Each of us must transmit the Buddha to others. For this, you have to follow the way as you have learned. There is no excuse. If you have even a little excuse, nobody prevents you from going away from Zen Buddhism. Even though if you follow in that way, wherever you go, wherever you believe, whatever kind of religion you believe, you cannot.

[01:04]

You cannot understand what religion is. Who you are. What you must follow the way as you have learned is not to push yourself. If you think it is the practice to force you, informality is what you think. The religious ritual is just formality. We have to accept any kind of religious ritual as a Buddhist activity, as a Bodhisattva's practice.

[02:20]

At that time, you can transmit your own Buddha to others. You can listen Buddha. This is a very important point. Particularly Zen Buddhism in United States. This Zen Monastery is the first thing to develop in the United States. Each of us make every effort to develop it properly. It is not necessary to follow to imitate Japanese Zen Monastery. We have to each of us establish this Zen Monastery in United States.

[03:29]

For this, all of you follow sincerely the way we have learned. There is no excuse. Otherwise, in the 5 years future, at the 5 years future, what kind of Buddhism, Zen Buddhism will be transmitted by you. Then, now is important. Not right now, but right here is very important. Have adorned with rare and wonderful green jewels.

[04:56]

Have enticed with many colorful blooming flowers and lush grasses. Have filled with a splendid music from the murmuring creek. But the water has never run dry since innumerable, inconceivable, immeasurable years ago. And will never fail after infinite times. Each of us has been by Buddha's made right for the final peace. In the presence of the twenty hundred thousand millions of courtesans of Buddha. And has for a long time followed Buddha's instructions. Fortunately, by the counsel of the Bodhisattva, by the decree of the Bodhisattva,

[06:03]

it is really thrilling with delight and joy for us to have been able to practice in this session with all sentient beings. If you have found any teachings that Patriarchs and Buddhas have not yet explained before for the sake of the people. Come to show it. Thank you.

[08:08]

Thank you. Thank you, Sensei. Many forms bubble up. Questions, music, plants, fantasies, manifestations and various passions. They soon wash away in their own sound. And yet, still there is a feeling of an edge. It's there that confronts the teaching. Please give instruction concerning this edge. Don't become a frog living in a well. Living in a small well. Try to jump over the edge. Thank you very much.

[09:43]

Karugiri Sensei. Karugiri Sensei. Karugiri Sensei. I find I live in a hole of ignorance. Where my desire is like movies on the walls. Mad movies. Is there a door out of this hole? Or is this hole itself Buddha nature? There is no man like a wall. Which you cannot get in. I look like a lotus. Lotus flower, blooms flower through the mat.

[10:57]

Mat is not merely mat. Wall is not wall. Try to open your eyes. Lotus. Karugiri Sensei. In the lotus sutra. Various disciples and Bodhisattvas are often praised. As being self-controlled and unable to slide back. What is self-control? The moment you sit in meditation.

[12:03]

Sit just in the midst of the meditation. Please, please really control yourself. Who is you and who is the self? What you and what self? You don't know who you are. Nobody knows who you are. Only practice involved knows so well. This is Buddhist conduct. As practice does it. Thank you very much.

[13:09]

Karugiri Sensei. In the light of this candle. These flowers. In the sound of the stream. At the beginning of another spring. In the midst of suffering. In the midst of the three treasures. With all sentient beings. Thank you. Karugiri Sensei. First, I wish to thank you. For being here.

[14:26]

At Tosaka Harbour. When you were here. About a month ago. You spoke about Dharma-ta. You said, I believe that our practice should be. Based on, come from Dharma-ta. It seems to me. That. To say what something is. To define it. You must be able to say. What it is not. What is not. Dharma-ta. I don't know either. I don't know either. What is not Dharma-ta. I don't know either.

[15:31]

Can we then know what is Dharma-ta? Thank you very much. Thank you. Karugiri Sensei. How can I be liberated from the self-mind? Self-mind. Your mind itself is self-mind. Your mind is not self-mind. Because. Has. Deep mind. In underlying essence. Which.

[16:32]

Which is. Destined. To become Buddha. Open your eyes. Is my. Self-mind. Destined to become Buddha? Yes. Thank you very much. Karugiri Sensei. It feels like a kind of darkness. I can't feel it. I feel a darkness. In the middle of this session. I felt. It could solve my whole problem. This session.

[17:33]

And all of a sudden. It got. A thousand times bigger. Karugiri Sensei. I feel as if I'm chased. By demons. From one situation. To the next. It never stops. It feels like a darkness. Please go back to your room. And wash your face. Again and again. I've washed my face. Wash your face. Because washing your face. Day after day. Day in day out. Darkness doesn't exist alone. Doesn't exist alone?

[18:36]

No. No. No. Karugiri Sensei. Our practice at Tassajara. Consists of many sounds. The sounds of the bells. Of the great Buddha drum. The sound of the river. The sound of the birds. The sound of my heart beating now. And yet. It seems to me that there's a larger sound. A greater sound. What is it? Thank you very much.

[19:43]

Thank you. [...]

[21:30]

Who was asleep? It has been roughly days. Karugiri Sensei. I haven't got the vaguest idea. What to say. Except I think that this ceremony. Is too serious. Serious? Yeah. I want to laugh. But nobody's come up with a really funny question. And I can't think of one either.

[22:32]

I like to laugh. Does it seem serious to me? Well. Everyone seems to be. Too much. Troubled by the suffering. Something. Something which. Everybody has. Everybody has. All our. All our duties. All our duties. Including your serious feeling. But it feels real.

[23:40]

That's the problem. That's the problem. That's the problem. Karugiri Sensei. At this moment. I really don't have any question. So. I guess I have no question. Thank you very much. Thank you.

[24:51]

Karugiri Sensei. I feel that. No matter what question I ask. And what answer you would give me. That I would walk away feeling. That I had to do Zazen. No matter what. So. I just have to thank you. For being here. For this conversation. Thank you. Thank you very much. Karugiri Sensei. Why is Craig's feeling serious a delusion? Serious feeling a delusion? If you think. If you think I have serious feeling.

[25:55]

Try to fly in the high airs. And look down. No. But isn't the serious feeling still. Real. But why is there trouble. If you are feeling serious. And then you fly in the air. And you look down. Then seriousness goes away. Who understands. Who is serious. Who is doing seriousness. Who understands. Who knows. Who is doing seriousness. Who? Who? Karugiri Sensei.

[27:07]

The other evening. You said something about. Evil existing in the seventh mind. According to Buddhist psychology. What do you mean by evil? This is not evil. This seventh mind is beyond. Evil and good. Good and bad nature. This seventh mind. That's why we call it. Original. Mind. Original evil mind. Original. Original. That was. This is ignorance. Ignorance. Ignorance. Original. Mind. Original evil mind. This is ignorance. Original good.

[28:10]

Original good mind. No good. No good. No evil mind. There is no word. There is. No. Word. Suitable. To explain it. Why. The Buddha says. Original. Evil mind. But. This is evil. Evil mind. Not good mind. This is ignorance. Katagiri sensei. During sashimi. I realized that. It wasn't. Necessarily a weak sashimi. At least I didn't have to worry about a weak sashimi. All I had to worry about. Was this moment. And the next moment. And just.

[29:12]

Keep going moment by moment. But I'm not always so patient with time. In fact I'm often very impatient. Can I get over that? Can you get. Get over it. Get over the. Long. Long weak sashimi. No. Get over my impatience with time. Patience. Impatience. Oh. Impatience. You can't. You mean. Can you get out. Get out. Being. Impatience. No. Wherever you go. Wherever you go. You should never. Become. Impatience. Can I learn to do that? Yes. You can. Wherever you go. You can. You can. Thank you very much. How do you sense it?

[30:26]

Am I a bodhisattva? Mm-hmm. I also am Adolf Hitler and I am slaughtering millions of beings. I beg your pardon? I am also Adolf Hitler, the German Nazi. German Nazi? Nazi. I am slaughtering millions of beings. Am I still a bodhisattva? Sure. Thank you very much. Kennagiri Sensei, why do we possess this ignorance of which you speak, which brings about our problems? I don't think why. I don't think why.

[31:29]

How do we get rid of it? No way. No way to get rid of it. No doors. Doors for you to get out. Kennagiri Sensei, what is the emptiness without form? Emptiness? Without form. Emptiness and form? The emptiness without form. Oh, without form. Without form. Try to twist your nose.

[32:33]

Try to twist your nose. Thank you very much. Kennagiri Sensei? Move! Thank you very much. Thank you very much. Kennagiri Sensei, what is the meaning of true effort? True effort is you are willing to go primed into the Buddha's word.

[33:47]

Do you know what Buddha's word is? No? You don't know either. What have you been doing up to now? No. Every day, enjoy every day life. Sit here for yourself and make every effort to elevate yourself. Kennagiri Sensei, when we stop clinging to impermanence, then we understand that impermanence

[35:16]

is the same as pain. Same as what? Pain. Pain? It's the same as devoidness of selfhood. And devoidness of selfhood is shunyata. What do you think of this? It's a delusion. It's a delusion. Waste emptiness. Try to shorten it. Waste emptiness. Waste pain. If you understand, try to shorten it. Now, right now. It's a delusion. Okay? Go back to your room and try to see yourself in the mirror.

[36:21]

In a clear mirror. Okay? Kennagiri Sensei, what is true? What is true? No words. No voice. Not this is mind. Not this is Buddha. Not these things. This is truth. Can you explain about this? What is truth? What is truth? Kennagiri Sensei?

[37:28]

Roshi is dying. For months, you and I, all of us, have avoided looking at this trap. We can't avoid looking at it anymore. Behind this trap is nothing but silence. Are you prepared for his death? Then you know what to do. Just sit here like this. Hmm. Kennagiri Sensei, I don't understand very well, at all, why it's important for us in the rituals

[38:43]

that each do the same thing, the same way, in order to transmit Buddha mind. I thought it was the attitude, mindfulness, that's important. You know what it is. It is no better to understand, to understand, to transmit Buddha. Than to follow Buddha's teaching. Thank you very much. Could you speak louder for us, please? Kennagiri Sensei, I don't have any questions at this time.

[39:53]

Kennagiri Sensei, what is Buddha's teaching? Hmm. What if it tells you the wrong thing? What if your mind tells you the wrong thing? Thank you very much. Kennagiri Sensei, why do you laugh so much when you're talking to us about suffering? Kennagiri Sensei, why do you laugh so much when you're talking to us about suffering?

[41:44]

It's alright. That's one. I didn't know that. Thank you very much. Thank you very much. Ikkyu, Ikkyu Worship, Ikkyu Zen Master. Ikkyu Zen Master, walking on the street, carrying a stick with a skull bone. Sculpting, just in the New Year's commemoration. Kennagiri Sensei, the waters of the stream fly by so freely.

[42:58]

They are so meek and gentle and offer such fully resistance. Our effort, it seems to me, is like greed and tries to get something that we don't have. How do we make effort? Buddha says, try to practice six parameters. Six parameters. Do you know six parameters? One is the Arm Givens. Second? Arm Givens. Arm Givens? Arm Givens. Second? Precepts. Third? Patience.

[44:00]

Fourth? Efforts. Fifth? Zazen, or tranquility. Sixth? Wisdom. Seventh? All you have to do is to follow these six papers, six parameters. Thank you very much.

[44:41]

@Text_v004
@Score_JJ