Take a deep breath, inhale and exhale. Rock your body right and left and settle into a steady and mobile sitting posture. Think of not thinking. How do you think of not thinking? Non-thinking. This in itself is the essential art of zazen. First of all, Dogenzin says, at the sight of your regular sitting, at the sight of your regular sitting, and also this in itself is the essential art of

[01:06]

zazen. As a last sentence, our boss has a profound suggestion for us at the sight of your regular sitting means that zazen is not something something particular from regular daily living, but zazen must be a regular sitting, regular sitting, not apart from daily living. That means the regular sitting is that which it is used constantly every day. For instance, it is

[02:10]

just like, not formal clothes. The formal clothes, if you wear formal clothes, apparently they look nice because you can keep up appearances by wearing them once in a while, but they are not used in the same way as regular clothes for protecting you from cold or hot and accomplishing daily tasks. But on the

[03:16]

other hand, informal clothes is exactly everyday clothes. You can wear constantly in your daily living without reluctance in order to take care of your body, the mind, protecting you from cold with the heart itself. So, zazen must seem to be something formal clothes. This is really everyday wear. The last sentence, he says this in itself is the essential art of zazen. Essential art is

[04:22]

what you use again and again. Everyone, an ordinary person or Buddha, man and woman, old or young, clever or dull, should deal with zazen in, did you use samadhi? Act of recital, regular way. At that time, that is essential art. In other words, essential art is something you have to practice it because it is essential, a fundamental practice. If you want to be an artist, you cannot jump over to immediately famous artists. In order to be a famous artist, you have to

[05:26]

spend lots of time to practice fundamental things which seem to be not helpful for you in order to be a great painter. But without these, this fundamental practice, you cannot be immediately a famous painter. You understand this is essential art. If you want to be in peace, in harmony, living in our daily living, communicating intimately with your object, with your life, others, with others, with trees, etc. Anyway, that is essential art. That is a practice. So this practice is not something particular. If you miss it, you

[06:31]

cannot be human. Even though you believe you are human, it is a crooked human. Do you understand? Crooked. Well, crooked human, it seems to have lots of fun. But on the other hand, crooked human anyway has to have lots of trouble. So because they skipped fundamental practice for everyone, that fundamental practice is what? We have to understand this. That is Buddhist teaching, okay? We have to practice fundamental things in order to be a human. This is Buddhism. Then through the scriptures, through the oral teaching, through the direct guidance, we

[07:33]

have to understand this fundamental human practice in order to be human, okay? Complete beyond cultural background. American, Japanese, doesn't matter. Anyway, if you want to be a human, this is fundamental. Fundamental. So if you skip this, well, that is human problem. That's why, first of all, he says, at the sight of your lack of sitting, then he starts to explain preparation for sitting, okay? Preparation for sitting. In order to finish up something well, you need careful

[08:33]

preparation for it before you start to do something. Even if you can turn out to deal with an unexpected occurrence in an excellent way, it is really due to your well preparation for your everyday living. When it was A.H. Monastery, we had a big earthquake. I forgot what year it was. Huge earthquake. Fortunately, we didn't have, A.H. Monastery didn't have so much damage, but the other hole, the ground came down. Well, about two inches. Anyway, the shaking was really huge.

[09:38]

I immediately escaped from danger, but the two choices at that time, to run to the left or to run to the right. On my, on the right side, there is a huge, a little, a big vacant lot. In the middle of a vacant lot, there is a huge tree. So, my parents always told me when I was a child, if you have an earthquake, you should escape, you should stand under the big tree. It is, you could be saved, because root is extending all over. Even though your earth is cracked, you can be saved from falling down into the crack.

[10:48]

So, immediately, I didn't think in that way, but immediately, I ran. I had big trees in my head, big tree. But on the right side, a little far from, behind the big gate of A.H. There are huge, simple, huge trees. 600 years, almost, huge trees. So, if I run to the left, it's pretty easy. It takes maybe a few seconds, but I didn't. I ran to the right. So, it takes almost two minutes or three minutes, even though you run. Unfortunately, immediately, there is a very sharp step. But I couldn't, went down because

[11:52]

ground is shaking. I couldn't walk straight, you know. So, immediately, I fell down and slide down, slip down with hip. And then, anyway, I ran. On my way to big tree. On the other hand, several months before, right before the earthquake came, the monks, they had the special ceremony in Zendo. So, right after they stepped out from Zendo, earthquake came. And Hashimoto Roshi, who was a famous Zen master, immediately ran away to the big tree. Then, on my right side, left side, no one paid, no one didn't pay attention to the candles inside

[12:59]

of the Zendo. Fire is very important. Even though candles, one candle, if a building crashed, you know, one candle, there is a possibility to make a fire. But one day, all the monks, the teachers, the lecturers, we didn't pay attention, we didn't respect him because his activity, his movement was very slow and he chanted sutras in a particular way. We didn't like him. Whatever he did, he walked very slowly, he didn't smile, and also he chanted in funny way. We didn't like him. But one day this priest came back to the Zendo and put off the candle and go out.

[14:07]

That's interesting, isn't it? And the famous Zen master ran away immediately and under the big trees and he laughed. It's a big earthquake, isn't it? I don't know what is good or bad, it depends on you. Anyway, daily practice, preparations, very important for us. And also one more priest, I didn't run, I have never seen, saw him running or walk fast. Whatever happens, he always walks very calmly, step by step, just like a car. So we teased him, what did you do at that time? He said, I ran. Laughter Anyway, we need preparation in our daily living. When something happens and then you try to do,

[15:30]

you try to prepare, it's too late. Before something happens, you have to prepare. This is our daily practice. When the death comes and then you are surprised and confused, it's too late. Don't you think so? So you are young, so you don't believe I will die sooner or later. You don't believe. But there is no guarantee. Look at the priest's person, no guarantee. That's why we need it. Anyway, preparation in our daily living, this is a practice. Whether it is helpful or not, whether or not you believe it, anyway you have to prepare for your life. That is preparation. So even though you can take care of unexpected, unexpected occurrences pretty well,

[16:30]

well, it's really due to your preparation in your daily living. That's why you can do it. Without that preparation in your daily living, you can't do anything. Perfect. So, well preparation is based on skill. That is what is called skill. When you want to be an artist or sportsman, you have to prepare for the sports, for art, every day. So one step is anyway perfect. Well preparation. If you do this, if you prepare for one step, perfectly or well, this is well preparation. That is what is called skill. Do you understand? You have to take care of one step perfectly. The well preparation is based on skill because everything is based on the law of causation.

[17:41]

We cannot ignore according to Buddhism, everything is based on the law of cause and effect. But it is not the final goal we have to aim. You cannot ignore the law of causation, so you have to practice day by day. But you have to, the final goal is you have to go beyond. The law of causation means one step is perfect. One step must be well, perfect preparation. At that time you can be free from the law of causation. But if you are stuck in the law of causation, you always think this is one step. And then you immediately think second step, third step, fourth step. And anyways, again and again. So finally you are exhausted to go on. Don't you think so? For instance, Sesshin. Look at Sesshin. Seventy Sesshin. Well everybody thinks, my goodness, today is the second day.

[18:50]

Still five days are left. So already in the second day you are exhausted. But if you think, well five days more, it makes you exhaust more and more. Don't you think so? So finally in your heart, help. So that is, you are completely stuck in the law of causation. Do you understand? This is law of causation. If one day, first day, second day, third day. This is very natural. You cannot escape. But how can you be free from this first day, second day, third day? All you have to do is just take care of first day. That's all. Without put the comparison with second day, third day. So I told the student, don't think second day. Don't think third Sesshin of Zazen.

[19:52]

Just take care of Zazen. You are not. But it's pretty simple. But it's not so simple. Not simple. But this is a fundamental practice for us. Even though you think, never mind. All you have to do is anyway do your best to take care of first day as it really is. That is what is called free from the law of causation. Idealistically, you never go beyond the law of causation. So when, it means that when... So I would like to explain a few important preparations for Zazen. Cushion and mat. In United States already we use mat and cushion.

[20:59]

They are okay. Pretty good. Because we can have explanation of how to make cushion and mat in English. So you know pretty well. So I stitch. I stitch. You make duffle, cushion. That's pretty nice cushion. So no problem. There are examples from the past of those who sat on a bajira or on a rock. They all put down a thick layer of grass to sit on. Dogen then says, like this in Shobo Genzo, Zazen did in ancient time. They used the grass on the rock wherever they are. They sit. But with the development of human life, it's very difficult to find the grass and

[22:13]

spreading the dry grass for your mat. Very difficult. Because it takes time and also it's very difficult to find lots of grass for a hundred people itself. That's why we try to use cushions like this. So the practice of Zazen is neither to be cruel to body and mind nor to spoil them. Well, it's not necessary to spoil our body and mind, but it's not necessary to be cruel to our body and mind. So as best as we can, we should take care of body and mind as comfortable as we

[23:15]

can in order to practice Zazen well. Next, Dogen then says, the cushion should be placed completely under your legs, but only under the rear half so that your crossed legs rest on the mat and your spine on the cushion. This is the way that all the Buddhas and Patriarchs have sat when they did Zazen. That means your body must be on the round cushion a little far from the middle of the crossed leg. Sometimes I saw the people who are sitting completely, their legs rest on the round cushion.

[24:25]

This is not good. So your spine must be almost in the middle of the round cushion. That is good. And also the posture of Zazen, the toes, Dogen then says, the upper surface of your toes should be resting upon your thighs. There should be no deviation from this. Do you understand this? If you cross leg and the upper surface of your toes must be resting upon the, well, your thigh means that this surface of your toes must be in the same level outside of your thigh. Do you understand?

[25:32]

So first you pull your legs toward you as much as possible. Then next when you pull your left legs, at that time your right leg a little bit slight down. So exactly you can adjust it naturally. First of all, you pull your right leg as much as possible toward you. Then left legs up, at that time right leg slight down a little bit. Is that okay? Do you understand? And there are, well, the two kinds of posture we call Gomaza and Kichijoza. Gomaza means Devil Quelling Posture of Zazen. Devil Quelling Posture of Zazen. The other one is Auspicious Posture of Zazen. Well, this is just a, well, just a word to say the explanation

[26:34]

of Zazen posture. Devil Quelling Posture of Zazen means your left leg comes up first, no, excuse me, your right leg comes up first and your left leg comes up next. So your left leg up, your right leg down. This is called Devil Quelling Posture of Zazen. And the other one is the opposite posture, okay? First your left leg come up first and then right leg come up. So that is the opposite. That is called Auspicious Posture of Zazen. So some monk says if you don't attain enlightenment you should have Devil Quelling Posture of Zazen. And if you after attaining enlightenment you should do, well, Auspicious Posture of Zazen.

[27:41]

But it's ridiculous in a sense. Don't worry about it. Nyojo Zen master also says it doesn't matter for whatever you do. No discrimination. But if you study Buddhism from now on you can see this term, okay? So don't be confused with this. And also Dogen Zenji says, no, not Dogen Zenji says, the commentary to the King of Samadhi's Samadhi. It says the right transmission of the Buddhas and Patriarchs has no discrimination between Devil Quelling Zazen Posture and Auspicious Zazen Posture. Both itself has no distorted view.

[28:42]

Devil Quelling Posture is Auspicious one. Auspicious Posture is Devil Quelling one. This is no idea of before. There is no idea of before and after. Before and after means enlightenment or not enlightenment, okay? And also sometimes if you go to the Rinzai school, Shashu and also Hokai Join are a little different. So people ask you sometimes, why don't you do this? Why don't you do this? Shashu is like this. We do like this. Right hand is, right hand covered left hand, okay? And Hokai Join, Mudra, the left hand is up, okay? It's put on the right hand.

[29:46]

Okay, generally speaking in Buddhism, the right hand is a symbol of equality, equality. The left hand is discrimination, differentiation. This is very common understanding in Buddhism. So, if you do this, Shashu, if you do this, right hand is out, right hand covered completely, left hand, that means equality embraces, embraces, embraces, left hand, discrimination or differentiation. Okay, and if you do this upside down, okay, your left hand covered with right hand, that means

[30:49]

discrimination covered, equality. This is okay, but in a sense, philosophically speaking, you are not, okay, you are not enlightened person. So, we have to practice, okay, this is enlightenment, equality. So, you have to attain like this system inside. No, not criticism, okay, not criticism. Anyway, according to this common understanding, okay, that is like this. Now, didn't I do this? But don't worry about, okay, what is best, okay, what is better. But if people ask you, you can explain like this. Well, according to me, well, you can explain like that, okay? And also, Hokkaido, your left hand is placed on your right hand. This is equality, this is differentiation. So, differentiation must rest in the realm of equality, okay? At that time, your life

[31:56]

is exactly peaceful. This is universe. This is called cosmic mudra, universe. Universe must be completely peaceful. So, differentiation, anyway, universe accepts differentiation perfectly. How? Where? In equality, in Buddha's world. So, we put like this. Now, if you do this, it's okay. But if people ask you, you cannot explain like that. But after explanation, forget it. Because whatever you do, it's okay, okay? It's okay. Right hand is out or left hand is out. It's okay. But everything is equal, equal. But if you, you can't mix up everything, okay? There is some

[32:58]

rules, some rules which we can follow. That is explanation of how to do that and mentioned by Patriarch Buddha. So, all we have to do is just to follow the rules mentioned by Buddha and whatever it is, just to follow, okay? And then, at that time, just to follow the rules, and finally, you should be free from the rules, okay? Rules. I told you before, you should follow the law of causation. But final goal is, you must be free from causation. That means, you have to be one. You have to master this one posture through and through. So, at that time, you finally, you can be free from, okay? So, in Buddhism, which is right, which is wrong, it doesn't matter. It doesn't matter, okay? But we need some rules, okay? We need some rules. If you always say, it doesn't matter,

[34:08]

whatever kind of rules, at that time, your life becomes messy. So, whatever you do, that's all But there is some rule, because differentiation must be in the equality. Equality must be in differentiation. You cannot separate. So, if you want to be in anyway, if you want to get the spirit of equality, okay? You must, okay? You must take care of differentiation. Spirit of equality is really American spirit, isn't it? Equality, peace. Well, it's not only American. However, if you are human, this is really spirit of human life. So, but you cannot ignore differentiation. So, we should, we follow just one teachings, a few faiths, okay? Just to follow. Then, through and through, you must be one with it. So, at that time, you can be free from rules.

[35:13]

There was a young, young man, when I was San Francisco, who took a travels all over the world to find the best meditation in this world. He really wanted the best meditation in this world. But unfortunately, there are more than 100 kinds of meditation in this world. Don't you think so? It's very, 100, more than 100. So, if you, well, take one by one, the span of your life is not good enough. It's not enough long, okay? So, finally, he came back after, well, three years or so, and he came to Zen Center. I asked him, did you find the best meditation you like? He said, no. No meditation, no best meditation. So, if you always compare what is right in subtle way or Rinzai way, it's very ridiculous. But, so, if you face subtle Zen, just follow subtle Zen. That is the best, okay? It's the best.

[36:27]

What you do is best, anyway. But if you compare immediately, there is confusion. So, well, that's why we put the explanation why we do this. That's why, finally, we put a lot of words in right hand, symbol of equine, right hand is symbol of equine. This is just explanation coming from a human speculation always, okay? Next, disposition of one's clothes. It is not desirable for a practitioner to be indifferent at untidy or disorder clothes. But, on the other hand, it is not desirable also for a practitioner to be over-concerned about clothes to get public attention. This is also not good for us.

[37:33]

So, if you practice together, well, we have to practice one thing in peace, in harmony, according to the truth, which Earth and Heaven and all sentient beings are in the same and one root. From this point, if you practice with how many people there are, well, you shouldn't disturb others in many ways, in terms of clothes, in terms of your behaviors, lots of things. So, in Buddhism, we pay careful attention to color of clothes, how to wear, those things are also part of our practice.

[38:47]

And also, we should wear the robe and loosen loose clothes, okay? Loose clothes. But sometimes, people will completely loosen the, well, say, the belt. It's not good. Because, Nyojo Denmasu said in the Hokyoki, if you face, if you see somebody, well, you should tie well, belt, your belt should be tied well. Belt or string, whatever it is. It's not loose. Well, if you practice together, some person completely loosens the belt and the string of pants, it's not good. So, to tie the lower abdomen, it's very nice, but the Japanese

[39:51]

will wear the belt, like obi, you know, and not too much, but if you tie the lower abdomen with the belt, obi, it's very helpful for the Zazen. So, you can realize pretty well where the breath is. When you inhale, breath is coming down. You can realize pretty well, but if you completely loosen, it's pretty hard. And, okay, uh, the, and also, Dogen-sen says, when you do the Zazen, you wear rob. Rob means disokesa. Okay. The Dogen-sen says, Zazen is not the practice of the triple world, but that of the Buddhists and

[40:58]

Patriarchs. A practice of triple world means Zazen is not that which a deluded person practices, but that which an enlightened person does. So, if I say so, you say, I am not the enlightened person, so I can't do the Zazen. It is perverted understanding. You are already enlightened person, and also, if you do the Zazen in proper way, under the guidance of a teacher, exactly you can do. You can do. Whoever you are, you can do the practice of Buddhists and Patriarchs. And, wearing rob is, in a sense, great helpful for us to be present in the Buddhist world constantly. So, Hashimoto Roshi recommended people, whoever they are, laymen or Buddhist monks,

[42:08]

to wear Buddhist rob, like this. Even above the western clothes you wear, he recommended the Japanese people to wear. But here, we don't, but that's okay. Next, Hokkai Join, the Mudra, Cosmic Mudra. This is a universe, not two hands, but this is a universe, Cosmic Mudra. Mudra means the physical posture, physical posture. Broadly speaking, physical posture speaks about your feeling or your life. Even though you don't say anything, physical posture speaks about your life. So, have Cosmic Mudra means you are already right in the middle of universe.

[43:16]

Universe. Regardless of whether you believe or not, you are there. Without universe, you cannot exist. So, well, regardless of whether you believe or not, let's appreciate this universe. How? Show it. But unfortunately, universe is huge, vast. It's very difficult to show. But we know what is the characteristic of universe. Characteristic universe is to unify the two things. Other one, inequality. This is characteristic of universe. So, we use the two hands and unified. This is a symbol of universe. We can show universe and sit in the universe, with universe. But if you do this, immediately your consciousness

[44:18]

think, this is universe, this is hand. You don't believe it. But if you believe this is hand, it becomes hand. It becomes hand. But if you believe this is universe, it becomes universe. You think so? So, what is the universe? Just do it. Just do universe. Cosmic universe. Cosmic Mudra. Well, it really depends on you. Same applies to the Mudra. You are right in the middle of universe. It's very true. So, if you don't believe, that is called Shikyaku Boran in Japanese. Shikyaku means hand. Kyaku means leg. Boran means confusion. The hand and leg completely confused. But if you don't believe a thousand dollar bill, your life is confused. If you are confused,

[45:29]

your hand is like this. Do you understand? Like this. And also your body is like this. And also your leg is always like this. Always up in the air. That's why, if you don't believe, universe, where you are present, present, where you are from moment to moment, anyways, come up here. How? You may trust it. Believe it. Show it. So, if you don't, immediately there is confusion. That is called Shikyaku Boran. Hands and legs in confusion. That's interesting, isn't it? So, if you want to, the Shikyaku Boran, hands and legs in confusion, means a state of loss of calm from being in a fluster. That is. So, if you want to be peaceful and harmonious,

[46:32]

anyway, your hands must be calm. Your legs must be calm, anyway. So, in Daichi Doron, one of the scriptures says, the Buddhist scripture says, if hands and legs remain to regulate, one's mind results in undispersion, undispersion. Very naturally, your mind becomes calm. That's why we do that. If you do this, nothing to do with your hands. If you cross a leg, nothing to walk, nothing to move, to the right, to the left, anyway, sit down. Very naturally, you can sit down. Your mind becomes calm, very naturally. And next, you have to put the left hand palm upward on your right palm. Okay. But the question is, how are two hands laid to overlap each other?

[47:36]

This is very important. If you do, just like this, very naturally, you can get the stiffness, okay? You can get the small stiffness on the thumb, because the overlap is too shallow. So, very naturally, it's very difficult to keep your thumbs even. So, very naturally, like this. So, you have to adjust to this one, okay? Overlap. How much you should overlap each other. It depends on the length of hands, the length of sitting height. There are some persons who have very high sitting height, and also hands are short. If you did, it would be like this. Your hands are completely straight, like this.

[48:41]

That's the reason, if you do, if you overlap very deeply, like this, it's very difficult to sit comfortably, because you can get the stiffness on the shoulder. Or, if you do this, you know, you're moving up over the navel, and like this. And also, if you do this, you know, very shallow overlap. This is, it makes trouble. So, whatever you do, always, it depends on your body. So, always, you have to adjust this way. And also, overlap. Whether it is shallow or deep, you should adjust. And eyes, you should open your eyes, because if you close the eyes, anyway, there is immediately egoistic sense. Egoistic. Because you don't want to get in, you know, get in touch with the

[49:43]

outward, outward. So, you want to be alone. I don't want the human world. So, that's why you want to close the eyes, and enjoy your delusions inside your head. Well, it's fun, because no one disturbs the hallucinations inside of your head. So, you enjoy very much. But, this is egoistic. Okay? Egoistic practice. Don't you think so? So, that's why we have to, you can't exist alone, by yourself, wherever you may go. You have to exist, you have to live with your object. Tables, wherever you may go. So, for this, how much you should contact with the object. If you open your eyes, and look at this, that's too much. That's why object will distract you. Your mind is really distracted. But if you close your eyes, it's also distracted,

[50:50]

which is called egoistic sense. Very natural. So, just half. Just half. Just half means, not touching two objects, not to be alone. Okay? Not to be alone. Constantly contacting, getting in touch with your object. But, object doesn't bother you. You don't bother your object. So, always communicating there, but you can be one. This is a way of opening your eyes. Just half. Okay. Next is breath. Breath is counting breath. Two, we, we, uh, always teach two ways, counting breath and following breath. Well, counting breath is very nice for beginners, because you can count breath. So, you can concentrate on counting breath. One, two, three, at that time, it's, you can really count. It is easier to concentrate on.

[51:52]

But, counting is already something extra. Dogen Zen doesn't recommend counting breath. There are a few reasons. If you count breath, breath and mind are separate. Separate. Because, you try to make your mind calm by counting breath. Do you think so? By counting breath. So, already breath is here. Counting breath, number is here. So, they're separate. At that time, your Dogen Zen is sold, is being sold by pieces. Okay? My mind is one, two, three. The body is Dogen Zen, breath. So, already separate. But, it is not the Buddhistic way. You have to see, if you see the Dogen, your body and mind must be one with Dogen or breath. Another reason is that you take advantage of breath as a means, because

[52:59]

you unconsciously ignore, okay? Ignore the breath. Because, you're privy to count the breath. So, you don't care the breath. You just count the breath. You count the number. One, two. So, automatically, you count the number. So, finally, some students make a question, I don't like counting breath. Because, you don't care. Unconsciously, you don't care the breath. And also, another reason is, breath itself goes beyond what you count, what you count or you don't count. Breath is here, going and coming and constantly. If your mind is calm, your breath is going in and out very calmly. But, if your mind is not calm, breath is going very fast or in

[54:09]

confusion sometimes. So, even though you count the number pretty well, well, breath is sometimes confused. But, anyway, breath is completely free from whatever you think. Whether you think they were different, indifferent to what you think, what you don't think. Breath is constantly going in and out, sometimes changing under the condition. So, every time, you have to pay care of attention to your breath. If you see, so, Dogen Zen says, breath is not long, not short. Well, it's pretty basic, but this is very natural. That means, pay care of attention to reality, the breath in reality. Going in and out, constantly changing under the condition. Do you understand? So, well, if you become advanced student, well, you believe my

[55:15]

concentration on breath is perfect. You cannot say so. Same applies to the driving, good driver or bad driver, evil driver. You cannot say all of it. Good driver, even though you drive good, maybe there is no guarantee someone will hit you or hit your car from the back or from the side. So, all you have to do is, if you want to be a good driver, you have to anyway drive carefully, watching the cars and other cars and situations in reality. Do you think so? Constantly. This is what temporarily we call good driver, but good driver is not idea or concept. Good driver is actual practice you have to do from moment to moment anyway. Open your eyes and anyway watching carefully the reality of your driving. Same applies to breath. So, your breath is completely

[56:17]

empty, emptiness, freedom. Freedom means breath is going in change, whatever you think. You like it, you don't like it, breath is going in and out, changing under the condition. So, that is the breath. That is why, if you really depend on current breath, breath is something different, wrong, something different. So, in Buddhism, all you have to do is to be one with the breath. If you want, if you have, if you feel breath, if you see breath, just one. I told you before, don't sell your body and mind by piece. Do you understand? If you see breath and then see another thing, which is called counting, number. So, number one, number two, number three. So, you sell, it looks like you sell your body and mind, your Zazen, all by pieces. Four, one, two, three,

[57:23]

four. At that time, breath is completely something extra. It's not real practice. So, you cannot appreciate the breath if you do this. So, you have to understand what is the breath. Breath is completely, what is just here? What is just here? Constantly changing, another condition, nothing to hold. This is my breath. This is perfect breath. You cannot say that. If you see the breath, anyway, take care. One, be one with the breath. That is our practice. So, finally, Dogen then says, think of not thinking. How do you think of not thinking? Non-thinking. I want to explain more, but I don't have enough time. But briefly speaking, OK? I told you before, let's think labor and wages. It's a very good example.

[58:30]

If you see labor and wages, conceptually, there are two things. But actually, you cannot sell your body and mind for two things, by pieces. So, how can you get the wages? Work. How can you understand the labors? Work. Do you think so? Finally, nothing to know than actual practice. Just work. Within this, just work, there is two ideas. Labor and wages come together. Exactly. That's why very naturally you can get wages, money. Do you think so? When not thinking, think of not thinking means, well, always we are thinking breath, OK? Breath is here. Karagiri is here. Well, that is a thinking. The think not thinking is, how can I think? We cannot think in that way. We cannot think not thinking, OK? Do you understand?

[59:34]

Intellectually, it's impossible. If you see the labor, don't think the labor. Well, don't think the wage. Well, you think the labor, OK? So, I constantly say, don't think the wages. But you immediately think the wages. So, how can you think not wages in the realm of thinking what is called labor? It makes you confused. Completely, you will be crazy. If you always think not thinking, it's impossible to find a solution. Do you understand? So, what shall I do? Not thinking. Not thinking means it makes you free. Don't think labor. Don't think wages. Well, if so, what do you want? Labor? What do you want? Labor? You don't care the wage? Well, I want wage.

[60:37]

Wages? You want the labor? You don't want the labor? Well, it's impossible. So, finally you say, I want the boss. How can I get the boss simultaneously? It's impossible. So, forget it. Just work. It's very simple. That is what's called non-thinking. Non-thinking. Just work. Just does it. Just take care of breath. And then when you just take care of breath, at that time, your breath is one with your body and mind. So, no discrimination between. But your mind is always picky. Picky mind always sees the flickering light. Labor? Wages. Labor? Wages. But light is nothing but the flickering light. If you don't meddle with it, it disappears. So, all you have to do is just work. Constantly work. Constantly work. This is the basic practice for us. If you

[61:41]

want to, wages. If you want to, if you love the labor, anyway, constantly do it. Like that. Very simple practice. And then at that time, you can communicate with labor and also wages. Wages, they naturally both come to you. That is called spiritual rapport. Religious rapport. Religious rapport. Communicating with each other. Because even though you don't want, well, your boss gives you your money. Even though you want to give up, but your boss asks you, please take. So, very naturally, both come together. So, Dogen Zen says, that's why this in itself is essential art of Zazen. You have to do this. This is constantly. This is basic. Preparation. Preparation for human life. Labor and wages. Whatever you think. For labor. For

[62:49]

wages. This is very simple practice. This is essential art of human life. Human life. And that is what he says, Zazen, I speak, is not learning meditation. It is simply the Dharma gate of repose and bliss. Repose. This is what we call Amla. Amla means peace, peaceful. Black means joy. Peaceful joy. Peaceful joy. Peace means sit down here at your home. Feel relief. At that time you can feel relief. Complete beyond human speculation. If you want to feel relief, go back. Sit down in your home. Very naturally, you can feel relief. That is what is called Amlaku, peaceful joy. Peaceful joy. Peaceful joy is not something you

[63:53]

can get by having the strike, by carrying the poor car. I want the peaceful joy. You never get it. No matter how long you spend your whole life, life after life, you never get it. So all you have to do is go home, sit down, that's all. It's a very simple practice. So that is what is called spiritual repose or spiritual security. Well, according to my experience, I always tell you the thing is exactly a basic human practice. So you don't believe me, but I want to tell you one thing.

[64:57]

For, anyway, in my whole life, in my life so far, my mind was, anyway, simple. A simple mind is not the implication of clever. My mind was, a very simple mind is a little bit dull. If you are clever, it's very difficult to be simple. Don't you think so? Nothing? Yes, sir. Just do it. That is simple. But simple is not the implication of clever. So I believe I am dull. Dull boy. But fortunately or unfortunately, I have, anyway, spirit. Whatever it is. Whoever I am, dull or clever, I don't care. I always get a spirit. Just do it. Then, at that time, I didn't believe something I am

[66:01]

concentrating on, something concentrating on, would be helpful or not. I didn't. I don't believe. I didn't believe that. But now, I really believe. It's very, it's very helpful for me. For instance, like, why do you come here? You want to, the main purpose is to practice the Zen. Don't you think so? Everyone. So, the Zen is getting bigger, business. So, if you work hard, you don't live, okay? Because that is not something you want to do. So, waiter, waitress, bakery, you hate it. I understand it. If you want, if I were you, well, I hate it, too. But, in fact, you hate it. That's okay.

[67:02]

But as a basic human practice, remember this. If you face the bakery, making a bread, this is your fundamental practice. Anyway, do it. And then, that will be, that will shoot, shoot in the future, okay? Don't you, don't you believe this? Well, I was the, one of the, I worked at a big company, I was a young man, a diesel engine, producing a diesel, diesel engine. Not diesel, diesel. As an engineer, but this engineer is very, not real engineer, very, but not real, not real engineer. But anyway, I was producing a diesel engine as an engineer,

[68:07]

sort of engineer, okay? I hate it. I hate it. But there is no way to escape. In Japan, in the United States, there are lots of choices. If you don't like it, you can go away. But in Japan, no way to escape. So, all I have to do is just to work. That's pretty nice for me now. Even though I don't remember, I don't remember how to build up diesel engine now, because diesel engine is changing constantly. So, it's modernized from moment to moment. So, the diesel engine I use is very old fashioned, using heavy oil, not magnet, not using a magnet, plug, plug. So, I don't know. But anyway,

[69:10]

the island spirit, how to work, how to work, how to take care of human life in a certain place, okay? In a certain place. So, you just work. And that time, even though you don't learn something intellectually, how to make the bread, how to make, how to build up an engine, well, that's okay. But if you do it carefully, you can learn something, how to make bread, how to learn, how to operate the engine. So, even though you will not, you will not engineer in the future, but if you belong to Zen Center, Zen Center has a lot of jobs to use the engine. So, your talent will shoot in the future. Don't you believe? So, this is pretty nice. So, all I have to do is, not I, all of you, even though you don't like it,

[70:18]

the task given to you is, well, best place, best place you can learn, you can manifest your life, complete beyond, good or bad, right or wrong. That's how life was born there. At that time, this is helpful, very fundamental practice for you. And then after that, in 10 years, in 15 years, you will realize. Even though you don't realize now, that's okay. But still, there is a freedom. You can choose. But if you don't like, you can, anytime, anytime, you can leave. So, go away. But, if you want to stay here, if you want to choose, if you want to choose this, well, this is your whole life. In this place given to you, all you have to do is what? Well, discrimination, good evaluation, good or bad, right or wrong, about your life,

[71:26]

but who thinks so? Those things come after your actual real practice, which is fully alive. Just like wages and labors. So, first, all you have to do is, in your practice fundamentally, essential acts of human life. What is that? This is a preparation, your daily living. Take one step, in the bakery. If you don't like, anytime, you can go away. But if you are there, just do it. But your head is always going back and forth, okay? So, that's why we need the process for your mind, getting calm. Your mind is busy, but your body is in the bakery. So, your body must be in the bakery and also with your mind, too. For this, even though your mind is monkey, monkey mind, well, take care of that monkey mind. That's okay, karagi, just do it.

[72:31]

So, you can finally, you can find finally something, okay? Something. Then, through this human life, okay? If you really touch the, what is the human life, it's really directly connected to the Zen teaching, okay? Zen teaching. So, even though you don't know what the Zen is, never mind, don't worry about it. But you have to listen to Buddha's teaching, but if you don't understand, that's all right. Just listen, just study. But, and also, daily living is very important. So, that is the teaching of Shikantada. I'm sorry I couldn't finish all of them, but as a conclusion, I would like to tell you at this point how to take care of human life through this Shikantada. Okay? Do you have a question? How long did you build this land here?

[73:43]

Uh, one and a half years. One and a half years. Well, in Japan, can you imagine? It's cold, no stove there. Cold. If you use the oil, oil makes you cold more, colder, colder. You work hard. I was always hungry, hungry ghost, because not much food there. Always I felt I was a hungry ghost. I want to eat. Because I was very young, ten, ten years old. Do you have a question? Well, I don't mean you should imitate my life, okay? Well, you get a lot of choice,

[74:45]

so you should find a better life, okay? It's okay. But be careful. What is a better life? You shouldn't think that. What is a better life? Better life is not in the future. Better life is something we have to build up right now, day after day. Is there any objection? I want to, I want to know your objections, but they have to be very gentle and kind. Any kind of objection, that's okay. What kind of, how do you, what kind of attitude do we have towards people that are violent against us?

[75:58]

I mean, when I study at the Death Center, everything is very comfortable. You know, and I feel that everyone is civilized and feels like I do in that. I read something in the papers and I realize that a lot of people aren't anything at all like we are here. Yes. I mean, how, you know, really in the world you have, how do you defend yourself? Well, depend. But if you think defense, self-defense, that turns immediately out of there. So Buddhistic defense, self-defense, you have to defend you and others at the same time.

[77:01]

This is a Buddhistic defense. You can't believe it, but this is very true. If you try to have a self-defense, immediately here, some person there. So if you see, as long as you can see others in front of you, always there is the opponent. He is the opponent. So, first of all, you must be the defensed, but that defense is not fighting, okay? Not in terms of fighting spirit, okay? Anyway, defense means no defense. There is no defense anyway. No one. So, constantly you should defend and also others, okay? In other words, you should help. For instance, same applies to the compassion, okay?

[78:02]

Compassion. You want to be compassionate to others, but people don't understand your compassion because often they get used for fighting each other. Even though you try, they don't understand. So that doesn't mean that you shouldn't be compassionate, right? If you're not compassionate, how can you give compassion to others? So, first of all, you must stand up straight and constantly, whatever happens, right in the middle of compassion. But usually we get angry, but that angry is already flip off the right way of compassion, you see what I'm saying? So, there's a young lady who really get angry because she really helped people with the compassion. But finally, she was really crazy, confused and screamed because people didn't accept.

[79:04]

So, I told her, well, if you're not compassionate, if you get angry, who gives compassion? Who gives compassion? Who wants to give compassion to others? Karagi? No, you want. So, you shouldn't get angry. Don't you think so? If you try to defend yourself, immediately there is the opposite idea there. So, constantly we should be present in a peaceful world. Okay? But it doesn't mean, it doesn't mean to commit suicide with violence or some person. Okay? So, that's why, first of all, basically, you should be in a compassionate world. Okay? There is no defense, framework of defense or not defense. Okay? So, and then, at that time, you can open your eyes very equally.

[80:07]

In other words, understanding the situation. Should I, should I be connected with this violence or should I keep away? Or should I touch just a little bit or should I involve in a little more? You can understand. Okay? So, you can understand what you can do, what you cannot do. But even though you cannot do anything for this one situation. You can do, you can do, you can help for some other situation. Don't you think so? So, first important point is what you can do, what you can't do. You should know that. So, that is immediately, sometimes immediately you have to know that. Sometimes, lots of times to think. So, if you are, if you think it is right to be involved in a little more, you can do it.

[81:08]

But, if you can't, well, you can keep away from. But keep away from, that doesn't mean escape from. Okay, escape from. Okay? So, the, you can escape one situation, but you can help the other situation. In other words, so the, it's not, there are lots of poor Vietnamese people in Asia. We want to help them, but you cannot help directly. How can you help? How can you involve in such a situation? If you're police, if you are politics, if you become a politics person, maybe you can do. If you have lots of money, you can get some money, maybe so, but you don't have. So, there is nothing to help, but you can help people around you.

[82:15]

This is also, help is such a, I mean, starvation. People who are starved, we can help. Well, that is the, because they are very narrow understanding. But it doesn't mean that you shouldn't, you should be a narrow understanding person. Even one person right in the middle of the narrow understanding, you should be broad understanding person. Do you understand? That is the Buddhistic way. At that time, even though you don't do anything, it's really help. Help. But it doesn't mean that you should always accept the dangerous situation. No, I don't mean. So, according to case by case, you must do something. Is that okay?

[83:17]

So, Buddhistic way, compassion is always, we must be compassionate. Even though everyone is not compassionate, even one person should be compassionate. That is our practice. So, even though people are, they fight each other, you know, all over the world, but it doesn't mean that we should fight. If you fight, how can you build up? Who is, who is establishing peaceful world? No one. So, one by one, we should establish peaceful world. Okay. You have a question? I have a little daughter, and when I look at her, I, even when I'm enjoying her, I'm thinking, what if I could lose her, or what if something terrible could happen to her?

[84:23]

And I guess that's my way of preparing for something that might happen. But, I don't feel that that comes between us. It comes, it's like a veil comes between us, this thought of what, what, what if I could lose her? What, should you lose her? Even spoil? No, no. I mean, if she could die, or if she could get sick, or if she could get hurt in some way. Oh. And then, what do you think? You suffer from that? You suffer from that? And also, how can you teach about that to, to your daughter, that you are suffering? Well, what I mean is, like you were talking about preparing for it, when you're dying, then it's too late to prepare for it. Oh.

[85:24]

So, I, I think what, what, what, if you, if I'm thinking about my death, and I'm preparing for it, so I've been thinking about it, and clouded what I'm doing right now. Thinking about, well, someday I'll die, if I'm thinking about that, then I feel it clouds what, what I'm doing right now. Ah. So, how do you prepare for something, if you're suffering, without letting it, um... Well, you can't let it, let it go, you can't let it go, but always death and life are in front of you, but that death and life are not real death and real life, because you are thinking, well, that is something you are thinking. So, that is, for me, I think flickering light. Flickering light. Well, flickering lights are, are very important for us, that's why we can think, what is death, what is life. But, on the other hand, it is no reason we have to stay there, because they are flickering lights.

[86:28]

So, if you want to know real death, you have to take care of life, day-to-day life, and then, then, naturally, you can understand death. Okay? So, in Buddhism, death is not different from life. Life and death are the same. If you want to die, you have to, you have to understand life, you have to live more, because, otherwise, you don't understand death. So, if you want to die, anyway, you have to live. If you want to live, anyway, you have to die from moment to moment, anyway. This is death, in a sense. So, death and life are exactly the same. So, we are pretty easily to be confused by the image, or flickering light. At that time, flickering light separates you from real death, real life,

[87:30]

because death is in front of you. And then, death is coming up to you, well, at that time, it's what is called fear, okay? What is called fear. But death is, real death is not something you can see. Don't you think so? Death is exactly here. Boom! That's all. And, well, even though I am boast of myself, I am a teacher, I am Zen master, I don't fear to die. Well, anyway, death is coming immediately here. Nah, I cannot say I am a Zen master. Who never fear, who never be fear to die. Minute, oh, death. Wait a minute. But, so, well, I want to live more, okay? But when real death comes around, boom!

[88:35]

Just a moment. Don't you think so? Just a moment. To be one with the death, well, how can I call death? No way. That's why Zen master says, when the death comes, just die. Just die means to be one with the death, let them know death. It is exactly same as life, don't you think so? Life is so. Well, in the life, there are lots of choices. That's why we think, you know, I cannot give a lecture on all things today, so next time, maybe next year, I will come up here to give a lecture on the rest of the kind of things. This is a speculation. No guarantee, you know, whether I will be survived or not. So all I have to do is, I am sorry for intellectuality. I have to say, I am sorry. But on the other hand, that's all. You know, I am sorry.

[89:37]

That is karate, that is a lecture, I did. So, just like a show, it's my thing to say goodbye. Don't you think so? But intellectually, or my head says, I am sorry for you, I am sorry for karate. But reality, no way, this is life. No matter how long I say, sorry, karate, sorry, karate, nothing to fight.

[90:12]

@Text_v004
@Score_JJ