I didn't have a lecture last week because we had six days shifts. On my last lecture, I remember that I gave talk about Shinjin Tatsuraku, if you go find the word in Japanese, and Bodai Shin. I think there are many new students, so I'm afraid you are very hard to understand. but what they mean is something that's for bodhisattva.

[01:12]

You make more difference whether or not what this word means. OK. You know, there are a lot of technical words in Buddhist, bodhichitta, or shinjin-datsubaku, emancipation, Buddha-nature, Buddha-son. So all these people, you know, people are mostly pan-rightly in their behavior. And in favor of words, these words, emancipation or Buddha rituals, they write some. So Buddhism says you can practice that and gain enlightenment.

[02:17]

So you think that there are different forms. enlightenment parts of your daily life by practicing Zazen. But it is not true meaning of enlightenment or Buddhahood. Only people say that enlightenment should be a flesh, a flesh of enlightenment, of enlightenment. in your mind, but practicing daily, practicing zazen. So the other day, one man came to my home, and he asked, during my practicing zazen, I look at just a certain point. So that time, certain point happened to be bright. Very bright.

[03:20]

Very bright. And he requests, in my deep mind, it's nothing. It's great, I don't know it. But what is not, I ask him, what is nothing? And he said, it is very difficult to explain, but in my deep mind, for me, that's tough. It's nothing, nothing. But what is not darkness? I don't know exactly what darkness is in your mind. It is very difficult to explain. It is not the true light, or it is not true meaning or practice. Practice is just practice. So sentient, that's love. And body, sentient means body and mind. And datsula kut means emancipation.

[04:22]

So our practice, our practice should be emancipation, shinjin datsula, according to dogi's thoughts. It means, you know, that enlightenment, the at least word, words, indictment, or ,, or ,, or ,, and so on. It should be actualized. It should be actualized in every moment within your actual function of your own. It should be. So they are not something. They are not something to advance in thought. They should be actualized, practiced.

[05:24]

But what is in writing? If you are asked by the master, what is in writing? It is very difficult to explain. This is in writing. If you can, please show me. It's very difficult. So if you want to explain enlightenment or your Buddha-religions, you should practice. That's all. So what you practice, what you practice all around your kushis is to show, to show the Buddha-religion, your own Buddha-religion. Nevertheless, my explanation is not enough. Maybe it seems that you are very difficult to understand what it is.

[06:30]

Anyway, the memory, keeping mind, that enlightenment of the world, according to Buddhism, enlightenment of Buddha nature should be actualized, should be actualized in every moment, right now. This is Buddhist thought. This is Buddhist thought. Hmm. But generally speaking, it is very difficult to explain about them by using general words in plain. It is very difficult. You know, here is, let's imagine, let's imagine this beautiful garden.

[07:47]

Time is, time is, the season is in May. We'll eat it. There are lots of, there are lots of beautiful flowers. When the flower, the flower of, that iris, that iris comes to, is coming to end. Then, and then, peon, peon is beginning to bud. The way of this thing is thinking it is going on in your

[08:59]

This is your rush. And then you can enter the beautiful garden and you happen to touch something. If it is cold, you can feel very cold by touching it. When you can feel cool by touching something, you can recognize. You can recognize something to exist. How to feel it more. and the feeling of reality.

[10:07]

If you want to drink a cup of tea, even though I explain what it is called, unless you can drink a cup of water, it is impossible to feel what it is called. even though you can't understand, in your mind. So the same is to say of the fact that you can feel cool by touching something. But there are one more way of feeling. It is as soon as when you see it, You can feel how beautiful it is. This is the deep and this is the well-thinking of something.

[11:13]

In the light of a deep feeling, deep feeling, we call it in Japanese a judgment. I don't know the proper expression in English. When I check the Japanese English dictionary, Uh, it says, uh, sentiment. It is not sentiment.

[12:15]

So it's, I think it's better to explain deep feeling. Deep feeling. Things. Deep feeling. Uh... Well, this is very important things. As soon as you see something, a flower, you can feel how beautiful it is. It is done by way of thinking, in the light of the deep feeling, what you have. But if you ask, if you ask, what is it?

[13:23]

What is it you can feel how beautiful it is? It is very different. It is impossible to explain why. Do you know explain why? It can't You know, this deep feeling, this deep feeling should be possessed, should be created. No, no, it is, we call it philosophical speaking. It is prior conceptions.

[14:27]

Prior conceptions, deep feeling is prior conception. But the usual feeling, what you have, is created by five senses. This is created by your own posterior, posterior, posterior. The deep feeling is created by prior experience, prior experience. So according to Buddhism, maybe we can say, it is all right. I think it's my own opinion. It is all right to explain Buddha as a Buddha or enlightened. You know, here is a small seed of confidence.

[15:50]

This is a seed of confidence. If you put something here, somewhere, if you put anywhere, probably anywhere, It is growing up. And it will grow a flower or fruits. This is .. You know, or when you think, when you think of this fact, this fact, according to the process, process of growth, its own growth, growing up, from the seed to the plant's fruits.

[17:05]

So you can, you can understand how How is it hidden? What is the seed hidden within, behind? And nobody thinks, nobody think of the seed which in itself possesses. Big stems or big leaves or big pumpkins. It is a small seed. But when you put it on the ground, it is growing up. And it puts flowers and leaves, stems and fruits, pumpkins. It is very wonderful, wonderful fact.

[18:09]

But when you see, when you see, just see, when you see, just see, it is not right. It is not right way of thinking. You should, you should understand, you should understand all those, all the existence of emptiness. sea, including sand or leaves, or countries. But usually we think we can understand just the beginning as a sea, or the result as a country. That's all. You don't know exactly why. These facts, these happenings, these events, events which, they happen, they happen in terms of feeling, feeling and actings.

[19:27]

You don't know. Because if I ask you why is it Why does the seed grow pumpkins? Can it spread? You understand just the beginning and end. That's all. You don't know exactly. or great, great nations, great function of nations. With the interval between the seed and the confidence. It is what? It is what? If you are asking by me, by me, why is it? Why is it that the sea grows countries or not?

[20:32]

But you should, you should understand, you should understand the whole existence of countries, of countries. You know, this is, this is not, deep feeling. Not only understanding of existence of seeing. You should understand seeing it including the whole process of its own growing. Then, The most important thing is the seed. The seed should be placed. What a seed ought to be.

[21:42]

If you keep the seed in your hand, it doesn't grow. It can never grow up. So you have to put it on the ground. And you should give the sunlight or water the wonderful powers of nature, the wonderful functions of nature to the seed. At that time, the seed... naturally, sees naturally is growing up and becomes food. So, you know, the most important thing is how, how you should put, how you should put something in, seed, such as seed or everything.

[22:54]

How you should Behave how you should behave, how you should deal with the scene right now. When you can't see your opponent, the most important thing is how you should behave, how you should deal with this scene and so on. If you understand, you should put the woman in some place, hold her someplace on the ground. After that, after that, you should rely upon, you should rely upon the great fountain of natures. You don't, you don't, honestly, you don't care why.

[23:57]

You don't care why. You should rely upon your great function of nature. It should be so. It should be so. The seed should rely upon your great function of nature, if you think so. Even though the seed itself think, I don't like here. I don't like sunlight. It should rely upon the place. It should rely upon the great function of nature. The most important things which we should do, it is how you should deal with something right now.

[25:00]

And after putting seeds on the ground, it should rely upon the great functional nature. It itself should rely upon functional nature. This is how you should deal with your body and mind. Most important thing is how you should deal with the body and mind right now. Where you are in this world, how should you deal with yourself right now?

[26:07]

All you have to do is just to listen. Not to look at my face, just to listen to some talk. So, practice zazen. Practice zazen, teach. It doesn't teach. It doesn't teach you. It doesn't teach you why is it you exist here? Why is it you practice zazen? Why is it you eat something? Why is it you sleep? Why is it go to bed? You should go. Why is it you should go? I don't understand. Of course, you can explain how you can go to bed, how you can eat something.

[27:23]

How you can speak something. How you can explain how. But you can't explain why. Why is it you will go to bed? Why is it you can sleep? But if you want to understand why, you should rely upon some support. After you should be, you yourself should be placed, which in which you ought to be, ought to be. That's correct? And the practice doesn't teach us in this way. It teaches us this practice in this way. But almost case to almost case,

[28:27]

Do you know what it is? Tiptoes. This is model type tiptoes. This is scale. This question is the exercise of your brain, OK? Now, I will put you trying to flip there with the sunshine, OK? The sunshine. On the other plate, you try to put ice, OK? And you put, you put the skill in doing something more arts. In both things.

[30:03]

Under the strong light, okay, what is happening? This is your, the exercise of your brain, okay? This is art. This is... The angry sangha, do you know what it is? What is happening here? The rice, of course, natural, you know, are melting. And ice disappears. As soon as ice disappear, you know, It is, goes down, this, halfway. And the something are pulling on fate, rolling, rolling away.

[31:07]

So then the scale return to the For example, the ice means, ice means the happiness of creator, what you want. Or practice zazen, what you think. But practice zazen, I want to gain, let this ice. I understand that. And you, by practicing that in World War, you can get, you think, I can get it. I get it in letter. I'm very proud of myself. Because I can get, I can gain the letter.

[32:14]

I can gain the truth. as soon as you think so. Something's rolling our way. How to prepare. This is happiness. This is true happiness. But if you make mistake, if you make mistake On the way of, no, the way of seeing things, on the way of seeing something is mistaken. Even the true happiness, even the true happiness won't

[33:16]

roll away, fall down, up the plate. So, you know, first important things, you should forget the true meaning of happiness or the happiness, merely happiness, what you think in yourself. Even at that time, keep still, keep being horizontal. This is the nature of human. This is nirvana. But in the case of people, people want to value something before doing it.

[34:33]

Before doing it, before . The price varies with your weight. So by forgetting variations according to your interaction factors, you should return to the nature of your own as if the blood itself is pure.

[35:54]

When the blood comes out of the heart, it is pure. When it returns into the heart, it is cute. But you think blood is not pure. It's not pure. Because on its way to return, turn into the heart, it makes him pure. So, blood itself is not pure. But to tell the truth, blood itself is pure. Human beings should be pure, finished in themselves. But always, you should keep being wholesome.

[37:02]

So Shinjin Datsuraku. Shinjin Datsuraku. Practice is emancipation in itself. Even though your mind is impure, your mind may be impure, on your way to your way of your life. Your mind itself, your mind itself should be true. Please keep in mind. Don't forget this great function of your mind. That's why we can understand, we can understand how beautiful flower it is.

[38:33]

And you can explain how beautiful, how is it, how is it flower beautiful? You can explain, but it is impossible to explain what. But you can understand how beautiful it is as soon as you see it. So when you rely upon some place, this place is a great place, pure place, In other words, this is the absolute place which you exist. You rely, when you come here, you should rely upon this place. You should rely upon yourself, what you are going on.

[39:43]

At that time, will you rely upon your situation, which is going on right now. It is growing up naturally. When the seed, when the seed should lie upon the place, at some place on the ground, It should be growing up by supporting very great functional natures, great functional natures. And when you practice that, when you practice that, then you should rely upon your own situation, what you practice.

[40:51]

You are practicing. This is manifestation. This is manifestation. Manifestation doesn't mean to escape from something to another place. A emancipation exists within your actual fact, actual activities, which should be placed in proper way. Do you understand? Difficult? So we can use lots of usage of explanation of police.

[42:22]

seem to me that's about who were emancipation, or native runner, or enlightenment volunteers. But they are, the scientists depict me as if there are different colors. Water colors, all water colors are the same. The quality of water colors is the same. Just there are various colors, white, black, red, yellow, blue. But all is the same, all is the same water colors. So the most important thing is that all of them should be actualized in every moment.

[43:39]

When you understand how you should deal with something, So when you practice zazen, practice zazen exists. Practice zazen is practice zazen. You are not to practice zazen. Zazen is zazen. You are you. So practice does teach us the fundamental of life in this way. I am pleased you are, maybe all of you, each of you, have lots of different occupations.

[44:45]

Maybe some of you, someone, someone think priest is very lucky, a lucky life. My work is not so good, so I want to be that priest. It's wrong, it's wrong. Always say, whenever you go, whenever you go, If you were a Zen priest, and priest is very hard, it's not so easy. So don't look at another place. Don't look at another place. If you stay in the position, in your own position now, You should take care of your position.

[45:51]

That's all. That's what teaches us about this. That's what teaches us this way of life. When I was in my temples, I want to give up the ten priests, but my master said, it's okay to escape from the ten priests, but please keep in mind, all places are the same wherever you go. So I came up to, no, I want to, I decided to stay traditional Zen priest.

[46:54]

So don't look at another place. If you, no, if you want, if you want to create new life in another place, Already, before thinking in your mind, before thinking of the better jobs, better positions, it is all right. But almost, almost... You know, before doing something, before doing something, people look at another place. So my Japanese is very good. If you think so, your body is floating on the surface of water.

[48:01]

That's it. but to serve. So doesn't teach us, doesn't advise you to devote yourself into your position, into your positions. To devote yourself to take care of your position. So when you practice zazen, all you have to do is just to practice zazen. When you chant the sutra, all you have to do is just to chant the sutra. In making a bow, that's all you concentrate on making a bow.

[49:07]

There is nothing else. It means how you should behave, how you should deal with yourself now. If you understand how you should deal with yourself right now, you yourself is naturally growing up, as Dave said, the pump is growing up, after that it should be placed in proper way on the ground. This is our practice. So Dogen Zenji said, Dogen Zenji asked to his master when he went to China, what is emancipation?

[50:16]

What is Shinjin Tatsuka? His master said, practice Zazen. Zazen is Shinjin Tatsuka. Why practice zazen that doesn't exist? You don't get, you don't get shinjin dazen. Practice zazen, show him how he is shinjin dazen. This will suck.

[51:05]

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