Yesterday you mentioned all activity you do, speak up of Buddha's teaching through your eyes, your hand, your ears, mouth, watching carefully, considering carefully total picture of your life, time, occasion, circumstances, man and you absolutely concentrate on doing

[01:10]

one subject, when you are confronted, when you encounter it, so our Gyoji, Gyoji has two points, one is that we are always speak up Buddha's teaching, and the other point is that Gyoji settles itself on itself, in purest situation, this is Gyoji. Yesterday you mentioned why we have to, why does all activity you do must speak up Buddha

[02:22]

Dharma, not some aspect of selfishness, they have to speak up Buddha Dharma, Buddha's teaching, that is the point which Buddha's and Patriarchs continually from all age up to now research for this point. Questioning why I am here, why I am here, who I am, but this question, as you know

[03:29]

so well, absolutely points out to the ground from which we are based on, our lives are based on, but strictly speaking this question is not identical with the ground itself, because if you at the moment when you make a question who I am, why I am here, that question points out absolutely the present of which you are, where you are, this is why I am here, but that question itself is not simply identical with the living present,

[04:40]

living present is not objectively observable, because it is always living, it is always living, but question has some tendency of picking up something from a living being by interpretive sense, in other words, question immediately enables you to see yourself objectified, objectively, the moment you make a question who I am, why I am here, it means that you see yourself already in terms of some objectified level, stage,

[06:06]

this is question, in other words plainly speaking this question points out to the moon, but it is not the moon itself, just a finger, look at this, how beautiful, look at this, you can see the moon, it is not moon itself, it is just a point out to the moon, but through this finger you can see the moon, that is why this question is very important and everybody from old age up to now, to up to now, up to now, everybody is interested in this question, who I am, why I am here, if so, what is living present, what is living present?

[07:19]

I think in the last, before the previous second session, I think I described what is living present, taking the function of the moment for example, anyway practically speaking what is the living present, why I am here, yesterday I mentioned, as I mentioned yesterday, why I am here, so, I would like to search, searching for the answer, about why I am here,

[08:37]

where is true I, but after searching, searching for it, many years, again and again, you will come to realize that, the answer for that you are searching, there is nothing else that, which is doing searching, that's all, where I am, why I am here, oh yeah, that's all, so, when you say, oh, this is I, yes I am here, that time, simultaneously, that answer includes always tasaha,

[09:48]

that answer includes immediately, simultaneously, includes the then, includes kushi, teacher, tasaha, and all circumstances, why I am breathing, look, why am I breathing, then, I want to know why, so, during the then, after making my mind calm, and watch carefully my heart, well, ok, my heart is moving now, one of the students had a big operation, of the heart, he got the prostrate valve of the heart,

[11:02]

when he sits, the prostrate valve makes a noise, the student who sits next to him can listen to the noise, pok, pok, that's funny, strange, very strange, why I am, I am taking breathing, but this question immediately shows the presence of all organs, which I have, simultaneously, and the presence of air, presence of humid air,

[12:06]

so, on the ground, on the fundamental fact of life, when you, the moment when you ask, why I am here, you come to realize that there is not only presence of yourself, but also the presence of everything, everything, this is really true, you know, really true, you can get out, this real reality, so, from this point, my heart, to say what, my heart is moving, is to say what, my heart speak up something to something, to something, to everything, all organs, it means all organs exist, co-exist simultaneously,

[13:33]

the air co-exists with breathing, liver, sun, stars, everything without exception, co-exists absolutely, this is my heart, my heart speak up Buddha's teaching, when my heart speak up the selfishness of its own, I say, why don't you come for a while, because plastic valve make too much noise, why don't you come, please,

[14:41]

then sometimes my heart is beating not fast, very slow, oops, mark, sometimes my heart is beating so fast, so I don't like that, I don't like that, please, you should move quietly, always selfishness, selfishness always speak up something characteristic, what the characteristic of selfishness, which means affective, affective preference, right or wrong, good or bad, hatred or love, and so on,

[15:57]

two years ago I went to the university to check my brain, wait, some scholar wanted me to test my brain, I didn't like it, but he wanted me to test, so I went, for one hour I sit in a small box, I was really bored, so after that I didn't want to see a result, because I knew so well how awful result comes out,

[17:04]

so I don't want to, after that doctor says, well, he asked me, look at this point, many waves, I didn't understand what this wave stands for, the doctor says, look at this wave, I look at, and that wave goes like this, and just a little bit I realize the blank, blank between the wave, nothing, nothing, and, so doctor asked me, did you know why, why here is a blank here,

[18:08]

but that question is really nonsense, but they didn't understand, they didn't, just sit, that's all, this blank, so doctor says, your brain stopped for a while, I'm sorry, but they didn't notice, I was very amazed at seeing that blank, to ask to myself, is it possible to stop moving my, functioning my brain, I cannot believe it, but anyway, at the living present, to say what my heart is beating, is to say what everything is co-existent,

[19:32]

co-existent, and what my heart is beating is always picking up something, so called Buddha's teaching, Buddha's teaching, not the selfishness, this is living present, so, but when you see the present where you are, you realize that there are many things, many entanglements, which leave you in bewilderment, what shall I do, because by karmic life, karmic life show you, are many things, affective, good, bad, right, wrong, and so on,

[20:44]

which they are existent just temporarily, not permanent, and then we are always upset by this provisional incident, affective preference, created by affective preference, right, wrong, good, bad, and so on, but you should keep in mind, to the contrary, that there is the absolute place, absolute place where the reality and the complete fundamental fact of human life,

[21:52]

exist without, with being compatible, this is so called the absolute place where you can live in peace, in harmony, where is it, it is in the moment, it is in the nowness, it is the presence of nowness only when you actualize your life in moment after moment,

[23:14]

if you are deficient in what you need to actualize the living present in your daily life, it is sure that at last such a way of life will leave you in bewilderment completely, so in the ground, in the fundamental fact of life,

[24:17]

you come to realize that there is the absolute place where you can live in peace, in harmony, with all beings, without having to decode your life, absolute place is absolute place where you can live in peace, in harmony, enable you to be right arm, now and here without having to decode your life, it is called Gyoji, which is moment after moment actualized,

[25:29]

with in Putabhiri, this is Gyoji, so in this realm of Gyoji, we have to speak of Buddha Dharma, and we have to sustain Gyoji itself, without moving, without having to decode, that's why Bungo Doyo Daisho says, there is no trail that leads to practice while you expand the way, when you speak up through your Gassho, in the realm of Gassho, Gassho itself speaks its own Buddha Dharma,

[26:35]

and also it's Gassho itself, on itself, this is life, in other words, life must take a step forward, always, constantly, you can't stop, life is always going on, you must take one step forward, moment after moment, then in the realm of each moment, you have to settle yourself on the self, to settle yourself on the self is to get taste of Putabhiri in life, to speak of Buddha Dharma is to take one step forward, continually, and then in the realm of Gyoji, the path, to speak of Buddha Dharma,

[27:47]

or to take one step forward, and to settle yourself on self, are consistent with Bungo Doyo Daisho, now, here, this is called Gyoji, so practicing the Gyoji is very different from the practice which you have taught, there is no trail that leads to explanation why you practice the way, that's why, when you practice, all you have to do is just to practice,

[28:58]

when you practice to speak of Buddha Dharma, your practice occupies all your life, in this respect, plainly speaking, how to live, you have to learn how to live in daily life, what I can tell you is, you are always straight forward, always straight forward to life force, on which your daily life is based, always straight forward, you must be,

[30:11]

because your life must speak of Buddha Dharma, the truth, and settle yourself on the self, this is complete revelation, then someone will evaluate how great, just walk, but this statement points out that there is a way of practice and a way of elucidation, there are many ways of practicing, if you read the Buddhist book,

[31:15]

there are many patriarchs, full followers, many ways of practicing Buddha's way, some of them stay in the heart of the mountain throughout life, yesterday I mentioned Jaquen Zen master, who was founder of the Ho-Kyo-Chi, Ho-Kyo-Chi temple, he practiced under the Dogon for 20 years, and was successor of second patriarch of PH monastery,

[32:21]

it is said that he always stayed in the heart of the mountain, and then sat on the big rock, which has existed up to now, near the Ho-Kyo-Chi temple, the folks in the village, which is called Ho-Kyo-Chi, looked at him sitting on the rock, at last they were all impressed so much by him sitting on the rock, then he started, they started to build temple for him, that temple was Ho-Kyo-Chi temple,

[33:34]

when Tozan Zen master practiced under his master named Ungan, one day Ungan asked Tozan Zen master, what is your super power, which is called Jin Zu Riki, In other words, he wanted to know, Ungan Zen master wanted to know, the super power Tozan Zen master had experienced, then Tozan Zen master stood up,

[35:03]

before Ungan Zen master, with Shashu, just like this, Shashu, then he bowed with Kassho and left, saying, take care of yourself, it is called Chin Chou in Chinese, stand up with Shashu, then Ungan Zen master felt the feeling of the impact of his Shashu, like a big mountain, just stand up with Shashu,

[36:05]

then bow with Kassho saying Chin Chou, and left, take care of yourself, this is also a way of practicing Buddha's teaching, to practice Buddha's way, Buddha's teaching is not to stay in the heart, not only to stay in the heart of the mountain, and live alone, you have to find the way of Buddha's teaching, and practice Buddha's teaching in your daily life. One of my friends, I have many friends,

[37:06]

who are mostly nearly a little bit crazy, a little crazy, but I felt relief when I came to the United States, because there are many people who are crazy, I really felt relief, how wonderful, but while in Japan, I didn't like such friends, who are a little bit crazy, one of my friends didn't sleep on the bed, he always sit, sitting sleep, [...] I don't know now, but anyway, so far while in Japan, he always sleep, sit,

[38:08]

what up? He was one of the disciples, one of the disciples, one of the disciples, who practiced under the disciples of outstanding Zen master, so called, named Hashimoto Ashi, then after ordination, he went to his temple and practiced under him, but this Hashimoto Ashi was very strict, very strict, as mentioned before, he wanted to follow just right, perfectly, Dogen's way of life,

[39:14]

Dogen's way of life, very strict, when you do gassho like this, even like this, he's caught immediately, because through this gassho, he realized some crack in your mind, through what? Cold wind blows, he called, don't do such gassho, whoever you are, old or young, in public, in power, without reserve, immediate, direct,

[40:19]

one day he asked, he called one of my friends, because he passed by some dust on the passage, on the hallway, one day, ignoring it, then Hashimoto Zen master, get up, throw it into garbage, then said, yes sir, take that, open the window, it's wonderful,

[41:26]

Zen buddhism is very relaxed, not strict, but in appearance buddhism is very strict, but actually buddhism is very flexible, anytime, anywhere, buddhism is vivified, open the door, and then he left, he left the temple, that's wonderful, you know, let's imagine the same applies to your life, I said to you, pick it up, throw it away to the garbage can, then open the door, throw it away, I think it's a little different from him,

[42:34]

his behavior, in usual sense, to throw it away through the window, is something resistant, for the rules, or advice, which happens now, which happens for a short period of time, short period of time, not for long life, long time period of time, so you don't like immediately, oh, I don't like such a strict way of life, so you open the door, throw it away, and then you still stay,

[43:41]

in the Tathagata, because you don't want to go out to the city, but you love so much now buddhism, in the Tathagata circumstances, but for my friends, why is it he throw it away, to throw it away, through that window, is to throw away, his attachment completely, that's why, that's why he left, so even though he left the temple, there is no problem, but if you left the Tathagata, new problem happens, yesterday I mentioned the poison,

[44:43]

they must burn out, burn out the heart, burn out, in which the ungodoyo stay there, if ungodoyo zen master, doyo zen master, didn't throw away his attachment, probably he may say, don't do that, it's nonsense, don't do that, let me leave you, it's nonsense, but at that time, doyo zen master left, immediately with smiling, take care of self, that's all. This is very important point,

[45:49]

if you want to resist for something, the resistance must be opening into, your life which happens, which appears for short period of time, you should resist for long period of time, life after life, it should be like that, if you are resisting in that time, in that way, wherever you may go, you are complete, your life is right, complete, but usually we are always resisting, some rule, some advice, which happens, which are created by karmic life, and also they are,

[46:58]

they are existent, for just a short period of time, not life after life, because they are existent, on the basis of law of transiency, changing, but we are always attached to it, and resisting, upset, and then if you win, you feel fine, if you lose or win, if you lose, you are completely upset, so it is alright to throw a piece of dust, throw away dust through the window,

[48:01]

being against the Zen master's advice, this is also a way of practicing Buddha's way, because the resistance, must penetrate all your life, which is existent for a long period of time, life after life, if you go to Japan, you will realize Buddhism, the existence of Buddhism, which are very strange, and also, the people don't like Buddhism, particularly our priests, don't like Buddhism,

[49:08]

because Buddhism, force a priest to shave his head, wearing black robes, which are completely far away, from modern way of life, mode of life, then, young monks, when young monks go to college, they are completely against, they are completely against Buddhism, then they want to study something else, after graduation, they realize that, there is some problem, difficulty, because if they ignore, if they ignore the priest's life, it's pretty hard to get a job, to get a job, it's pretty hard,

[50:10]

so they start to think, well, why don't you come back to the priest's life, then they come back to the temple, it is okay, but they don't have, the question is, they don't have any doubt, in his life, so you should think, you should keep in mind what such resistance is, resistance is, they just show resistance, provisionally, temporarily, for temporary beings, provisional beings, that's all, but, for one of my friends,

[51:19]

he resisted, Zen Master's advice, life after life, then he left, now he lives, in a small temple, by himself, sometimes he, he carved Buddha's statue, I know Bodhisattva, and Shakyamuni Buddha, and then he sent the three statues of Buddha, three Buddha statues, to me, that Buddha statue looked very funny, very, you know, big muscle, Kanun Bodhisattva, Kanun Bodhisattva, very smart, fellow,

[52:24]

but he, when he made Kanun Bodhisattva, that Kanun Bodhisattva has very big muscle, so one day I, I gave that Kanun Bodhisattva to one of my students, she said, this Kanun Bodhisattva is really energetic, then she returned it to me, because Kanun Bodhisattva, very funny, but this guy has very strong muscles, very strong muscles, but mind is very gentle,

[53:26]

very gentle, very simple, then when the master says, pick it up, throw it away into the garbage, he said, ha ha, oh yes, oh yes, yes, open the door, very simple, so we call him living Buddha, we call him living Buddha, for I love such men like him. Excuse me a little bit,

[54:28]

I want to, same, the two practice, the way is to offer the monk's head to be shaved before Seppo Zen Master, this is Seppo, the Zen Master was one of the Dojo Zen Master's disciples, he practiced in the heart of the mountain by himself, one day, one of his disciples, Dojo Zen Master's disciple went to see, went to the mountain to see him, then he asked, the monk asked him, why is it the Bodhidharma came to,

[55:32]

came to China from India, then this monk said, the valley is so deep that I have used a ladle with a long handle, long handle, what does it mean that, then the monk returned to the Dojo Zen Master's temple and said, now I went to the mountain and see my friends, and asked why is it the Bodhidharma came to China from India, he said, the valley is so deep that I have used a ladle with a long handle, then Dojo Zen Master said, well, it's not so good,

[56:34]

I have to go to see him, so he went, then he went to the mountain with with a company, one of his disciples, they asked him to carry the ladle, then the Dojo Zen Master said, please say something, if you shouldn't say anything, a word, shave your head, then the disciple offered his head, please, without saying, just offered his head to be shaved, I think that he lived there in the mountain for a long time,

[57:41]

so he wears long hair, like a bug-a-panda, bug-a-pandas, long hair, so that's why he said the valley is so deep, that I have used a ladle with a long handle, that is the question, why is it that Bodhidharma came to China from India, the answer is not based on the conception, even though you explain, why is it that the Buddha was born in this world, for the relief of the human suffering, what does it mean, it has nothing to do with the Buddhism,

[58:44]

living Buddhism, so for seppu, the living Buddhism has very closely relation with his life itself, then he said, the valley is so deep, that I have used a ladle with a long handle, it means, why don't you look at my hair, nobody paid attention to my hair, nobody asked me, shall I shave your hair, nobody did, can you understand how long I stay here, practice Buddhism, that's why, dojo zen master is not so good, because there is still something black, which is left in the bottom of his mind, so called long hair,

[59:47]

so called ladle, with a long handle, long handle, then say something, if you shouldn't say anything, by what, shave your hair, but to the contrary, that time, seppu didn't have any selfishness, he was really straightforward, just for offer, he said, please, like my friend, pick it up, throw it away, into the garbage, yes, open the door, throw it away, and left, that's nice, this is Buddhism, then Dogen says, do not ignore or disorder,

[60:49]

the truth, that there is no trail, that leads to practice, while you explain the way, there is no trail, that leads to explanation, while you practice the way, do not ignore means, that you should, continually practice, Buddhism, one by one, day after day, until, you are perfectly in tune, with, Buddhism, without having, to, decode it, until it is, until, practice, practice, until practice is, melt,

[61:48]

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