If you translate Japanese into Chinese, you can write in this way, Zenna, Zenna. Or in Japanese, translation of each form from this into Japanese is called Zenjo, Zenjo, Zenjo. I think the subject of my talk will be dealt with the meaning of Janna, Zenjo. The Shakyamuni Buddha explained the meaning of Zenjo.

[01:18]

In his last word, the title is Nirvana Sutra. If you unify your mind, your mind is then in concentration. Because your mind is in concentration, you can know the basic nature of the appearance and disappearance of the world. For this reason, you must always strive diligently to practice various stages of concentration. If you attain concentration, the mind doesn't wander. Just as a house with little water carefully conserves that in its reservoir, so should the disciples also.

[02:31]

For the sake of the water of knowledge, you should practice concentration. Do not let it leak away. This is what is called concentration. This English text translates Janna into English. It says the concentration, it says concentration. Before talking the Zenjo, I would like to have something to tell you. Last week, Tuesday night, someone asked me, the suffering is caused by ignorance.

[03:32]

Suffering is caused by ignorance. Why is it? Why is it that suffering is caused by ignorance? I think it is a very important question. You have to understand that suffering is caused by ignorance. If you understand why the suffering is caused by ignorance, this understanding makes you understand why. The reason why you have to practice Zazen. The reason why you have to practice Zazen.

[04:42]

Interfaith Mungyong. Interfaith Mungyong. You must study the self. To learn Buddhism is to learn the self. Which occurs in Shobo Genzo, written by Dogen Zenji. The question is what the self is. What kind of self we must study. Must study.

[05:52]

Hmm. Ah. Hmm. Hmm. The self which you think usually in our daily life is the not real, real self. Real main point of studying the self which Dogen Zenji puts emphasis. Ah. Ah. Hmm. The self which you think usually is something like the self. Something like a self accumulated by ignorance.

[06:55]

Accumulated by ignorance. Ah. Ah. In other words, it's something like the ignorant self. Ignorant self. Hmm. Hmm. I think if you practice Zazen. You know, you'll find, you'll recognize. You'll recognize how difficult. How difficult you get rid of your self.

[07:56]

Your self. Which means the ignorant self. Ignorant self. Zazen said, Zazen teaches us always. Get rid of yourself. Get rid of self. Selfness. Self. Selfishness. Even, at least, even during sitting meditation. It is so difficult. So difficult to avoid from the existence of selfishness. The more you practice Zazen. The more you recognize how difficult you are. To get rid of yourself. Selfishness. So from this point, the self. The self as the existence of yourself. Is, has a very strong, deep root.

[09:02]

Curved into the bottom of your mind. This is very deep. Regardless of the idea of whether you don't, you like or you hate. As long as you, your life exists in this world. You know, your physical body and mental existence. Consists in the world of ignorant self. Ignorant self. Because you find, you find yourself during sitting meditation. How difficult. You can't get the true self. If you get the enlightenment, you know. If you get the enlightenment through the hard practice of Zazen. It is not so easy, not so easy to forget.

[10:09]

You can, you can get the enlightenment. Not so easy to forget the fact, the real fact. That you can get the enlightenment. If you get the enlightenment, you think, oh I can get the enlightenment. How wonderful. Infatuated with the experience of enlightenment. If you find yourself to be an awful Zazen. To experience awful Zazen. You think, you think, oh my goodness. How awful my Zazen is. Then you discourage, you know. Whatever, whatever happens around you. Whatever it is, good or bad.

[11:14]

Enlightenment or delusion. Delusion. The ignorant self, ignorant self. I stick to the existence of good and bad. Enlightenment and delusion. It is really, it is very difficult, you know. To can, you can, you get rid of the selfish ignorant self. Then from this point, what you exist. What you exist is what the ignorance, ignorance supports yourself. What you exist, supported by ignorance. This is real fact, real fact. This is real reality. Of human being. Human being. Then, the Buddhist says, this is mu-myo.

[12:21]

Mu-myo. Mu-myo. Mu means nothing. Mu is nothing. Myo is the bright, light or light. No light, no light. Meaning is no light. Then, the meaning of mu-myo is very profound, profound. This is, this word, this word in Buddhism is meaningful and profound meaning. The, as mentioned before, what you exist, what you exist, what you were born in this world is what you, what you exist supported by ignorance. Supported by ignorance.

[13:23]

It means, you know, you, nobody knows. Nobody knows. Why, the reason, the reason why you were born in this world as American, as Japanese, as a priest, as a Reverend Katagiri, as a Tim or Bob or something or such. Nobody knows. Even though you can, you can solve the difficult problem of reincarnation, you know, you can't find. Nobody knows. Nobody knows the reason why you were born in this world as Japanese, as American, as Vietnamese. Then, as Reverend Katagiri, who asked the Zen priest? I don't know why. Someone asked me, why you, why you become a Zen priest?

[14:25]

That's a terrible, terrible question for me, because it is very difficult to answer why. Yes, I have some reason, some reason why I become Zen priest. But this reason is not so good, strictly speaking. Because such a reason is created by the ignorance, ignorance itself. This is real, real truth. Then, anyway, what you exist, to say what you exist in this world is, your life is supported by ignorance. This is real fact, real fact. You can't, you can't get rid of this reality. But, you know, but this mumyo, the ignorance is, doesn't look like, doesn't look like a ghost without a shadow, without a shadow.

[15:47]

You know, it looks like a ghost without a shadow. You know, the problem of troubles in everyday life doesn't happen, happen to appear in this world. Because ghost is ghost without shadow, without shape, without form. But mumyo, actually you don't know, you don't know what, what, what mumyo ignorance is. Nobody, nobody, nobody can point out, this is mumyo, this is my mumyo, my ignorance. It's pretty difficult to point out this is, whether this is ignorance or not. But to tell the truth in our daily life, the mumyo, it doesn't look like a ghost without shadow.

[16:50]

Because, you know, because, you know, if you, if you pinch yourself, if you pinch your chin, chin or any place, you know, if you pinch yourself, you feel ouch, you feel ouch and you have to say ouch. If you cut some part of your hand, you know, blood flows, this is real fact, this is real fact. And then, if you cut, if you cut your hand, the blood flows. If you pinch yourself, you feel ouch.

[17:50]

And you think this is I, this is I. And you can get rid of, you can avoid from this fact, real fact. Real fact, if you cut your hand, blood flows. If you pinch yourself, you feel ouch. This is real fact. And then you think this is my, this is my existence. So this fact is not, this fact is not like a ghost without shadow. Because always there is, there is a self, there is a self who has, who has very strong powers for making, for making. This power is something like bubbling up from the bottom of yourself, of your mind.

[18:55]

Bubbling up. You know, this is, so if you cut your hand, cut your hand, you will find the blood will flow. And then you are angry with someone who cut your hand. Yes. Because you think always that your body, yourself, your mind, your body and mind is yours, are yours. Regardless of the idea whether it is right or wrong, right or wrong. You know, this is real fact. This is real, you know, the real fact in our daily life that you will find, you find, you have found in your daily life.

[20:00]

It doesn't, it doesn't look like a ghost, like a, without shadow. And then what is the, what is the content of the self, ignorant self, ignorant self? Or what is the content of, content of the ignorant self or yourself, the self, or what you think usually? When you cut your hand, when you find yourself in times of cutting your hand, finding blood,

[21:08]

the contents of the ignorance is the real fact produced, created by the conditional causation, conditional causation. This is the Buddhist, the Buddhist principle of, principle which is very important point. The content of ignorance is the principle of conditional, conditional causation. You know, I was born, I was born in Japan, I was born in Japan and I was born in a certain part of Japan. I didn't know the reason why I was born, I was born in a certain part of Japan.

[22:14]

But anyway, there was, there was a real fact that I was born in a part of Japan, prefectures, north, north, northern part of Japan or any place. But the, what, what I was born as a Japanese, I was born in a part of Japan and I have some occupation as a priest. The contents of these, these events, what happens around my life, consist, consist in the conditional, conditional causation.

[23:19]

I don't know fortunately, fortunately, fortunately, unfortunately. Anyway, I was born in Japan because my parents, my parents was, my parents lived in Japan and my parents lived in a certain part of Japan. So that's why I was born in Japan. If my parents, if my parents came to the United States, I was born maybe in the United States. But nobody knows where my parents were. Then I started, I grew up, grew up in a certain part of Japan, starting through the grade school and junior high and senior high, from college.

[24:24]

The, all things, all things, what happens around my life, are completely, completely created by the conditional, conditional causation. There is no, there is no fixed, fixed, there is no self-nature, self-nature of all events what happened around my life. Then, then, I think when I was in my temple,

[25:31]

there were beautiful couples who loved, loved with each other. But girls' parents, girls' parents were against, against, against the loving with each other because the men, the boys, these boys were not so good for, for parents, for, for their, for their daughter. They think, they thought that he was, he was a good, not so good, not so good boy for, for, for their daughter. So they always, they always were against, against their marriage. But anyway, regardless of the, their parents, you know,

[26:46]

they, they loved, they loved with each other, and day after day they found the chance to meet, to see, to see them. In some instances, in some instances they met, they met, they met in the, in the behind, behind a certain house where, where nobody paid attention. In some instances, in some instances they met, they met in the bamboo, bamboo bushes, where there were, there were many, a number of, a number of mosquitoes. Mosquitoes. So nobody, nobody couldn't imagine, imagine, imagine the, those who loved with each other,

[27:50]

met, met them in the bamboo, in the forest, the bushes, bamboo bush. What would you say that? Grove, in the grove of bamboos, you know. But they don't, they didn't care, you know, they didn't mind whether it was the grove of bamboo or not. You know. They just loved with each other and they, all they had to do was to just meet, you know, and express their feeling of how, how wonderful love was. So they don't, they didn't care whether, where, whether it is, wherever it is, it was, you know.

[28:54]

Inside of house or inside of palace or inside of mansion, inside of, in the, in the bathroom, they don't care. The many people, many people loved, many people looked down, down upon, upon them. They didn't, they didn't, the people in the village didn't understand. The reason why they have, they must met, they had to met in the grove of bamboo. Because there were very, many, lots of, lots of beautiful place, you know. But they don't, they didn't understand. Even though there were, there were many beautiful place where they, they can, they can meet.

[30:06]

You know, it looks like, it seems to me that, I thought, I thought it seems, it seemed to me that they are, they were like cats, you know, like cats who desire to eat, you know, to eat the fish, dry fish, dry fish before him, you know. Someone, someone put the dry fish before the cat, you know. Who, who is, who is hungry, who is hungry? I think he is crazy about eating the dry fish, regardless of circumstances around him. He doesn't know, he didn't, to tell the truth, he didn't know, he, he couldn't, he couldn't,

[31:14]

he couldn't find whatever it is, whatever kind of fish it is. All he has to do is just catch it and eat. That's all, because he was, he is very hungry, you know, like a hungry ghost. So sometimes the curiosity of a cat get himself into the troubles, you know. As mentioned before, the cat will poke into, poke his neck, you know, poke his, poke his head into the, every nook and cranny, cranny of, cranny of house, you know, to the hole, you know. And sometimes he get out of, get out of the door and poke his head into the hole on the ground, wetting it.

[32:25]

But this is just the curiosity of his cat, of the cat, you know, impel him into the, impel him to the poke. Poke his neck into the hole on the ground, wetting it. In attempt to, in attempt to satisfy, satisfy his curiosity, wetting it. He doesn't care, really he doesn't care what's in it, but just his curiosity impel him to poke his neck into the hole. Then sometimes he, his curiosity get himself into the troubles. Because there it is, unfortunately, the skunk there, you know. There exists a skunk, you know. Skunk sprays, sprays a vice perfume, you know.

[33:34]

And it takes a long time to get rid of this vice perfume. Then at last he has to, he has to become, he has to become outside, outsider of the society, outcast of the society. No home, no home to live. Then the Buddhism, that's why the Buddha teaches us, teaches us, what you exist, whatever you do, you know. Anyway, what you exist, what you exist in this world is what your life is supposed by ignorance. Or like a curiosity of a cat. Then the Buddhism, Buddha teaches us to understand, to understand what ignorance is, what ignorance is.

[34:52]

So from the Buddha's teaching, you know. Then even though you have, you have a good chance to meet, to meet with each other, who are, who loved with each other, who loved each other. They find, they find themselves that they loved with each other. They are crazy about loving with, with each other. And by this, they couldn't, they couldn't see something as it is. They couldn't see the growth of bamboo as it is. So the Buddha teaches us a spring is, a spring possesses, a spring possesses its own thing, its own thing.

[36:11]

Autumn possesses its own thing. Autumn possesses the nature of its own. Spring possesses the nature of its own. And spring comes, spring has gone, and next the summer, summer comes. So the important thing is that we have to see something as it is. When the spring comes, we have to understand the nature of its own. In the spring, everything is crazy about excitement, you know. But the, if you, if you become one of Buddhists, it is very difficult to love with each other.

[37:29]

Because Buddhism says always, wait a minute. Don't be haste, don't be haste. Please calm your head. In spring you love, you start to love with each other, that's okay. But don't be crazy about loving with each other. Wait a minute. Please wait until the autumn comes. Then in autumn you should, you should see that your love, you know, as it is in the autumn. What do you think, what do you think in love, what do you think of love in autumn? If you feel that, if you feel that you are crazy about, you are still crazy about loving, love. Wait a minute, until, wait, until the winter, winter season. What do you think about, about love in winter?

[38:35]

Love is, there are very different, different things of love, you know. In winter, in spring, in autumn. This is Buddhism, you know. So even though, if you, if you want to become, become a Buddhist, it is, maybe those who, those who believe in another religion, you know, think Buddhists, Buddhists are crazy. Because they cannot, they cannot, they cannot love with each other. The Buddhism teaches us, teaches us that they start to love and tell us, wait a minute. You know, the, of course, in our daily life, you think it is nonsense, it is nonsense.

[39:50]

When you want to love with each other, it is all right to love. It is all right, rush into the, it is all right to rush into, dash into the, dash into the world of love. Why don't you, why don't you refuse, you know. Why don't you stop the, stop working towards love. Regardless of the, whether you understand or not, about the concern with mumyo, ignorance. The existence of life, our life, our life is supported by the ignorance. That's why we have to, we have to, you know, wait a chance, wait a chance, to see, to see something as it is, to see something as it is.

[40:53]

Now wait, to tell you wait, to tell you wait, doesn't mean to give up, to give up love with, loving, loving with each other. It is all right to love with each other. Because men and women exist in this world, it is all right, but the, when you love, when you are crazy about the loving, the world of love, when you have crashed into the, crashed into the love, crashed into a man, it is very, it is very important, important situation, whether you can, you can see something as it is. So whatever happens, whatever you do, the, I think the calm mind, the calm mind is important, in order to see something as it is.

[42:09]

Then, from this point, the, we need the practice of jo, we need the practice of zen jo. Zen, the jhana. Zen jo means usually the meditation, meditation or zazen, zen meditation. Sometimes we translate, we translate the dharma into the Chinese letter as jo, as jo, just jo.

[43:32]

Jo means, little meaning of jo means stability, stability, religious stability, religious stability. Then, this English text translates the concentration, concentration. The, so jo means the calm mind, calm mind or religious stability. Through practice zazen, you will find, you will, you experience the religious stability. It doesn't mean to stop the thinking, to stop the thinking and to think, to think something at random, to talk at random. It doesn't mean, it doesn't mean to think at random, to think something at random.

[44:35]

You must, you must find yourself, you must find yourself, that your mind is settled, settled, at any place, at any time. With religious stability, religious security, this is jo, this is jo. Zen means, the meaning of zen means tranquility, tranquility, calmness. So, the, translate from this, from this jhana into Chinese is jo, jo, jo means still, still.

[45:43]

Jo means to contemplate, to contemplate. The, you have to see, you have to see, to think and to understand something as it is with stillness, with deep contemplation, deep contemplation. Without being tossed by the external object, external object. It means to take good care of the single events, single events which happens, what you encounter, what you encounter moment after moment. This is, what you, what you do, what you take good care of the single points, single things, single events, single affairs, what you encounter moment after moment.

[46:52]

It is the full function of your mind on the basis of religious stability, religious stability. Ah, this is very important. Ah, the, without ignoring, ignore the nature of the jo, the concentration or the religious stability. Through practice of zazen, we have to solve the difficult problem of reincarnation or not. Whether reincarnation exists after the death or not. We don't care, we don't care whether reincarnation exists in this world or after the death. What is reincarnation? What is rebirth? Ah, reincarnation is the, ah, the world, the main, ah, where you have to, you have to, ah, get taste of yourself.

[48:10]

Taste of it in your daily life. Reincarnation is how you accept, how you accept reincarnation in your daily life. Reincarnation means the religious stability, religious stability, jo. In other words, ah, name, shonen, right thought, right thought. Name is, this is mine, this is present. The, the reincarnation is to good care of, to good care of the mind of becoming real, becoming real. Mind of becoming real. Ah, ah, when you, when you understand reincarnation in that way.

[49:21]

Reincarnation is same meaning of the jo, zenjo, jana. Then, ah, Buddhism says jana, jana means the right samadhi, right samadhi, right samadhi, right concentration, right concentration. So, the, I think, ah, the, to practice, ah, to practice zenjo, to practice zazen, to practice the tranquility, ah, it means to, to see yourself, to see yourself, ah, as you are. Ah, ah, not from the, from the north, from the, without, without, ah, without the viewpoint of, without viewpoint of ignorant self, ignorant self.

[50:36]

Through your body, physical body and mind, all you have to do is to keep, to keep your, to take good care of the full function of your mind. In the times of, ah, practice zazen. So, zazen is, should be done, should be done by physical body, physical bone, physical body and bone and mind. Ah, it looks like, ah, the existence of firm and steady mountains. It looks like a spinning, ah, spinning top. The spinning top was, looks like a very, the, the real existence of firm, steady top. Ah, ah, so, subjectively speaking, the ignorance is, ignorance is, ah, explained by the karma, karma, karma, the existence of karma.

[52:04]

The, if you, if you say mumyo, if you say ignorance, it seems to me that the, the word ignorance is something like, ah, the, ah, something, ah, something, ah, the, you know, the, something, the objective, objective, you know. Ah, what doesn't, what has, doesn't have the close relation with our daily life. Subjectively speaking, the, the mumyo is, mumyo is karma, karma, mumyo is karma. Mumyo is karma, who is, ah, who, ah, who, ah, which, which you find, which you find very strong, the powers for making.

[53:11]

Now, the, this power would, ah, this power, the buffing up, buffing, buffing up from the bottom of your mind. This power, the, is very strong, strong powers, carved into the bottom of the mind. Now, when you encounter a certain event, this mind buffing up, is buffing up, regardless of the, your will, our will, tension, intention. Ah, this is karma, this is karma. Ah, the, the more you practice Zazen, I think, the more you find yourself, ah, based on the ignorance. So, the, it is alright to find yourself, ah, based on the very strong ignorance, carved into the bottom of your mind.

[54:23]

Now, all you have to do is to take care of the full function of the mind, ah, on the basis of the relative security, calmness. This is Zazen. Through this practice, you can see yourself, you can see something as it is. Thank you. Zenjo, Zenjo means, ah, meditation, meditation. Zen meditation, this is Zen. Ah, Jo is tranquility. And this is Chie, ah, Chie.

[55:25]

Chie means wisdom, wisdom. Ah, I think today, ah, ah, the subject of my talk today, ah, is the, ah, explain about the Zenjo, Zenjo. But this, in order to understand this, the meaning of Zenjo, Zen meditation. The Zen meditation has very close relationship with the right thought and wisdom, wisdom. Ah, so, ah, if you, ah, if you try to understand the, the right meaning of Zenjo, you have to understand the Shonen and Chie also. Ah, ah, I think the, in the Nirvana Sutra, Nirvana Sutra, the, on the chapter of the merit of the not forgetting.

[56:47]

This is, in other words, ah, it is called not forgetting, mo-nen. Mo-nen. Ah, not forgetting, the, ah, mo means not forgetting, not forgetting. Mo-nen means the, the full function, full function of present mind, or present function, present function of the mind, of the mind. Ah, this is now, this part means now, and this part is mind. So, the, whatever, whatever you encounter, whatever you encounter, the, the most important thing, as mentioned very often, the two take good care of the full function of the mind, moment after moment. All we have to do is to do so, that's all.

[57:51]

So, ah, this is the mo-nen, the not forgetting. So, on the chapter of the merit of the not forgetting, the Buddha says, ah, seek a personal teacher, ah, seek a good friend. There is nothing like not forgetting, not forgetting. So, the not forgetting, the practice of not forgetting, practice of right thought is, ah, basic, basic practice for Buddhists. Whatever you do, basic practice. And then, on the next chapter of the merit of concentration, ah, Buddha says, if you unified your mind, your mind is then in concentration. Ah, because your mind is in concentration, you can know the basic nature of the, of the appearance and disappearance of the world, of the world.

[59:02]

So, ah, the, if you unified your mind, if you, ah, unified your mind, to unify your mind means, what would you say, ah, ah, anyway, to unify, unify the, the mind. The, the state of your mind, the various state of your mind. The, it means, in Japanese, ah, you say the sesshin, one week sesshin, one day sesshin. This sesshin, sesshin means, sesshin, ah, this mind, sesshin means to unify, to unify your mind, to unify the all function of your mind.

[60:11]

This is setsu, you know, the, this, this is one stroke. It means, it stands for the hand, hand. And, ah, this is, this is ear, this is ear. Ah, three ears, three ears. So, the, you will find the sign, ah, recite the sutra with your ears, not with your mouth. So, if you control, if you want to control your mind, ah, if you control your daily life, then you, ah, the all you have, you have, the all organs, all organs of your body, you, what you have, should be, should be functioned free, you know, free, moment after moment.

[61:18]

If you chant the sutra with your mouth, I think you, you think that to chant the sutra is, ah, to, to do something with your mouth. But, it's impossible, you know, it's impossible. Ah, it's impossible just only to recite the, recite the sutra with your mouth. The, to recite the sutra with the mouth means to recite the sutra with all organs of, ah, full function of your all organs, which your body possesses. Ears and mouth and, ah, nose and head, various, various, ah, nerves, a system of nerves. I think it's important. So, if you want to control your mind, control your daily life, ah, you have to, you have to make your ears, make, make your, make your eyes, make your mouth, make your head, make your brains, ah, all organs, ah, works, works, free and completely, absolutely.

[62:34]

Ah, this is the unit, ah, unit, unit to the mind. Ah, as if you grasp something with your hand, grasp something with your hand. Many things here, you grasp, you gather, you gather many things on the table, ah, like this. So, the, ah, to unify, the, if you unify your mind, if you unify your mind, your mind is then in concentration. If you unify your mind, for instance, at least during sitting meditation, zazen, you know, ah, with whole-heartedness, even one minute or second minute, it doesn't matter really.

[63:36]

Ah, if you, the, at least when you concentrate on the sitting meditation, ah, with full functions, ah, I think, ah, no, it, no, no rubber, no delusions, even one, one of, ah, some of, some of 108 delusions cannot invade, cannot be invaded, cannot be invaded. Ah, because the, at least when you, during the concentrating on the one moment, your mind, the zazen, you know, moment after moment, ah, there is nothing to invade, there is nothing to invade. At that time, ah, we are, we call it, we call it to settle yourself, to settle yourself on self, to settle yourself on zazen, on zazen.

[64:43]

It means tranquility, it means the state of tranquility, ah, state of tranquility. Ah, I think, ah, I think you have still some doubt, you know, ah, it's not, it's not real tranquility, ah, state of, ah, state of tranquility, but this is, ah, very important practice, important practice. Ah, then, ah, if you unify your mind, your mind is there in concentration, in tranquility, in relative stability. You know, the, as mentioned before, very often, you know, when you, at least during, put your hand together like this, you know, you can't hit another's, you know, you can't hit other's, you can't hit other's head.

[65:47]

You know, at least during, during, put your hand, doing a show like this, you can't do hitting, hitting other's head. So, ah, this is important, this is important, ah, I think you, you think, you think, ah, such a practice is a small detail what we have to do, but small detail in every, what happens in everyday life is very important, very important. So, the five, ah, shonen, practice of shonen is very important. Then, ah, if you unify your mind, your mind is really, ah, state of, your mind is really stable, stable, really, ah, in relative stability. Now, because your mind is in concentration, because your mind is in concentration, you can now the basic nature of appearance and disappearance of the world.

[67:02]

This is important, too, you know. The, your mind is in concentration, your mind is in the, the domain of the relative stability, jo, zen jo, meditation, relative stability. Ah, it means, it means you can understand the basic of, basic of the, the appearance and disappearance of the world, the influx, influx. In other words, you can, to, ah, to settle yourself, to settle yourself on the relative stability through practice zazen, whatever you do in everyday life. Ah, is, ah, to understand, to understand the meaning of the, ah, phases, the phases of transiency, transiency of the world.

[68:04]

In other words, the truth of the world, truth of the world. Ah, it's not so easy to believe in it, but this is real truth. Ah, then, ah, in, ah, Dogen Zenji, ah, says. Zazen, zazen, zazen, zazen, zazen. Thank you. Ah, in common sense, ah, through the religious practice, I think you will, you will reach the religious goal, from the general person to Buddha state, Buddha.

[69:56]

Ah, so by practice, by practice of religion, through and through, and your effort make you reach, to the goal, reach the goal of religion, from the general person to the Buddha. I think, ah, this is, ah, this type is called shinjin datsuraku. Shinjin means body and mind, body and mind. Ah, datsuraku means emancipation, to be free from, to be free from the samsara, to be free from the various, the obstacles. Ah, which the mind and body possess. So shinjin, shin is body, mind, jin is mind, datsuraku is emancipation, emancipation, to be free from.

[71:03]

So the, through the, through your body and mind, on the basis of religious practice, you can, you think you will be able to reach the goal of religion. This is emancipation. But Dogen's, Dogen's zazen is not the shinjin datsuraku. The Dogen's, the zazen's, practice zazen is datsuraku shinjin. The word is completely upside, no, upside down. The datsuraku, emancipation and shinjin, the body and mind. Ah, this is, ah, you have to contemplate, you have to contemplate what the datsuraku shinjin means through your practice. This is simple, because it, it has close relationship with right thought, right thought and buddha's wisdom, buddha's wisdom.

[72:14]

The datsuraku shinjin means, the datsuraku shinjin means not to reach the goal through your body and mind on the basis of religious practice. You know, in that way, if you, if you, if so, if so, the religious practice, what you, what you do is one of the means, one of the means in order to reach, to reach the goal from the general person to buddha. Ah, it is not real religious practice. Religious practice, religious practice, what you do, what you do moment after moment is a full, ah, full essence, a complete, ah, no, a full element of completeness, completeness. Then, ah, this is datsuraku. The full element of completeness is emancipation, emancipation.

[73:21]

In other words, emancipation is right and, right thought, right thought, right thought. So, the, in, ah, Dogen, ah, explains the about zazen, ah, which, ah, which occurs, the book, title is the Fukan Zazengi. Ah, he says, ah, he says, ah, the first, first delusion, delusion take away, delusion, ah, is taken away. First, no, first of all, first of all, the delusion, ah, delusion is taken away before doing zazen, doing zazen. This doing zazen what you, is, ah, the religious practice what you think usually, in order to reach the general person to Buddha.

[74:24]

Ah, so, the Dogen then says, it's not real zazen, it's not real religious practice, you know. Ah, if you think, even, even though you think, you try to, you try to practice zazen, you try to, ah, arise, you try to arise your mind, that you want, you are about to practice zazen. Ah, it is, it is, it should be, it should be full element of completeness. This, it is, it should be the emancipation, emancipation. So, the moment, the moment when you practice zazen, when you practice zazen, ah, the delusion what you have, keep from your zazen, keep from your zazen first of all. Regardless of the idea whether you want, you like or you hate.

[75:30]

This is zazen, you know. I think this is real truth. So, the, just do, that's why Dogen, ah, Dogen's zazen is called shikan taza, shikan taza. Ah, shikan means whole, wholly, with whole heartedness. Ah, do zazen with whole heartedness. The, all we have to do is to do zazen with whole heartedness, that's enough, that's enough. Ah, whatever kind of delusion you have, one hundred and eighty eight delusion or more than one hundred and eighty eight delusion, you don't care, you don't care. If you find more than one hundred and eighty eight delusion, your effort, your effort should be directed to concentrate on just the shikan taza, just shikan taza more and more, that's all.

[76:43]

Then when you, the moment when you zazen, when you do zazen, ah, zazen, there is zazen involved, there is zazen of emancipation involved, involved. At that time zazen is not zazen what you do, zazen is completely identical with emancipation. So at that time the body, the existence of body and mind should be included in the world of, the world of emancipation. There is no delusions, no existence of body and mind. Ah, this is, ah, this is complete, ah, complete, ah, full element, full element of religious stability, religious stability. Ah, anyway through practice zazen you have to, you have to get the taste of this, this.

[77:50]

Even though you can, you can explain what the reincarnation, what the reverse is, you know, theoretically or logically. I think it is, it is no use, no use unless you cannot get taste of the reincarnation, the meaning of reincarnation, the meaning of rebirth in our daily life. Ah, this is, ah, the Dogen's zazen, Dogen's, ah, jama, zenjo, meditation, this is jo, zenjo, zenjo. And next chair, ah, wisdom. Ah, wisdom means, ah, there is three meanings of wisdom.

[79:06]

Ah, ah, the one is, ah, one is to seek a good teacher, one is to seek a good teacher. The second is to seek a good protection, good protection. The third is to seek a good, ah, ah, assistance, assistance. I think the assistance and protection is the very same meaning, I think so. Ah, but the seek a good, ah, one is, ah, to seek a good teacher. Ah, second is, ah, seek, to seek a good protection. Ah, third is to seek a good assistance, assistance. Hm, to seek a good teacher means to seek, ah, to seek the chance, chance to practice, practice of, ah, listening the Buddha's teaching, listening to Buddha's teaching.

[80:24]

This is the practice of seeking a good teacher, ah, good teacher. The to seek a good protection, ah, means, ah, to seek, to seek the practice, to seek practice, ah, of, ah, contemplating a good thing, a good thing, a good deed, a good deed. Ah, to seek a good assistance means, ah, to seek, ah, practice, to seek practice of, to seek practice of, ah, Buddhism, Buddhism, expanded into the everyday life. Ah, in Japanese we say, ah, ah.

[81:26]

Hm, seek, ah, seek, shoot. This is hm, hm means to listen, to listen. Ah, seek means to contemplate, to contemplate. Shu means the practice, the practice to put the Buddhism in practice, in practice. One Shishu, this is the three wisdoms, three wisdoms. In order to experience the Buddhist wisdom, we have to practice the three types of wisdom in our daily life, as much as possible, even though you don't have enough time to listen

[82:31]

to the Buddhist teachings, or to practice Zazen, or to contemplate Buddhism, some aspects of Buddhism, as much as possible you strive for getting this chance to listen, to contemplate, to practice. This is our wisdom, this is wisdom. So, from this point, what you can do, you can do the three wisdoms, practice the three wisdoms, three kinds of wisdoms, listening, contemplating, and practicing. With wholeheartedness, it is called Zenjo, Religious Stability, Religious Stability.

[83:32]

It is called Right Thought, it is called also Right Thought, Right Thought. So, Right Thought, both Right Thought and Zenjo, meditation, has a very close relationship with the wisdom, wisdom. I think, do you have a question about this? Yes. [...] Would you like to dance?

[85:06]

Ah, no, very simple, very simple, I think. Chi is, the general meaning of chi, wisdom, no, the general meaning of knowledge. Knowledge is the power, the power for making something, you know, making, for making. But wisdom is not the usual meaning of knowledge. The wisdom is not power, not power for making. The wisdom is the lack of power, lack of power. The lack of power for making is to purify, to purify the human spirit, human spirit. Because this wisdom is a very big word, not a small word.

[86:18]

So, you know, one of the famous haiku, you know, the Japanese poem, one of the famous haiku person, which is called Basho, named Basho. Basho said very interesting, when you try to compose one of the haiku, the poem, Basho, he said, there is two types, there is two types of powers, two types of powers in terms of making the haiku poems.

[87:26]

One is the making, one is the power for making, the power for making. The other one is the power for, what would you say, becoming real, becoming real. The power for becoming real. Do you understand becoming real? The power for making is that you try to strive, make effort, effort to compose one haiku with your intention, with your will, will, with will. But becoming real is not the power for making, not the power for making.

[88:40]

Becoming, the power for becoming real is the, what would you say, just the union, just the union of your mind and its object, its object. For instance, you know the famous, one of Basho's poems, famous poems, an old poem, an old poem, you know the frog, at that time the frog jumped into the old poem. Something happens to arise, it's born, like this. This poem is not composed by the power of powerful making, it's impossible. Now when Basho completely becomes one with the basic nature of the frog and old poem,

[89:45]

the existence of old poem and sound, at that time he can, he can smoothly compose this poem. There is, there are three things, three existences, old poem, the frog, and the sound. But three, all three, all three is not the different existence, different type of existence. You can, when you read this poem, you can listen, you can listen to the sound, the poem, like this. This sound makes your mind completely unified, unified, all objects. The existence of old poem and the existence of your mind, the existence of frog, the existence of the sound.

[90:50]

You know, if you distinguish, distinguish all three kinds of existence, old poem, frog, and sound, and you try to, you try to make some poem, it's very difficult to compose such a wonderful poem. This poem is very smooth, very smooth, there is no obstacles to, to disturb our mind. You can read smooth this poem, and you can feel, you can enter into this feeling, the feeling of basho, feeling of basho's poem. You can enter smoothly into the feeling of the poem, the existence of poem, the existence of frog, existence of sound. Then, at that time, you can listen to the sound of the poem, like this.

[91:56]

This poem, the sound of the poem, completely make everything unified, without, without any forces, the power of forces. Then, if you, in order to, in order to find the power for becoming real, in terms of composing, composing the poem, basho said you have to try to control your inner, inner state of your mind, the inner state of your mind, always, day after day. It means, in other words, you have to cultivate, you have to refine, you have to refine the state of the mind. At that time, at that time, without, without the power of force, you can completely jump into the unified, union of your mind and its object.

[93:11]

At that time, the wonderful pose appears, suddenly. This is becoming real. So, wisdom is not the power, is not the power for making. The complete meaning of knowledge should be the power for becoming real. This is religious knowledge, religious knowledge. You understand? So, I think wisdom is not something dancing. Wisdom is not to ecstasy, to fall into the ecstasy. Wisdom is to make your body and mind alive, vividly, moment after moment.

[94:23]

Okay? Yes. Yes. Yes. The moment when you practice zazen, all clear, all clear. All delusions keep from you, from your zazen, from your delusions, from your body and mind. Do you think so? That's reincarnation. That's a vow. That's a vow in life. That's a bodhisattva's practice. Otherwise you can't, you can't, you can't settle yourself on the religious practice, in religious stability.

[95:36]

Even though you can understand the meaning of reincarnation, rebirth, logically, you can't find, you can't find to settle yourself on the self, you know. Like a mountain, a big mountain, the existence of a big mountain with dignity. Of course, when you reflect upon yourself, you find, you find yourself, how awful you are. So do I. Don't worry about it. All you have to do is just do it, with wholeheartedness, in the domain of your life, in the domain of your life. According to the practice of listening to the Buddha's teaching, to contemplating the Buddha's teaching, to put the Buddhism in practice.

[96:41]

Moment after moment. This is jo, this is tranquil, practice tranquil. Okay? Good question. I think it's pretty difficult to understand the datsuraku shinjin, datsuraku shinjin. Shinjin, datsuraku. Shinjin, datsuraku, you can understand easily.

[97:46]

Shinjin, datsuraku. But pretty difficult to understand the datsuraku shinjin. You know, it means all clear before you practice zazen, you know. The moment when you practice zazen, all clear, all clear. I didn't understand so far. Just yesterday, I found. So I said, I told you. Practice zazen, I found. That's it. So, that's all right, you don't understand what the meaning of datsuraku shinjin. All you have to do is just do it, just zazen. Okay?

[98:48]

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