From today, we will study Fukanza Zengi with you for two weeks. Maybe that is too much for you before Christmas, so if you don't like, if you believe it's too much, it's okay not to attend this one. But anyway, I have to do it for two weeks, even though you don't like it. Fukanza Zengi, universal promotion of the Zen, Shikan Taza. Probably it may be difficult to understand the significance of Shikan Taza.

[01:04]

Buddhism is not to understand some aspect of Buddhist teaching or Buddhist practice as soon as possible. Even though you don't understand, to study Buddhism is to let some aspect of Buddhist teaching or Buddhist practice penetrate your skin, muscle, bone, and marrow from your pore. Each pore. So, you should continue, continually listen to, understand what you don't understand. That will be nice. In the future, it will shoot in your daily life.

[02:11]

Even though you don't understand now, it is sure that what you don't understand now will shoot. So, I recommend you, please be patient and listen to it, okay? Tonight, I would like to explain the reason why Dogen Zenji wrote Fukanza Zengi right after coming back from China. According to Buddhist scholars, there are lots of different views, which Fukanza Zengi is not different from other Zazengis written by other Zen teachers.

[03:27]

In comparison with Tendai teachings or Rinzai teachings, whatever. In comparison with the different thoughts in the history of Buddhist development. So, some scholars say Fukanza Zengi originates from Tendai teachings. It is not different from Tendai. Well, there are a few different views according to Buddhist scholars. But anyway, whatever you say, Zazengis, Fukanza Zengis mentioned, written by Dogen, originate from Tendai teachings or Keigan teachings or any other texts of Zazengi written by other teachers.

[04:45]

Whatever you say, it doesn't hit to the mark, okay? Because Fukanza Zengis, his main purpose of writing Fukanza Zengi is completely beyond judgment by Buddhist scholars. So, I want to tell you a few points. What is the main purpose of Fukanza Zengi? He really wants. One point is Shikantaza in Fukanza Zengi is not a means to attain enlightenment or to end.

[05:47]

This is one point. A second point is to do Zazengi, Shikantaza is to transmit Dhamma lineage or according to my term, Buddha wisdom life. Buddha wisdom life. Well, it is translated as Dhamma lineage. But literally, it is Buddha wisdom life. Wisdom life. This life is not limited by individual life. This is universal life. They come to students, teachers, patriarchs, Buddhas, Buddha Shakyamunis.

[06:54]

Trees, birds, this is Dhamma wisdom life. Wisdom life. If you realize, if you transmit this wisdom life, this is called Buddha wisdom life. So, Professor Abe translated it as Dhamma lineage. Dhamma lineage. Well, one of the famous Zen masters in Japan named Kishizawa Roshi mentioned to the assembly when he gave a lecture on Fukanza Zengi. He said, Fukanza Zengi is devoted to a way to do Zazengi.

[08:01]

Gakudo Yojinshu points to watch and learn the way. This is also one of the Dogen's works. Gakudo Yojinshu is devoted to the attitude to Zazengi. Shobo Genzo, to the contents of Zazengi practice, contents. So, in other words, Fukanza Zengi is devoted to explanation of how we should do Zazengi. The way how to do Zazengi. Gakudo Yojinshu points to watch and learn the way is devoted to in what attitude we should take toward the practice of Zazengi.

[09:15]

Shobo Genzo is devoted to the explanation of the contents or quality of Zazengi. Shobo Genzo, you know. Shobo Genzo consists of 95 chapters. But, Fukanza Zengi is devoted to a way to do Zazengi. But, it is not simple. It is not a way to do Zazengi. What you could master Zazengi by having the instruction of Zazengi given by students and teachers a few times.

[10:17]

Or, by reading Fukanza Zengi, you know how to do Zazengi. Then you say, I know how to do Zazengi. But, it is not Fukanza Zengi. Even a way to take care of, to regulate our breath, body, mind is a big job, a project. You have to take care of it your whole life. Even though you become a teacher, even though you become a Buddha. Anyway, you have to take care of the regulation of your breath, body, mind in your whole life. Because, body, mind, and even the breath are always changing according to conditions you know pretty well.

[11:19]

Same applies to the good driver, I told you. The good driver is not the avocado seed. But, you could find it after peeling the skin or after eating the, well, avocado. Then you can find this is good driver. In other words, after driving, experiencing driving several times, and then you say, I am good driver. But, this is not good driver. Because, that good driver you believe is already something which is called avocado seed. Yes. It's not good driver. But, good driver is, well, you don't have, you cannot have, well, good driver as ideal, just like avocado seed. Because, always your body, your mind, your breath, your cars, other cars, you know, all situations, weathers, all are changing constantly.

[12:34]

Now, what it is important is, you have to continually to drive in safety, under constant change. Do you understand? And then, the moment when you can drive in safety, it is temporarily called good driver. So, good driver is just a name, temporal name. Next moment, no proof, no guarantees. Do you understand? Well, it looks like traveling by airplane. Everybody feels comfortable and talking and drinking champagne. It seems, it seems to me that everyone has no suffering, no worry. Inside, no guarantee.

[13:37]

Don't you think so? So, if I look at myself, hey, Karagi, are you okay? Yes, I am okay. But, if I say I am okay, it's already avocado seed. I can see it. But actually, in the reality of my life, including the airplane, no guarantee. When the time comes to die, please, that's all. Don't you think so? It's pretty dangerous. But, still, everyone tries to take a trip by airplane. It's interesting, isn't it? It's amazing. You don't like danger. But, always, people are always right in the middle of danger. Purposely or unpurposely. Well, so...

[14:40]

Particularly, if you are careful, if you are careful of taking care of your breath, well, you realize how difficult the regulation of your breath is. I have still problem. I have still problem of breath. So, in your whole life, anyway, you have to take care of your breath, body and mind. Okay? So, that is the Fukan Zazen Gi. Devoted to explanation of how to sit, how to do, how to sit in Shikantaza. How to sit in Zazen Shikantaza, broadly speaking, is exactly identical with a way how to live in this world.

[16:01]

How to live your life. But, it's a little difficult to understand this, because you believe practice of Zazen is something particular job, particular project, apart from your daily living routine. So, you really take Zazen, well, little hard job. Sometimes, it becomes monstrous. Sometimes, it's really overwhelmed by Zazen. So, you really want to escape from Zazen. But, the Zazen, to do Zazen, how to do Zazen is exactly same as how to live. Once life in human life. In a sense, we do always something.

[17:20]

We can't help doing always, always something. Even though we don't do anything, we do always that which we don't do anything, don't you think so? Because, even though you sit in a room without doing anything physically, or you say consciously, or mentally, or psychologically, you say, I sit in a room without doing anything. But, it is already something you do, don't you think so? It's already do something. Just sitting in a room without doing is to do something always, OK? Exactly.

[18:27]

Physical, even though physical you don't do, but mentally, psychologically, you do a lot. Look at your Zazen. Zazen is just sit down without doing anything physically, just sit down, but that is exactly not to do something or stop thinking. I don't think you can stop thinking. Your mind is always working. So from this point, even though physically you don't do anything, psychologically you do always something. Even though psychologically you don't do anything, why you do? You do something physically. For instance, you just sit down in Zazen with spiritual fascination, or fascination, or excitement, or perfect concentration.

[19:40]

It doesn't mean you do nothing physically, but you do something physically always. Otherwise, your consciousness doesn't exist without body, so body is exactly one with your mind. From this point, we do always something is reality. Reality in life, you there is no excuse, no excuse to escape with affective preferences, like or dislike.

[20:49]

Whatever you think, I don't want to do, or I want to do, or you say I don't care, whatever you say, that is that what you do always something. So you cannot escape from reality in life what you do always something. If it is true, anyway most important point is you have to take care of reality in life what you can do always something. So as to live your life worth living, in other words, do your best to take care of reality in life what you do something always. In order to, in order to live your life worth living,

[22:06]

there are two types of taking care of the reality in life. One type is to seek an object outwardly, we put our energies into business, projects, economy, sciences, whatever it is. Studies, philosophy, studies, sciences, psychology, anyway we seek an object outwardly, we can put our energy into it. Or we can put our energy into depending on a divine entity beyond human speculation.

[23:27]

So you seeking for divine entity outwardly and you devote yourself into it. The second type of taking care of reality in life is to learn a self, no, to seek an object inwardly we can throw our, through our energy into. According to first type, it is very common we do because everybody has his own occupation, business, many things. So in a sense, we have to take care of this. So if you have, if you want to live your life worth living, well, according to first type we should devote ourselves to do our best.

[24:45]

Devote ourselves to take care of your business, your occupation, cleaning house, cleaning room, cleaning hallways, zendo, whatever it is. On the other hand, we can devote ourselves to depend completely on divine entity outwardly. It seems to be good because in a sense it is helpful for us. In order to live our life worth living, but unfortunately there are lots of problems there because situation, you can see object outwardly are always changing constantly.

[25:52]

In time, in space, constantly change. The more you are successful in your business, the more you want to keep it in better way. Because on the basis of human life there is no guarantee, no abode. You can stand up straight, concentrate. So the more you are successful in your business, the more you want to do, the more you want to throw your energies into your business. This is very common. But the more you do, the more you want to do, but on the other hand there is, you can realize there are, well, a certain distance between.

[27:01]

Distance is not the appropriate word, it's a space. The more you are successful in your doing, the more you realize you are restless. You realize there is a feeling of restlessness, consciously or unconsciously. So restlessness forces you to do more effort to do your business. You don't realize, but actually you do. Why you do? If you succeed in your business, why don't you stop? But you don't want. Because everything is changing constantly, situation, your body and business, all things are changing. That's why there is no guarantee that you can keep that success, success for long.

[28:04]

You have to do. So that means on basis of human life is completely no abode, no guarantee. So finally you can see always there is a certain space. Space, that space is not distance in time process. That space is extending in all directions, toward up, toward below, to the right, to the left. So that is what is called aloneness. But life which is located in the time process, life is completely aloneness. Aloneness. So everyone feels lonesome. So it is very natural, it is very natural. But at that time it is very difficult for us to take care of this aloneness.

[29:12]

But we don't like it. That's why we want to escape from this aloneness. In order to free from aloneness, we do something. That is devote yourself to be successful in business. Seeking the object of outwardly. The other one is seeking the object of divine entity. Such as divine entity of outwardly. You can completely depend on this. At that time what you feel that you feel your life worth living. Because it seems to be free from aloneness. Alonesome, aloneness. Okay. But as long as you seek something outwardly, it is very difficult to be free from aloneness or human trouble.

[30:24]

So important point is, we have to seek an object inwardly we can throw our energies into. This is a way to learn a self from where it comes. A self which it does always something and it cannot help doing always something. This kind of self, from where does this kind of self comes? Seeking the object inwardly. This is Buddhistic way. Buddhistic way. Well. What is to seek an object inwardly we can throw ourselves into. So I told you before, whatever you say, I do something, I don't want to do something.

[31:32]

Or I don't care, or I so-so. Whatever you say, whatever kind of idea you have, constantly you do. This is reality. This is the truth. You do always something. But, where do you do always something? Where? Well, before you judge your life, I do what I want to do, or I don't want to do, or I want to be neutral. Whatever you say, before, from where does this kind of ideas come? Because, you are alive.

[32:39]

Reality, what you are alive. Before you think in that way, without being alive, lively, day from moment to moment, you cannot think anything at all. Reality. So reality in life is a little bit of a state of human life. Prior you put a certain label on your life, I want to do, or I don't want to do, before you get the idea. This is reality in life. So this reality in life is, well, beyond germination of a sign of your consciousness, idea or thinking.

[33:43]

This is reality. So reality in life is something lively, alive, lively. But you cannot understand intellectually. But it's already there. This is reality, your reality. But this reality is yours, but simultaneously not yours, because this reality in life is extending into others' life, in tree's life, universe, everything. So this reality is reality with capital R. This is universal reality. Universal reality. Universal reality is, well, what is called Oneness. In Buddhism we say, Heaven, Earth and I are in one and the same root.

[34:55]

Heaven, Earth and I are in one and the same root. If you realize this, that time it is called Enlightenment. The one and the same root in which mediate diamonds exist is called the Way. The Way. Or the Buddha Way. It is the Way. But let me use the reality with a capital R, reality in life. Reality in life. This reality is yours, but simultaneously not yours. This reality is universal.

[35:57]

Universal. In which mediate diamonds, Earth, Heaven, you and all sentient beings exist simultaneously in peace in Heaven. This is reality. If you exist in this reality, that's why you can think, you can do something. You can think, you can do physically, mentally. So from where? From where your doings, your daily living come. They come from, anyway, reality in life. This reality in life. But not only the Buddhist practice, whatever you do, reality in dance, reality in ballet, ballet, okay?

[37:07]

Reality in, what would you say, studying science? Reality in walking on the street? That reality is what? This is really universal reality. Reality in dance is complete beyond your speculation. You cannot understand it. But you are there. You are as ballerina exist. Right in the middle of reality. Because this reality is universal. Not your reality. Because look at the situation of ballet dance. There are musicians, orchestras, and dancers, and audience, and composers who died in the past.

[38:11]

But anyway, many things exist. In this reality, all things come together and become one. This is reality in ballet, in dance, in walking on the street, sitting, washing your face, having a breakfast. This is reality. You can realize this. If you realize this, in a sense, even a little bit, this is called enlightenment, okay? Small enlightenment or big enlightenment, I don't know what kind of enlightenment, okay? Anyway, there are countless number of enlightenment you can experience in your daily living. But anyway, what you can do, everything, always, whatever it is, is coming from this reality in life.

[39:26]

You are always there, even though you don't understand. You cannot understand it. But anyway, what you can do dance is, in a way, you as a ballerina who exists right in the middle of reality in life, okay? In dance. That's all. So, question is, not idea of reality in dance, okay? How does, how do we make this reality alive, lively, from moment to moment? This is actual practice or actual action, which is called to do dance. Okay? To do dance. Well, if you understand reality as idea, reality becomes avocado seed, okay?

[40:30]

So, I don't, you cannot keep the reality as avocado seed. You must be free from avocado seed, which is called reality, okay? In order to be free from, you have to make reality alive, lively, okay? That is actual practice, which is called, you have to use reality as a verb, okay? Not noun, okay? So, according to me, I want to use reality as a verb. To reality, okay? It's impossible to do this, but I can make it this way. But dance, dance is not idea. So, you know, if you understand reality in dance, you have to make it alive. What, how, dance, okay? So, to do dance. Well, to do is extra, okay? So, I want to use the adjective to dance as a verb.

[41:35]

Well, you cannot find dance as a verb or etcetera. But anyway, you can use the word as a verb. So, science, to science, okay? Not to do science. To do is extra. So, grammatically, maybe so, okay? But anyway, I want to use to science as a verb. To science, to the zen, instead of to do the zen, okay? To the zen, and what to say? Many things you can see, okay? Anyway, this is a practice, okay? Drive, to drive, okay? Good drive, to be good drive. This is actual practice, okay? At that time, anyway, reality in dance, in drive, in studying, in psychology, in philosophy, all alive.

[42:46]

From moment to moment. Within this actual practice, there is what is called oneness, okay? One, okay? Well, according to Dogen's term, that is, he says, genjo koen. Genjo is reality. Koen is the truth, okay? Genjo, reality, and this reality is, anyway, our daily living, okay? Daily living and the truth are one, okay? Genjo koen. Or sometimes, Buddha nature and daily living are one, and undivided. Undivided. But anyway, how can we experience this?

[43:49]

Within the idea, fabricated by consciousness? No. But within actual practice, okay? Of making idea of reality in dance, in science, in philosophy, alive, lively. Well, to science, to philosophy, to psychology, okay, as a verb, you can use. At that time, it's really, there is oneness of it. You don't realize, but sooner or later you realize, but your intellectual sense cannot reach. Cannot reach. Okay? Then... But how to make the reality in dance, in daily routine, or in zazen, in gassho, whatever, alive, vividly, okay?

[44:59]

From moment to moment. This is a point which we have to take into account. That is the practice of egolessness. Egolessness. Egolessness, I told you maybe before, practice of egolessness is not to destroy or to ignore the subject. Subject. Practice of egolessness is to... First, anyway, okay? Well, briefly speaking, the practice of egolessness is to handle your object, okay? To handle your object. Second stage and third stage, okay? For instance, you have what you are working, okay? So when you work, you immediately say, yes, I am working. But immediately, that working is not pure practice, okay?

[46:03]

Pure sense of practice. Because you say, you think, how much I can make money in an hour, okay? Don't you think? So, work. And here, labor and wages. At that time, we can get used of, we are really accustomed to think this, to accept the work as actual practice in comparison with the wages immediately. And then you believe it. This is true. But I don't think so. Because there are two things. Labor and wages. So this labor as actual practice is a sort of, I want to say, something contaminated by the other ideas, what is called wages.

[47:04]

So it seems to me that you sell your bodies by pieces, okay? Pieces. Or you sell, it seems to me that you sell your body for hire. Think so? Yes, I can work. How much can you give me? Money. Three dollars an hour? No, it's cheap. Why don't you give four dollars an hour? Well, okay, but I cannot support myself, so why don't you give me five dollars an hour? So the boss says, I can't give five dollars an hour for you. So finally you get angry and strike. Strike is okay, but the strike you want to do, sometimes it's very interruptions. Not only to you, to everybody. Look at Japan every year.

[48:09]

The strike is sort of annual movement in Japan in order to emphasize the higher wages. Then all transportation complete stop. No one can. That is terrible. So those people always sell their bodies and mind for hires and by pieces. Here is my body, I will give you four, three dollars an hour. That's all. But in Buddhism, if you work, your body and mind become one with work as actual practice. It is very true. This is very basic practice. But you don't understand because you cannot believe that without thinking, expecting wages, how we can support ourselves. It's impossible. Well, that's why I want to explain.

[49:15]

First, think your job. And negotiate with the boss. How much money can you give me an hour? Three dollars? Four dollars? If you get agreement. That is first step. You should negotiate. But don't fight. As peace as you can, but negotiate and decide. If you get agreement, next, you should be free from wages. Wages. Do you understand? Wages, just work. This is second stage. If you just work, third stage, everything come together into your work.

[50:19]

Then you can see the beautiful scenery. That is what is called wages. Do you understand? And that's that. Sometimes failure. But whatever it is, that's okay. So, you cannot ignore that human life. So, I always explain step by step. First, you should negotiate with the boss and decide and get agreement. If you decide, you should be free from that wages. All you have to do is just work. Just work. Taking care of broom, mop. If you want to clean floor, you cannot clean the floor. Well, this is ten cents.

[51:20]

Ten cents. If I clean from here to there, you cannot do work. Do you think so? All you have to do is completely, you should be free from that. Well, something extra. All you have to do is just clean. Take care of the broom, mop, floor, your body and mind becoming one with. That is the second stage. Dogen Zen says, mountains are mountains. This is first stage. So, if you look at the mountains, that mountains is something fabricated by your consciousness. Don't you think so? It is true, but you cannot ignore this stage. So, mountains are mountains. Second, mountains are not mountains. So, if you understand the mountains, you should be free from the mountains fabricated by your consciousness. That is just work.

[52:22]

Just work. And then, third, mountains are mountains. That mountains are complete beauty of the mountains, supported by trees, birds, skies, weather, all things. This is beautiful scenery. Becoming one with your body and mind. That is the third stage. That is what is called practice of egolessness. Or, according to Dogen, it is called Jijiyu Samadhi. Ji is the self. Ju is deception. Deception? Deceiving? No, not deceiving. Acceptance. To deceive. Deception? No, deception.

[53:22]

Self-deception. D is self. Ju is to deceive. Ju is to work. To work. Samadhi? Samadhi. So, self... Function of self-reception. That means, function of the self-reception means you can receive your body. And also, you can receive your object. Becoming one with your body and mind. At that time, there is beautiful, peaceful function, which is called oneness. At that time, you feel very wonderful. Peaceful. Because you can become one with zazen, gassho, clean floors, whatever you do.

[54:28]

That is completely wonderful, beautiful practice, actual practice, which is called oneness. That practice, actual practice, is really equallessness. Practice of equalness. Dogen then says, undefiled practice. Undefiled practice. Your term is difficult, but actually we do ours. That is... So, from this point, I told you before, Dogen really wanted to say, wanted to write the Fukan Zazen in order to demonstrate zazen not using it as a means to end. There is a zazen, so all you have to do is, you should handle zazen as it really is

[55:35]

before you evaluate, judge, by your affective preferences. Good or bad, right or wrong. All you have to do is, just take care of zazen as it really is. Just like cleaning a mop. If you do zazen a few minutes, Dogen then says, you can become one. So you say, I am sitting for one minute, I become one minute Buddha. Well, you cannot do this. That is already something defiled, defiled by your consciousness. So all you have to do is, just to be one, just take care of zazen as it really is. Instead of handling it by your fabrication of consciousness. So at that time, this is really practice not using your object as a means to end.

[56:46]

So just practice and just become one with your object. At that time your object, your object turns into you and helps your life. That's why if you take care of your object as it really is, that object you have taken care as it really is, helps your life simultaneously. That's why that is oneness. Very naturally the oneness comes into existence. So at that time, between you and zazen, there is the oneness. Right in the middle of actual practice. That is called to transmit. Dharma lineage. Wisdom life.

[57:48]

Wisdom life. If you take care of your job, keeping the two work as actual practice, as a pure sense, pure sense. Not thinking wages and etc. At that time you really understand the holiness of your labor. Labor and work. How beauty of the labor. And then at that time you can really transmit the significance of the work. How beautiful work is to the people in next generation. At that time, work, you can handle the work as it really is. And also, the person you can transmit it,

[58:52]

into the people in the next generation, also can handle the work exactly same as you do. That is what is called transmission. Dharma transmission. Dharma transmission. So, Dogen Zenji says in The King of Samadhi's Samadhi. This is very important statement. So as a conclusion, I want to tell you, read this one. Now we know without any doubt that sitting cross-legged is in itself The King of Samadhi's Samadhi. It is entering into realization. Without any doubt that sitting cross-legged is in itself The King of Samadhi's Samadhi.

[59:59]

If you want to do dance as a ballerina, still you can experience Samadhi. Becoming one with Samadhi. Dance. If you want to play football, still there is a chance to experience Samadhi. If you don't believe, look at the TV. You can really experience this. You can feel the football players from the screen. It's really Samadhi. There is no excuse. No discussion. No room to discuss. How much money you gave me. If I played one game itself. No way. Just play. So there is always Samadhi there. If you practice repetition of the name of Amitabha, you can experience Samadhi.

[61:02]

But still there is. That Samadhi has still its own object. But Zazen has no object. Completely no object. That's why Dogen Zen says, The King of Samadhi's Samadhi. All Samadhis come into this Zazen Samadhi. That's why Zazen is completely basic human practice. Basic fundamental human practice. That's why he says, Sitting cross-legged is in itself the King of Samadhi's Samadhi. It is entering into realization. Realization. A practice and realization. We use a practice and realization. Practice is

[62:05]

that which you try to tune in the dial to a rhythm of reality in life. Try to tune in. Try to tune in. Be constantly present in reality in life. Universal reality. This is practice. If you do that reality, be present in reality means be one with Zazen. When you do Zazen, be one with Zazen. Before you judge. Before you stumble over. Constantly be present with Zazen becoming one. That is tuning in the dial to the rhythm of reality in life. That is what is called practice. Practice. Realization is opportunity you have completely tuned in. Rhythm of practice. Rhythm of reality in life.

[63:08]

At that time that is realization. Realization means well literally verification. Verification. Verification is a state by which your life is confirmed. Confirmed. If you tune in if you tune in to the dial of rhythm of reality in life at that time your life is confirmed. Assured. Supported. Helped by all sentient beings. That is called realization. So if you do Zazen in the king of Samadhi's Samadhi which means the fundamental basic human practice without having its own, no object.

[64:10]

Without having its own object. But whatever you do anything else dance or Nembutsu or believing that the divinity, divine entities outwardly, each in, whatever and always there is an object outwardly. Do you understand this? Always there is an object. But if you do Zazen there is a complete object. For a while you can see the object which is called this stinky carcass do Zazen. At that time it's not real Zazen. But sometimes you can you can handle this but it's very difficult to continue to do Zazen because you feel bored pretty soon. So you cannot do Zazen that way. So Zazen has no object. No object.

[65:10]

All you have to do is your body, with your body and mind just to do that. That's all. In other words dancer just dance. Just dance. But if you dance well there is a dance as object. Object and audience, composers instruments lots of things. Criticism, lots of things. Then it's fun. It's very fun for us. For dancers and for us. That's why we want to to continue to do more and more. Be nice dancers. This is human life. But in Zazen in the king of Samadhi, Samadhis nothing. If you misuse you feel boredom. Big boredom. And so Dogen then says

[66:12]

it is entering into realization. Completely great opportunity what you have attuned in the dial of rhythm of reality in life between Zazen and you. This is realization. If you become one with it naturally you can enter into it. That is peaceful, what is called enlightenment. If you experience it. All Samadhis are subordinates of this king of Samadhis. So that's why people like very much using the term Zen. Zen football, Zen basketball, Zen hockey, Zen soap, Zen perfume. They like very much because they can realize

[67:14]

that basic fundamental human practice there. So it's not necessary to do Zazen. If you want you have lots of excitement. Well it's not necessary to do Zazen. So many people have some doubt. Why should we do Zazen? If you can experience Samadhis, whatever you do you can do. So I don't want to recommend you to do Zazen. But instead of that you should have lots of something. So, all Samadhis are subordinates of this king of Samadhis. Cross-legged sitting is the body of suchness. The mind of suchness, the body-mind of suchness, the Buddhas and patriarchs in their suchness. Body of suchness.

[68:16]

Body is not the idea of body. Okay? The body is fabricated by consciousness. This body in suchness is the body becomes one with your Zazen. That body is no body. That's why no body is called body in suchness. Of suchness. Harmonious within there between Zazen and you. Dynamically. To enter into the concept. Concept. You cannot bring any concept into it. Just one. So, the body of suchness is no body. The mind of suchness is no mind. Because mind becomes one with Zazen. So the mind of suchness,

[69:16]

the body-mind of suchness, is no body and mind. Just dynamical harmonious rhythm there between Zazen and you. The Buddhas and patriarchs in their suchness. So there is no idea of Buddhas and patriarchs. Oh, so if you experience this enlightenment you really appreciate. Thank you, patriarchs. Thank you, Buddhas. And then you are completely crazy about Buddhas. And you can completely wonderful image of angels have big heralds behind. That is psychic craziness. The Buddhas and patriarchs in their suchness practice realization in their suchness there is no idea of

[70:18]

practice or enlightenment. There is no, nothing. What is enlightenment? What is practice? You cannot say so. So completely dynamical harmonious rhythm there. That's all. And the crown of the head in its suchness, the crown of the head means Buddha itself. Buddha itself. Or in other words the reality in life, universal reality in life which is fully alive. Dharma lineage in its suchness. Dharma lineage. This is really the best way to transmit wisdom life. Wisdom life to the people in next generation. Whatever you do. Shikantaza. You really understand what is most important of human life is. What should you transmit

[71:20]

significance of life into the people of next generation. If you do it. If you continue to practice this you can really realize. And then at that time this is what is called Shikantaza. So that Zazen is not Zazen as a means to end. Zazen itself is nothing but Dharma lineage in suchness. Nothing but a way to transmit most significance of human life to the next generation. If you handle your life whatever your occupation your job whatever on the basis of

[72:21]

Shikantaza you can really transmit how important your job is. Even cutting cutting down vegetables. There is wonderful way to cut the vegetables. Otherwise you cannot be master of a cook. So you can really transmit the significance of cutting the piece cutting the vegetable in pieces into next generation. Well as a miso master as a shoyu master soya sauce master and the flour arrangement master or whatever you do you can really realize what is significant of flour arrangement the football whatever it is. Then you can transmit. But whatever you do

[73:24]

Zazen is completely basic fundamental practice. That's why Dogen Lin said universal promotion of Zazen universal promotion everyone can do this. Everyone can do. Even if you are Christian it doesn't matter. That Zazen really helps understanding Christianity divine divinity or Buddha God whatever it is it's really helpful for us. So that's why it is really universal recommendation universal promotion. Do you have a question? Excuse me.

[74:45]

Takunen Roshi who lives here now he there is one thing he wants to ask you. If there is one question if is there anyone who has who make a question upon what you can take a risk of your life please tell me. That is his question. So if you have he doesn't want to answer to you. He wants to learn

[75:51]

from all of you. If you have this great question upon what you can take a risk of your life for instance you don't understand this do you understand this? For instance what is the significance of Bodhidharma coming from India to China? Then master says look at oak tree not look at oak tree in yard just oak tree but this question answer is not well the given not the word in which you can you can play with give and take in the word by words oak tree as answer within the oak tree as answer there is truth there is a truth

[76:54]

it is not answer it is not answer answer itself is truth that's why this is really completely you throw away your life and death into it otherwise you don't understand because always your consciousness is up there so if you answer ask what is the significance of Bodhidharma coming from India to China and then master says oak tree it doesn't make sense because answer has completely nothing to do with questions don't you think so? no relations what do you mean? so no matter how long you try to understand intellectually you don't understand that thing so this is a question and answer but he want to know so if you have if you have a question

[77:54]

upon what you really want to take your take a risk of your life go to see him answer give a question how can I be Buddha from all eternity? how can I be Buddha from all eternity? how can I Buddha? how can I be Buddha? how can I be Buddha? in eternity ok this person in eternity how can I be Buddha from all eternity? I have been practicing

[78:59]

for 50 years about that if you want know more please come to my room later ok thank you very much this is the word my word upon which I can take a risk of all my life more

[80:00]

more I think it's very much I should he said probably you may feel pain from your legs so I should stop talking ok

[80:23]