Interconnected, interpenetrated with all sentient beings, because heaven and earth and I all are one and the same root in the sphere of the way or the supreme vehicle. So if you want to be free and untrammeled, first of all, with our best, we have to take care of our objects as they really are. Not hunting them by our affective preferences, because your objects are not objects seen from individual telescope. Your objects are completely whole universe, exactly universe, like, then all we have to do is be one with it and take good care of it as it really is.

[01:20]

Particularly under unfavorable conditions, when you don't feel good, it's very difficult to handle the thing as it really is. Don't you think so? Or even the beautiful flower, you don't want to handle beautiful flower as it really is. But beautiful flower is completely beautiful flower beyond your affective preferences. But usually we always handle our object by our affective preferences. This is a problem for us. So if you want to be free anyway and untrammeled, we should respect our object as a universe, universal entity. For this, we have to practice equalessness. All we have to do is, anyway, to handle your dozen in the pure sense.

[02:33]

Not selling your body and mind by the piece for enlightenment, delusion itself. That means to take care of dozen as it really is, before you handle it by your emotions or feelings. Dozen is not something you can handle by your feelings. If you handle dozen like this, or life itself like this, or reality like this, in life like this, it's very difficult to live in peace and harmony. There is no freedom. No matter how long you do your best, you cannot get freedom. So all you have to do is, anyway, to take care of life as it really is. Not by your feelings and emotions.

[03:35]

I don't mean you should ignore your feelings and emotions, because you have already feelings and emotions. That's why I have to tell you, don't handle everything by your feelings and emotions, because you have them already. Don't you think so? Don't handle them by your feelings and emotions doesn't mean you should throw them away. If you don't have, it's not necessary to tell you. You cannot throw them away. So you have already, that's why you handle them, but don't be bogged down by them. Be free from. This is final goal. If you feel feelings, some feelings from dozen, that's your feelings. So you should learn something, how stinky you are. Well, it's really natural. If you sell all these fish, your body and mind are completely fishy smell.

[04:41]

How fishy you are. So that is your feelings and emotions. Emotions and feelings always we create. So feelings and emotions are just like a fishy smell. Lots of smell. Finally, complicated, compound, compound of smells. You don't know what kind of smell you smell from your thousand and etcetera. Finally you don't know what to do. But that's why you cannot handle anything by your feelings. That is real life. But take care that feelings and emotions. Through what you should learn something, how stinky, how fishy smell you have. So, freedom.

[05:44]

Freedom. And also Dogen then says, Dhamma vehicle is free and untrammeled. What need is there for man's concentrated effort? Well, that means what is real effort? What is true effort? The true effort must emancipate effort. You believe. If you really take care of your concentration with your best effort, the best effort drives you to be one with the concentration. At that time, what is there left in the sphere of perfect concentration?

[06:50]

Can you find something you can conceptualize? No. No concentration, no words. If you really become one with concentration, with your best effort, at that time there is no words which is called best effort or which is called concentration. So at that time it is temporarily called effort. Effort. Effort. In the chapter of Total Dynamic Working in Shobo Genzo, Dogen then says, The culmination of its quest, the great way of Buddhas and Patriarchs,

[07:52]

is the emancipation and realization. Emancipation is that effort must be free from concept of effort. While there is left something like concept, something fabricated by consciousness which is called concentration. It is not real effort. Effort itself must be free from your concept, your analysis, your synthesis. Completely free. The delusion must be free from your concept. So from this point, delusion itself has its own wonderful great power to let you be free from. But usually we don't believe.

[08:55]

If you see the delusion, you really hang on and cut to pieces. Try to keep away. But the more you do this, the delusion becomes a sort of amoeba. Do you know what amoeba is? Cut to pieces, it grows again. Don't you think so? It's really... That's why we are very difficult. No matter how long you try to cut off the delusion like this, it's impossible forever. So please believe. Delusion itself has great wonderful power to let you be free. Because delusion, you believe, is a kind of a concept you believe, you create. So you always hang on delusion. That delusion is not real delusion. You hang on just a concept of delusion.

[09:58]

I have delusions. So I is completely different from delusions. But delusion is you. You are delusion. But we believe I have delusion. Separate. I do Zazen. At that time I do Zazen, I is here. But this I don't do Zazen because this I is I separate from doing Zazen. From the sentence. Do you understand? Nagyarajan always explain like this. It's very interesting. If you are interested, please read. The Marma Jamukha Shastra. It's very difficult to understand but it's very interesting. He always explain about the human concept you always create. About whatever, delusion, enlightenment or the absolute or God or Buddha whatever it is.

[11:05]

We believe concept. Nothing but concept. Through the words, I do Zazen. I do Zazen. What is I? This I is a concept. Separate from doing Zazen. So this I don't do Zazen. But you believe I do Zazen. Actually this I don't do Zazen and do Zazen. But it's impossible. Something doesn't do Zazen does Zazen. Don't you believe? No. No way. So from this point, subject doesn't come into existence. If the subject doesn't come into existence, how can object come into existence? Which is called Zazen. No way. Because no subject. Do you understand?

[12:07]

You always look at the Zazen. I do Zazen. Always that Zazen is seen from you. That is a concept, trap. Trap. We create always by concept. We always believe this. Well, someday we would like to study the Mahamajamaka Chastra in Minneapolis. We studied it this time. That's very interesting. But very complicated. So when I read the Mahamajamaka Chastra, I didn't understand absolutely nothing. But I had to study this. So again and again read it. So finally it made me headache. So I sort of screamed.

[13:09]

I really wanted to scream. So I confessed. Before my teacher, I didn't understand Mahamajamaka Chastra. What should I do? So he said, don't worry. Not only you. Most people don't understand. So I felt relief. So now I understand just a little bit. That's why I want to recommend you to read this. First of all, don't be confused. Even though you don't understand, just read it. Well, because there are many things you don't understand. Not only the Buddhism. About your life. How much do you understand your life? You read always your life. You learn lots of life. But still you don't. But you believe the life what you have understood, this is ridiculous.

[14:12]

You should accept life you have understood or you don't understand. But at that time, this is really best way to learn life as a whole. So, we are always falling into the trap. Fabricated by consciousness. This is very common. So, the delusion has its own wonderful power to let you be free. And also water, zazen, gassho, concentration, breath. Anyway, if you do it. If you take best care of the breath and concentration. Concentration has its own wonderful power to let you be free. So, very naturally you will be one with concentration. At that time, no words.

[15:14]

Then, you say, what is concentration? Concentration. Then, you say, what is right effort? Right. So, that's why Dogen Zen says, the great way of Buddha's emancipation is end realization. If you have perfect concentration, free from concentration. At that time, well, that concentration is best effort and also this concentration gives forth wonderful fragrance. Which is called virtuous quality. By which your personality, your life is deepened very naturally. That is what is called realization. Realization. In San Si Kyo, Sutra of Mountain and Water. Dogen Zen says, just like this.

[16:16]

I don't want to translate all. Let me explain this. For instance, if you climb the mountain. If you climb the mountain. In the mountain, there is nobody. And then, you are just alone. You are only one person. If you are present, alone, in the heart of the mountain. Very naturally, you feel yourself alone. But while you are stuck in the idea of aloneness. You consciously or unconsciously hang on the idea of aloneness. So finally, you start to talk with yourself. Hey Karagi, are you okay? Don't you believe this is wonderful world, isn't it?

[17:18]

Don't you feel scared? I don't care. Then immediately something happens. Oh, what's that? You talk, you talk to yourself. But that means, that means the first stage. When you feel alone in the heart of the mountain, completely isolated. Nothing, but there are many things. Trees, birds, winds, lots of things. But you feel completely alone. That time, very naturally, not consciously, unconsciously. You start to talk with you. Wonderful, isn't it? But that is still delusion. You are hanging on the idea of aloneness. Because you still feel uncomfortable. Uncomfortable, because you are alone. But still continually be present there.

[18:21]

And continually tasting the total picture of nature, mountain. Finally, you become one with the mountain. At that time, very naturally, you can stop talking with you. And then, you can start to talk with the mountain next. Because mountain, in a way, joins your life. So far, you joined the mountain. Which makes your life alone. That's why you don't feel comfortable consciously or unconsciously. That's why you try to come back, you look at yourself, very naturally. But if you become one with mountains, mountains open its heart to you. So mountains start to talk with you. So very naturally, you want to talk with the mountains. So there is completely wonderful self-joyousness with the mountains, aloneness.

[19:31]

At that time, there is no idea of aloneness. Because you become one with the mountains. So if I say, you become one with the mountains, sentence there. So always subject and object and the other words, not the separations. But actually there is no separations. You are mountains means you are exactly mountain itself. So there is a wonderful dynamic communication between you and the mountains. A complete wonderful situation. That is called right effort. Real effort. Real effort. So real effort is not something you try. You try to create. Create. So, that's why...

[20:36]

Let me finish anyway. Fifteen minutes more please. Third, please remember first crucial point, the second crucial point. Remember this. Third, he said, indeed the whole body is far beyond the world's dust. Who could believe in a means to brush it clean? Indeed, the whole body means just like a synonym with the previous term, the way and also the dharma vehicle. Way and dharma vehicle are total picture of the operation, full operation. When the full operation is exercised in your daily living, there is no room to insert any concept in it. Because it is just dynamical working.

[21:45]

So at that time, that is called the whole body. The whole picture of the operation between you and the mountains. At that time, this whole body, total dynamic operation is complete far beyond the world's dust. World's dust. No dust. Because you become one with mountains. Even though there is no dust, dust means hard work or easy work, practice or enlightenment, sweat, hungry, whatever it is. No dust. Even though you feel hungry, it doesn't bother you. Because you really communicate with all mountains, life. So, at that time, there is no dust.

[22:50]

But I told you before, within the stillness of samadhi, still you can see the flickering lights. Beauty or ugliness or enlightenment or delusions, lots of flickering lights. But those are something appearing, disappearing naturally. If you don't meddle with them, all you have to do is just to take care of your mountains as it really is. That means continually you will be present in the mountains. At that time, mountains in a way become one. So, at that time, there is no dust. You try to sweep it away. Sweep it away. Hard work? Well, very naturally it disappears. Because it doesn't bother you. The hard work becomes easy work.

[23:56]

Easy work for you. If you really understand mountains' life, mountains' talk toward you, it's really wonderful. Hard work is wonderful. Easy work is wonderful. Sweat is wonderful life. When a windy day or rainy day, which happens in the mountains, whatever happens, everything becomes beautiful. No dust. Because you make real effort. Real effort. Without leaving any trace. Any trace, which is called effort. So that is, the whole body is far beyond the world's dust. Who could believe in a means to brush it clean? Completely, who do it? Who becomes one with the mountains? I, if I hang on, I, well, you feel alone, lonesome.

[24:58]

But if you don't hang on completely, you become one, there is no I. Who feels lonesome? So, who feels? The Dogon then says, a person attaining a neutral samsambodhi means the oneness with all sentient beings, interconnected, interpenetrated. That is a neutral samsambodhi. Perfect supreme enlightenment. A person attaining oneness with heaven and earth is called a Buddha. The Buddha's neutral samsambodhi is called a neutral samsambodhi.

[26:02]

That means, when you become a person who enjoys yourself becoming one with the mountains, that person is called a great mountaineer. Which is called no trace. Well, he doesn't, he never becomes great or not great. All he has done is just to continually be present in the mountains, communicating with the mountains. That's all he has done. But finally, anyway, someone called you a great mountaineer. This is called Buddha. But the Buddha's great mountaineer don't leave any trace of concept, which is called great mountaineer.

[27:13]

He doesn't care. All he wants to do is just to continue to be present with the mountains. So, no trace of Buddha. That great person, mountaineer, is called a great mountaineer. Do you understand? When you do Zazen, while there is, if respect is something, I am good spirit of Zen student. It's really stinking. It's not real. When you completely forget and just become one with Zazen day by day, that time, well, there is real effort. Real effort leads you to attain enlightenment, which is called Buddha. So, very naturally, oh, everyone, you realize, oh, I am maybe a person who commands respect from the people, very naturally.

[28:24]

But even though many people respect you, you don't care. You don't care. You don't leave any trace of great person or not great person. Or good spirit of Zen student or not. All you want to do really from the heart is just to continue to do Zazen. To bloom life force of life force again. Flower of life force continuing to bloom. So, that is good spirit of Zen student. Well, I told you yesterday, if you want to be good driver, please forget it. Put aside concept. I am whether you are good driver or not. Because you must be alive. You must be present in reality, in drive.

[29:26]

In drive, constantly. Reality in drive is beyond speculation. You just be there, drive. Well, when you drive, well, from moment to moment, open your heart and take care of drive in a pure sense. Well, you can let the beautiful flower of life force as a driver blooms. At that time, that is temporarily called good driver. But there is no room to hang on the concept of good driver. Because you continually open your eyes, you cannot sleep. You completely open your eyes and drive carefully. So, completely leaving the no trace, continually. No trace of good driver or bad driver. Just be present and drive. At that time, this is Samadhi. Did you use Samadhi? Samadhi of self joyousness.

[30:29]

But not this self joyousness, not egoistic joyousness. That Samadhi of self joyousness makes everything be present in peace, in harmony. Other scars and also all situations, environments of freeways and weathers, and where everything comes together into driver. At that time, it is called good driver. It is called good driver. So, good driver is really becoming one with your scars, your bodies, and other scars, and whole situation of the freeways, and weathers, and lots of things. And your emotions too. If you don't feel good, well, your driving is very rough. Well, so, that is temporarily called good driver. But real good driver is always leaving no trace of his own.

[31:33]

No name. That is called good driver. So, if you read Prajnaparamita, there is always contradictory explanation. Bodhisattva is Bodhisattva, but Bodhisattva is not Bodhisattva. This is called real Bodhisattva. You don't understand, but you do always. You do always. If you don't do, there is no way to deepen the human life. There is no way to understand your life and others' life. There is no way to be one with all sentient beings. Interconnected. Interpenetrated. So, you do always, but you don't realize. But you are always there. That's fine. Anyway, let's realize that point. You are already there. That's the point. You are not a particular person, stupid or not stupid. It doesn't matter. You are always in the Buddhist world.

[32:33]

You are Buddha. So, So, Who could believe in the means to brush it clean? What you think good zazen, you and zazen are already dust. In a sense, it is really a wasting time. If you, while you think, I am doing good zazen and hang on, at that time, it is really wasting time. Do you think so? Because you cut the pieces. Beautiful flowers, your body and mind, selling them for enlightenment or delusions, etc. Good zazen or bad zazen, if you see the good zazen, anyway, don't hang on. All you have to do is just to bloom constantly. Because there is no dust.

[33:40]

You are a deluded man or you are a Buddhist man, enlightened man. There is no idea. Fourth point is, it is never apart from one right to where one is. What is the use of going here and there to practice? But if you do this, then that is such a zazen or such a reality in dance, ballet, whatever you do. It is not a place far from your daily living. You can handle a real zazen is, anyway, something in the place where you are right now, right here. You can do it. It is open to everybody. It is not a particular place. When you do gassho, there is a place where you are,

[34:43]

to let the flow of life and force bloom there. That's why he says, it is never apart from one right, one right where one is, right now, right here. This is a great place, great opportunity. You can let the beautiful flow of life and force bloom, in zazen, in gassho, in having breakfast itself. What is the use of going off here and there to practice? Why? Is there some other place to go to practice? Is there any other place to go to attain enlightenment? No way. So finally, what I want to tell you is, very simply, keep your mouth shut. Just do it. Just do zazen when you have to do zazen, but with your best.

[35:45]

That's all. Very simple. But you don't believe it is simple. That's why, for 2,500 years, Buddha's Patriarch continually explained this. Bodhidharma says, vastness, nothing holy. It looks like, keep your mouth shut. Just do it. No holiness, no delusion. Just do it. But just do it doesn't mean just do it by yourself. Just do it, and at that time, just do it to make everything be present in peace, in harmony. If you feel something wrong, by just doing, it is something wrong. Do you understand? So at that time, be careful. Be a little bit careful. If there is no problem, just continue to do it. So,

[36:48]

this is four crucial points if you want to do zazen. So, according to Buddhist teaching, which is called Tendai, or, well, the yoga, many kinds of meditation. Many kinds. And many kinds of meditation gives you many kinds of technique. Technique. How to climb the mountain. How to attain enlightenment. It makes you fun. So, it is pretty easy for you to believe that meditation is wonderful. But it's very hard in a sense. Because you unconsciously forget to climb the mountain by playing with the wonderful boots and rope and clothes and how wonderful it is. Technique. What is called technique?

[37:50]

Or, philosophical ideas. Psychological ideas. Analysis of your mind. What kind of mind, the stage, psychological stage you can reach through the zazen. How many years. Analyze. That's fine. But it is nothing but nothing but that. That's all. No freedom. Because endlessly you have to get the technique. If you reach a certain stage you have to reach another stage. In order to reach another stage you need another new technique. Don't you think so? So look at the human world. Constantly, endlessly people give you lots of techniques in order to appeal. Appeal to you. Do you understand? But zazen is no technique. To the minimum you have to learn

[38:52]

how to do zazen. This is zazen. If you understand how much you can make money an hour in any way negotiate with the teachers zazen. If you take a zazen hour yes sir just do it. Keep your mind sharp and just do it with your best. Not with a blind mind. With the best open-mindedness. This is the best way in order to be free and untrammeled. And also this is a basic human practice. So you do. This is really basic practice. Probably you don't still understand but that's all right. If you get if you spend your life

[39:52]

for five years more ten years more maybe you can get kicked a little bit. And but it's not necessary for me to know how much you understand or not. But what I want to tell you is anyway take medicine. I give medicine. It really depends on you whether you take a medicine or not. If you don't take a medicine it's very difficult to be free from human life. Anyway take medicine. But I don't want you make blind that's why there are a lot of Majamaka Shastra I will give you lots of Buddhist textbooks. If you are interested if you are interested in analyzing synthesizing what Zazen is you can analyze. OK? But that is the second Zazen. OK? So first

[40:54]

anyway see the doctor and take a medicine and drink medicine. OK? That's all. Thank you. Do you have a question? If there is no mountain No mountain? If there is no mountain what can you take instead of a mountain? What can you take instead of a mountain? Instead of a mountain universe. Take universe. Wherever. Huh? Wherever. Where you are. Wherever one is. Wherever you are. If there is no mountain where there is no mountaineer OK? Take universe. But other times universe is also OK. No place no flame. So finally all you have to do is nothing to take

[41:55]

just be there. This is up to practice. Well I read the stories of a man who lived at the Green Gorge who is living at the wilderness Oh, what's his name? Steve Do you remember? In Winterbelt Harry Harry Robinson Oh, yeah. He is a very interesting person experiencing the wilderness being alone lonesome exhausted. So well if you want to run mountains and if you want to run the wilderness well you cannot always talk about wilderness and the mountains looking at the mountains

[42:56]

in a little distance. While you look at the mountains in a little distance you can always explain talk about mountains. But if you become a mountain one become one with the mountains there is no wars. OK? Don't you think so? No wars. For instance if you understand really human suffering for instance if really want if you really understand what is a human life OK? What is the truth? Or whatever whatever you pick up suffering or pleasure whatever well you you don't want to explain or even though you try to explain that it's no worries fine. But at that time this is really really understand of the pain or suffering and enlightenment or human life. For instance the Nansen

[43:59]

was killed the cat do you know that? This story? Dogen-sensei well the Nansen asked whether the cat has a Buddha nature or not. If you understand really Buddha nature you cannot say anything. But anyway Zen master is not the straightforward man very crooked man so always push you to say something OK? It's really hard for the usual person. So Nansen did in that way say something OK? about Buddha nature but actually no one knows so everyone kept silent and then finally he cut the cat. But OK Dogen-sensei says well if there is no one who answer to this question completely silence but silence

[45:00]

is also explanation of Buddha nature don't you think so? Who is Karagi? I know Karagi who I am but no matter how long I explain that explanation doesn't touch me OK? Well I took I cut the pieces always look at oh this is Karagi and this is Karagi always like this but if I understand who I am how stinky I am if I understand real stinkiness I can't say anything even though you say how stinky you are but explain something by word body OK and also no by word and practice practice is demonstrate demonstrate with your body at that time

[46:02]

no word no word that is be silent even the silence it is explanation and then or just be present is also explanation something so you have to explain in many ways if you understand something you cannot say anything but sooner or later you have to explain OK if I become the master of the Miso maker well you don't know how teach to make how teach to make the Miso exactly wonderful Miso but people will ask you why don't you teach me why don't you teach me constantly finally there is no way to escape so you have to make a menu

[47:02]

and write a book and sometimes explain sometimes demonstrate how to make with your body without using a word this is explanation OK so no trace means explaining in words in body in silence OK is there any question? is that OK? you said earlier you talked about the flickering of light enlightenment and illusion and that if you don't grasp them they all go away is there anything that doesn't go away? it's always going away only going away is something which doesn't go

[48:04]

do you understand? this is a Buddhist absolute everything is going on what everything is going on constantly is what doesn't going on what doesn't go go away so what is our fault? what is it what is it something doesn't go do you understand? be now all the is now

[48:57]

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