I Tonight I would like to explain a little more the last part of introduction of concert because it is very important last time I explained simply you should therefore

[01:06]

cease from practice based on intellectual understanding pursuing words and following of the speech and learn the back step backward step that turns your life in what way to illuminate yourself body and mind of themselves will drop away and your original face will be manifest if you want to attend suchness you should practice suchness without delay you should therefore cease from practice based on intellectual understanding pursuing words and following of the speech while usually the way of

[02:16]

understanding develops in the process of intuition perception judgment and inference in the sphere of intuition there is no discrimination no dichotomy between subject and object this is characteristic of intuition intuition so intuition is a kind of experience of stimulation or impulse in a complete whole when you the moment when you come into Zen Do you can get a bright impulse

[03:21]

in its complete whole so right after you right after your attention is paid to a particular things a wall a table a Buddha statue etc judgment is exercised such as a wall table Buddha statue etc and also judgment of value occurs such as beauty and ugliness like what dislike right along said it follows that in intention emotion actions human action

[04:24]

start to develop through the developments something experienced by intuition comes to be gradually clearly understood but at that time many things do not occur at the moment in the sphere of conceptual recognition but only one thing is recognized at the time when you come in Zen Do or Buddha whole by your intuition you can experience a strong impulse or stimulation in its complete whole you can't explain what it is but immediately you can experience you can get sort of a psychological a big shock then right after that your consciousness start to work and pick up something which is called wall table and

[05:27]

Buddha statue etc but your attention is paid to a particular things in the sphere of recognition consciousness can't recognize all things only one thing is recognized okay so from this point a clear understanding is that which is oh but well excuse me but how can you understand how can you make you understand clear in this room Zen Do not only the one things but you understand wall the Buddha statue and caragaze and all of you and this table and the Christians you understand very well but how can you understand because in the sphere of the consciousness the only one thing is recognized if it is

[06:34]

true how can you understand everything so clear understanding is that which is synthesized by memories of many say many judgments table Christians etc judgment which have occurred in fragments in the stream of many moments okay and that which is structured by words then at a time you understand the this Buddha whole and you believe I understand this Buddha whole as clear as you can so finally you really want to depend on your understanding but this time your understanding goes far from reality as it really is because well everything

[07:37]

is systematized by words by your system of your function of consciousness but first the experience is something I feel to buy intuition this is complete beyond your consciousness start to work okay so after that you systematize everything and then memory of your judgment which have occurred in the stream of moments many moments okay then you understand whole Buddha whole but at that time Buddha whole you understand you have understand is completely something far from the something experienced by your intuition and think so do you understand so the understanding of the Buddha whole you

[08:38]

have understand is understood is far from the reality Buddha whole in reality okay we are you understand because Buddha whole is not Buddha whole Buddha whole is Zen center Buddha whole is San Francisco Buddha whole is United States Buddha whole is universe this is anyway Buddha whole you can experience through the intuition so you can't think what it is so at this time understanding our understanding goes far from reality as it really is for instance ten people agree with right view of Zazen when you see Zazen and then the this kind of

[09:43]

Zazen is conceived as right one on the other hand one or two people do not reconcile with right view of Zazen you have had you have made then that you face which is called wrong wrong such a Zazen is wrong conceived as a wrong one because only one or two people didn't doesn't don't agree with you but came up most or less of the people agree with the right view of Zazen that time this kind of Zazen is conceived as right one and do you understand this okay so from this point a solid understanding is based on a

[10:46]

verbal reconciliation in terms of individual view of effective value but now when an object is understood in terms of one's verbal reconciliation and effective value is it right understanding of an object or is it right emotion and action which emerges from understanding of object in terms of verbal reconciliation and effective value is it completely right understanding do you think so yes or no so anyway Dogen then says we have to understand this not destroy words and explanation but usually we are very

[11:54]

easily attached we easily attach to the words your understanding through the words but strictly speaking word is that which you really find want to find a significance of a thing or in other words you really word a word is that you want to say extract significance of a thing and turn it back into reality of a thing in other words okay word is that which you really want to express directly what it is what it is this is a word okay for instance Zen master says

[12:55]

Zen master says when he was asked by monks what is the significance of Bodhidharma coming into coming to China from India and then Zen master says oktree but this is just one word oktree or you don't understand because this answer is completely far from this answer is completely no relation has nothing to do with questions logically so you don't understand oktree what's answer or Bodhidharma says nothingness you know vastness and nothing holy this is a word word but even though you don't understand what for century after century this word has been handed down from generation to generation why you

[14:00]

are still interested in vastness and nothing holy what do you mean still we don't understand but we really interested we are really interested in this word because word is exactly that which you really want to express something directly directly what it is this is a word okay and then if you have a word by word there is another way that is explanation explanation for instance there is a very interesting poem by Japanese poet but this is very interesting poem Matsushima Matsushima is one of the famous sightseeing spot in Japan Matsushima or Matsushima Matsushima this is a poem okay this is

[15:00]

the exact word Matsushima or Matsushima Matsushima first Matsushima is a general Matsushima you can see through your concept through your consciousness okay Matsushima but when you say oh wow so wow at that time Matsushima disappears Matsushima disappears you have understood because it's wonderful beyond the word that's why you say wow but wow in the first few wow what do you believe Matsushima disappeared I don't think so you can really see wonderful wondrous function of the Matsushima right in front of you complete beyond explanation complete beyond the word so poet says just put Matsushima [...] do you understand this is the exact word this poet put

[16:08]

several words but it explains it's it explains directly what Matsushima is this is a word but on the other hand there is explanation of a thing by a word for instance it is a poem by Reruke I forgot all of them but he says that this poem is only his two I don't know exactly the right translation but anyway he said rose first rose okay next he said oh then next says there's pure contradiction pure contradiction under layers layers of eyelids under do you understand layers layers of eyelids

[17:18]

means life is sort of layers layers of human experience from the past beginningless past through the present to the future so there's countless layers yes so under layers layers of eyelids a peaceful peaceful peaceful sleep peaceful sleep no one can touch it no one can touch so okay rose this is real rose you can everyone can see rose okay or even though Matsushima is okay Matsushima or rose or karagiri or lump whatever it is if you see lump, lump! next moment you cannot say what it is so wow so oh by that time

[18:22]

lump disappear the rose disappear then next moment exactly the lump or rose completely disappear I don't think so it's exist so what's exist and then Reruke explain explain what's exist that is pure contradiction that his explanation about rose is completely philosophical explanation at the according to philosophical sense it is says contradictory pure contradiction okay or poetical sense in a poetical sense he says under layers layers eyelids peaceful sleep no one touch this is poetical explanation the first one is philosophical explanation okay do you

[19:22]

understand what's the difference between rose Matsushima or Matsushima Matsushima this is exactly words lots of words next Reruke's poem is just to put the words but after that he explains how wonderful rose is okay but Japanese poem poet doesn't explain just to show reality how beautiful it is just show Matsushima Matsushima that's all without explanation okay so this is the differentiation this is the difference between words and explanation by a word but both is important okay both is important because even explanation is not the word merely word okay not to something explained by a word we explanation itself is something what it points out directly real moon okay real

[20:30]

moon you should know this if it is true word or explanation in a word both important so so from this point Dogenzin says cease that intellectual understanding okay but not cease that means throw it away or destroy okay I don't think so because you have already consciousness you have already a system of conscious function at system of a consciousness consciousness always working so already there is a word there is the explanation in the word so you can't escape the important point is use the consciousness use a mind and make it

[21:37]

alive make it alive lively vividly that is important okay important so I told you word is that what you really want to explain something what it really is directly directly so for instance Zazen, Shikantazan, Zazen is a word and also lots of explanation of Zazen Shikantazan which is called Fukan Zenki okay but word Zazen is not what we want to direct we want to express directly what Zazen is okay so that is a word of Shikantazan so completely Zazen oh Zazen according to the poem nothing to say because Zazen is something you

[22:43]

really want to explain directly truthfully okay what Zazen is if it is true it is complete this word is completely beyond understanding interaction you have to accept this word and make it alive in putting into putting in a putting it into reality reality in Zazen what is that practice of Zazen that is just a practice of Zazen so from this point whatever it is not only Zazen human life if you really understand deeply human suffering suffering and pleasure and Zazen and pain whatever it is if you really understand though the everything for

[23:47]

real understanding means understanding penetrating your skin muscle and bone and marrow becoming complete one at that time you words complete drops away very naturally you cannot say anything for instance if you sit Zazen during session pain is exactly here if you have a real pain what you can explain what the pain is so someone maybe people who don't have experience of Zazen well has a lot of doubt why do you have such a pain it's ridiculous why should be patients in the pain but if you do that then complete beyond explanation

[24:48]

pain just right now right here so and also you can understand real pain real pain close or intimate intimate with you it is that is not the pain seen from objective is seen objectively pain is exactly here so you can't stand up you cannot stand up you can't scream well you can't you can't find any particular way to get rid of it so always pain is here but you have to sit how can I explain this pain you are stupid maybe so but no explanation when you hit the anyway thing by the corner of the stone or rock and the tables and can you say can you explain the pain what the pain is can you you cannot explain because it's

[25:59]

awful pain so just a sound Wow that's all so when you have real pain there is no words no words bit naturally words explanation in words what the pain is complete drops off drops away very natural at that time that is no concept no possession of pain no concept of pain but it's pain there but that pain is not something conceptualized that pain is something real something real what's that well dynamic communication with you and pain that's all so no way this is real practice real practice so when you're when you when you come to dead end okay dead end where there is no word by what you can explain about whatever it is okay

[27:06]

at that time it is a time you have to really practice it is a time that is at that time that is a first step you can enter into well enlightenment like you can practice but I usually don't explanation but if you see Zazen we try to explain explain explain and then you carry the huge baggage on your back like a huge luggage okay and then finally you cannot find any words what Zazen is even though you do Zazen you cannot say what Zazen is so finally you cannot say anything then words complete drops away and then next what should you

[28:07]

do if you don't do Zazen when you don't do Zazen well Zazen doesn't make sense because you can't get in into okay you can't get into that gate with a big luggage entrance is very narrow very narrow if you want to get into you should put it put inside put aside your big baggage okay and then get into this practice okay just a move okay do you understand this is a Zazen okay practice this is a practice but usually we don't we don't do this you know in Japan beautiful fish which is called puff fish it is a poison it is a poison if you eat this puff fish you die immediately so you must be you must cook

[29:08]

very carefully and then it's very tasty very tasty beautiful meat so if you want to eat this puff fish you have to learn you have to practice okay practice means cook fish in proper way so you have to learn how to cook this is practice but usually we don't we are always I want to eat the puff fish but I don't want to I don't want to learn how to cook but you always think I want to I want to eat the puff fish I want to eat it I want to eat it I want to eat but you don't do it this is very common this is what is called suffering do you understand I want to do Zazen I want to do Zazen but you always do Zazen three times like this this is jellyfish Zazen it's not when you do Zazen anyway

[30:14]

Zazen something something you have to do is Zazen not jellyfish Zazen not part time Zazen anyway full time Zazen you have to do okay so always we do I want to eat but I don't want okay I don't want to learn how to cook the puff fish that means always you carry the big bag the big luggage on your back and you want to go through but you cannot go through because entrance is now if you want to get in to put them aside that is cease so Dogen Zen says cease stop it stop it and then well that's it because the word Shikan Taza is not words okay words is Shikan Taza other word is real moon real moon not

[31:18]

the finger okay not finger this is a word be careful okay word is not the finger word is truth real moon so through the word you have to realize real moon so what is a real moon that is a practice okay practice through the practice you can get the real moon so that is the first sentence you should therefore cease from practice based on intellectual understanding pursuing words and following after speech and then and learn the backward step that turns your light inwardly to illuminate yourself this is very important okay when the words complete drop off drop away okay I tell I told you finally you should put aside big luggage on your back and then move you

[32:24]

cannot always stand up the entrance in front of the entrance okay looking at the Zen I want to do that and I want to do that you cannot say okay if you want you can say so it's ridiculous you can't enter so if you want to do that then put them aside put your explanation put the word anyway decide and move into entrance that is okay learn backward step learn backward step of turning the light to shine it back and it back okay there the interest in Shikantada is the practice which you have to be exactly

[33:24]

aligned with the Zen okay there is nothing else except the Zen itself this is what is called Shikantada practically practical so what is the Shikantada Shikantada is not the means to an end through the Zen I you cannot expect something extra which is called enlightenment or delusion or something else you cannot think anything you cannot expect anything you Shikantada is something you have to be exactly one with the Zen itself there is nothing except the Zen that is called the Zen Shikantada if it is true to enter into the entrance means to practice okay practice to learn the

[34:26]

backward step means anyway move do the Zen other one at that time you can be one with the Zen at that time the Zen gives forth sort of beautiful fragrance okay fragrance from your body as a whole from each pole anyway comes up even though you don't know anyway this is oneness of the Zen and you at that time light a light light comes out from the Zen when you be complete one with it at that time light comes out appears and also illuminate shine it well now okay usually when you say light light always shines its object okay well for instance

[35:31]

this is a light okay then this light always shines this book and this table okay but in the practice of the Zen there is no other things only the Zen there okay only the Zen there and you there but you are complete one with the Zen so no separation between so from this point in the realm of the Zen practice only the Zen there and then the Zen gives offer the chance gives a space to shine it back what what does light shine object no if you have object this is enlightenment okay this is a delusion this is well ordinary person or enlightened person Buddha's many things this is those are things object okay when you do that it

[36:36]

but when you do the thing there is only one the Zen if it is true where where is light going going to to the object no to the other light comes out from the Zen and return to the Zen okay do you understand because there is only the Zen only one the Zen nothing but if you expect something enlightenment or hallucination or excitement it is object okay or good concentration you say oh good concentration at that time good concentration becomes object and then light shining then you enjoy very much I am good Zen student okay it is not real Zazen, real light in the sphere of Zazen, practicing Zazen is and you are

[37:38]

coming out from Zazen when you become one with it and then the light shines Zazen itself do you understand why it is really true it's not Zazen itself it is whatever you do this is very important very important this is very basic human practice dance, ballerina, ballet, painting whatever you do well well what what is the most important if you want to be a good ballerina well practice don't you think so practice how can you practice you obviously expect a great the image of a great ballerina or wonderful but that is a world systematized by your consciousness so in the realm of a real practice actual practice of ballerina ballet there is no concept don't you think so just just

[38:40]

work just work just dance just like a spinning spinning top just dance can you imagine this are you okay you don't ballet is very simple very simple practice just dance and then after that you always our consciousness always expect good result or evil result or criticism from others okay we accept it we immediately think and then if you get the good criticism you are infatuated with a good criticism if you get the bad criticism you are also infatuated with evil bad criticism and completely crushed but if you want to great ballerina all from the beginning to end all you have to do is lights comes

[39:43]

out from just actual practice no other things nothing else except practice of dance right in the middle of actual practice the lights comes out and then lights turn into the ballerina that's all that's why that's why light is something which make make you as great ballerina very naturally very much even though you don't realize light come out come out from the ballet ballet dance practice actual ballet practice okay then we turn it into ballet so this is a turn okay this is a learn the step of a backward step that takes a backward step of turning the light to shine it back okay and then

[40:48]

but usual light we believe shines its object and create the feeling of a like or dislike and finally we we are we suffer from confusion and pain except there and also same applied to the our practice through the practice we try to make our mind calm okay and then you want to keep that mind constantly that is not real light because you really want to put off the light okay what is called no mind no mind and also no mind you want to keep no mind that is sort of you want to stay in the darkness darkness means do

[42:30]

you understand darkness means completely no mind you cannot you cannot get a chance to communicate your object so yoga practice is close your eyes and then completely turn chanting the OM okay you can you can make your mind completely calm shut off and you can keep it your mind calm mind but this mind is sort of a darkness dark so this definitely makes you feel good because no connection between between you and your object you can completely shut off but that is what is called no mind okay according to narrow understanding but that is always you put all the right there is no right if you want to write while you have to communicate with all your object okay then that could the

[43:32]

object is doesn't break first to get show to him whatever it is okay next that the token then says body and mind of themselves will drop away and your original face will be manifested manifest so body and mind of themselves will drop away if you practice like this okay if you practice such an like this very naturally this practice deepen your life yours doesn't okay or if you practice like this whatever kind of things and violin in a ballet or music

[44:33]

or paint or dog whatever sports like this this pure sense of practice develop your life as a sportsman as a violinist as a musician it's really developed so very naturally it's developed very naturally and then there is no word words drop out so natural means of themselves natural means in trouble Denzel's talking then says natural becoming natural becoming is to drop away means your body and mind be free from ballet when you do ballet okay

[45:46]

in a pure sense you can be completely free from ballet and you so just a beautiful flow of blooms which is called ballet or ballerina but together bloom and then at the time your career is developing very naturally very naturally okay so dropping the body at the dog and then says practice is from its outset inseparable from realization since fortunately we transmit in ourselves our own wondrous practice our negotiation of the way as beginners as beginners acquires our own inherent original realization in a realm free from free of

[46:51]

human agency practices from its outset inseparable from realization that practice that is a practice to learn backward step of turning the light to shine it back this is a practice in realization in realization practice is not something separated from our realization in realization or birth world anyway practice is not the something I'm one of the steps you want to reach believing you as not Buddha as unhappy person so you will want to be happy in the future this is a dualistic so you are completely happy person enlightened person so that is so totally you should accept when you see the Zen

[47:55]

when you see practicer as a karagi but don't criticize karagi. Karagi, you're a good boy. Yes, I'm a good boy. I don't want to be bad boy so I have to practice hard in order to escape from bad boy in order to keep good boy that's pretty hard completely you are karagi will be exhausted sooner or later so give up it's pretty easy so I cannot say good boy or bad boy good boy is just like a lights okay lights it's saying good boy next moment it's disappear next moment bad boy disappear good boy bad boy so completely accept this one well as a good signal okay that's a good signal all I have to do is sit down here and do

[48:56]

the Zen if I have to do the Zen that's all I have to do if you want to be a football player or good player good player bad player you can't say so if you want to be good player well that is a big scale of the player football player okay so you have to jump into it that means practice continue okay practice very naturally you can be well good player so that is a practice in realization in realization this practice in realization is a something in healing in everybody in everybody you can do it's complete beyond whether you are wise man or stupid or it doesn't matter it is something in healing in everybody since fortunately we transmitting ourselves on one cross

[49:59]

practice if you if there is a something you have to transmit to people in the next generation you have to transmit this okay not good boy not bad boy karagi is bad boy karagi is good boy I cannot transmit this to the my god and my students I want to transmit this sublimity of human life okay not a limited not by karagi okay but life of karagi as a universal I have to transmit this life to anybody my son or my my students everybody okay and then our negotiation of the way as beginners acquired our own inherent original realization in realm of free of human agency this something that's something

[51:02]

what you can transmit is completely beyond our human agency to make agency that is a something we have to learn you have to learn through your practice what what's the practice practice is anyway learn take the learn in the learn buckle step and buckle step of turning the light to shine it back this is a actual practice which is called spin anyway spin becoming one with your object how to take care of Zazen if you see Zazen then understand it to the minimum okay don't get too much technique okay to the minimum you should get the technique and punch into it then at that time you can handle in a proper way at that time lights comes up from Zazen the light turn into turn by in turning back into the Zazen okay so that is you and circumstances you create

[52:08]

circumstances circumstances helps you simultaneously like this okay so that is called dynamic water so very naturally you can develop your life your sports your occupation whatever it is then the body and mind drops away talking then says in Ho-Kyo-Ki, Nyojo Zenji, his teacher, Dogen Zenji's teacher says body and mind drops away is Zazen okay Zazen because Zazen is something that your body and mind be one with it and your body and mind drops

[53:09]

away very naturally okay very naturally completely one there is no concept of Zazen no concept of I okay completely dynamic working just like a football player football player no excuse to discuss you have to be one with the ball you have to be one with a friend you have to be one your motion actions dynamically okay so that is that's why body and mind drops off is Zazen and also Nyojo Zenji says dropping off of body and mind is a subtle mind no supple mind do you understand supple mind supple supple is sort of I don't know what what is proper term supple or gentle or soft or flexibility flexible or adaptable

[54:13]

adaptable this is a supple mind so body and mind drops off means a supple mind supple mind do you understand supple mind means if you see Zazen okay if your mind is very stiff okay you always bump up bump your forehead against the against the Zazen and get a bump on your forehead if your mind is very flexible adaptable well you can you can get a chance to be one with Zazen pretty easily but when mind is very stiff it's very hard to be one okay so that is dropping off of body and mind is a supple mind it is called the mind seal

[55:18]

of the Buddhist and Patriarch this is a mind seal okay so dropping off body and mind by taking the backward step of turning the light to shine it back in the practice of Zazen that is your mind which is supple adaptable very soft okay and that time this flexible supple mind is called Buddha seal you have to transmit to somebody in the next generation okay because your mind is very important okay so through your supple mind soft mind adaptable mind you have to be one with the life and learn anyway what the

[56:19]

life is turn the light to shine it back okay your life from day to day that time this is called mind seal of the Buddhist and Patriarch that is the point what you we have to transmit to the people in a generation next generation from generation then at that time very naturally original face original face your original face will be manifest original face means that it is the capability capacity of body and mind are called original face to be one with Zazen when you do Zazen to be one with Kinhin when you do Kinhin this is original face so if you have a soft mind supple mind you can be one pretty easy

[57:21]

Zazen, Kinhin, Kassho and then you believe that's a very simple practice very simple practice but if you start to do it's not simple do you think so it's very simple but if you start to do it's not simple because we get used of poking our head into the hole on the ground to satisfy your curiosity to see what in it just like a cat always we poke our head into the hole what's in it we don't know what in it what's in it so that is anyway karmic life everyone has a different karmic life okay so if you start to do your mind is very

[58:24]

complicated your life is very complicated so your mind your body is not so easy simple it's very difficult for us to make your body and mind simple so it's very it takes time sometimes but no matter how long it takes time takes you time to master this it doesn't matter all we have to do is day after day your mind must be subtle mind okay subtle mind becoming one with Zazen, Kinhin, Kassho whatever it is ballet whatever that time well you can really let the light shine and turn shine back to your life so it's very naturally your life is

[59:25]

deepened grow very much so that is anyway original face so your original face will be manifest if you want to attain suchness attain suchness you should practice suchness without delay suchness means our directly attainment directly attainment of the supreme enlightenment that means a wondrous practice of learning the backward step and the leads you to drop off of body and mind to let the original face manifest this is suchness so if you want

[60:30]

to do if you want to attain suchness the directly at the attainment of the supreme enlightenment well we have to practice suchness without delay it's not the quick rush just like a wild pig we have to open our eyes to see sometimes quick sometimes slow sometimes shut up just a walk sometimes just a turtle sometimes horse sometimes wild pig so that means with your open your eyes and take care of your life with careful attention careful attention doesn't mean you should be nervous okay nervous but it's not desirable for you to do that our practice is called practice of

[61:33]

preciseness it's not say not careful they're not the state of carefulness of picking up a dust from the corner of the box okay do you understand if I say you should be you should take care of your life carefully and then you're really careful okay you're really careful this isn't my book I have to do like this just like this well it's it seems to be beautiful just like a Tai Chi dance but you cannot always Tai Chi dance in your everyday life because everything is moving quickly sometimes quick sometimes slow some no pattern no particular pattern okay don't you do you understand this you cannot always take care of your life just like a Tai Chi just like you cannot take care of all

[62:34]

this just like a Zazen well Zazen is sitting without doing you cannot do this so the without delay means anyway you have to hit the bull's-eyes anyway right now like yeah I don't know how to but you if you practice Zazen you can you can do it you can do it so without delay means not quick not slow not like a turtle always but sometimes you must be turtle sometimes you must be cow sometimes you must be jet airplane well you can do okay that is without delay immediately you can hit the bull's-eye that is a practice if you how can you do it you have to practice taking the backward step of turning the light to shiny back

[63:35]

this is a most important practice but it doesn't mean that to take backward that means sometimes you misunderstand to take backward that means a passive way okay or keeping away from something I don't think so this is not right understanding okay don't you think so I don't misunderstand like this and to take the backward step doesn't means to withdraw from reality from your life okay I don't think so so see it and be one with it this is a to take backward step instead of analyzing synthesizing okay with your intellectual sense if you do it it seems to take go forward but I don't think so this is if you always analyze the object the intellectually it seems to be well going backward so to

[64:42]

learn backward step means put aside your intellectual understanding and just be one actually okay zazen as it is without handling the zazen by your emotion and feeling and up and down feeling okay anyway just a handful zazen as it is that means learn backward step of turning the light to shiny back at that time very naturally even though you don't feel good from zazen anyway when you become one even for a moment it becomes it you can get the light but this light is what sometimes visible sometimes invisible but anyway this is what the practice of Shikuntada do you do you have something you want to

[65:43]

discuss practice a cause and don't understand practice a cause and result oh oh practice a cause and result is simultaneously one they are not two they are not one but anyway simultaneously this is understanding cause and effect in Buddhism cause is not something separate from result result and cause are one simultaneously for instance if I do zazen here to do zazen here is a cause okay simultaneously I feel good or I don't feel good or neutral whatever I feel well I don't feel completely nothing whatever I said it is result don't you think so and also that result will be cause for the future because

[66:49]

everyday life is moving towards future so cause and effect simultaneously one without it so backward to practice taking a backward step of turning the light to shine it back is very cause anyway make it your zazen make it your zazen work lively that is a simply speaking that is a meaning of taking a backward step backward step you will make your zazen work work lively then simultaneously here is a cause which is called body and mind drops off you don't realize but this is the best way to cut off the karmic life yes it is and then very naturally that is if it's called light and that light psychologically speaking supple mind supple mind very soft just like a ball

[67:54]

Matushimaya, Matsushima, [...] Matsushima or Matsushima? Matsushima. Don't you believe it is a poem? It's a poem. Wonderful poem. When you play the musical instrument, I think always, even if you're not an expert, always you play with your fingers and your whole body and the audience in the room and all your experience.

[69:23]

Everybody plays that way. Everybody, yes. If you really play the musical instrument with your whole heartiness, it's very true. Is there any other way? No way. No other way. If you play in other way, in other way, well, it's not a practice. So you will be exhausted by practicing music. But you also play with your delusion. Don't you play with your delusion? No, not play the delusion by the delusion, but delusion we have. We have a delusion, but turn it, but reverse the delusion. There is no chance to play with the delusion. So when you have music, you have to use the whole mind, what's called delusion and enlightenment, whatever kind.

[70:26]

And then be one with the music, the instrument. Well, you cannot pick up only the delusion and play with the delusion. You cannot do this. So if you play the music with your whole heartiness, at that time there are many kinds of minds come in. And you can make all of them alive in order to develop your music. So sometimes you don't feel good, or sometimes you stumble over music, sometimes you make a mistake. Because you play, you have lots of kinds of minds. But those things, mistakes, whatever it is, are wonderful signals for you what to do next. So that's wonderful. So basically all you have to do is, anyway, practice just in the same way. Even though you are a teacher or a musician, even though you are not a teacher or a musician.

[71:32]

If you are a musician, you have to practice just like that. It's a very simple practice you can do by yourself, but it's very hard to do yourself. That's why you need help. It's very simple. It's too simple to do by yourself. It's too simple. That's why we need help. Sometimes you should get a big shock by yourself. Sometimes you need a big shock from others. Shut up! Sit down! Just like this. Practice like this. This is very important for us. We need a lot of help. Mistakes are sweet signals. Huh? You said mistakes are sweet signals. But if you keep making mistakes,

[72:40]

mistakes, sweet signals, mistakes, sweet signals, how long do you persist in making mistakes? Well, it's not necessary to continue to make a sweet mistake. A sweet mistake becomes a bitter mistake if you continue to do that. Even a sweet mistake, as soon as possible, you should stop it. Because sweet is not always sweet. If you see the mistake and make it alive, accept it as a sweet signal. And then, next moment, forget it. Okay? Then you should too fight.

[73:26]

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