Third Category Lecture, Friday, December 14, 1979. Yesterday, we studied the four crucial points in Zazen. And we have to aim at crucial points, means norms, the four norms in Zazen. First norm is that Zazen is the way, which is perfect and all-pervading.

[01:15]

Zazen must be the way, that means Zazen is not something which it is conceived as something in particular, as a means or religious particular things through which you could reach at certain religious stage, psychological stage itself. Zazen is completely perfect, perfect. And also, practicer is also perfect. Practicer is not a particular person who will have to reach at a certain stage, because

[02:22]

practicer is already Buddha. The practicer also Zazen all are perfect, which is called Buddha. This is not statement mentioned by the Dogon Zen master, but it is the truth mentioned by the Buddha Shakyamuni. First of all, we have to handle Zazen like this, Zazen is anyway perfect. That is kind of one of the musical instruments, whatever kind of instruments. Each musical instrument is perfect, whoever handle it, whoever doesn't handle it, whether

[03:37]

it is used or not, the musical instrument is anytime, anywhere perfect. So, when you try to use an instrument, all you have to do is just to handle it, so that is first norm, crucial point. So, through the Zazen, if you expect something particular rewards, after doing something, that time it is not real Zazen, because yesterday I told you, anyway, if you think so, you already cut the pieces of your body and mind, setting for Zazen as a practice and enlightenment as a result, after doing Zazen.

[04:38]

That time, Zazen you do is not perfect, because it is already something, they cut the pieces. So, all you have to do is just to handle Zazen in the pure sense, that Zazen is something which your whole body and mind be one with it, that time that Zazen is perfect. Even slightly, if you think something particular, enlightenment, delusion, good or bad, and hang on, that time it is not pure Zazen. So, from the beginning to end, first of all, Zazen must stand in this norm, in the sphere of the first norm, it is perfect, whoever does.

[05:40]

The second norm, crucial point, is that Zazen is the Dharma vehicle. Zazen itself has already perfect capability, perfect capability. Instrument is perfect, according to first crucial point, whatever kind of instrument, it is perfect already. That means it is already a great vehicle on which anyone can take a ride. So, if you want to play, anyone can play. So, that is perfect, that is first crucial point. That perfect Zazen has great perfect capability, open to everybody.

[06:41]

Then, Dogen Zenji says in the Genjo Korin, when their need is great, there is great use. When their need is small, there is small use. That means when you use instrument in a big scale, what is called professional, professional, professional person, the instrument, the capability, the capability which instrument possesses inherently, well, shows itself in a big scale. But when the beginners use that instrument in a small scale, well, instrument doesn't hit you,

[07:48]

instrument just shows itself in a small scale. So, this is a great capability. That is the second crucial point, second crucial point in Zazen. The third Zazen is the whole body, whole body. That means if you handle Zazen as a way, as a great vehicle, becoming one with your body and mind, instead of setting your body and mind by peace, by the peace, for enlightenment, delusion, good, bad, right, wrong, many things. At that time, you can have, what would you say, Zazen just like a symphony orchestra, including audience and composers

[09:04]

and whole, the big whole, anyway, symphony orchestra, symphony orchestra. That is Zazen, the whole body. So, the Zazen and also practicer work dynamically, interconnectedly, interpenetratedly with all beings, past, present, future, performer, audience, composers, trees, birds, mountains, rivers, the suns, the skies, all environments. That is orchestra, symphony orchestra, including human emotions, consciousness, bodies. So, Zazen, at that time, Zazen is not Zazen seen from individual telescope.

[10:12]

Zazen is really huge scale of Zazen, which is called symphony orchestra. Fourth, Zazen is immense, Zazen is immense. Right here and now, where we are, this is the fourth crucial point. So, if Zazen is symphony orchestra, Zazen can perform panoramic musical beauty of being. Including human emotions and life of trees, life of the weathers, including all things.

[11:19]

Wonderful, beautiful panorama make beauty of being. At that time, Zazen is really echoing every inch of the human world. Read the Bendo-wa mentioned in Shobo Genzo, the middle part of Bendo-wa. Dogen explains Zazen as a symphony orchestra, echoing, interconnected, interpenetrated, influencing, helping all sentient beings. That is Bendo-wa, it's beautiful statement, very short, but each sentence has very profound meaning. So, that is fourth, the crucial point.

[12:27]

Dogen then says in the Genzo koan, he said, when their need is great, there is a great use. When their need is small, there is a small use. In this way, nothing fails to penetrate boundlessly, nothing fails to go beyond wherever it is. When you do Gassho, Gassho is, if you use Gassho in a big scale, the Gassho penetrates every inch of the human world. And then, that Gassho is going right now, right here, you can do it.

[13:36]

When you do Gassho, that Gassho is one of the practices you do, but simultaneously it is not. So, when you walk on the street, this is also penetrating every inch of the world and going beyond wherever it is. If you do Gassho, you immediately say, I am doing Gassho, but it is not real Gassho. If you do Gassho, becoming one with your body and mind at that time, this Gassho, they go beyond. Go beyond, go beyond, wherever it is. No frame of Gassho you believe, because there is no idea, I do Gassho.

[14:44]

While you think, while there is even a slight some idea, I do Gassho, that time, Gassho and you separate. Do you understand? Even though you believe, yes, this is oneness between the Zen Gassho and you, and you feel good, but that is still you are thinking this. But when the Gassho penetrates the whole world, at that time, Gassho, the idea of Gassho, the concept of Gassho drops off very naturally. That is called oneness. At that time, you cannot perceive what is oneness. All you have to do is, just be there, just do it, because Gassho is the way, perfect. Also, Gassho is a vehicle, great vehicle.

[15:48]

When you ride on, Gassho carries you, takes you to a certain stage, that is symphony orchestra. Then very naturally, symphony orchestra creates wonderful universe, immense world. At that time, there is no concept of symphony orchestra, no concept of each musician, no concept of audience, each audience feelings, no concept of the building. Completely all are working in dynamica, that is called concert. So, that's why Dogen Zen says, in this way, nothing fails to penetrate boundlessly, or nothing fails to go beyond wherever it is. When you do Gassho, Gassho is Gassho, and simultaneously, Gassho drops off, free from Gassho.

[16:55]

This is for norms, crucial points. In Zazen, which is called Shikan Kazan, this kind of Zazen is very different from other kinds of Zazen. Because many other meditations are used as a means to end. By the meditation, we will want to reach a certain religious stage, spiritual stage. At that time, there is no end, you cannot be free from you, you cannot be free from Zazen itself. So, all we have to do is just do Zazen according to these four norms, crucial points.

[18:08]

Then, next, Dogen Zen says, various attitudes against the four crucial points in the practice of Zazen. Saying section three, Dogen Zen says, and yet, if there is the slightest discrepancy, the way is as distant as heaven from earth. If there is even slightly a discrepancy, the way is as distant as heaven from earth. One of the famous Zen masters in Japan named Sawaki Roshi, who taught Zen Buddhism at Komazawa University in Tokyo.

[19:23]

He said to the student, if you do Zazen, Zazen is something you have to do getting hundred points, either hundred points or zero points. If you do Zazen, you should get hundred points, either hundred points or zero. There is no between, there is nothing between hundred points, zero points. I didn't understand this at that time, but this is real Zazen. Not Zazen, this is life, this is life.

[20:27]

There is no other point, eighty points or ninety-nine points, I don't think ninety-nine points, even though you get the ninety-nine points, it is not perfect. For instance, if you want to perform gymnastics on the bar, you have to leap at the bar. Now all you have to do is just to grasp perfectly the bar. Even though, when you do this, at that time, maybe you can get ninety-nine points. Bar is here, okay, ninety-nine points means here. You try to pre-cross, pre-cross to the bar, just a little bit, where you can grasp, but you can get the ninety-nine points means still you cannot reach the bar.

[21:39]

So at that time, what can you do? You fail, don't you think so? You cannot show athletics on the bar. And also, even though you fail to grasp the bar, the bar itself is not sensible to come down to you, I will hate Karate when you are poor boy, okay, I will beat you, I don't think bar does in that way. Because bar is perfect, perfect. So all you have to do is, anyway, just to grasp perfectly. So at that time, when you grasp perfectly, that is hundred points. But if you don't, completely zero point, don't you think so?

[22:46]

Exactly zero, not ninety-nine points or ninety-eight points, whatever kind of points you get. It's not, you cannot show athletics on the bar. Okay. So, that's why Dogenzin says, and yet, if there is the slightest discrepancy, the way is as distant as heaven from earth. Zero or hundred points, either way. If the least like or dislike arises, the mind is lost, in confusion. Excuse me. Okay.

[23:47]

If the least like or dislike arises, the mind is lost, in confusion. If you like Zazen, you try to keep it, well, you try to hang on. If you dislike Zazen, you try to keep away from it. At that time, if you continue to do that, a feeling of like or dislike getting complicated, more and more, the more you do in that way. I like Zazen, and then you do Zazen. You really devote yourself to do Zazen. But you cannot keep always Zazen like this. Because if you like Zazen, simultaneously there is another concept which is called dislike.

[24:55]

So, right in the middle, in the sphere of a feeling of like, there is a very complicated feeling. Like, do you like Zazen? Yes. Are you sure? Oh, no. Not sure. Well, so-so. Do you dislike Zazen? No. Are you sure? Maybe yes. So, obviously there is something. So, finally, you are really skeptical of what you are doing. You should do something you like. Do it. But, if you do Zazen like this, well, whatever it is, your job, or breakfast, all aspects of human life, if you handle like this, the feeling of, your feeling, affective preferences are getting complicated more and more.

[26:00]

Finally, the mind is completely lost. In confusion. There is, this mind means Buddha's world, peaceful, freedom, freedom lost. In confusion. Because you are skeptical always. Zazen, what's that? Zazen, just sit down. But that, what's kind of a practice? This is Oriental practice. So, well, I am, we are Americans. Why? Do we have to do Eastern religious practice? Gassho, bow to the Buddha. What's that? Whatever it is, OK, you do, you are always skeptical. And then, big mind. Big mind means, anyway, peaceful, harmonious, freedom.

[27:03]

Freedom is completely lost in confusion. Well, but, I don't mean you should be blind. Before you do Zazen or study Buddhism, of course, you have, you have right to choose. OK? Do you like it or you don't like it? If you like it, choose it. After choosing, anyway, all you have to do is just do it. That is the point. Because, if you choose, well, you have to handle Zazen as it really is. Just like your job, I told you before. If you choose your job, well, you can't always expect the amount of money, an hour, OK? Always right in the middle of working, you cannot think that.

[28:05]

But you have, before you get a job, you should negotiate with the boss and the teachers and whoever. And then, choose it. If you choose, you must be free from anyone, wages, and boss, and companies. All you have to do is, anyway, handle the task as it really is. Becoming one with your body and mind. At that time, there is a beautiful symphony orchestra, that is a scenery, which is called wages. OK? Wages. And also, very naturally, you can help others. Help others. And also, very naturally, your boss really appreciates your job. Your working. And then, very naturally, your job doesn't want to fire you. As much as possible, he wants to keep you. So, that's why Dogen Zen says,

[29:09]

If the least like or dislike arises, the mind is lost. In confusion. That is really the practice of the egolessness. Don't handle your object by your feelings or emotions and affective preferences so much. Of course, right in the middle of handling something, there is a lot of emotions, feelings. But, if you have to handle your object, all you have to do is just handle with your best. Becoming one with your object. At that time, there is a peaceful, harmonious communication between you and object. That is called freedom, peaceful, peace and harmony. Section four.

[30:11]

One is making the initial partial excursions about frontiers, but is still somewhat deficient in the vital way of total emancipation. Suppose one gains pride of understanding. Understanding means the seeing forms and hearing sounds with your body and mind as one. They make them intimately their own and fully know them. This is the statement in Kenjo Koan by Dogen. So, all you have to do is just take care, zazen, with your best wholeheartedness.

[31:44]

At that time, that is what is called understanding. Becoming one with your zazen. So, that is understanding. Understanding. Enlightenment. Suppose one gains pride of understanding and inflates one's own enlightenment. Enlightenment is, according to Kenjo Koan, Dogen says, Man attaining enlightenment is like the reflection of the moon on the water. The moon doesn't get wet. The water is not broken. For all the breadth and vastness of its light, it rests upon a small patch of water.

[32:46]

But the whole moon and sky in its entirety come to rest in a single dewdrop of grass. In a mere drop of water. That is enlightenment. Enlightenment is when you do gassho. Gassho is just like a dewdrop, changing constantly. And also, this gassho is a small practice seen from an individual telescope. So, karagiri do gassho. But within this dewdrop, the whole world is reflected in this dewdrop. That means, if you do gassho, completely do gassho,

[33:50]

and then become one with gassho, at that time there is no concept of gassho seen from an individual telescope. At that time, gassho, no gassho, no gassho. That is just functioning of your body and mind, and gassho, and also including the circumstances, your emotions, the past, present, future, skies, noise, and many things come into gassho. At that time, that is what is called enlightenment. Enlightenment. Enlightenment is really imparting wonderful fragrance to everybody around gassho. If you do gassho, if you really gassho in a perfect way,

[34:51]

at that time, gassho imparts wonderful fragrance to everybody around. So, somebody, it is possible, there is somebody who is completely impressed by gassho. You know, there is a story. One of the disciples, Buddhist disciple, they practiced begging on the street, holding the Oryoki, Buddha ball, and just stood, he stood in front on the street, and chanting, and then one of the brahmanists was very impressed by him. He came near to him and asked, who is your teacher? Then this monk explained such and such, then this brahmanist immediately went to see him, and became, anyway, Buddhist disciple.

[35:54]

So this is really possible. When I was at A. H. Monastery, we had the practice of begging on the street in the city of Fukui City, near A. H. Monastery. The Zen master Hashimoto Roshi said, when you walk on the street, just walk straight, don't expect how much money you can get, what coat, or what kind of food gifts, how much amount of money, whatever it is, don't think in that way. When you walk, just walk, then if the people look at you, he is educated by your practice. This is walking, and this is wearing robe, and shaving head, and this is shaving head,

[36:57]

and walk, just walk. This is really great practice, imparting wonderful fragrance from your body. So this is really educating somebody. So I didn't understand this at that time, but I now understand a little bit. That is enlightenment. For instance, if you look at a musician, a musician plays music, guitar, or violin, at the stage, at the bottom of the orchestra, a musician, look at each person, they are really beautiful lot, beautiful lot. Attaining the way and clarifying,

[38:05]

clarifying the mind means, in the Pandora, it says, Dogen then says, if it should be understood that those very men of past and present, whose minds were cleared by the sight of the color, or who were enlightened by hearing a sound, all the practice, without calculating or comparing, and with that, there was for them no duality. So attaining the way and clarifying the mind means, completely there is no second person, second person. Usually you do Zazen, always there is not one person. Always there is a second person, sometimes third person,

[39:06]

sometimes fourth person You do Zazen, in Buddhist psychology, the functioning of mind is divided into four. One is object, the second is the subject, and the third is the mind, the third is the function of the mind, which collaborates, collaborate, do you understand? Collaborate the subject and the object, that means I am doing Zazen, and then there is a third person, what are you doing? Karagi, what you are doing? I am doing Zazen. What is Zazen? The teacher says, Zazen is perfect. So you say, yes, Zazen is perfect. So that third person is always collaborating,

[40:09]

subject and object, what you are doing. But it is not enough, the fourth person is doing it. Then you do Zazen, yes, I can do it. Then fourth person taps your back, Karagi, are you sure? Are you OK? Do you believe, exactly you believe Zazen is perfect? If it is Zazen, can you follow the teacher's suggestion perfectly from the beginning to end in your whole life? Yes, sir, or yes, or not. Sometimes, I don't know. So this is fourth person. So fourth person, try to collaborate. Third person, subject and object. Endlessly, you create many kinds of persons you create.

[41:12]

But this is very usual type of human life. It's fine. Psychology is really something like this, separating and analyzing. And if you do that, then some meditation meditation teacher says, please, look at the emotion coming up. What kind of emotion comes up? And then, if you understand a certain kind of emotion comes up or disappears or appears, at that time you can know what kind of spiritual stage you can reach. So, you try to analyze. But this is not real Zazen. So that is not attaining the way or qualifying the mind. Attaining the way and qualifying the mind is anyway, all you have to do is

[42:14]

just be one. 100% as pure practice. As pure practice. From beginning to end. At that time, that is called attaining the way. You can really ride on. Ride on. And this vehicle takes you, well, where? Buddha's world, which is called harmonious rhythm of life between Zazen and you. Perfect. That's why immediately you feel good. Whatever your intellectual sense sits down like this, immediately, well, you can taste something. But this is completely beyond good or bad, right or wrong. Anyway, that is something which makes yourself settle down

[43:16]

in peace, in harmony. This is Zazen. This is attaining the way and qualifying the mind. This mind is Buddha's mind. Buddha's mind is that you and all sentient beings are in the one and the same root. This is the mind, big mind. This is the Zazen, which is perfect. Glimpsing, glimpsing wisdom that runs through all things means in the Buddha's last words, he says, all those who enter the Dharma through listening to Buddha's teaching can cross the river together, just like people who find out a light at night and the path to go, path to go.

[44:17]

Glimpsing the wisdom that runs through all things means in darkness, immediate. Then you can see the path where you should go. Well, suppose one gains the pride of understanding in faith and the enlightenment, the glimpsing, and also maybe you can experience this. At that time, you are really boasting of yourself. Fully experience understanding, right understanding, and enlightenment and obtaining the way, clarifying the mind, anyway you really boast of yourself. And Dogen then says,

[45:21]

rising, aspiration to escalate, escalate, completely close your mind. You are really high, really high. And, and also you have lots of power that spiritual power coming up from the heart because you understand, you touch the core of existence, your life, your Zazen. So you really have power, strong power, emphasizing how wonderful Zazen is, and you try to recommend people to do Zazen, and Zazen is perfect, Buddhist word, strong person, energetic. That is, Dogen then says, rising and aspiration to escalate, the base skies,

[46:23]

just like a strong power, to go straight up in the sky, look at me, I am a wonderful person, do Zazen. If you don't do Zazen, you are suffering your whole life. Do Zazen, just like this. And then he also says, the one is making the initial power excursions, excursions, about frontiers. One is making the initial partial excursions about frontiers. Frontiers is not right inside of the house, not inside of the house, just entrance, just entrance. If you are really high and your experience of enlightenment, whatever kind of highest spiritual experience

[47:25]

blows your mind, at that time you are really hanging around, entrance, not touching the core. And also, making initial partial excursions means sort of walking around the lake, in the mini office, in front of the Zen center, beautiful lakes. It's just like a person who walks around lake, enjoying the various change of the scene, in the morning, afternoon, evening, enjoying very much. Sometimes you really sit on the bench, look at the lake, wonderful things. That is the meaning of the making initial partial excursions.

[48:28]

But at that time, it is not life which is fully alive. That's why Dogen then says, but is still somewhat deficient the vital way of total emancipation. If you sit down on the bench, enjoying the various change of lake, in the morning, in the afternoon, in the evening, whatever, at that time, your life doesn't work. Just sit down and just enjoy something, seeing objectively. But if you really work, if you really want to enjoy the scenery, beautiful scenery of the lake, you must be free from that scenery. You must be free from yourself who look at the beautiful scenery.

[49:30]

By that time, your life is really communicating dynamically with the lake. So, particularly when you do the Zen, we are easily obsessed by a particular experience. Particularly, when that experience is good, you are very obsessed by good experience and sometimes not good experience. So, at that time, your Zazen is somewhat deficient in the vital way of total emancipation.

[50:33]

Your Zazen is still tied with what is called the rope which is called enlightenment. Your body and mind are also tied up with a rope. But this rope is a beautiful rope which is called enlightenment. That's why that rope is sort of a gold rope. And then look at the people who are suffering so much and despising, you are stupid because your life is completely tied up with a rope which is called delusion. But what's the difference between them? This rope is different. Gold or silver or a usual rope. Maybe the people who are deluded in their life are tied up

[51:37]

a very usual rope. But tied up, the situation which they are tied up with any kind of rope is safe. Even though you are tied with, even though you have a beautiful rope which is a gold rope. Then if your life is tied with a gold rope, your life doesn't work. Do you think so? So both are not so much different. So that's why enlightenment, wisdom, seeing, glimpsing wonderful experience, glimpsing light, glimpsing a beautiful Buddha statue at the Avalokiteśvara's face, that's wonderful. But you can't, you can't be obsessed by. You must be free from,

[52:37]

free from. Zen master as a cook in the kitchen, cook that grew up, that time he saw the beautiful Avalokiteśvara's in the steam, in the steam. At that time maybe if you are this Zen master you would be really obsessed by oh, wonderful. Maybe I am Avalokiteśvara told, told, tell me something. How much your spiritual practice is progressing, etc. So you really enjoy and you are obsessed with by this Avalokiteśvara. But Zen master didn't. Immediately took a big paddle, scoop, scoop, paddle, ladle, ladle, and

[53:39]

with one stroke saying get up. Get up. If you see enlightenment in your Zazen, if you feel good in Zazen, get up. Get up. If you feel something evil in Zazen, get up. Just do Zazen. That Zazen is perfect Zazen. The section 5 need I mention excuse me, so section 5 need I mention the Buddha who was possessed of iron and inborn knowledge. The influence of his

[54:40]

six years of upright sitting is noticeable still. Or Bodhidharma's transmission of the mind seal. The fame of his nine years of wall sitting is celebrated to this day. Then, Dogen Zen says to us, let's return to, let's practice Zazen. Buddha Shakyamuni and Bodhisattva did. Let's do the same Zazen. They did. Not the modern type of Zazen. Giving a lot of sweet candy and by what you can read you can be led to a certain stage, spiritual stage. But this is not

[55:40]

Ryo Zazen. Ryo Zazen is Zazen as Buddha and Bodhisattva did. Because the more the modern civilization is developing so much the more there are lots of techniques. Analyzing Zazen now, sort of wave, testing your waves during Zazen. Then you believe really like this Zazen you really believe how wonderful Zazen is. If you really depend on such Zazen finally you will have to buy the machine and you have to sit in front of the machine looking at your wave the brain wave. And then

[56:40]

always brain waves test you to see how much your practice is progressing from moment to moment. Glancing at the machine such meditation is really ridiculous because machine is perfect but it's not perfect. Slowly it's broken doesn't work out of order. At that time how do you do? You are completely confused because no machine. I knew that one of the Zen students was 10 years ago who was almost 55 or 60 years old he was a very tough guy and he was very interested in brain waves in the practice of Zazen and finally he got the machine. It is really

[57:42]

true story. He got a machine and put the machine on his room and sit every day in front of the machine. Isn't that wonderful? I don't know where he is now. So that Zazen is completely not Zazen his Zazen that Zazen is machine Zazen. So where is the Zazen? You do. So where is Zazen? Zazen is machine not you. So Zazen is anyway something within you. You have to do. And that Zazen is not something simple objectively this Zazen is exactly you. You are Zazen. So that's why

[58:42]

the Buddhists and also Bodhidharma did Zazen like this. This kind of Zazen has been done in the Buddha Shakyamuni and also Bodhidharma patriarchs. Section 6 Since this was the case with the saints of old how can men of today dispense with negotiation of the way. That's why modern people we today anyway do our best to follow this kind of meditation Zazen. Shikantar. Because in a sense we are very happy because modern civilization makes a human life happy. But on the other hand we are not happy because too many things which make your life happy.

[59:42]

Many people gives you here is something which make your life happy. Take. If you don't feel happy another person brings something else. This is wonderful better than that which make you happy. Take it. If you don't feel another person come always. One of my students was cancer. Then he was very confused in the beginning because students then students were very kind compassionate to him. They really want to help him. But in a sense that help is not always good. He was completely confused because some students come well what kind of treatment do you have? Are you going to the hospital? Do you have modern medications? Instead of

[60:44]

he said yes yes yes I want to introduce wonderful expert doctor I know. Or someone says that is this is the well say without depending on modern medication or the microbiotic treatment is wonderful. So many people come to came to him and teach give information how to cure how to be free from so finally he was very confused very confused. So modern civilization it's not something you should criticize. It is happiness because modern civilization obviously makes you happy. That's wonderful. But happiness is not always happiness. Modern civilization sometimes

[61:44]

gives you too much information. So it makes you sometimes unhappy. So anyway that's why the we in modern civilization whatever you feel about Zazen well let's do Zazen Shikantaza the Buddha did Bodhidharma did according to four crucial points. This is well Buddha's path. You should therefore cease from practice based on intellectual understanding pursuing words and following the after speech and learn the backward backward step that turns your

[62:44]

light inwardly to illuminate yourself. Anyway let's stop the words. If you I don't mean you should ignore the words because you have a consciousness. So already consciousness you have already memories you have accumulated in the past so you cannot destroy the words but it's pretty easy for us to fall into the trap created by the words that's why anyway as soon as possible if you understand Zazen through the words verbal explanation anyway forget it all you have to do is just do Zazen practically well understanding through the words and if you don't do

[63:44]

it's nonsense so throw the words put your words aside next you have to do you have to do and how can you do that the Dogen says learn the backwards step that turns your light inwardly to illuminate yourself well while you look at the Zazen in the distance you can explain you can explain you can criticize you can put a certain red warning good or bad right wrong but this is always Zazen you look at objectively in the distance at that time Zazen never come up to you at that

[64:45]

time it's very difficult to understand what real Zazen is so if you understand Zazen well let's turn the lights toward you in other words let's do it let's do Zazen illuminate you illuminate you illuminate you so that means that's why well if you

[65:46]

want to look at the mountains well sometimes look at the mountains in a distance that is studying the mountains in order to climb the mountains this is important too but if you study and understand the mountains anyway why don't you turn the light toward you to illuminate yourself that means let's climb the mountains be one with the mountains then naturally mountains becomes one with you and the mountains speak to you and teach you about some aspects of the mountains you have never known before so simultaneously there is a light so that is the Dogenden says they learn the backward step backward step that

[66:46]

turns your light inwardly to illuminate yourself okay body and the mind of themselves will drop away and your original face will be manifest if you want to attain suchness you should practice you should practice suchness without delay so body and the mind of themselves will drop away very naturally your body and the mind will drop away climb the mountains if you study the climb the mountains if you study the mountains in a distance okay next climb the mountains in the climb the mountains you don't realize the beauty of the mountains because practically there is just a hard work you don't

[67:47]

like hard work but all you have to do is just be one just climb the mountains constantly be one with the mountains at that time light illuminates you so very naturally there is a wonderful communication between the mountains and you finally your body and mind will drop off naturally there is no you you really appreciate the mountains you can speak to the mountains mountains speaks to you yesterday I told you when you are and that

[68:56]

means to be free from aloneness means you become exactly one with nature quietness at that time you really enjoy mountains so you can start to talk with the mountains mountains speaks to you teaching you how to live the life of the trees life of the birds so that's why Dogen says the body and the mind themselves of themselves will drop away very naturally and your original face will be manifest original face is your life is yours from your telescope your life is really mountains your life is really life interconnected fusing fusing with mountains trees life really

[69:56]

broad like you can realize so at that time you really appreciate your existence so you your original face will be manifest very natural if you want to attain suchness you should practice suchness without delay suchness means oneness ok oneness mountains and you without delay means don't analyze if you feel uncomfortable uncomfortable also is one of the beautiful scenery mountains have hard work is also beautiful scenery mountains have even though you don't feel comfortable from the hard work it is

[70:58]

nothing but beautiful scenery mountains have so all we have to do is don't analyze don't handle this uncomfortableness through your feeling and emotions in confusion all you have to do is just handle handle climb the mountains be present with the mountains at that time no delay without delay just now right now right here anyway stand up straight ride on the vehicle ok which carries you to some place it is universe ok more situations

[72:06]

ok now this is the I finished the introduction next week we will study the main subject do you have questions in English good bye bye bye

[72:57]

@Text_v004
@Score_JJ