It's very simple, because if you accept, if you receive the practice, the Zen, fully, you become Buddha, okay? Become Buddha. And when you become Buddha, you can manifest, you can manifest yourself as a Buddha. Before you objectify yourself, which is called Buddha. Buddha is Buddha. What you, to say you become Buddha is to say, what you can describe the many Buddhas in past and future. So if you want to know the many Buddhas in past and future, look at yourself, look at yourself, look at your Buddha.

[01:11]

This present Buddha describes the many Buddhas in past, future, and present. Then he used, he said, the past, present, and future Buddha is manifested when the Gyoji of Buddhas of past, present, and future is actualized. So all we have to do is just to receive fully, okay? The sun, moon, stars, the earth and the earth, the earth and heaven, the body, one's body and mind in this world, man and woman in this world. This is our practice. This is our practice. Thank you.

[02:42]

After six years of hard training practice, which had brought awful exhaustion to him, we have sat for seven days. Now we sit under the Bodhi tree as well as Chakravarti Buddha sat. If you drop out, exhaustion will increase more and more.

[03:55]

Don't drop out. Whatever happens, until the end, keep going. Maitreya said, The man of vigorous will holds the sword of wisdom. The man of vigorous will is a man who there is nothing more left to be desired in the way of his spiritual health.

[05:06]

The man of vigorous is a man as big as a mountain, a great mountain, who is unmovable. When something is seen from something itself, in itself, Zazen is absolutely characteristic of the same figure of Shakyamuni Buddha. When Zazen is seen from practicing,

[06:14]

he has to be a man of vigorous will, which is called Daijoubu in Japanese, which means unmovable like a big mountain. Daijoubu means that Zazen should be completely unmirrored for your mind. You can see the reflection in a mirror, but you cannot see your mind reflected in a mirror.

[07:21]

Zazen is a mirror for your mind. You notice that there are many things running through in a mirror. At that time you say, What shall I do? It is not necessary to say, What shall I do? Because only what you have makes appearance. Of course, Zazen is completely mirror. Even good and bad, right and wrong, beauty and ugly, and anything else,

[08:43]

all things makes appearance in the mirror of Zazen. In other words, you must be completely transparent in front of Zazen. At that time, you become a man of vigorous will. Also, this man holds immediately a sword, the sword of wisdom. The sword of wisdom implies to let you be transparent through and through.

[09:55]

If you become a man of vigorous will, a movable man as big as a mountain, you become completely transparent, which implies a sword of wisdom. You cannot get rid of seeing many things coming up your mind. Through and through, you have to sit in front of mirror. This is Shikantaza.

[11:14]

Until tomorrow morning, you all keep going on staying Shikantaza. All of you become a man of vigorous will with sharp sword of wisdom. Rely on the self. Do not depend on others.

[12:20]

The self is light for you. Rely on the Dharma. Dharma is light for you. Dogen Zenji says the same things. To learn Buddhism is to learn the self. In Buddhism, to learn the self is a crucial point. To learn how to live in this world.

[13:29]

From the beginning to the end, we have to rely on the self, not depend on others. It doesn't mean that to rely on the self is not to follow the principle of individualism. As Shakyamuni Buddha says, rely on the Dharma. The Dharma is light for you. In this respect, the important point is to rely on the Dharma. The self is not merely self which we have thought.

[14:48]

This self is built up by the Dharma. This is very important point. Then Shakyamuni Buddha describes this Dharma as follows. There are three points. One is the Dharma is a cause to show to everyone, to all. One point is the Dharma caused to show to everybody by the self.

[16:14]

We each other everyday practice Zen. The purpose of the practice is not to build up the self but also to help others. Without helping others, there is no self-practice. Because this self is the self built up by the Dharma. Also this Dharma should be something caused to show to everybody by the self. This is first point.

[17:40]

Second point is Come and see it with opening your eyes. If you don't open your eyes, your practice is just practice for the self, not for others. Whatever you think, in Buddhism, without enlightening others, there is no self-enlightenment. But through your practice, you have to understand this point thoroughly.

[18:53]

Buddhist practice is not to set up the principle of individualism. That's why Shakyamuni Buddha says come to see it with opening your eyes. Anyway, open your eyes and come to see it. If you open your eyes, it is sure you can see it. This is Dharma. Third point is immediate result. Immediate result.

[20:00]

You can get to the result immediately. There is no pause, no space, no room to think of it. Say, I am not good spirit of Zen student. If you think so, try to ask Buddha. What do you think? Buddha says, are you a good spirit of Zen Buddhist? You said, I think it is impossible to become Buddha.

[21:09]

Then you ask Buddha, is it impossible to become Buddha? Buddha says, it is sure you become Buddha. What should you deal with gap between you and Buddha? You always go astray in the sphere of this gap which is open between you and Buddha. You always say, what should I do? If you think forever, life after life, what should I do?

[22:16]

You cannot be Buddha. You cannot understand the practice. You cannot understand Buddha. That is why Dharma is immediate result. Right now, right here. The moment when you carry the practice into effect, you become Buddha. This is the self. This is the self built up by Dharma. If you see the self built up by you, by you, you have to always continuously say, what should I do?

[23:34]

I do the Zen. Not Buddha do the Zen. Not Buddha doesn't do the Zen. You always do the Zen. That time, you can never fill this gap which is open between you and Buddha. How can you fill this gap? It is the way of immediate result, immediate revelation. This is the meaning of Dharma. That is why Shakyamuni Buddha says, rely on the self.

[24:41]

Do not depend on others. Self is light for you. Rely on the Dharma. Dharma is light for you. And this self is built up by the Dharma. You should keep in mind this point. Practice is, practice is to build up the self with Dharma. The end of seven days Sesshin is coming close.

[25:58]

Whatever you feel from Sesshin, Sesshin is to build up the self with Dharma. One more period, Sesshin is left. We should do our best to do the Zen.

[26:55]

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