I'm afraid that you are shocked by my statement, by the statement which I made about the use of our brain, because most of American people don't like to use head, brain, that's why you come to Zen Buddhism and practice without using brain, but I said the other day you shouldn't become, you shouldn't become blind, use your brain. I would like to make further remarks about this point, which I wanted to put the emphasis on.

[01:07]

The characteristic of Buddhism doesn't inculcate a certain doctrine or a certain ism in your mind. I think the more you study Buddhism, the clearer you will realize this point. Buddhism never inculcates a certain ism in your mind, because as mentioned very often, the purpose of Buddhism is

[02:35]

not to research on the subject of metaphysical stuff. The purpose of Buddhism is to be free from yourself, your knowledge, the object or subject. Through and through. This is a very important point which Shakyamuni Buddha put emphasis on, but usually when you use the brain, we try to stuff up many things.

[03:45]

Stuff up your head with many kinds of knowledge, psychology, philosophy, teaching, Buddhism, Christianity. If you are a very serious religious man, you really want to stuff up your head with Buddhism, Christianity, I Ching, and so on. Then every time you are confronted with something, immediately you are completely in a flurry to pick up some knowledge from your brain and look at it.

[04:58]

This is the usual sense. When your brain is exercised, But Buddhism, Shakyamuni Buddha doesn't say that. Don't say that. The Shakyamuni Buddha doesn't ignore, you try to stuff up your mind with many things, that's alright. He doesn't ignore, he doesn't refuse. But the Buddha, what he wanted to tell us is to arrange your knowledge, to arrange your knowledge which is completely stuffed up in your mind.

[06:23]

In other words, you try to see them, you try to see them clearly, clearer and clearer. Because the purpose of human life is not to research metaphysical stuff apart from our daily life. The purpose of life is how to live, how to live in the absolute sense, in the purest sense, wherever you may be. As a man who lives in modern days, in our days, how to live, whoever you are, clever, poor, rich, it doesn't matter much.

[07:30]

So, if you study Buddhism, some of the schools, some of the Buddhist schools, not the school, some of the disciplines, Majamika, mentioned by Nagyarjuna, no, not Majamika, I'm sorry. Anyway, it is called Yushiki in Japanese, literally meaning mind only, the mind only, the discipline of the mind only. They tried to explain the practical reality of interwoven and indifferentiated, interwoven.

[09:09]

All phenomena in the psychological research, particularly explaining on the subject of Araya Vijnana, Araya Vijnana is a sort of unconsciousness, completely unconsciousness, you can't get it, you can't research, you can't see it, you cannot see it. The Araya Vijnana is completely the unconsciousness. Then they tried to explain interwoven aspect of human phenomena, in terms of Araya Vijnana.

[10:32]

But unless they said what is Araya Vijnana, what is the characteristic of Araya Vijnana, they said characteristic of Araya Vijnana is completely no meaning, no sign of the characteristic of its own. In other words, neutral nature, completely neutral nature. But our mind is very interested and curious of what is Araya Vijnana, we try to seek for what it is. But at that time completely they tried to turn our human mentality to another direction, which is called the phenomena, actual practical reality of interwoven phenomena of the world.

[11:41]

They completely turned our attention to it, instead of researching what the metaphysical stuff is, what the Araya Vijnana is. Buddhism always put emphasis on this point. Then in an interactive sense, you feel always there is something miss, wrong. In other words, there is a sort of crack through which a cold wind blows. It is called mysterious, esoteric. Then you said Buddhism is esoteric. But I don't think so, Buddhism is not esoteric, of course we have a certain school which is called esoteric school.

[12:45]

But it doesn't matter. So the Shakyamuni Buddha always turned our attention to the practical reality of interwoven phenomena of the world. It is not so easy to see it, to turn our attention to it. Because our brain, the curiosity, the curiosity always will try to poke our head into metaphysical world, realm. Praise God, praise Buddha. It means, it means that we have to give up everything.

[14:15]

Give up judging, give up judging sometimes. And turn your attention, turn your human mentality to practical reality of interwoven aspect of the world, life. It is called middle way, it is called middle way. Mentioned by Buddha, middle way. For instance, if you read Lotus Sutra, in the first chapter, they say that the purpose of Buddha's advent on the earth is

[15:31]

to guide, to lead a human being to open up their mind and put into practice. And attain enlightenment and settle on himself. This is the purpose of Buddha's advent on this, on earth. The purpose of Buddha's advent in this world is to guide, to lead the people to open up their mind, to open up their mind and practice, and put into practice.

[16:43]

And attain enlightenment and settle on themselves. It is called Kaiji Gunyu, technical term in Japanese, Kaiji Gunyu. Kai is to open up, to open the door, Kai is to open. Ji is to show, to display, to manifest. Kaiji Go is to enlighten, to attain enlightenment. And Nyu is to enter, to enter, literally. I explained, I have explained literally, Kaiji Gunyu. So, the purpose of Buddha's advent in this world is not to lead the people to stuff up their mind with knowledge at random.

[17:56]

Karate, philosophy, Japanese culture, American culture, Chinese culture, and so on. But, to open up first of all, to open up first of all their mind, this is very important point. But our brain feels something missed. Because our brain wants to do something more before you open up your mind. Because you say, I am suffering now, I can't open up my mind. But, we have to think of this point again and again.

[18:58]

Why Shakyamuni Buddha, why is it Shakyamuni Buddha put emphasis on this point first of all? Open your mind, open up your mind. The other day I mentioned, according to Dogen's, that Shakyamuni Buddha completed attainment of enlightenment all the way, simultaneously with all sentient beings, with all beings. But before Shakyamuni Buddha completed attainment of the way, of course, there was practice which enabled man, Indian, to attain enlightenment, which is called emancipation.

[20:03]

The principle of Brahmanism, even the principle of Brahmanism emphasized, enabled man to be free from their suffering, to get emancipation. It is called, which is called, Gedat emancipation. Liberation, complete liberation. But there is a little different point between the Brahmanism and Shakyamuni Buddha's way of life. Because at that time, the principle of Brahmanism, at that time, emphasized strongly letting the individual be free from themselves, individual practice.

[21:16]

So Buddhism, the principle of Brahmanism was just for individual emancipation, individual's liberation. But of course, Shakyamuni Buddha also received, perceived this existence form of Brahmanism. So he also put the emphasis on human emancipation. If you want to know, if you want to know what Buddhism is, if you want to know what you are. But the Shakyamuni Buddha insists that he completed attainment of the way simultaneously with all sentient beings.

[22:30]

This is a different point. Because his attainment of the way is a case for not he himself, but for all sentient beings. In this respect, emancipation is completely open up to, in front of, in front of not only the Shakyamuni Buddha, but also all human, all sentient beings, human beings. In this respect, the principle of the Buddha's way of life implies this, implies what would you call,

[23:37]

implies sort of group practice, implies way of human life with cooperation, with cooperation. With interdependence, with mutual interdependence. This is a different point. So he insists that I attain enlightenment now, I complete attainment of the way, or the truth on which human life is based. This is not limited to individuals, but it should be open to everybody.

[24:53]

So from this point, each of us lives within the truth on which our lives are based. If so, of course you know so well, in a practical sense, it is very evident that you are suffering, you suffer. Why? But on the other hand, Shakyamuni Buddha says, your life is based on the truth, complete attainment of the way on which everybody are in peaceful state, in restful state.

[26:07]

Regardless of the idea whether you are aware of or not. If you stick to the interwoven aspect of your life, by which your suffering is created, moment after moment. First of all, we have to be running about, running about in a flurry, in the room, in your room, first of all, and stuff, and try to stuff a hole with a piece of paper.

[27:16]

Through what are called winter wind blows. Try to run about, immediately, picking up the knowledge and stuff a hole with knowledge. This is a very usual situation of human life, don't you think so? Including me. It's not so bad, it's not so bad, I don't mean, I'm not saying, I'm not saying that it is wrong. My important point is, as Shakyamuni Buddha mentioned very often, open up your mind first. As Dogen then says, just see.

[28:23]

Just see the causal relation of time and occasion. In other words, just see the practical reality of interwoven of the human phenomenon, first of all, with the input of the body. That input of the body enables your mind, your knowledge, to be grandly clear. Make your knowledge just, arrange. That input of the body arranges your mind, your knowledge, and see into what you are, what your mind is.

[29:39]

Instead of searching for metaphysical stuff, instead of stuffing a hole with knowledge, running about in your room, even though you try to stuff a hole with your knowledge, you can't, you can't stop leaking water. The moment you realize, you realize that you stuff completely a hole with knowledge, from the other hole, water leaking. Then you are, you notice, you take notice of it.

[30:43]

Then you, first of all, inflourish and run about in your room and try to stuff that hole with another knowledge. It is called recurring cycle of human life, samsara. Before that, as much as possible, as much as possible, we try to see into the characteristic of human mind, which guides you to run about in your room, to stuff a hole with knowledge.

[31:47]

So, Dogen then says, just see, causal relation of time and occasion, it is not merely just see, just see has a very profound meaning. Just see is to penetrate, penetrate the depth, the depth of depth, the fundamental nature of human life. Because Shakyamuni Buddha already 2500 years ago showed us, all of us attained, completed, has completed attainment of the way.

[33:09]

Then life starts from this point, from this point. That's why Shakyamuni Buddha also says, open up. The purpose of Buddha's advent in this world is to open up the human mind. Next is to put it into practice, to carry into effect. This is Buddhist practice. In other words, in your daily life, open your mind, open your mind, open your mind, always.

[34:16]

Open your mind, open your mind. Don't be attracted by running about your room and stuffing a hole with knowledge. If you want, you try to. Running about your room and stuff a hole with knowledge, not 100%, 70%, 60%, please do that. Then 30% or 40% you feel something missed. That's pretty good, ok? Pretty good. For instance, you practice in Tathagata during training period.

[35:18]

The moment when you listen hard to the bell, wake up bell, I would like to stay in bed more. This is very natural sense, very natural sensation which everybody has. But Buddha says, as Buddha says, open up your mind, get up, get up, and after that you feel something missed. Well, I want to, I want to stay a bit more, that's 30%. That is a satisfaction, unsatisfaction, which occupies 30% of your mind. But this is very good practice, very good, because that's 30% or 40% of unsatisfaction of your mind.

[36:36]

Which makes you, which enables you to feel something missing, something pensive, or something unsatisfactory. It is very good practice in order to awaken in your mind, in yourself, in you. Or in the other hand, let's imagine you have all day, day in and day out, enough sleep. Enough sleep, 8 hours, 9 hours, 10 hours, as you like. I think you can imagine what happens. That satisfaction enables your life completely, what would you call, lose your energy.

[37:56]

And let your life be in flutter, too flutter, flutter, to spend your life, spend your life, waste time, to spend your waste time. You know, you lose your spirit, energies to do something. You have no mind, you have no mind to do something positively. Hmm? Dissipate. Hmm? Ah, then the, the whatever you do, whatever you do, it is really impossible.

[39:05]

You should keep in mind, this is truth, this is truth. You cannot never satisfy yourself completely, whatever you do. Always 30% of your mind, which enables you to feel unsatisfactory, is left behind you, always. This is pretty good, this is very good. So at that time, don't run about in your room and starve a whore with a paper. Open up your mind, means don't be in a flurry. And put it into practice, as much as you can. You can do that, get up, why don't you get up, see, that's enough, get up, you can do that.

[40:13]

This is G, this is G, to show, show. To manifest yourself, that means to put it into practice. Open up your mind to put it into practice. The third point is to attain enlightenment, means, I think, to attain enlightenment is not to starve your mind with knowledge. What enables you to eliminate, eliminate yourself, to awaken, to awaken yourself. To attain enlightenment is to know, to know, to know something as a total aspect, as a total, as a whole.

[41:31]

With, not knowledge, not knowledge, with intuition, intuition. Intuition is not something, is not a sort of knowledge. It is called wisdom, wisdom, perfect knowledge and so on, wisdom. Because wisdom enables man to open up your mind, his mind, and see clearly the total picture of his life. Including the scientific way of understanding and practical aspect, practical, the reality of inter-open, the aspect of human world. The universe, including daily pursuits, daily pursuits are very complicated, you know.

[42:45]

Washing your face, eating meal, you know, comb your hair, washing your hands, go to the bathroom, many things. Listen to the lecture and at that time cats come in and say meow, someone pick him up and let him go out. And sound of rivers, many things exist around your life. So intuition, intuition is knowledge, intuition is knowledge which enables you to see, to see into clearly the total picture of your life.

[43:55]

In terms of scientific way of education and irrational way of education, it is called daily aspects, daily pursuits. Daily pursuits are not always based on scientific way of understanding, you know. It is sometimes I realize that daily pursuits are really irrational, irrational, not logical, not logical. See, look at the priest rob, why don't you all have such wrong sleep? It's really nonsense, it's really nonsense. But nobody, nobody changed this style. I think it comes from China to Japan, but Japanese also have kept this style.

[45:09]

And then Buddhism has come to the United States now, and one of the American students says, well, too long sleep, so he make it short. If you wear the long sleeve, you have to, you cannot help having the shashu, otherwise your sleeve is always touching the ground. Always, shashu, shashu. But if you wear the long with the short sleeve, it's not necessary, like this. I think it is very comfortable, but I don't know, spiritually speaking, it is good or bad, okay? See? I think sometimes I am very lucky to wear the robe with the long sleeve, because I have shashu.

[46:16]

See? That's pretty good in a sense. So, when logical and in terms of scientific way of understanding, this is really nonsense for us. But our irrational way of understanding is not always irrational. It is sometimes very helpful for us. So cats come in during the lecture, it's not necessary, kick him out! Get out! Kick him out, why don't you go out for a while, okay? Stay outside, that's good, that's enough. But sometimes we want our curiosity, we want to kick him out, boom! That's it. But cats, when they come in, the gender is very irrational, but it has very close relation with us, with our life.

[47:36]

Seemingly, it has nothing to do with our life. Seemingly, it wouldn't. It would have nothing to do with the lecture, with your attention, with your concentration, with your life. But in long term viewpoint, I think the practical reality which cats come in, the gender, and sit with you, has something to do with our life. And then it's not necessary to kick him out, carelessly. Please take the best care of him.

[48:41]

That's the practice, is to learn the truth on which life is based. This is intuition. I think the word intuition has some problem, question. But anyway, one of western philosophers used the word intuition. Also, in Buddhism, we use the word intuition. So anyway, in order to attain enlightenment, in other words, in order to awaken yourself, it is the intuition.

[49:49]

It is intuition that you learn the total picture of your life. You learn yourself what you are. You learn yourself what you have been, what you are, what you will be. It is pretty difficult. It is really difficult for us to learn the real practical reality of interwoven, based on the truth. Through the knowledge, through the scientific way of understanding, it is pretty difficult.

[50:56]

Because whatever you learn, psychology or philosophy, it is really impossible to memorize many things. The names of philosophers, the date when he was born, and when he died, it is impossible. It is pretty difficult. Because memory itself has limitation of itself. So, contents of knowledge is completed by intuition, function of intuition, which you learn. What you learn, many aspects, many various aspects of the daily pursuit, even in the details.

[52:01]

So, in Japan, if you want to be a carpenter, you have to learn how to sharpen the plane first, day in and day out. This is first responsibility for the carpenters, beginners of the carpenter. Instead of cutting wood, instead of building a house, and clean the house, and fix meal, and serve other people. The master teacher always make him do complete daily pursuits. Instead of teaching the main subject of building the house, it is really irrational.

[53:13]

But this rational way of understanding in life is very important. In order to learn intuition, which enables you to open your mind, enables you to learn the truth on which your life is based. This is enlightenment. Then the last thing is new. Meaning is to enter. To enter is, in other words, to plunge into. In other words, to plunge into is not the splash into the water at random.

[54:14]

To reveal, to manifest yourself in full revelation. In full revelation, because your life is based on the truth. Emancipation, the complete revelation. So, manifest yourself in full revelation, moment after moment, day in and day out. This is the new, to enter, to enter. That is kai-ji-go-nyu. Open up your mind to carry into effect.

[55:22]

To learn yourself what you have been, what you are, what you will be, through the function of intuition. And to manifest yourself in full revelation in the realm of the truth, which all beings are based on. This is through the practice. It doesn't always make your head clear. Use your knowledge, wisdom, not knowledge. Your knowledge, which is called wisdom. Wisdom penetrates thoroughly into the depth of practical reality of interwoven aspect of human life.

[56:45]

So, don't be blind. If you become blind, as you know so well the story, blind man touched the elephant. Shakyamuni Buddha asked him, what do you think about the elephant? Well, a blind man touched the elephant's leg. Well, elephant is sort of poor. So, you shouldn't be blind. You shouldn't be, you should open your mind, open up your mind. Means use your wisdom. To open up your mind is to use your wisdom. What is total picture of the elephant?

[57:54]

Yes. Do you have a question? Okay, do you have a question? Intuition. I think intuition, whenever you see into, see into your life clearly.

[58:58]

Intuition. From this point, intuition, the function of intuition is to take the best care of all things which happens in your daily life. Intuition doesn't have certain ideas. You should do this, you shouldn't do that. When you become sick, you have to take the best care of your sickness. Yes. When the time comes to get up, get up.

[60:02]

This is intuition, this is function of the intuition. Yes. What do you mean by that? What is the point? Is intuition something which you possess in total? In total? Always, or is it a faculty which you learn to develop? Is it something that you possess already completely, or is it something else? In other words, it is called wisdom. Plainly speaking, it is intuition.

[61:07]

But the intuition has a particular substantial, which is called, this is intuition, you can't. The intuition is something which you learn in the process of your daily life. And inevitably, it turns your attention to the depth of your life. So, moment after moment, I think, it is developing. Developing. The knowledge, in other words, the knowledge which you understand the total picture of your life, including the friends, or task hard, or nature, or many things,

[62:17]

is to learn the intuition. Intuition. Okay. Do you understand? Intellect. He is very...

[63:22]

Very sharp. In a sense, maybe so. Maybe so. But that intellect is not the common sense, which is called knowledge, or intellectual understanding. The, what would you call it, it's not the intellect. It is, I think, maybe... It's pretty hard. The...

[64:23]

He has very sharp, the capacity, which can look into the fundamental nature of phenomena, phenomena. In order to explain the fundamental nature of human life, sometimes he explains something philosophically, the next moment, he explains a completely opposite subject, which inevitably turns into a religious world, throwing away the intellectual sense.

[65:25]

That's why, in a sense, it's pretty hard to understand Shobo Gendo. For instance, if you read the Bendo War, which of course, in this book, Eastern Buddhists try to meet the Bendo War. It's pretty hard to understand. He always explains the huge expanse of a religious denizens' world. But, in terms of intellectual sense or religious sense, it's very huge. So, important point is, to offer to study something, in order to stuff up your head with knowledge is okay,

[66:34]

but after that, you have to forget. To forget is very important, to forget the knowledge, and plunge into the Buddhist world. In other words, open up your mind, and plunge into the Buddhist world. This is very important. Dogen always explains anything in that way. Always, he shows his knowledge, logical way of understanding, and then, the next moment, he throws away everything, and then, he plunges into the Buddhist world. Always, such explanation makes the man confused, very confused.

[67:35]

Okay?

[67:42]

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