Two kinds of Buddhist practice. The first one is the individual practice, seeking for the truth. The second one is indoctrination, of teaching the Dhamma. Do you understand the indoctrination of Dhamma? I don't know if this term is appropriate or not, anyway. In other words, the Buddhist practices for individual improvement in individual progress in their life.

[01:09]

On the other hand, the second Buddhist practice was he must benefit others, helping others. So from this point, broadly speaking, Buddhist practices are only for individual purposes. But simultaneously, the practice for individual purposes must be backed by, anyway, helping others, benefiting others' lives. This is very important. So from this point, the practice, the practice of Buddhist symbolism, turn, common human action, but very refined practice, very refined practice.

[02:15]

That's why I thought I have, so far, extreme respect and also bodhichitta. Required practice. The required practice is human action But there is a very deep human action coming from realization of artist's thought. So this is Buddhist practice, Buddhist practice.

[03:19]

In order to seek for the Dharma, anyway, we have to keep refined human actions, refined human actions, something more than human actions. So for this, The final practice is a state of human action that you have to always create newly from the moment, moment, the past, present, future. Anyway, your life must be, what to say, going in new ways, new ways. Refreshing. Your life must be refreshed. Refreshing given and refreshed. We call maybe, what, emptiness mind, emptiness mind.

[04:24]

When you start to practice Buddhism or whatever, you realize, you realize you are beginner. That time, anyway, day by day, you feel refreshing. You feel your life refreshed, refreshingly, because you really pay attention to your life every day and learn something new. But when your practice is progressing, Very naturally, most people are stacking the progress in your practice. So very naturally, and both, you know, 40 years comes up in your practice. So right in the middle of promise in the practice, in the practice still you have to be beginner's mind because you have to, your practice must be refreshing every moment, every day, day by day.

[05:41]

And also when you get old, Very naturally, you can realize that your life has been or your life is making mature, you know. So very naturally, the old people were really proud of his life when in comparison with other young people's life. And very naturally, they criticized young person. But in this case, even though in the realm of maturity of the practice, still you have to be refreshed in the practice. So that is refined practice, refined practice. So-called practice, the practices going on

[06:45]

in the realm of Buddha, anyway. So the practice you do is not something you do. The practice you do is something you are drawn in by, something more than your effort. So, but anyway, you do. By your effort, you start to do something. But right in the middle of the practice you believe you are doing, anyway, you have to realize something more than that. So that is, you must be let go of the idea of I do my practice, my effort. That means constantly you become refreshing, very natural. That is called Buddhist practice.

[07:47]

One of the outstanding Zen masters, who was one of the disciples of the Zen master, his name was Kisu. He was asked by the monk and saying, what is the Buddha? The Kisu Zen master says, are you ready to believe in my teaching, whatever I teach you? So monk says, of course, I believe in Buddha. I believe in your teaching and I follow your teaching exactly because you're a teacher anyway. And they kiss and say, Master, are you sure? So once more again, he pushed, he checked again.

[08:49]

And he checked him once more again. He said, yes, of course. Then he said, you are Buddha. That is the first step of the practice you have to do. You have to take it into account. And also, that is the end. That is the goal of the practice. So from the beginning to the end, anyway, we have to practice in the realm of the Buddha. The Buddha means Buddha means, anyway, I told you in reference with the faith. The faith is the spiritual life which you have to anyway see deeply into the ultimate source of existence, foundation of existence.

[09:55]

What is the foundation of existence? what is the ultimate source of existence. This is not the truth, not the idea, perception, or concept of the truth, or it is not the concept of God you believe, you know. This is the absolute or the truth, which is nothing but conglomeration, conglomeration, Conglomeration. Conglomeration. Conglomeration or aggregate of conscious number of conditioned factors. So what is it? You don't know what it is. But it's there. It's real. It's there. So cold, if you see, if you realize, it is temporarily cold.

[10:56]

Anyway, the truth, art is source. But if you try to understand through your six senses, you don't know because it is nothing but, no more than the conglomeration or aggregate of countless number of traditions elements. What is it? What is a conglomeration of conditions and elements? That is nothing but function, movement. You know, the air, let's imagine the air in this room, the sea, the puppetry. And molecules of air oscillate, you know, the actual speed of 500 miles a second. Do you know this? I might accept it anyway. Molecules of air, you don't know. So you don't know finally, you don't know why air exists in this room.

[12:00]

Just look at this. Just as it is, you don't know. But we can. Our intellect says it can reach, you know. through that scientific understanding, how molecules move, how many molecules there are. And then you say at the speed of 500 miles a second. But this is how molecules, you know, the moves. At the speed of 500 miles a second, we don't know because it's too fast. Same applies to a diamond, molecules of diamond. Why the diamond exists like this? What is the symbol of the hardest beings in this world? We don't know why, but it's there. So finally, even though we can research how many molecules a diamond has, but we don't know how to

[13:07]

communicate with each other and relate with each other and create a certain form of being, so-called diamond. Right now, right here, we don't know. So that is called function, process of the ultimate thoughts. Trees, what is the tree? The alternate source of the tree is nothing but function, conglomeration, or conditional error. So many kinds of conditions error. The trees have a certain reason why trees exist as trees, because trees have their own conditions and elements which are completely different from the conditions and elements of the birds and human beings and lakes and the water.

[14:18]

So this is what temporarily we call trees, birds, frogs, and anyway, lakes, mountains. So from this point, ultimate source is exactly total dynamic working. which there is no space, no room for you to pin down intellectually or emotionally. What? Whatever it is. Nothing. That's why Your daily life. Your daily life is what? Your daily life is completely, absolutely backed by this attorney source. What normally is not given to you.

[15:25]

What it is. What only you can know is You are the mark of your life. So called birth, team, karatiri, it's a daily life. So how can we reach, how can we reach the ultimate source? How can we practice on the basis of ultimate source? So all we have to do is to do something in the In the realm of the monks, the Krokodil involves trees, spring, winter, etc. To that degree, we have to. Our practice must be by art itself. For this, spring must be anyway refreshing. Free-flowing was autumn, winter,

[16:30]

Well, sorry. Any kind of feeling of the human beings, anyway, that is a spring itself, spring's works. So our same apply to our heart, kasyo, zazen. Well, who do that then? You do that then. But in the realm of the thing you do, it must be backed by, it must be backed by ultimate thoughts, means refreshing constantly. Refresh to life anyway. That is anyway freedom. Buddha practice, Buddha gassho, Buddha zazen, Buddha e, Buddha se. That's why the Kisuse masters said to the question given by the monk, what is a Buddha?

[17:41]

So Buddha is not outside of the cell. Buddha is you. Buddha is in your head. What is a sick? Sickness is, anyway, Buddha. Buddha's sick. If you accept Buddha's sickness right in the middle of sickness, you can find a freedom. You can find refreshing what to say, refreshing aliveness, refreshed aliveness of human life beyond hard or easiness, happiness or easiness, or sickness or not sickness. So when you see the sickness, you can just face sickness as it is and devote yourself to take care of it. So that is called Buddha practice, Buddha practice.

[18:43]

So individual first, it is individual practice seeking for the Dhamma. So your practice must be anyway constantly moving toward the truth, experiencing delectrics. So for this, anyway, as long as you practice, you practice, there must be a certain progress in the practice. What is the progress in the practice? Progress in the practice is not the better. situation in the practice, day by day, you can accept. The practice, real meaning of the practice in the practice is you still refreshing, day by day, without leaving any trace, just a bird, flying in the sky.

[19:54]

Constantly refreshing without leaving any trace of your progress in the practice. That is anyway progress. Progress, very naturally there is a progress. But if you attach to the progress, it's not progress. Because your life is limited by a frame of the progress. So you stop. Your life is a start. Making mature. So constantly, you must be progressing. For this, you must be refreshing without leaving any trace of refreshing in the practice. It's pretty easy in the practice. But if you think it's pretty hard, you don't understand it. That's why the Dogen Zenji says in his Shōbō Gensō, you can see the Buddha going a step further when you have reached the Buddha.

[21:08]

When you reach the Buddha means when you become a first grade child, when you become first grade, you know. Well, you can reach a certain stage that is anyway Buddha for first grade child. So whatever you may be in the first grade or in the second grade or in the past, at the stage of the past, At the stage of present, at the stage of future, wherever you may go, there is office of certain powers. So called Buddha, anyway. Because it works. At those days, anyway, at that time. So you are Buddha. But if you reach, if you reach, if you reach, anyway, the stage of Buddha,

[22:09]

Anyway, you should see the Buddha going a step further. Anyway, we have to go more. Means refresh. You have to be refreshed. Constantly. So go step, go beyond. Go beyond doesn't mean to keep away from reality. You are present. So you are in the dualistic world, you are in sickness, but you can go beyond. Means you can be refreshed in sickness. So that is, that's why Dogen Zen says, you can see Buddha going step farther when you have reached the Buddha. And also he said, you shouldn't believe that you try to understand quickly the practice.

[23:17]

transact and negotiate carefully with it a hundred and thousand times as if you tried to cut a hard thing in two. You shouldn't think that you would understand it quickly if there is a teacher for you. But this is a very, very important point. You should you shouldn't believe that you try to understand quickly the practice. Means if you practice zazen immediately, you say, I understand practice. If I always practice, explain the practice, not your practice, Buddhist practice, you say, through the lectures and through the study of the Buddhism, you say, I understand. But that understanding is... Well, premature.

[24:22]

So that's why Dogen Zen says you shouldn't believe that. You try to understand quickly the practice. But I don't mean you shouldn't understand. But you should understand. But even though you understand the practice, what it is, but it's not perfect, mature. So, to understand the practice means to transact and negotiate with the practice hundred and thousand times day by day. Become refreshed. Refreshing every day. That is hundreds and thousands times. Negotiating with the past means each time. If you always believe a prophecy is to have a better life, but you have a question, why do we have to practice forever?

[25:35]

It's a thousand times, a hundred times. That time, well, your life is not a reflection because your life is immediately a certain frame of better life. You have believed, or you have felt good. But it's not a refreshing life, you know. So that's why transact and negotiate. I don't know if this term is important anyway. Time is appropriate or not, but I comply. I say transact and negotiate with practice again and again, carefully, thousand hundred times in your daily life, in your life. And as if you try to cut hard things in two, it's very hard and also you must be careful.

[26:41]

You have to concentrate on cutting the hard things. You should think that you understand it quickly if there is a teacher for you. immediately you think, I need a teacher. If I have a teacher, I understand really quickly. But that is, it must be, that is the point we have to be careful. So very naturally, if you have a teacher and you study and you practice Buddhism, you will be really proud of yourself because at that time, This is, at that time, very natural. You put down the others. You don't have teachers and class. So anyway, even though you can have a chance to study and practice Buddhism under the guidance of teachers, you have to do same thing to add others.

[27:49]

Anyway, important point is to make your life refreshing day by day. Well, under all circumstances, whether you have a teacher or you don't have a teacher, that's not a depression. That is teaching of Buddhists. So that is called to practice as a Buddha, because this is characteristic quality of the ultimate source, construct. Also, Dogen Zenji said a very interesting few points about the practice. First point, a great story manifests a few practice Anyway, you have to attain enlightenment anyway, but that enlightenment or satori is not the satori you will have to reach because you don't have a satori now.

[28:59]

It's not satori. So you have to have a great satori. Anyway, your practice must be carried on and on in the realm of Buddha. So already you have to attain satori. So big satori. Big satori. That means big satori means, anyway, in the practice, Your practice must be refreshing, new, new, new, anew, constant. That is called a great satori-manifest. If you attain enlightenment, you must be new, anew, free from the tori you have reached. That is called a great satori mantra. Secondly, it says, know enlightenment when you are in the way. Most people, when most people reach the stage of, well, the way, it's called satori, and understanding, it was teaching, they naturally

[30:16]

That is the aim, that is the goal of the spiritual life. That is called happiness of life. Happiness is constantly anew every day. So from this point, no enlightenment when you are in the way, meaning no happiness when you are in the happiness. At that time, it is called real happiness. The same applies to our practice. If you feel, if you see the progress in the practice, anyway, there must be no progress. When you are in, after the stage of progress in the practice, constantly taking practice, keeping, that is called freedom, liberation, okay?

[31:17]

The third point, he says, not to be deceived by the toy when you reflect on it. When you reflect on the toy, your experience, anyway, you shouldn't be deceived by. Deceived means you go astray. You go astray. You lose the sight of yourself. You are carried away by the toy. Enlightenment. you are carried away by apnea or sickness or whatever. So if you reflect upon yourself anyway, you shouldn't be deceived by any kind of stages which you have reached. And finally, the fourth, Anyway, finally he said, no need of satari and no room for devils and angels to sneak in. That is the call, refreshing, or give a smile.

[32:25]

No, no need of satari. No need of satari means complete beyond. You need satari or you don't need satari. If I say, just sit, you stay. Well, don't worry about satori. I don't mean this. Don't worry about satori means completely beyond. You must be refreshed from satori, need of satori, or no need of satori. So it means you have to take a trip. Improper way, very natural you can experience, you know. Seeing the satori, seeing the sigari, and not seeing the sigari. there are no scenery sometimes. That is the point. There is no need of the power. Completely we have to refresh it. Just practice day by day, becoming refreshed. And then at that time, no room for devils and angels to sneak in.

[33:32]

That is so-called freedom, liberation in practice. And this is a daily life, not just the same. And it's a daily life, for instance. I read the article of experience of Marathon race, which one of the famous Marathon runner. news reporter asked him what about his practice and how to meet the goal of one point three. So he explains and such and such. And also the news reporter asked him, what is your physical condition?

[34:38]

Before before the, before a day marathon race starts, you know. So, she, she, she explains how, you know, she explains the, his physical condition, mental condition. And finally, New Step 4 asked him, did you sleep well last night, you know. And then he said, no, I couldn't. So he said, every time when I have a big marathon race, the day before, I couldn't sleep. That means, I always tell you, your practice must be refreshing and new. That means, in other words, better conditioning.

[35:39]

you must be in better condition. Whatever you do, giving a lecture or doing zazen, walking on the street, you must be in better condition. Best condition, not better, best condition. If you want to participate in a marathon race, particularly your physical and mental condition must be in the best condition. So physically and mentally, sleep. But he's dead. Every time when he had the marathon race, the day before, he couldn't spin. That means it's best condition? No way. It's not best condition. But under not best condition, he always win. So from this point, okay, from this point, Or you must be in the best condition, okay?

[36:42]

You try to have the best conditions, whatever you do. But the concept of the best condition you believe is not actually the best condition. Okay? So obviously, if you feel, I am now in the best condition, at that time, I want to ask you, are you sure? Maybe the first time you say, yes, it is. The second time, I continue to ask you, are you sure? Well, a little bit, your answer becomes a blur and shake. Well, finally, you don't know. What is your condition now? For instance, I told you, if you give a lecture, you know, In the beginning of my experience in San Francisco, I had always lecture ideas.

[37:46]

The day before, not the day, the one moment in the night, you know, at the dinner time before I gave lectures, I couldn't eat a meal anyway. So that means always lecture ideas. But nevertheless, under such conditions, I have to prepare for the lectures as best as I can. Anyway, prepare. Then I stand up to the stage of platform in the Zegdo and Booth Hall. It was sure that my condition was good, I think. Because I am or I was already a lecture artist. But anyway, all I have to do is, under the condition of a lecture artist, I have to do my best.

[38:54]

I have to do my best to give a lecture. And also, why don't you pay attention to the preparation for the lecture? It is perfect? If I say yes, well, right after giving the lecture, I don't feel perfect. And sometimes I don't feel the... I don't feel perfectly prepared for the lectures. So I don't feel good from my preparation for the lectures. But when I do it, well, please. So, what I always tell you, pay attention. Anyway, see deeply into the reality you are personally in. Nothing to keep down. Is it the best or is it not best? Always a question comes up. Two questions come up.

[39:56]

Yes, it is. But on the other hand, no. But in the reality, your life must be going on We're in reality. That reality is very vast because it is, reality is a state of existence becoming one with the ultimate thought. So that's why our practice must be constantly anu, every day. That is called shikan. Color. She can color with her whole heart. Next, you just sit down. Just sit. That is our practice according to Dogen's ideas. He used a difficult term. Honshou, myoshu, honshou means original realizations, myoshu means subtle, wondrous practice.

[41:03]

Subtle, wondrous practice means a practice which is going on right in the middle of reality which you cannot pin down what it is. But that practice is wondrous. completely beyond any study that practice is going on under the best condition or under the not-best conditions. Completely out. Just do it. At that time, that is called wondrous practice. And then when you do, when you have a wondrous practice and very natural original realization, the door of original realization opens. Always there. You cannot try to open up the realizations, the original realizations, okay? So all you have to do is practically, you must be refreshing, just do it, and right in the middle of reality. But on the other hand, your consciousness always pick up two excessive ideas, best conditions, not best conditions, all of them.

[42:12]

But do your best to take care of this Excessive, two excessive ideas. But you can't poke your head into them constantly. After doing your best to give away these two excessive ideas and leave it alone, then do it. That's good for you. This is an individual practice. individual profit in practice, speaking for the truth, truth constantly. The second, the indoctrination of the practice, you know, indoctrination of the practice. So, I don't know.

[43:15]

I use indoctrination. Usually we use the term to educate or sometimes to teach or sometimes to propagate. Propagate the teaching to all sentient beings. But in Sanskrit we say aprikakha. P-A-R-A, P-A-R-I-P-A-K-A, alpaca. That means, this means to cook well. To cook well or to digest or to make mature or to manage well. This is to teach. to propagate teaching to others.

[44:19]

So it's very interesting, to cook well. To cook well means anyway we have to understand that both teachings are not according to your sense. That cook well means anyway not according to the Of course you should follow the recipe, but you have to pay attention to the reality. Sometimes you can't follow the recipe. If you exactly cook something exactly according to the recipe, you can't make a certain dish perfectly. So you have to use your intuition and the experience and also pay attention to the dishes, what is going on from moment to moment. So sometimes you have to turn off the flames of the gas, you know, immediately, not according to when you are desiccating.

[45:29]

So that is to cook well. Your teaching must be cooked well, not according to your recipes or others' recipes. Anyway, cook well. So that means through your reality of your life, through your body and mind. Secondly, he says that when a palipaka means to digest, Anyway, the food which you have cooked well, then you can benefit people. Then you can make people enjoy eating the meal. That means that meals are perfectly digested. and become alive, alive and become alive. Anyway, food turn into the blood, turn into the energy.

[46:33]

So very naturally, people will appreciate. But there is no gap between food and energies. From where the energy come, they don't know. But it's appreciated, they appreciate. So that is digest. Very naturally, you can teach. you can teach. And to make mature, mature, I told you mature or maturity always, not putting the stuff into your head, knowing something, knowing something right, you know. But anyway, mature. To make your life mature means Anyway, completely beyond uselessness or usefulness. Of course, you have to do something useful, but you cannot do all this like this. Sometimes, even though it is useless, you have to do it.

[47:37]

Look at your dress and shirt, you know. You have lots of buttons, which are not necessary. Just a decoration. So why do you use lots of buttons and colors? It's useless. Well, very reasonably, why don't you use the buttons just for two or three? That's enough. Well, why do you have colors? That is extra. But it's a decoration. It's useless in a sense. According to your common sense, through the promise which people have made, through the language, through the customs, then shirt must be, must have colors, must have colors.

[48:42]

So we naturally don't have any question. Strictly speaking, why do you need the color? You know, a Christian priest always has no colors. So, you know, if you look at your life, you can't do everything useful. So that is completely beyond usefulness or uselessness. then you have to do your best to take care of that. That is the way to make your life mature. And to manage well. Anyway, you should manage everything well. Confining confusion to the minimum.

[49:44]

Anyway, whatever, under certain circumstances, when you are sick, right in the middle of sickness, you should confine the troposy to the minimum. And then just take care of sickness, refreshing your life. That is so called high parka. Then you can teach. You can teach. So to teach, to propagate Buddhist teaching is not to give somebody a certain knowledge, just like a school. Or you can put a certain label on a person. You have to have yet, you know, the Buddhist teaching. So I will give you a teaching. It's not the teaching. You have to digest. Anyway, you have to cook well.

[50:47]

Anyway, teaching. If you don't feel good to teach, anyway, you have to cook and teach well through the words, through the teaching, through the speaking, anyway, through your daily life. And anyway, that is teaching. Then when you teach, after teaching, you feel many things. There are always two excessive ideas of good or not good. But the real teaching is anyway cook well and digest it well. And that make your life mature, make your teaching understanding mature. Then you can manage anything which have happened in your daily life. Mind it well. That is called the so-called indoctrinations.

[51:57]

I don't know how do you understand indoctrination. Indoctrinate means to give, to inspire. to give for teaching to the people and to mold the people as certain frame, don't you? That is indoctrinated, don't you think so? I don't know. But it's not real teaching. According to Dawkins' understanding, the Buddhist understanding, nothing to a certain way, you are a mature person. Anyway, everybody is already a mature person. So deal with the people as a group. Because that is the ultimate, characteristic, ultimate nature.

[52:59]

So how do we do? Anyway, we should cook well, as best as we can, and are digestive, and also mature, and manage well. Everything. That is the teaching. So Dukkha Rinpoche says in the Tathāgata, question number seventeen, He said, when Buddha Dharma is taught, they are unusually quick in understanding and realization. He said, Buddha Dharma. Buddha Dharma means, anyway, correct teaching must be taught. Correct teaching must be given to everybody.

[54:05]

And first of all, what is the object of teaching? You are trying to teach. It is a person. So at that time, the person as the object of your teaching is not an immature person in comparison with you. It is not purpose of education in Buddhism. So you have to deal with everybody at the room. I have to deal with the rooms and the dirtiness and the uncleanness. When you clean the rooms, then you say the room is dirty. Then we're sure. But dirty, you don't make it dirty in comparison with the clearness. But this is not a ballistic way.

[55:08]

Dirtiness is our current event produced by conditions thereof. So did you, it is something you have to hate or you have to compare it with clearness or cleanness? No, it is the same thing. Cleanness is something produced by conditioned error. If so, if you see the dirtiness, you look just clean, just clean. That is a problem in the monastic world. So Dogen then uses a particular term. This is a courtesy or a manner. This is a manner in the realm of the Buddhist world.

[56:10]

But we have a manner not in the realm of the Buddhist world, in the realm of human desires, in the human world. comparing something with others. Then you are bad, you are, it is dirty, clean. So very naturally, when it is clean, it's not necessary to clean. But in monastery, in the monastery, wherever clean or dirty, and beyond the clean or dirty, anyway, you have to clean anyway. When it is dirty, of course, you have to clean. But it is, that practice never comes from compiling with cleanness. Just the clean. Because, dirtiness is also another form of strength. But cleanness is another form of strength.

[57:17]

That's why, trees, birds, human beings, are not different. But when you see the bird, You have to take care of birds as it is. You can't mix it up between the birds, again, and the human beings and the trees. Of course, you can talk with a bird. But even though you cannot have a chance to talk with a bird, and even though you don't understand the conversation between you and the bird, it doesn't matter. Don't worry about it. Anyway, deal with the bird. That's it. This is a Buddhist practice. That is called digest, cook well, and manage well. And then at a time, you can make your life mature, you can make others' lives mature. That is called propagating, teaching. So that's why zazen is your zazen.

[58:24]

Your progress in the practice, by not progress in your practice, but continuously progress in others' practice, can't be. So, be mature in what you say. Just the same. In the same, you must be refreshing constantly. Your zazen, your gassho, must be refreshing constantly, newly. It's called practice. It's quite different from other schools. But this is a basic teaching of Buddhism. If you study Buddhism very carefully, you will come to this point very naturally. But many people, many in the Buddhist history, They don't pay attention to this. They know, they know we are Buddha.

[59:27]

We have to practice in the realm of Buddha. But practice, they don't do. The practice you say, we are not Buddha. So you should polish yourself and do practice. So, very naturally, you have to attend to levitalis constant to pushing yourself from the devil. And also, you have to attain enlightenment hard. If you don't attain enlightenment, well, you will have to. This is very common in the history of Buddhism. But through the Dogen's viewpoint, from the Dogen's viewpoint, whatever happens under all circumstances, you have to practice under the anyway, condition of the Buddha, anyway you have to do. This is Buddha's practice. You have to practice Buddha's practice. That is Shikantara.

[60:29]

Because this is not only Buddha's practice, this is the human life. If you don't practice, you always create some problems. Under the beautiful flag of religion and God, you're not good. Look at the human world. Israel, PLO, there is a fighting among the human, different human races. There is a human war coming from Discrimination of the religion, under the beautiful flag of the religion, God. It's beautiful. What are we fighting? Killing each other. That's why Dogen Zenki has to constantly emphasize this. Buddha constantly emphasized this point from generation to generation.

[61:38]

That's why Dogen Zenki finally says, when you recall mantra's practice, original realization opens, blooms its own door, its own life. The way you let go of original enlightenment is a wondrous practice, anyway, of blue, thick-toned life. While you, anyway, take hold of wondrous practice, you miss the chance to open the door of original realization. Because original realization is not something you try, but not something you should ignore. You have to do what? Anyway, you must be refreshing right in the middle of wondrous practice. Wondrous practice must be refreshing day by day.

[62:41]

It's called freedom from refreshing. They want to stop. At that time, the law of original realization opens anyway. This is the same situation of the bird's life, the tree's life, winter's life, spring's life. Then this situation of the human life, tree's life, supports his life and also others' life, teaching's life. Why? You think we don't think? We are very starved, ignorant. Basically, we are not ignorant. If you really realize the ignorance, it can be good. Can't you have a question? Last night when you were talking about the eye needing to fulfill its purpose, the only way it can recognize itself is when it's practicing.

[64:00]

I was wondering what the purpose of a human being would be to to recognize itself as a human being? Would it be only through self-made practice that we're fulfilling art? No, not only that. Through whatever occupation you follow, you can live your life. Art is the source of human life. Important point is whether you realize ultimate source or not. Important point is how realization of ultimate source is working in your daily life or not. That is the point. Forget it. It doesn't matter anyway. What do you want? Because in the other's realm, art, poet,

[65:04]

This is, you can learn, human life. Still, there is a human human by which we are always tumbling over, passing, coming, success, and failure. That's why people are constantly confused and suffering. Nevertheless, it is now only confusion and suffering. Right in the middle of suffering, confusion, still people are poor. That's why people try to find peace and happiness. That's why, finally, they are bumping their head against the little eagle. Then they try to change, turn into another direction. So, naturally, they are seeking for the truth. Is that the ultimate purpose of being human? To know the truth? Is that the ultimate purpose of human life?

[66:07]

Well, sure, it really is the ultimate purpose of human life. Now, is the spiritual life... Because spiritual life, I told you, spiritual life is liberation. Liberation is not to be liberated from the human world which ignorance is filled with. But liberation is to be liberated from you, from others, from liberation itself. This is a real liberation speech of life, okay? But usually we don't hear about this. Purpose, ultimate purpose of religion is to be, to liberate human life. Then we're not really stuck in a liberation.

[67:08]

And then finally, under the beautiful flag of liberation, they are fighting. This is the human revolution now. Do you understand? Or if they are the PLO, it's really ignorance comes up, fighting each other. They realize the liberation through their belief. Even the PLO, everyone is their people anyway. They find the liberation. But why can they, cannot they, They've been pleasing now because they are already blind under the beautiful flower of the liberation. They have believed. It's not liberation. The Buddhism office comes emphasizing our purpose of religious life, spiritual life, is to experience liberation. But it's not. Final goal. Final goal is to be free from liberation itself. At that time, It is called real liberation.

[68:15]

So through any kind of occupation, art, poetry, in your business, in your life, at home, as well, whatever it is, you can realize liberation. But I don't know how much you can be liberated from you from the liberation itself. Because we don't have enough time to look at the freedom of revelation. Because you have to do many things immediately. Even though you are standing straight and you have many things trying to bark at you. And you think, oh, I am free from regulation now. But we don't. We can't have enough space. So very much criticism comes up for you. then the next moment the people push you to do something new, okay?

[69:17]

If you become free, then naturally people push you to do something, a masterpiece more, more, more. So you don't have enough space to be free from a masterpiece. You are completely carried away by the masterpiece. But that's why there is a development, so-called great artist. But it is not new, you know, but it's quite interesting. So I don't think that is, if we emphasize that it is best, we say, oh, that's a selfish trick, you know.

[70:22]

Do you think so? Some of you believe that. Well, that kind of is trick. If you think so, that's all right. I don't care. Because it's not my business. It's your business. If you think so, well, go away to do something else you like. If you don't believe it's not my business, well, you should follow. Even though later you feel boredom and excitement in any way, you should follow. In the Zen, I think you can see your consciousness functioning.

[71:35]

Your consciousness always keeps catching up. You're doing what is going on from moment to moment. Your consciousness tries to catch up. Do you understand your consciousness? That's where it makes you confused. The shikantaza means, the shikantaza means don't catch up. Well, if you see that consciousness catching up, let it go. Anyway, don't fight with it. All you have to do is, you are right on, right in, in the midst of nothing, stop. And just concentrate. Just take care of breath. But immediately you see, to take care of breath is, use secret talent, use that or to open the door of the original enlightenment, it's already a conscious trip, a conscious trip.

[72:36]

In the next rest, your conscious trip, that's a good chance for you to rest. You can't always trip, you know. You cannot push your consciousness. Always take a trip. Let's rest. Resting in the motel. Stay in the motel. Even though you don't like it anyway, if you want to continue to take a trip, rest in the motel. And in the motel, there is a limitation of running wild for the consciousness. So very naturally, while consciousness feels bored, it comes still. So that's the session. Pretty good.

[73:38]

So if you see the due to the imagination, say you are in the realm of the Zen, so call or tell, anyway, let's let the due to the imagination to the Zen with you. I just forgot. Someone says boredom, experience of boredom is important. Of course it is. Not important. You should, anyway, accept, totally, boredom, beyond, it is important or it is not important. We often discuss about it. A good experience, oh, that is important. Should I pay attention to it? Should I awake it? Well, that is already a discussion. It's not, you are always to the core. Out of the secret power. So whatever it is, it went boring, it's in mood, it, well, recall.

[74:46]

One perspective, recall. Just do it. Let your consciousness concentrate clearly. Obviously your consciousness can see there are lots of flashing lights here today, I told you. Just like an intersection, right? The intersection of a street. If you see the red flashing light, you know, you should stop it anyway. If you see there's something in your, with your eyes, it turns out, and you say, well, stop it. What is that? So, well, blink your eyes first. Then make your vision clear. Anyway, that's pretty good. Sometimes the yellow, right? Sometimes the blue. But anyway, all we have to do is just continue to do it. Continue to do it means even if you stop at the intersection of the street, well, there is something you can do.

[75:53]

Stop is also doing something. That is a human activity. So when you have to stop, stop it. That is a human activity. It's not stop. Stop. So even though you don't do anything, it is doing. It is something you can do. That is called nothing to do. But when you do something, it is doing something. But doing something is exactly nothing to do. So that's why we say doing something is in a way nothing to do. Nothing to do is to do something. Thailandism is in stillness. Stillness is in Thailandism, we say. It's contradictory, but it is.

[76:55]

New state of reality, new present. We have to be alive in this realm of reality. But it's very simple practice. That's why we need, anyway, refreshing. Not refreshing. We need to refine, polish our consciousness. Nature has quality of consciousness. Anyway, train your consciousness. Not brainwash. Let your brain free. I don't want to pay any light to give to you, blame, wash. That's what you're blaming. Remember my business. Once in a long time ago, I read about a school of Buddhism.

[78:07]

They felt that since they were enlightened, there was no reason to make an effort trying to get enlightened. So they would just do fishing in the stream. Other Buddhists didn't like them very much, didn't like the idea. I don't know. You don't need a special effort to do that then? Well, the teacher of this school, didn't think that you needed a special effort to do zazen, because enlightenment was with them, so they didn't make any effort. But they were monks, but they didn't do anything. They took a vacation all the time. I always feel like, thinking of vacation, you know, like, He's a lucky boy. If you can live in that way, in peace and harmony, he's a lucky boy. But in other words, I don't think it is a real Buddhist way of life.

[79:15]

Well, for instance, one of the Buddhist teachers always says, you should do zazen. You do zazen. You do zazen. Zazen by your will, by your effort, by your initiative next, okay? So I don't want to come to Zen door and do Zazen with you because if I come, you always do Zazen for me. So he doesn't come. So he always stay at his home. I don't know what came down. But finally people don't come and finally it's broken. Everything messed up. Idealistic is beautiful. They don't need it. Idealistic understanding. People are very easily deceived by idealistic understanding.

[80:24]

But calculated, completely you have to be beyond. It's not necessary to have extra effort to do that because you are enlightenment. You should be beyond it. Or you should have particular effort to attain enlightenment. You should go beyond. Well, then what to do? You have to do just do it. For instance, when you are a college student, you are already a college student. So, strictly speaking, you have the great capability to be a student, freshman, etc. So, you can learn by yourself. It's not necessary to go to school. You can have a great

[81:26]

our capability enough to learn a lot of knowledge through the books, through the discussions, through the talks between the peoples, and it's there. But, well, if you are a student, first of all, you have to go to school, so you don't need a particular effort to go to school. or you should need to travel to go to school. But if you think so, you really hate the school. So finally, if you're a student and you work completely beyond you need or you don't need, just go to school and study. It's going to happen, okay?

[82:32]

Okay, well, that person I don't know. Well, according to the rules, he doesn't die. He is not yet literally grown. It's a new legend, okay? If you see the original enlightenment in you, you must be free from original enlightenment. Well, you must be present in wondrous practice day by day, refreshing your life. Then the natural original outdoors of our original enlightenment appears in the blue. to go.

[83:32]

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