My world is very small. I'm hungry. I want to get something right now. Please. Buddha nature? No, I don't care. Please. But my master is very huge. My master seems in huge world. Even though I'm angry with him, anger cannot reach. It looks like a person as if a mosquito bite the iron bar. No reaction. Nothing. Nothing. OK? That is very important. That is very important. In United States, you are very lucky.

[01:10]

If you want to get the poor, you can be poor anytime. If you want to be rich, you can be rich anytime. But in my temple, there is no choice. No choice. I want to be poor or not. No choice. I had to be present right in the middle of the poor itself. This is life force itself. So this poor is beyond conception of the poor or rich. My master knows so well. So his life swims in a huge ocean. Oh, whatever I ask you. Oh, let's make a soup.

[02:12]

Let's make a soup. That's why Dogenjin says, once present life exists within this dynamic working, this dynamic working exists within this present life. Buddha nature or existence itself is like that I mentioned. You should swim in a huge ocean. A huge ocean. No pain or lots of delusions. Don't be agitated. Don't worry. Continually sit. Sit. Settle there. That's all. It is the way of following Buddha's way. Buddha says, all of Buddha.

[03:16]

Buddha is not particular things. Existence itself, life force itself. Which enables your life alive vividly. That's why Zen master teaches. Zen Buddha's teaching in many ways. Using the trees. Using your nose. Using stick. This is the dynamic working so-called Nikon no kakkei.

[04:20]

The self before germination of any subtle sign. That's life force itself. Complete freedom in realization. Transparent emancipation in reality. Realization in realization. Transparent emancipation. Life is living vividly. That life is living vividly is Complete transparent emancipation in realization. In manifest completeness.

[05:21]

Right now, here and now. Your life. Your life. First. Be present through and through. In this life force, there is nothing better. There is no better way. If you do this, you can share your suffering, your pain with others. Having relation with society, your friends, your parents, your child, your girlfriend, your boyfriend. First, Buddhism is not to have a doubt first. On the life force itself. What is life force? First, be present right now, right here.

[06:25]

The realm of life force itself. Steadily. This is first what you have to do. So I said, please. Believe the truth mentioned by Buddha. That all of Buddha. All of Buddha. Always you believe. If you want to practice Shikantaza. If you want to practice Buddhism. You have to believe this. This Buddha is not the absolute who controls human life from outwardly. This is Buddha. I think today is fourth day.

[07:28]

Or fifth day of Sesshin. I know all of you get tired. It's alright. You should practice. You should encourage yourself and sit completely free. That time you can help others. Someday. Not now. Someday. That's enough. Someday. Because life is unfathomable, huge, bottomless bucket. Don't expect a certain time to help others. That's a big problem. If you settle right now. You can help others someday. That's enough. You can share your suffering with others someday. This someday is very important.

[08:32]

Someday is not future manifestation. This someday is right now, right here. That's why Dogen Zen says, Even for a moment you sit. You become Buddha. The light of the Buddha radiates. Triple world. Whole universe. How wonderful it is. Don't worry about it. You always think, I want to help the people. But I don't have anything. I want to help people. Because he suffers. He suffers. That's small. If you want to help others. You have to learn lots of things. More than helping. Be patient. Human effort. Tranquility. I'm giving.

[09:34]

Lots of things you have to learn. That time you can help. Thank you.

[10:37]

. Life is not coming and it is not going. It is not un-existing. And it is not becoming. Nevertheless, life is the manifestation of the total dynamic working. Death is the manifestation of the total dynamic working. Life is not coming and it is not going. It is not existing.

[11:41]

And it is not becoming. Nevertheless, life is the manifestation of the total dynamic working. Death is the manifestation of the total dynamic working. Life is not coming, not going, not existing, not becoming. By this, whatever kind of expression you use, all are completely denied. By this. Not existing. Not coming. Life is not coming. Life is not going. Not existing. Not becoming. What is it? What is it? There is just a question. What is left? At last, something is left behind you. What? What?

[12:42]

That's all. Then you always try to explain about this what question. What is what? Seeing from your microscope. Okay? Microscope. Microscope. Yes. Life is... Zen life is very good. Something like that. Western life. Nevertheless, life is the manifestation of the total dynamic working. Nevertheless, there is something. Very obviously. What is it? This is the total dynamic working. In other words,

[13:44]

according to Nagyarjuna's thought, it is called middle path. Middle path. So, middle path is not something what you try to understand. Not to try to understand. Middle path is total dynamic working. You know, in each, in the state, at the stage, at the stage of each dhamma, each dhamma means each moment, whatever you say. At the stage of each moment, there is life, which is vivified. In other words, this life is present.

[14:46]

Living present. Not conceptual present. This is living present. So, what is this living present? Can you explain this? Well, this is emptiness, or this is middle path and so on. But middle path is completely dynamic working. Moment after moment. So, plainly speaking, what shall I do? What shall I do? This is very simple. Very simple. I will tell you. Please believe this. Very simple. When you sit, please sit. That's all. When you eat, please eat. In other words, at the stage of each moment,

[15:48]

there is nothing but expressing your best, your best in life. Okay? But this best is, is not something what you try to attach. This best is dynamic working. So, no form. At the stage of this period of time, now this is the period of my time now. So, all I have to do is to express my best here. What is best? What you say, what is best? No form. Okay? No form. Just best. Just best. Stand up. Speak. Whatever you think. Stand up. Open your mouth. Speak. Maybe Chakramuni Buddha scold me, what are you talking about?

[16:51]

Maybe Rinzai priest come here and, Hey, are you Zen master? Don't worry. Stand up. Stand up. Okay? Open your mouth. Speak. Then next moment, open your mouth. Speak. That's best. Okay? No form. Moment after moment, no form. No, no, what can I say? No, no trace. No trace behind you. This is middle path. Middle path. So, middle path is not something what you try to understand. Okay? Of course, understanding is important, but it's not good enough to only understand alone. Okay? What middle path is. Middle path must be alive in your daily life.

[17:54]

So, Dogen says, life is not coming, not going, not existing, not becoming. What is it? No form. No form. Completely no form. That's why you can live. You can live freely. There is cup. There is cup. Nothing there. That's why you can want. If you want to try to pour the water, you can pour. But if you have even something, you can't. You have to always empty. So, there is completely no form. No form. Nevertheless, there is... Nevertheless, there is something. When you try to think it, it is what? Just a question.

[18:58]

What? Okay? When you start to work, it is manifestation of dynamic working. That's all. Philosophically speaking, it is middle path. Okay? Middle path. This is life. This is life. And also death is also like this. I think so. This is true. Life is manifestation of the total dynamic working and also death is manifestation of the total dynamic working. I think so. You can't control your death. You can't control your death. Death is really dynamic, total dynamic working. What should you do? Okay? When you think of it,

[19:59]

the moment when you think of what death is, say, What? What? That's all. Okay? Okay? When you are completely immersed in death, in death, just death is there. No form. Okay? For instance, I mentioned always, you are, all of you are in good health now. So if you think of the death, you're scared. You know, Wow, what is death? But don't worry about it. If I shot you, Boom! Pretty simple. Very simple.

[21:00]

Boom! That's all. No pains. No suffering. But before your death, until your death, that is very difficult. Very difficult. Because you cannot escape from the death. Like this. The moment when the death starts to work dynamically, totally, Boom! That's all. Boom! Very simple. But this is very hard. Very hard. Sort of a knife. See? Hijackers point against the stomach. Like this. But this knife is, Boom! It's very simple. Very simple. But this is very hard. During you watching, watching the death is very hard.

[22:07]

Okay? Very hard. But life is something like this. Death is something like this. That's why Dogen Zen says, Life is the manifestation of the total dynamic working. Moment after moment. Open your mouth. Speak. All you have to do is open your ears. Open your eyes. Listen to it. You don't understand. That's alright. Open your eyes. Open your ears. Listen. Do your best. Next moment, do your best. Open your eyes. Next moment. That's continuation. Life is the continuation of doing like this. There is no matter of discussing whether it is good or bad. This is real essence. The essence of life. Essence of life. If you study Buddhism,

[23:13]

whatever kind of sutra, the patriarchs, bodhisattvas, discuss about this point. Philosophically or psychologically. Very interesting. If you study Kegon Sutra, Avasandha Sutra, Sandak Sutra explains the huge world. This life. Total dynamic working. They try to explain according to the teaching of mutual identification, mutual penetration, and so on. And also, they try to how huge world is. How huge life is. And also,

[24:15]

if you study Pranayama Sutra, you always chant that every morning. No eyes, no nose, no ears, no mouth. What? No ears. No eyes. No nose, no mouth, no ears. No hands, no head. And also, the Gyalwa Juna says in his work, no origination, no extinction, no destruction, no permanence, no identity, no differentiation, no coming, no going. And also he said, never are any existing things found to originate from themselves, from something else,

[25:18]

from birth, or from no cause. Very interesting. Very interesting. This is Panyaparamita Sutra, or Majamika. This is central philosophy of Buddhism, established by Gyalwa Juna. And also, if you read Vimalakirti, you know, there are very interesting stories, many stories. The Manjushri went to see Vimalakirti who was in his bed. He asked the teaching of

[26:18]

no dualism, eightfold no dualism, no duality. Manjushri asked to Vimalakirti about the teaching of eightfold no duality. At that time, this sutra says, Vimalakirti has kept just silence. Just silence. How can I explain? That's why Vimalakirti keeps silence. Keeps silence. Then, Zen masters speak, explain freely,

[27:20]

very freely, about this life, based on eightfold no dualism, no duality, no coming, no going, and so on. Yesterday, I mentioned, one monk asked Baso, what is Buddha? Baso said, well, I'm a headache now. I couldn't explain. Then he left. And this monk went to see his disciple named Chizo. What is Buddha? Did you go to my master? Yes, I did. Did he explain something about it?

[28:22]

No, he didn't. Then Chizo said, I'm a headache now. I'm a headache now. I couldn't explain. Then he said, why don't you go to my dumb brother? His name was Hyakujo. Then he went. What is Buddha? Hyakujo said, well, I'm sorry. I have really no idea about it. I have really no idea about it. I'm sorry. Then he went back to Baso and said, master, again, where have you been? I went to see Chizo. I went to see Hyakujo in order to ask what Buddha is. Did they explain about it?

[29:27]

No. Then Hyakujo said, Baso says, Chizo had white hair on his head. Didn't he? Hyakujo had black hair on his head. Didn't he? Completely. What is Buddhism? Completely. What is Buddhism? He doesn't understand. Then, see, this is very important. Zen master always speak in that way. Vimalakirti keep silence because he couldn't explain this. He knew so well. He knows so well what emptiness is,

[30:29]

what middle path is. That's why he keeps silence. Because I mentioned before, life is completely still. So, keep silence, to keep silence is really good answer. But still, keep silence is pretty good answer, but it doesn't work. It doesn't work in his life, in our lives. In his daily life, showing, showing very concrete aspect, pointing out at the very concrete aspect. Hyakusan,

[31:35]

Zen master who was in about 8th century or so. He was in line of, in the line of Soto school in China. At that time, there were very famous Zen masters, Obaku and Linzai and so on. They know so well what Linzai is, what Obaku Zen master is. In the history, Linzai Zen master

[32:39]

or Hyakujo or Basho Zen master had his many disciples. It is said that Basho had 1500 monks. But at that time, under the Hyakusan Zen master, there were less than 10 monks, pretty small. It indicates that Soto school was not very famous. Soto school is very, what would you call, foggy, foggy teaching. They didn't, they didn't give a koan. They didn't use

[33:43]

very strict way of practice. Just say, just said, just said. That time, there were less than 10 monks under the Hyakusan Zen master. Then for long, for long, he didn't give lectures to his monks. Then one day, one of monks, the head of the monks asked to the Hyakusan Zen master, would you give, would you give lectures to the monks? Because all monks wanted to listen to your lectures. But at that time, Hyakusan Zen master, well, okay, why don't you hit the bell?

[34:45]

Then the head of the monk hit the bell. Now all monks gathered around and gathered in a hato like this. Then all monks expected what Hyakusan Zen master spoke. Wow, wonderful lecture. Maybe wonderful lecture. Then he sit on the altar like this, maybe like this, I don't know how. Anyway, he came to the hato and sit. But nobody said anything at all. In the history, when the Shakyamuni Buddha is about to give a lecture in the presence of the monks,

[35:49]

at that time, Monjushri appears immediately and says, you are Buddha. Before he speaks, Shakyamuni Buddha speaks. It means, it's alright, it's not necessary to speak. You are already Buddha. Monjushri immediately appears and you are Buddha. Hitting the teaching, you know the teaching, it is used in the Zen monastery. When you do something wrong in the Zen monastery, Ino came and hit the teaching, get out, get out. When you do something good, Ino came to the Zen door, hit the teaching, you are very good. That's the teaching.

[36:52]

Whatever you do, that teaching is very important, like a hammer, which is used in the court. Quiet, keep quiet. Deaksang came and sat in the altar, but nobody said anything at all. Then he immediately stood up and left. And then, the head of the monks, I think, was very angry with him. He went to Deaksang's room.

[37:57]

Deaksang asked him, Ah, why didn't you give a lecture? In the story, Deaksang explained the reason why, a little bit. Because, all are buddhas already. Please, be present stately in the world of buddhas. This, just Shikantaza. Do Shikantaza. This is Deaksang's way of practice. The other time, Rinzai and Obaku Zen Masters used the koan and let the monks

[39:00]

practice very strictly. Then all monks go to the Rinzai, and the Rinzai and Obaku. That's why, under the Deaksang Zen Master, just less than 10 monks. That practice makes you pre-bored. Pre-bored. Just sit. What? Pre-bored. I think all of you feel. I understand. I can read your mind. Most of you are, you are very bored. Shikantaza. Please, say something to me. Please give me the koan. If you experienced Rinzai, and come to the solo school,

[40:01]

and sit Shikantaza, for one or two years, you can't stand. Then, maybe third years, you would like to go to the Rinzai again. How are you, Rinzai? Then practice. Wow, Rinzai, pretty nice. It looks like a new breathing. Nakagawa Soen Roshi, one of the monks, the students said to me, who studied Nakagawa Roshi, he is a very famous Zen master. One day he attended Sesshin, and they conducted by the Nakagawa Roshi. The very first period of Sozen, in wake up,

[41:04]

or came to the Zen door and sit. Then Nakagawa Roshi came to the Zen door. He was walking on the passage, and on his way to walk, he started to scream, like this, Who is Rinzai? Who is Rinzai? Then, when he stood up on the altar, Where is Rinzai? At that time, that student said, Wow. He felt, my body is getting up in the air. I think so. That's very nice. That's a very gentle voice.

[42:05]

If I say, Where is Rinzai? Who is Rinzai? Would you come, Rinzai, please? It's not so good. But Nakagawa Roshi said, Who is Rinzai? Walking on the passage. The moment when he stood up on the altar, Where is Rinzai? Everybody, wow. Pretty good. Completely wipe out. Blow your mind. That's pretty good. But from the beginning to end, if you want to study the Shikan, nothing there, okay? Please sit. I think it takes time

[43:20]

to understand the sort of Zen Not sort of Zen. Donken tried to introduce you the Buddha's Zazen, okay? The practice of Zazen, which Buddha did as directly as he can. Nichiren, Shin schools, there are many schools in Japan. Nichiren priest, Shinran priest, they are great priests in Japan. But they are very, and they are, they all are under the great influence of Japanese, okay?

[44:22]

Japanese climate, Japanese sense, Japanese culture. But if you want to study the Donken, I have some doubt. This is my question. I have never told you to the Zen students in United States, because this is my question. Now Donken is very famous in Japan, and gradually all over the world. Pretty good. But I have some doubt. Who is Donken? And also, and also, if Donken is great, as a Japanese priest, what did he give great influence

[45:24]

to Japanese culture? Okay? I didn't understand. I don't understand. I haven't understand yet this. What? What did he give influence to the Zen at the Japanese culture? Look at the tea ceremony and flower arrangement, okay? In Japan. Mostly Rinzai, okay? If you want to the tea ceremony and flower arrangement, you have to go to the Rinzai temple in Japan. Yes, this is true. That's why Rinzai is very famous in Japan, in China, all over the world. But why Sorosuku is not so famous? Then I have some doubt, questions, because what did he do?

[46:26]

What did he do for Japanese culture? This is my understanding, my inspiration. I will tell you. This is secret, okay? Secret, okay? Donken didn't give any influence to Japanese culture. I believe so. I believe so. Nothing. Because all his energies try to put on the Buddhism how to transmit Buddhism, okay? From Shakyamuni Buddha through patriarch to Donken to Japanese to America.

[47:27]

This is Donken's effort. So I think, I think Donken didn't give any influence to Japanese. But, but there is something great which he did. This is core. This is core. I know, I know this. If you study tea ceremony, flower arrangement, Japanese culture, at last, they all turn your attention to Donken's understanding of Buddhism. At last. Even though you don't, you are not interested in tea ceremony, Japanese culture, that's all right. At last,

[48:32]

if you study all Buddhism, Tibetan Buddhism, Indian Buddhism, Chinese Buddhism, Christian, whatever, I think, I hope, I hope Donken turn your attention to the Shakyamuni Buddha's teaching, what Shakyamuni Buddha's teaching is. Donken turn your attention to Shakyamuni Buddha's teaching directly. Right before, second minutes before you die. So, he used his all energies on searching the Buddha's teaching, how to transmit Shakyamuni Buddha's teaching from Shakyamuni Buddha

[49:36]

through patriarchs to Donken, to Japanese, to Japan. So he didn't have, strictly speaking, he didn't have enough time to be interested in anything else. So, that's why Soro school is not so famous. But in Japan, Soro school is pretty big. But it is not so good. That big Soro school is not so good. Strictly speaking, Soro school is not so famous. But, if you chew the Soro school, Donken's understanding, well, you get taste, something, some taste. Not famous. It is always

[50:38]

little far from modern fashion and the science, modern science and so on. Always. And always it keeps your head, it makes your head cool always. There is no excitement. That's why Donken's teaching is not so famous and little far from our daily life. People think so. But, gradually, sorry, in United States, we don't have enough Donken's works in English. Gradually, I hope there will be many people who translate Donken's work into English.

[51:39]

If you have enough money, please buy this sir, the magazines. This is pretty good magazine. One of scholars tried to translate one by one Shobo Genzo, Eastern Buddhist. It's six dollars a year. So this is very good.

[52:08]

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