A brief conclusion of what I talked about last night. The point that I talked about last night was the meaning of dōshin, d-o-s-h-i-n, dōshin. Dō is the way, shin is the mind. Very often we use the way in Buddhism. The way is very important in Buddhism. Because it is a universal path open to all sentient beings.

[01:07]

And the way, Buddhas and Patriarchs, but simultaneously, is not teaching we understand, but we should practice it. As a teaching and also as a practice. So that is the meaning of the universal path all sentient beings have to pass along. Understanding and also practicing. Practicing is until the teaching manifested by the universe should penetrate the skin, muscle and bone.

[02:20]

That is a practice. So until it penetrates completely through your body, mind, skin, muscle and bone, you have to practice. So for this, anyway, night and day and night, we have to be mindful how we should practice the way. As the teaching of the universe open to all sentient beings in our daily life, this is a practice. And that practice, as a universal path, is not something far away from us. It is simultaneously mind. That is the mind. So the mind is not the mind you have thought usually.

[03:25]

It is not the small mind. It is not the big mind. It is not the between. It is not the invasive. It is not something specific. Anyway, mind is something more than you think. That is called jac-jo, I told you. That creates serenity, knowing with whom you want to discuss, want to talk. That is a jac. That is completely something beyond your speculation, but it is something which makes you free from your feeling. Buddhism always makes you free from the beginning. That is what is called emptiness, sometimes philosophically, sometimes we say inequality, but anyway.

[04:35]

So, if you have a certain definition of the mind, which is called small mind or big mind, you are completely tied up with the idea of small mind opposed to big mind, or big mind opposed to small mind, or between, neutral, or Buddha's mind. If you say Buddha's mind, you are already tied up with it. So what is the Buddha's mind? What is the mind itself? That is why mind is completely serenity and tranquility. Serenity is when no one, or nothing, you want to talk. This is not something pessimistic. It is really great nature, great manifestation of your nature.

[05:37]

As a teaching, as an actual practice, it lets you completely free to start with, exactly. So, that is why the disciple of the 13th patriarch said, What mind is, anyway, is manifestation in detail. So, jaku is not completely stillness apart from you. It must be something manifesting in every inch, every aspect of your daily life. Standing, sitting, talk, show, bow, studying, eating, wherever it is,

[06:44]

always there is serenity and tranquility. At that time, you really penetrate with your object, become exactly one. When you do gassho, you become really one with gassho. Then, at that time, gassho really teaches something. It is heart, about heart, which you have never learned before. I always tell you, every time when I talk, the climbers, mountain climbers, right in the middle of the mountain, climbing the mountain, you don't feel anything, because it's hard practice. Mountain is mountain, and before you climb the mountain,

[07:45]

you really feel the beauty of the mountain. That's why you want to climb. The moment when you climb the mountain, you don't feel any beauty, because it's hard work, practice, so you just feel pain. Sometimes, just a little bit, a little pleasure, feeling good, joy, etc. But most of the time, you feel pain and hard work. But, it is your feeling. It is the feeling fabricated by your mind. And that, your mind, is something specific, seen from individual life. So, all you have to do is, you have to awaken to the total portrait of the mountain, including trees, birds, clouds, all circumstances, and you. And all you have to do is, just to climb the mountain.

[08:48]

It's continual. With what? Serenity, true quality. Means, every step must be serene and true quality. At that time, you can really have a stable step. That step will support your life. And then, if you climb the mountain like this, finally, you can be really one with the mountain. The mountain teaches you about wonderful life, which you have never seen before. So, this is serenity and true quality. Serenity and true quality is, your body, your mind, must be anyway serene and true quality.

[09:50]

Otherwise, you cannot know. You cannot know totally what's going on. That's why it is very important for us. But, your body, your mind, basically, in underlying essence, anyway, perfect serenity and true quality. That's why this is, that's mind is complete beyond speculation. Zero speculation, we have thought. So, that is, that's why Dogen then says, the wind, a ringing wind, and the ringing bell, finally, he says, ringing, ringing. Ringing, ringing means, the original nature of your mind is anyway constantly ringing. That is dynamic, the ongoing energy. Supporting you, supporting mountains, supporting all sentient beings.

[10:55]

So, we have to learn this one. And also, we have to practice this one. How, continually, climb the mountain, climb the mountain. So, this is the basic nature of your mind. So, that, just ringing and ringing, just ringing and ringing, that means, your basic nature of the mind and body is very ringing. Constantly ringing, to support you, to develop you, to deepen you. That means, a concrete speculation, I can tell you that, you can find your life, worth living, in whatever situation you may be. Even though, you become the last one seed, after destruction of the nature,

[11:59]

by civilizing the human world, destroying, cutting down all trees, in order to produce the industries, and developing civilizations, and even though, completely destroy the nature, and beauty of the nature, by the technologies, but still, one seed left behind. Yes, it is. Even though, you become the last one seed, it must be planted, planted. Because, it is very important to plant. This is really our spiritual life.

[13:03]

Religious life. Everyone, everyone is the last one seed. Strictly speaking, everyone is the last one seed left behind. But, it should be continually planted. For whom? For you? No way. More than should be, for future generations. It's not necessary to concern about, whether it will be shooting or not. All you have to do is, anyway, it must be planted. That is, ringing, ringing, ringing, ringing. All this is, this is the value of our existence. I said that the religion of nature, the mind,

[14:11]

but in Buddhism, we cannot separate the mind from bodies. So, if Buddhism uses the mind, simultaneously there is a body. So, if you want to know, what is the original nature of the mind, what is serenity and tranquility, that is something you have to do, with your body, with your body. So how? That's why, when you took a shower, first, you may take a shower with your body. And then, leave everything, leave everything up to this, kesho, with your body. And then, simultaneously, your eyes, your mind, must be clear, can understand everything, perfect human life, kesho, and you, zendo, or such a being. Constantly, we have to do.

[15:13]

That is the way, the way. That's why the way is teaching and practice. That is the point I told you last night. That is the meaning of doshin, doshin, the way mind, which means spiritual life, and, or, religious life. Sometimes, we use the term body-mind. And tonight, Dogen Zenji emphasizes to contemplate impermanence, in order to be continually mindful of doshin, in order to be mindful of how doshin,

[16:19]

the way mind, should be. Dogen Zenji says, emphasizes, to contemplate impermanence. Contemplate is, well, according to Dogen, contemplation is not contemplation, it's not that which, only your mind thinks. The mind contemplation is simultaneously body contemplation. So you can't always think something only with your mind. To contemplate something is to contemplate with the body.

[17:19]

So that means, do something with the body. So, that is a contemplation. That's why Dogen Zenji says, mind contemplation is identical with body contemplation. It's not different. And, impermanence is continuous change, or the ongoing, ongoing dynamic motion, that is impermanence. That's why we feel, anyway, alone, because everything is changing continuously. That's why you feel alone,

[18:22]

but aloneness doesn't last long, because continuous change. So, next moment, you feel joy. But that joy also doesn't last for long. So, joy appears, next moment disappears. Next moment, aloneness appears, aloneness disappears. Constantly like this. This is your feeling of feeling. That is called impermanence. In Japanese we say, mu-jo, mu is non, not, or jo is permanence, not permanence. Non-permanence means, non means emptiness. But positively speaking,

[19:27]

non means in Buddhism, enlightenment. Enlightenment of energy you have. Desk, floor, your hair, your clothes, your whole body, anyway, non. Non means you cannot pin down what it is. This is the basic nature of all sentient beings. In the South we call it emptiness. But practically nothing to pin down what it is, finally. That's why it is called taku-jo, serenity and tranquility. That is what is called non or mu in Japanese. If you practice Rinzai Zen, teacher gives you koan first, mu, what mu is. But this only mu, non, nothing, taku-jo is permanent, permanent.

[20:32]

So real permanence, real permanence is not permanent, because changing. So real permanence is not permanent. That is called real permanence, real permanence. You study the Mercury? The Mercury Sutra always says Bodhisattva is not Bodhisattva. That's why he is called Bodhisattva. Do you understand this? Because Bodhisattva is Bodhisattva is Do you think Bodhisattva? You can accept in your mind, and then we say that is Bodhisattva. But real Bodhisattva is nothing but empty, emptiness or

[21:35]

well, serenity and tranquility. Nothing to pin down, because Bodhisattva is real actual dynamic state of the being which is alive constantly. That is called Bodhisattva. So finally, what is Bodhisattva? Bodhisattva is not ideas. Bodhisattva is a being constantly alive, aliveness, Bodhisattva. Aliveness of a being. So nothing to pin down. What is Bodhisattva? So finally, Bodhisattva is Bodhisattva, but Bodhisattva is not Bodhisattva. So, real Bodhisattva is non-Bodhisattva. The Mara Kirti Sutra obviously says continually like this. So impermanence, teaching of impermanence, same applies to teaching of impermanence.

[22:35]

What is the permanence? What is the eternal eternity? Real eternity is not eternal, something eternal, because constant change. Only constant change is eternal. But if I say so, you say, yes, I understand, that is eternal. So you really put the constant change into a certain frame, dignified, dignified by your consciousness. And then you really believe this is, this is something I can believe, I can depend on. But it is not real eternal, eternity, because you already set up. Real eternal eternity is constant change. That is Buddhism. Constant change, real eternal is constant change.

[23:39]

That means not eternal. Not eternal is real eternal. That's when there is a contradictory explanation. But this is very true. We can explain this. For instance, why the Bodhisattva, no, disciples say the mind is tranquility, serenity and tranquility. First, the answer, bell is ringing. The bell is not ringing, the wind is not ringing, mind is ringing. At that time, everyone understands mind is ringing, because your mind accepts bell ringing. Your mind accepts the wind ringing. Then you say, yes, I understand this. But that is the mind ringing, fabricated by your consciousness. It is not real

[24:41]

mind. For instance, still you don't understand, that's why I have to explain. Briefly speaking, your mind working like this. In Buddhism, at least there are three things where your mind works. Your sense organs, and object, and also your consciousness. The sense organs see the object. Simultaneously the object reflects in your sense organs, in the mirror of your sense organs, eye sense organs. In other words, your object is immediately assimilated with sense organs, coming in, simultaneously. Just like a mirror, your sense organs

[25:43]

are just like a mirror. Then simultaneously, your consciousness joins, participates in this function, this situation. Then, consciousness understands it. Oh, yes, this thing. Then if consciousness understands what it is, then consciousness thinks this is a table. But this is not... What does consciousness understand? What consciousness understands is reflection of the table in the mirror of your sense organs. Not a real table. Do you understand? Simultaneously coming in, reflecting in the mirror of your sense organs.

[26:46]

Then consciousness participates in understanding what? Imagination of reflection of table. Then that is called understanding. Then we say, yes, that is table. And so on. But it is not real understanding of the table. See? So, you're feeling, that's why you're feeling through the impermanence. You feel sometimes pensive, you feel sometimes alone, you feel sometimes joy, but joyness, aloneness, or pensiveness don't last for long. Because whatever you feel,

[27:47]

feeling, your feeling is reflection in the mirror of your sense organs. That's why constantly changing. So real mind is real impermanence or real mind is what? Sense organs and object and mind dynamically interconnect. They're kind of separate. Sense organ comes first. And then the sense organ can accept your object and then make consciousness come together and understanding. That is analysis by human speculation.

[28:49]

But this is, three of them simultaneously work in a moment. So, sense organs cannot say I am sense organs. So, just a minute, I don't want to accept you. There is no chance to say so. Because sense organs already face this one immediately. Sense organs accept the image of the table itself. So what is a sense organ? Sense organs can exist only in the relationship with the organs and also your consciousness. Without your consciousness, without object, sense organs doesn't make sense. So sense organs is what? Sense organs is something fabricated by your understanding

[29:50]

separate from object and subject, object and your consciousness in a way. Simultaneously. So that means consciousness or sense organs is what? Basically empty. Nothing to be done. Because, sense organs completely disappear in the relationship with object and consciousness. When you just go to school, teachers and schools anyway come together and support you. At that time, there is no particular idea of you as a student. Right in the middle of the process, you have to continue to forget it. Forget yourself, which is called I am a student. Just be there, listen to teachers. At that time,

[30:56]

that is full function of your life as a student at that time. That student as a being is completely right on up to process, stream, flow of process or energy. So, nothing to be done. That is impermanence, which is called impermanence is buddha, according to doggy. Impermanence is not something you can feel. If you feel impermanence, you feel something particular. That is your experience. But basically, we should understand more deeply what impermanence is. Before, you think, what is impermanence?

[31:58]

Impermanence is just a buddha, because it is what is called emptiness or jakujyo. Impermanence is jakujyo. Just jakujyo. So, according to Buddhist psychology, there are three characteristics of existence. One is characteristic of perverted view, perverted world, existence. Second, characteristic of the interdependence. Third, characteristic of the two. Three things. First, characteristic of perverted existence, and second, characteristic of interdependence. This is most important teaching for us. And third,

[33:00]

the two. So, interdependence is middle, between. This order is also very important in the teaching. Because if you understand characteristic of interdependence in a little bit crooked way, the truth, the real teaching of interdependence, turns into deluded existence. Existence. Small world. Confusion. If you understand interdependence in a proper way, it turns into truth. So, that means intellectually, still we

[34:00]

try to understand interdependence when you wash your face, or whatever, when you do gassho, when you do zazen, I, zazen, enlightenment. Without enlightenment, you don't want to do zazen. Without any profit, you don't want to do zazen. But, that is according to the system of understanding, intellectual understanding, there are three things exist very clearly. I, Zazen, and enlightenment. Then you say, I am sitting now. At that time, can you accept zazen exactly one with you? No. Still zazen is opposite to you. So you always see the zazen in front of you, asking,

[35:02]

what is zazen? You don't understand zazen. But, when you feel good from zazen, at that time you can accept zazen even though it is in front of you. Because, if you feel good, you expect enlightenment. So, enlightenment is here. So you say, I can do zazen. I can do zazen because I will experience enlightenment by the practice of zazen. Everything completely exists. If you do zazen like this, no matter how long you do zazen, you can't have a chance to taste a likeness of your life when you do zazen. When you do zazen, anywhere first,

[36:05]

what should you do? Do zazen. Just do. Do is a very important verb, not doing. Not a result of your doing. Do zazen means the ongoing actions, emotions, so-called doing zazen. Doing zazen. At that time, zazen becomes you and also enlightenment comes together, comes to you because you become peaceful. Right in the middle of zazen, right in the middle of your life, you feel peaceful. Peace and harmony is what? Enlightenment of your life in zazen. That is

[37:06]

what is called enlightenment. Enlightenment is not something idea you can see objectively. So only when you do the zazen, all things come together to you and support your life. This is, anyway, interdependent. Strictly speaking, we say ko. Ko interdependent origination. Constantly dynamic working. If you understand this, even slightly just idealistic understanding of interdependence, it can be perverted because you separate. So you always do the zazen separately. That's pretty hard

[38:07]

for you because zazen doesn't give you any sweet candy. So all you can experience is pains and boredom, etc. Very quite few. Quite just a little bit you can feel joy, but that joy doesn't last for long. If you experience real joy in zazen, whatever you call that joy, enlightenment or whatever, it doesn't last for long. So, all you have to do is, anyway, you must be alive in zazen. If you want to do zazen, anyway, do zazen. Then at that time, that is right understanding of interdependence. Simultaneously

[39:08]

teaching of interdependence turns into the truth. That means really support your life. Deepen your life. Makes your life rich. So, that's why characteristic of interdependence is in the middle, between. It really depends on you whether you can kill this, kill this teaching or bring life to it. It really depends on you. This is well, this is most important. That's why Dogen Zen says impermanence is Buddha. Impermanence is not something you can see objectively. And also, well, in

[40:13]

the Sudama Tendalinga Sutra, it explains the teaching of interdependence of a thing, like this we call Jew's Music, ten suchness. It's ten suchness. Ten categories of existence which is constantly alive. One is form. Second is nature. Form is outside, outside of a thing. And nature is inside of a thing. Inwardly thing. Inward nature. Form, nature, and embodiment. Embodiment means integration of a form and nature. This is embodiment and also potential

[41:15]

power. Potential power is everyone has a potential power. Table, whatever it is. You cannot see, but if you practice that potential capability and powers which is from the bottom of your life. Just like a spring water. So everyone has. So that is a potential power and manifested powers. Sometimes powers manifest itself in your daily life. That is manifested power. And cause. That is a direct cause by which a thing is produced. And indirect conditions are contributing to the produce of a thing. Even though seeds exist, seeds cannot grow by itself.

[42:16]

So it needs lots of help. That is indirect conditions. Warm, humidity, human effort, etc. It's not direct cause. Direct cause is a N in Japanese. Secondary conditions. Contributing to support, to support the presence of a thing. That is secondary conditions. And also result. Result is that which is produced by cause and conditions. And ninth, retribution. Retribution is that which the result comes to be true in your daily life. That is contribution. Contribution sometimes comes to be true in this life or next life.

[43:17]

Or life of next life. We don't know. But sooner or later it comes to be true. That is retribution. So everything has not only human beings. And finally, the last one is the inseparability or inevitability of them all. All nine items, categories are inseparably anyway interconnected. Interconnected. That is total portrait of original nature, of existence. There is nothing to pin down what it is with your sense. Because constantly alive. So we have to learn that point, and also

[44:18]

we have to ride on there. We have to practice it. That is not so easy for us. It seems to be easy, but it is not simple. Because constantly something there. That's why Zazen is very simple practice that lets you put right in midst of of the process itself, of ongoing motions of all sentient beings. If I give you some 10 days profit to you, I do that then. Then what? If you do that in 4 hours, I will give you this certificate. If you practice 2 years, I will give you this certificate. And if you see the

[45:18]

very busy mind, I will give you something specific which makes your mind calm. In order to attain enlightenment, that is so-called, anyway, koan is there. Koan is fine, but if you use koan like this, it becomes sort of profit. We have to pay attention to this first. Regardless of whether you believe or not, Buddhism doesn't tie up with any sense. Your nature is serenity. It immediately lets you be free from any ideas. So we have to learn that point. And if you know, even slightly, or even though you don't know,

[46:20]

according to the teacher's suggestions, anyway, we have to practice day by day, focusing on death. This is life and death. Exactly life and death. No questions. Don't you think so? If you are on the verge, exactly on the verge of life and death, how can you say? Nothing to say. Even though I say I'm sorry for you, or even though I say, go ahead. Even though I say, heaven will come up to you. Even though I give you wonderful message, even by Dogen's itself, message doesn't die. You die. My

[47:22]

word doesn't go with you. You go by yourself. So, completely nature is really serenity and tranquility. That means totally dynamic working. Nothing to pin down. That's why it is called serenity, jyakujyo, serenity. And serenity is not something different from your life. It's really death itself you are facing. You can see death. Within this death, exactly serenity there. You cannot see it. Without death, without life, you cannot see any serenity to play. That's why zazen is wonderful. Because zazen is exactly going

[48:23]

straightly to this problem of life and death. But if you don't, if teacher gives you some specific benefit, profit, when you are confused, when you feel boredom, in order to let you be free from boredom, I give you something. Why don't you think this way? Boom! So you think, completely thinking that way. But that is another extra problem you are adding to. Adding to real problem of life and death. So even though teacher is difficult, or you are difficult to accept, just do. Just do. It's nothing. Profit. Nothing which you want to talk. No nothing.

[49:24]

But you have to be constantly around it and constantly be there. Because this is a life and death. It's pre-op. Particularly when you are young, you don't. Because you have lots of energy, spiritually, psychologically, or physically you have. So you don't believe it. That's why teacher, that is most difficult for the teachers, to take care of young people. Particularly when you have a big mind, a big head. Because if you look around human life, psychology, philosophy, always give something wonderful profit, benefit, in order to let the people be interested in philosophy itself. But still continually no ending. They are satisfied,

[50:27]

they feel satisfied, no ending. What do they do? What should you do? So finally, all you have to do is keep your mind shut. Just take care of Zazen when you have to do Zazen. With your best, with your wide awakening. That's all you have to do. Don't you think so? Don't think so. If I say so, you can believe. Still you don't understand. But that's what you have to do, continually. Learn that point and practice it. Be right on. Continually. That's why we need a guidance. We need a guidance. Just sitting is not simple. Just sitting is not simple. It's simple, but it's not simple.

[51:28]

Because our head is always trying to get something which you want to talk. If there is nothing you want to talk, you really feel grounded. So you don't feel any energies of human life. The minute you think that energy of your life is dissipated, it's dissipated. But that is very good medicine for you. Continually, anyway, I want to really put you right in the middle of the same cell. Nothing there. That nothing there is completely meant to be fully alive. Fully alive. So that's why Dogen has to say impermanence is buddha. That buddha is very true,

[52:29]

created in eternity. So, philosophically speaking, that buddha is in a way that you can experience real teaching which is called co-interdependent originality. Everything is interconnected. Dynamically. That is the point which our life, all sentient beings are supported, constantly deepened, grow. This is the nature. If you experience this, at the end you are called buddha. And then at that time you really appreciate all sentient beings which exist. So, from this point, the most important point Buddhism really teaches us is learning

[53:30]

the theory of interdependence and practice day by day the interdependence. Real interdependence. To practice real interdependence means to just be right in the midst of interdependence which is ongoing. Nothing to stop it, even for a moment. So, learn and be there. Learn with your mind that is wide awakened. Wide awakened. You can learn this. How can you learn? Anyway, do something with your body. So that, just be. Constantly just be. So, just be in the same real body.

[54:32]

That is the posture. So, focusing process. Focusing process, constantly. That is simultaneously to learn wide awakened. How the original nature of existence is ongoing. That is most important practice for us. So, not the study of ontology. Well, if you want to know who this guy is, philosophically, very commonly, we try to understand these guys according to ontological study. But, Buddhism is not. If you want to learn this guy,

[55:34]

whoever I am, you have to learn theory of interdependence. How this guy exists in relation with you, this room, this whole space in San Francisco, Minneapolis, in 15 below zeroes, 50 degrees, etc. Blooming flowers here, and cold weather in Minneapolis. Anyway, you have to understand. At that time, you really understand. That is who I am. The way how to learn who I am. And then, if you understand, even psychologically, even your consciousness, using your consciousness fully, then you can

[56:36]

understand how this little guy exists in relationship with you, all of you, Japanese, and Americans, and many others, Americans, whatever. Then next, I have to be right in the middle of that concept of I, separate from you. Right in the middle of the real process of interconnection with you, with the world of Minneapolis, San Francisco, whole universe. Who I am at that time. Nothing to say. I am saying continually, I am Japanese. I'm not American. It's ridiculous. It's ridiculous. That is idealistic. So I should know who I am. How?

[57:37]

If I have to do something right now, sit down, say something, talk. That's all I have to say. And then at that time, this little guy blooms. Where? In my small territory? No way. In our big territory. Universal perspective. Including you, and this fellow, San Francisco, Minneapolis. Fifteen below zero. Wonderful. We're blooming here. You think so? That is nothing but total dynamic practice. How can I say? Karagi, you say, Karagi, thanks, you're talking. Thanks, you're coming. I can accept. Thanks. But this is still,

[58:39]

you can feel. You can catch it by your feelings. But that is, it doesn't last for long. But you can't ignore. You should accept. So you have to appreciate. Thank you, Karagi. Thank you. I have to say thank you. This is very nice. Communication. But basically, there is wonderful serenity and tranquility. That is what. Thank you. When I say thank you, just a thank you. Thank you. You improve in the realm of serenity, tranquility. That is the practice of thanks. But if you think, thank you, I have to say thank you. Because it's a bit different.

[59:41]

Because that is my feeling or your feeling. If you discuss in that way, your feeling doesn't make sense. Don't you think so? Your feeling doesn't make sense. But feeling is also important. But problem is, you are caught by your feeling. Holding on. This is my feeling, not yours. My feeling is right. If I give you a certain proof, your practice is good. Okay? So you really think, thank you. But if I don't say anything, if you tell me, my practice is good or bad, I didn't say anything. All I can say is good. Sit down. You say, my practice is not good. Good. Sit down. How do you feel this?

[60:43]

It's very difficult. Satchitra Zen is not something you really want. Usually, in human life, Satchitra Zen doesn't exist in this world. Then, giving you always some profit, you can talk. Wonderful. Next. And then what? Yes, I give you this. And then what? Next. Always giving. If you continue to do this, finally, when you are facing death, or I have to die, then I have to die. After death. And then what? Paradise comes. Karin says, Buddha says, Paradise.

[61:46]

And then what? Still, you don't know. That's why you want to get something you want to talk with. That is a profit, always. Constantly. Yesterday, I told you too. Constantly. Because even though I proved, I'm sure there is a wonderful paradise because you did something good. You did Buddha's practice, Satchitra Zen, for one year, two years, or anyway. But still, you don't accept, in a sense. Then what? What happens in paradise? Like, lots of special beings there, supporting you. And then what? Constantly, endlessly, you do. But, if you do that, it's very difficult

[62:49]

to live a religious life, a spiritual life. Your life is, right now, right here, your life must be secure. Perfectly secure. But your feeling, according to your feeling, you don't feel secure. But religiously, spiritually, you must be secure. Right in the middle of insecurity. Because your feeling always gives you a flashing light, good, bad, feeling, joy, suffering, always. That is that you can talk with, constantly. But that something you can talk with is up here, next moment, it's up here, up here, next moment, it's up here. But you cannot ignore those important things. But you cannot

[63:50]

hang on. All you have to do is, you have to handle these flashing light, flashing light, just like the flashing light in the intersections, intersections. Just watch, and take care of this. But basically, there is constantly, serenity, and tranquility, nothing to talk. That time, you can really devote yourself to handle yellow flashing light as it really is. It's a thing, it's joy, watching face, pensiveness, alarmness, you can really handle. But if you don't have this serenity and tranquility on the basis of your life, well, it's very hard. That is called

[64:53]

impermanence. So constantly, we have to learn what emptiness, what impermanence is. Impermanence is anyway Buddha, nothing but Buddha is. Buddha is, we have to learn basic nature of impermanence, that is, completely nothing to pin down. Do you feel pensiveness? Do you feel joy from impermanence? That is your feeling. But we have to learn the Buddha, impermanence as a Buddha is completely beyond your feeling. That is your serenity and tranquility. And then if you understand this, or even though you don't understand this, constantly we have to do is to be right in the middle of there.

[65:53]

This is all we have to do. Even though you don't understand, in practice too, there is a chance to practice this. Learn, and practice it. That time they naturally, that is called dōshin, the way mind, fitting into the universal path. All sentient beings pass along completely before you are conscious of it. Anyway, this is our practice. So tomorrow, I would like to talk about the ego lesson. In order to understand or practice the way mind.

[66:56]

The way mind, there are two important. Learn to practice impermanence and also egolessness with far going true heart. Far going true heart. From the beginning to the end. Anyway, we have to learn egolessness and practice it. Tomorrow I would like to talk about this.

[67:27]

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