period of time, you feel good. And people say, you are a great Zen student, but for a long way, I don't know. But if you want, do it. Okay? If you want to do it, I did it. Anyway, I did it in the age once everybody called me crazy monk. Monk? It was fun. Now, crazy monk is here.

[67:21]

Wonderful anyway. Appreciating human world. So if you want, anyway, very serious practice. Anyway, do it. If you want to pick up a practice, pick up. But don't stay down. Practice. You have picked first. If you pick up a practice, by you, first. First. Be free from. Be free from means what's going on in the relation with you and practice. You have picked. There is no particular pattern. Practice, you have picked up. Because practice is continually alive. The same applies

[68:23]

to your life too. I pick up this. By that time, the Zen you have, you picked up one moment ago, you believe that Zen was great. But in a second, in a next moment, the practice you picked up will not be good. So all this is going on. So if you want to pick up the Zen well, objectively, fine. But don't hang on. Don't stay with it. Continually open your eyes and how do you tune in? The dial of rhythm of universe. Practice

[69:25]

you have picked up this is and you. That time. That is nothing but every attitude throughout the show, the Zen. Whatever you feel good or bad. Anyway, when you see the good, take best care. When you see awful experience, take best care. Basically, anyway, there is continuous flow of life. That is Jakujo, solemnity and truthfulity. It's called Doshin. Doshin, the way mind. Tenth token is very nice concrete. It's the

[70:25]

teaching or it's the practice. First practice. Not administer, not sectarian practice. Token doesn't like sect. Sectarian dogma is total Buddhism. Total picture of Buddhism. So, that is very quiet practice for us and also this is great dynamic work creating wonderful orchestra, concert of orchestra. Very nice. I forgot to put one point.

[71:35]

I planned but I don't know when next time. Maybe next time. We are we we to to to

[71:50]

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