This time I would like to study with you about spiritual life, spiritual life, can you hear me? I would like to study with you this time about spiritual life, according to buddha's teaching, what is spiritual life, spiritual life is religious life, in buddhism maybe we say body mind or dōshin, dōgen zenji has a specific chapter called dōshin in shōbō kenzo,

[01:27]

unfortunately it is not translated yet, it's not a difficult chapter, it's pretty understandable, I don't mean, I don't want to explain all this chapter, just maybe first part which is most important for us, so dōgen zenji says dōshin takes precedence before everything else in the practice of buddha way, where are people who know how dōshin should be, we should ask a person who knows it

[02:41]

clearly, there are some who seem to have dōshin but indeed have none, and some who have the true one but are unknown to anyone, thus is hard to know whether we have it or not, do not believe and listen to it which a deluded person speaks of, our own mind shouldn't take precedence at all but the buddha's teaching should come first of all, day and night we should be mindful of how dōshin should be and pray for how we can bring the true enlightenment, true enlightenment means well

[03:51]

whatever, maybe you can say peace, pray for how we can bring the true enlightenment to all in this world, that is most important part dōgen zenji mentions in the first part, so the point dōgen zenji says is that it is not so easy to know whether or not we have dōshin, how dōshin should be, it's pretty hard for us, so finally dōgen zenji says day and night anyway we should be mindful of how dōshin should be and pray for why is it

[05:00]

that we have to think or mindful of dōshin day and night because this is for all sentient beings what we have to bring peace and harmony to in this world not in the next world, next life but this world so first of all let me explain the meaning of dōshin, dōshin is Japanese, dō of dōshin is well the way or the path well in Chinese we say dào, the concept of the dào is really different from that of dō in Buddhism but it doesn't matter, I don't like this, but anyway I want to tell you the way in Buddhism, what is the way

[06:16]

the way is the path but this path or the way is not open to individual but to everyone, not only to human beings but also to all sentient beings so that's why the way is universal path, universal path and also concept of path, the way, so called māga in Pali has two meanings, one is teaching, teaching is also called the way, the other one is the practice itself the practice itself is also the way because universal path is anyway teaching mentioned by Buddha's patriarch and also this path is not merely teaching but something we should practice it

[07:34]

in other words to practice it means you must be right on the actual process of Buddha's teaching that is anyway practice practice is not to do something objectively, practice is to penetrate, to do something with something until you penetrate the object that is a practice for instance naturally or sports and whatever it is and if you become a football player, anyway you have to practice a certain form

[08:38]

but you cannot, in the beginning of course you can see the form objectively but it is not good enough until form disappears, it means until form penetrates your skin muscle and bone simultaneously form of well something you practice disappears and then if you want to know something form of the practice for you well you should know who you are, you should know yourself, at that time you are anyway form, the form is you simultaneously that is what is called practice, practice so practice is constantly penetration, continuation of penetration, it is not by the practice and then we expect something benefit, profit, that is not practice but if you use practice simultaneously you can expect a certain profit

[10:02]

but this is a very common type of life, a very common lifestyle, it is not necessary to do Zazen or to practice Buddhism, if you accept Buddhist practice like this it is not necessary to practice Buddhism Buddhist practice is a little bit different, not a little bit, big difference, pretty big difference from usual practice, that is why you feel funny sometimes in the beginning and sometimes you don't know what to do sometimes you feel bored, sometimes you hate it, anyway this is a Buddhism, so this is a universal path, a universal path and the shing, dou shing is the mind, so what is the universal path, the universal path is the mind, the mind is not something different from the universal path

[11:19]

dou shing is not, it is two letters, dou shing, but not two things, universal way, the way is simultaneously mind, the mind is the way, that is a little difficult to understand, so I should say something about this There is a very good example, the Dogen Zenji quotes in the chapter of Immo, Immo means what, how, Immo is a question, this is called Immo in Chinese In Buddhism question mark, what, how, is directly total manifestation of the truth, Buddha nature, that is a question, how, what, because what, who is this guy, if you are asking who is this guy, that time I am free

[12:40]

because you don't have anything to put on me, do you understand, who I am, why I say who I am, I don't know, I don't know means not I don't know, but I don't know is I don't know mentioned by Bodhidharma itself is total manifestation of the Buddha nature, that is Immo Dogen mentioned about this, anyway, in this chapter of Immo, Dogen Zenji quoted stories, 13th patriarch walked with his disciple and saw wind bells suspending from the four corners of the temple roof, do you know the temple, Buddhist temple, and then four, it is very common, the four wind bells hang down from the four corners of the temple roof

[13:54]

and then the 17th patriarch asked the disciples, what is ringing, the wind or the bell and the disciples said, the wind is now ringing, the bell is now ringing, what is ringing, the mind is ringing this is very common Buddhist answer, very common, flags are moving by the wind, then you said, you discuss, what is waving, flags, flag is moving or waving or wind is waving, which is what if you are interested in something you should discuss with somebody, that is endless, you never, you cannot stop it, no matter how long you spend your whole life to discuss about this, nothing

[15:10]

and then simultaneously you can realize, oh, my mind is ringing, my mind is waving, this is very common, but this is still, we don't understand, the mind is ringing, what do you know, mind is ringing where is, what, can you hear, mind is ringing, where is mind, mind is inside, just like avocado seed, or mind is outside from you, or mind is between outside and you, or mind is somewhere in the heaven or so you don't know, where it is, but even though you don't know, mind is simultaneously, or present with you, under a certain condition, immediately, it's there so mind is, problem of mind is very invasive, but it's very clear, this is human mind, it's very invasive, you cannot grasp it, but it's very clear, very clear, it's still, this is mind

[16:33]

so, the patriarch still don't satisfy his answer, mind is ringing, so he pushed one more again, where is the mind, and then the disciple said, the mind is, true quality, true quality, but true quality is also a little bit, in English it's not good enough, in Japanese we say, jakujou, jakujou, j-a-k-u-j-o-u, jou, two letters jakujou is a state of no one with whom you want to talk, this is jakujou, do you understand, completely no one, nothing, none, you want to talk

[17:41]

but can't you imagine, can you do this, or in zazen, or whatever you do, in zazen, in gassho, in chanting, or in writing the middle story, enlightenment, or fame, or prophet, whatever it is, can't you do that no, it's not, because we always expect a certain prophet, prophet is something you want to talk, do you understand what prophet is, prophet is always you want to get something well, Bekaroshi says you should do zazen, so you say, yes sir, because Bekaroshi said, who is Bekaroshi, Bekaroshi is out of this sense, so, I said, yes sir, so next day you practice zazen, and then practice zazen a day, and then next day, and then what, something, benefit

[18:50]

so maybe he said, yes you can do, so maybe in 5 days, or 10 days, or after 10 days, maybe you can get some profit, attainment, enlightenment, attainment of enlightenment, and then you say, I got enlightenment and then Bekaroshi said, good, why don't you sit down again, then when I sit again after enlightenment, and then what, so maybe he said, well, maybe you can teach, you can teach somebody, well, that's wonderful, so I can teach somebody, and then what if I teach somebody, so maybe people respect you, you say, oh, wonderful, and then what, if people respect you, and then what, maybe you can be reborn in paradise, in heaven after your death

[19:58]

and then you say, wow, wonderful, that's wonderful, let's go, let's do it, and then you can do it, and then you are born in the paradise, in heaven after death, and then still you are asking, then what so maybe he said, in heaven, so wonderful food there is, wonderful, you have never eaten before, so why don't you, why don't you go there, wonderful, that is a paradise, and then what, so you say, eat, if you eat, ok, I eat, and if you eat after that, you say, I hate it, then what if I hate it, wonderful food, and then what, the moment when you say, I hate it, and then what, you immediately return to the universe, human beings, and boom, and then you bump your head, and big bump on your head, and then you continue to say, and then what

[21:13]

this is continuing, and then again and again people give you a certain, something with which you want to talk, and then what, well, yes, [...] if I don't give anything, well, you cannot do that, do you think so, do as I said, and then what Buddha's teaching says, emptiness, yes, I understand emptiness, and then what, still you are asking, don't you, not only you, everybody is asking, not only Americans, Japanese, and the whole, all sentient beings, continue asking, and then what endlessly you can ask, it's interesting, lots of fun, because you can continue to ask, continue to talk, continue to get something with which you can talk, but Jaku, or Jaku-Jo, is completely numb, with what you want to talk, that is very serene, completely numb

[22:38]

absolute serenity then, Jo of Jaku, Jo is, this is also stillness or tranquility, but this Jo, literally, is manifestation in detail, ok, that means, Jaku, ok, serenity should manifest in details in your daily life, ok, do you understand that, is that correct, do you understand that, what that means, Jo is manifestation in detail, so manifesting, Jaku manifests in details in your daily life, means, when you get up, get up, but when you get up, not get up with upset, get up with serenity, when you wash your face, there is a serenity,

[23:54]

serenity, washing your face with serenity means, you should wash, you should handle with your face, water, your hand, whole situations, so constant serenity is completely anywhere one, with face, water, faucet, all things, ok, this is a Jo of Jaku, Jo, Jo, a literally tranquility, but this is a manifestation, manifestation in details, because, if Jaku, the state of the nun, with which you can talk, is something separate from you, from your daily life, your life doesn't work, because you become isolated, because you don't want, you cannot share this Jaku with all sentient beings, ok, so Jaku must be something manifesting constantly, every inch, every aspect of your daily life,

[25:16]

getting up in the morning, wash your face, have a breakfast, and gassho, and zazen, and chanting itself, sitting and standing, whatever you do, ok, this is Jaku, Jo, ok, Jaku, Jo, so, most people maybe believe that zazen brings tranquility to you, at that time, you are always tranquil, ok, your life, even though people try to talk with you, or you sit, and you are very quiet, so, very naturally you try to keep tranquility, keeping away from noises, people, etc, this is not real Jaku, Jo, ok, tranquility, so, tranquility must be completely non, ok, with whom you want to talk, completely,

[26:17]

that is called emptiness, philosophically speaking, ok, philosophically speaking, well, this is, that's why, patriarchs and disciples say, mine is tranquility, serenity and tranquility, ok, ok, well, you know, maybe most of you study, have studied the, what to say, the Abhidharmakosha, from the Tenzin Sensei, and Chikugo Sensei, etc, so, as you know, people, their mind is divided into 8, 6 consciousnesses, and 7th, so-called Manas, and 8th consciousness, Arai Vijnana, Arai means holy, so, Arai Vijnana is a holy consciousness,

[27:21]

so, this 8th consciousness means total picture of human life, ok, human life, exactly same, temporarily, psychologically, we, a human, total picture of human life is divided into 8 consciousnesses, ok, so, from this, 8 consciousnesses, you have to learn what the human world is, ok, so, there is 3 points, 6th consciousness and 7th are Manas and Arai Vijnana, Arai Vijnana is a universal consciousness, ok, universal, ok, in other words, truth, so, Manas is a source of self-centeredness, source of self-centeredness, in early Buddhism we say ignorance, ignorance is exactly same as source of self-centeredness, ok,

[28:34]

but self-centeredness is not something wrong you really hate, you shouldn't hate, or you shouldn't love, I don't know what to do, but because you have already, I don't know what to do, how can I answer your self-centeredness, I don't know either, but anyway, because you have already, so, you cannot destroy, but you cannot love it, so, it's always, you always have to answer questions, what can, what should I do, what should I do, what should I do, that's pretty good for us, Manas comes into your life, what should I do, day by day, ok, today, self-centeredness, what should I take care of it, next day, what should I take care of this, that's pretty good, because it makes you, it wakes your eye up, ok, so, so, anyway, that's why, that is Manas, the Manas is not something you want to destroy, you never destroy, because Manas connected with the six consciousnesses, ok, in other words, Manas constantly have six consciousnesses as object, in other words, it always watching, six consciousnesses, and also give information to them, ok, to them,

[30:00]

this is a Manas, so, from this point, the source of Manas and the source of self-centeredness is very rooted, very deeply in your life, so, whatever you do, from the bottom of your life, always tapping your bottom, bottom, bottom of your life, ok, why don't you do it, hey, do it, ok, particularly when you are right on the verge of, right on the verge of life and death, immediately self-centeredness appears, ok, it's very exact, exact, you can say, but you don't believe, because there are lots of choices around your life, ok, but if you are right on the verge of life and death, immediately self-centeredness comes up, even though you say, I don't have, I am a life impaired person, still it comes up, ok, you don't believe me, but this is, anyway, remember, this is the source of Manas, source of self-centeredness, how strong it is,

[31:14]

because it is, in a sense, vitality, your vitality to it, it's vitality to it, so you should appreciate it, without this self-centeredness, source of self-centeredness, well, you cannot, you cannot live in this world, ok, so under all circumstances, this source of self-centeredness is always there, and when it appears, under certain circumstances, always appears, ok, in a wholesome, in the state of the wholesome situation, wholesome situation or unwholesome situation, always appears, then you know pretty well how self-centeredness works, ok, in the wholesome situation or in the unwholesome situation, you know pretty well, or whatever, well, unwholesome situation,

[32:17]

sometimes, very well, basically, it always gives you vitality, energy of vitality, on the other hand, it creates strong attachment, very strong attachment, very sticky, ok, if you cut off closely, still there is a sticky, stickiness there, ok, so this is the source of self-centeredness, so-called Manas, and also, these Manas have Avalokiteshvara and Universal Consciousness as object too, and then problem is, Manas take it for granted, ok, for granted, that it is mine, it is mine, Aravijñāna, you know the Aravijñāna, Aravijñāna is a continuation, continuous flow of energies, so constantly, eternally, it's going on, ok,

[33:26]

and then, the moment, when the Manas watch this one, immediately, yah, that's mine, so, the moment it says that's mine, immediately, the characteristic of Manas is produced as sort of image of eternity, so, self-centeredness, sort of, something eternal, so wherever you may go, it's there, it's there, the more you try to cut off, it's there, you create more, so whatever you do, it's there, so, that is self-centeredness, that's why it is important, because you can have, you can have Truth or Universal Consciousness as object, that's why you cannot destroy these Manas,

[34:29]

this is very important for us, ok, it's very dependent on you how to use this one, ok, you can't destroy, but sometimes it helps, gives you lots of energy of vitality, but sometimes it's very strong attachment to your life, giving you information, and also Manas contact with the other Vijnana, and get the information, and to flow information, is given to the six consciousnesses, and then finally you say, I got the enlightenment, ok, so you say always, and that is the Truth, Truth, that's my Truth, ok, so always there is certain things, ok, that is a problem, in a sense, we live in a religion, ok, my religion is best, ok, so, Christianity is best, Buddhism is best, obviously it says, but it's not, it is, it is really a characteristic Manas, ok,

[35:34]

so, our question is, what is the Manas? What is the self-centeredness? The question, what is the Manas, means, not the problem of ontologies, but if you want to know what is the Manas, you should know how Manas is existent in the relationship with six consciousnesses and eight consciousnesses, ok, out of Vijnana and six, in other words, how does, how does Manas relate with, ok, relate with the six consciousnesses and universal consciousnesses, do you understand? So, if I want to know Karagiri here, I want to know who Karagiri is, but I don't know way, ok, without you, without Zen Center here, I cannot understand who I am, because only right in the middle of relationship with you and Zen Center, and I sit down here, then I come up,

[36:52]

I confess to myself, that is what the real Karagiri, good, stinking, funny Karagiri is, the anger come up, even though in daily life I believe I am good boy, good boy, I don't think so, that is a concept, the image, image of good boy, you cannot hold on to good boy as an image, ok, because your life is always moving. So, if you want to know who you are, right now, right here, in the relationship with you and I and all sentient beings, then you appear, that is really you. So, that's why, if you want to know what the Manas is, well, you should know how, in how, relation with six consciousnesses and Manas. The existence of Manas is, ok, so, let's imagine there are three, ok, points, in other words, this is, let's imagine this is just like a camera stands, ok, camera stands, stand of the camera, three legs, ok,

[38:13]

three legs, you cannot, you cannot take one, at that time the stand doesn't work, ok, do you know that? Well, if you want to use the stands of the camera, you have to use three of them all, ok, simultaneously. So, from this point, you cannot take one, or you cannot understand the one, separate from the rest of them, ok, so all you have to do is, instead of understanding one, the three, idealistically, anyway, you have to use all things simultaneously. So, that is because, in Buddhism, each leg has its own substance, so-called I, ok, so-called I, if I say I, well, immediately this is separate from the other things, it's just like a school and teachers and students, ok.

[39:24]

How can you work total picture of school and students and teachers, dynamically? You should understand the student as it is, ok, intellectually or psychologically or philosophically, of course, it is possible, it is a part of your understanding, but it's not, new understanding. So, if you understand a student, well, you look at the school and teachers, so you say to the teacher, well, I support you, because I paid tuition, you know, to school, so that is, I support you, your life, ok, so I am better than you, so you should pay respect to me, ok, do you understand? Well, something, such a problem comes up for all of us, ok. But in Buddhism, we don't say so.

[40:26]

Three of them, anyway, work together simultaneously and dynamically. How? Go to school, as a student. If you are a student, just go to school. Just go to school, to go is a verb, not a noun, not an adjective, not an adverb, it's a verb. Verb is an actual process itself, ok, an actual motion itself, go. From moment to moment, go. If you go, teachers and schools come together and help you. This is what is called co-interdependent origination, ok. Interrelation, interconnection with, well, Manas and Alaya-Vijnana and six consciousnesses completely working together.

[41:26]

So, what is interconnection, co-interdependent origination? It is not a concept, it is just an actual process itself. Dynamic motion itself. So, frankly, you cannot say, you cannot pin down, you cannot, you can't find something, no, you can't find anything, ok. What is a student? What is a Manas? What is a six consciousness? What is Alaya-Vijnana? Or, what is a school? What is a teacher? What is a student? No matter how long you discuss, all you have to do is, finally, keep your mouth shut, just go to school. Just go, because nothing to pin down. What is a student? Opposite to teacher, opposite to school, what is a student? You don't know what it is.

[42:31]

But if you want to go, if you want to go anywhere, if you want to study, you go. Just go. Nothing to pin down, ok. Finally, practically, all you have to do is, keep your mouth shut, just go to school. In philosophical speaking, Buddhism says, it is emptiness. But on the other hand, your head is, anyway, thinking, what is a student, what is a school, what is a teacher, how to support, how to be taken care of, myself as a student, etc. Lots of things we have to think, so head is getting bigger and bigger, ok. But inside, nothing. Lots of stuff, balloon, big balloon. That's wonderful, big balloon. Big balloon means nothing to pin down. What is a student? Students, students, teachers, teachers, my parents, my parents,

[43:36]

Karagi, you're a good boy, bad boy, or stinky, or whatever I say, it doesn't hit the mouth. Finally, I said to myself, keep your mouth shut. Just be present. Sit down here, talk, sit down, zazen, that's all. When the time comes to sit, go to zendo, just sit down. That's all I have. Finally, nothing. During that time, what it is called, jack of jaws, nothing. No one with whom you want to talk, nothing pin down. So, philosophically speaking, it is called emptiness, because the head is getting bigger and bigger. You have to use the head, constantly. But inside, it's nothing. So, inside is hollow means, practically, nothing to pin down. All you have to do is just do it, just do it.

[44:38]

But you should hit your, use your consciousness. So, consciousness is getting bigger. So, practically speaking, what Dogen Zen says, this is jack of jaws, nothing to pin down. So, this is no, no one with whom, no profit, no rewards, no pros and cons, success and failure, completely nothing. And then, all you have to do is, be quiet, just do. At that time, this is called mind. Dogen Zen says, that is a mind, that is a mind. So, what is a mind? Mind is monkey mind, I told you something, monkey mind. But that is a surface, surface. The real mind is completely jack of jaws. Quiet, serenity.

[45:40]

So, Dogen Zen comments to this. It is also interesting. He says, bell is, ringing bell. He says, ringing bell, ringing wind. Finally, he says, ringing ringing. Ringing ringing means, what is a jack of jaws? Nothing pin down. Nothing pin down is completely nothing, in fact, it is not. Nothing pin down means, total dynamic working. It is working, anywhere working. It means working. Okay? For instance, you don't believe this, because when you take a trip with the airplane, there is a speed of time, okay? If you want to take a trip with the airplane, you must be all constant to be one with the speed of time, okay?

[46:42]

Never separate. If you separate, you know what happens, you know? So, you have to die. So, constantly you must be one, okay? But when you be one, what do you mean? Nothing. Be quiet. And this quietness, serenity and tranquility, is not something you can perceive. No. If you perceive, you feel boredom. That's why Stuart is always giving, you know, serving the champagne and whiskies and that sort of thing, and chatting with each other, and all you can perceive is what? Just drinking champagne, reading magazines and chatting, and that is the sixth consciousness, anyway, many things. But basically, what is the oneness? With the speed of time, be quiet. You never pay attention to it.

[47:46]

But you are there. But what is the oneness? Oneness is completely nothing to pin down, or it is completely, well, beyond human life. Yes, it is with you, but you can't perceive. The moment when you perceive it, it is a something. It is not real oneness. It is the oneness you are thinking. It is oneness. Do you understand? For instance, if you sit down, and then you say, I am sitting good, in good concentration. So that is a good concentration, perfect concentration, real concentration, no way. It is a thinking. It is a thinking that my concentration is good. So, it is not a good, real good concentration. Real good concentration is your whole body and mind be one with.

[48:51]

Concentration, at that time, how do you know? Just be one with it. But when you cannot perceive, it is something far from you, of course, it is with you. Do you understand? This is a process itself, dynamic motion itself. That is called co-interdependent origination. Because there is nothing to get in your hand, that is why in philosophy we say emptiness. But emptiness is not emptiness, it is liveness. It is liveness, constantly. What is the liveness? Can you pin down something? No. So no one with whom you want to talk. That is why there is a quiet, jakujyo. So what is a jakujyo? Jakujyo is, wind is ringing, ringing wind, and ringing bell, ringing, ringing,

[49:53]

ringing, ringing means total dynamic working. When the wind comes there, wind is ringing, and bell is ringing. When you see the bell and the wind, then mind is ringing. Where is the mind? Mind is nothing. Where is the bell? Where is the wind? All the two qualities. Jakujyo. So, Dogen then says, ringing bell, ringing wind, ringing, ringing. That is the mind. The mind is serenity and true quality, but this is total dynamic working. Philosophically, intellectually, metaphysically, nothing to pin down.

[50:53]

None with whom you want to talk. No benefit, no participation, no rewards, etc. Completely nothing. But it is total dynamic working. That mind is called universal path. As a teaching, as a practice, you have to practice this. Then what should you learn? What is the teaching? Teaching is this one. This is a teaching. For Buddhists, Abhidharmas, and Vijayanavadas, Kegon, Tendais, lots of teachings. What do they teach? Buddhists preach a teaching. What do they teach? It's not philosophy. It's not psychology. Finally, it is just the mind, which is serene and true quality.

[51:57]

Philosophically, we use a technical term, emptiness, or co-interdependent origination. It's a big term. We don't understand this. If you want to understand it, you have to read Majamika. But Majamika makes you headache. I didn't understand the Majamikas. Why is it Nakyarajuna has to explain such a stupid thing? All we have to do is very simple practice. Just keep your mind shut. Just do it. But we cannot do it because consciousness, symbolism, consciousness, and other visionaries, anyway, there are lots of things that happen. So who creates that stupid philosophy, psychology? Not Nakyarajuna. Consciousness, you create. All of us.

[52:59]

Really, you are Nakyarajunas. You are each of us. We are Nakyarajunas. Big head. Try to understand. Try to bring the peaceful world to everybody. What is the jakujo? What is the tranquility? Anyway, all this explains. But finally, it is a very simple practice. So, that is a teaching we should learn. That is the universal path, the way. Then, that is, you have to practice constantly. What is the practice? The practice is to continue to be right on. Right on, just after process.

[54:02]

Do you understand? Process is ongoing motions. Ongoing motions. If you stop it, it's done. If you want to be, if you want to take a trip by the airplane, you must be constantly with it. Dogen Zenji always mentioned this. Be continued. Continue to be right on there. Your life must be alive from moment to moment. That is sometimes called kakusoku. In Japanese, kaku is wide awake. Wide awake. Soku is touching, contact. Contact is not eye contact to a certain person or a certain thing. If I contact with somebody or something, that means eye contact. All things.

[55:02]

Because eye becomes eye full contact with somebody and all things at that time becomes becomes one pillar of the house. Main pillar. Contact is eye contact means I become main pillar of the house. That means whole house is supported by main pillar. This is you. This is you. So what you exist in this world means main pillar. How valuable you are. This means the whole universe is supported by your existence. That is a contact. Which means your life must be exactly grounded. Real. Right now here. This is soku. Contact.

[56:03]

Also kaku means wide awake. Wide awake doesn't mean always picking picking out taking out a speck of dust from the corner of the box. Here is something good profit, bad profit. I don't care. I don't care it's also profit. Whatever you say always there is something. It's not wide awake. Wide awake means completely you have your life must be seen in terms of interconnections. Dynamic interconnections. And also you must return to dynamic interconnections itself. Which means you must be right on there. For instance eating pizza I told you before eating pizza you say eating pizza eating pizza. Good pizza. That is not no eating pizza. That is

[57:07]

thinking which you are eating. Just like a lizard. So it's not real real kakusoku. Wide awake means anywhere understand the total picture. Total picture means not separately idealistically three of them six consciousnesses schools and teachers and students work continually dynamically together. That means just go to school. You must be you as a student. That's all. That is wide awake. So you as a student must be seen in terms of interconnections. Dynamic work process of interconnections. And then next you have to be right on there.

[58:09]

That is called wide awake. Wide awake is kaku. So kaku is not awakening is not something happens in your conscious level. It's not. Little bit different. So you must understand the total picture in terms of interconnections then next you must be right on. That is simultaneously sub-contact. Your life is grounded. That is universal path. All sentient beings not only human beings this is even the nature even the letters even the book even your hairs even your clothes should pass along this path of yours. What is yours? What is that nature?

[59:10]

Nature is serenity, truth waiting. That's all. What do you need? Nature is something just working constantly without stopping even for a moment. If you want to know what nature is anyway you should understand how nature is working. Then you must be right on there constantly because nature is anyway understand learn what the universal path is and manifest himself well as universal path. That's why nature is beautiful. Your top is beautiful. Left turn is beautiful. Your hair is beautiful. Your nose is beautiful. All sentient beings

[60:12]

are beautiful. That is called universal path. The way. That is the teaching mentioned by Buddha, patriarchs. Then that is your mind which is called mind. That is in other words religious spiritual practice spiritual life. That is a buddhistic spiritual life. Spiritual life is not to think something deified. Do you understand? Deified. If you say religious practice you immediately try to get something deified. You try to mould your life into it. Well, it's fine. It's wonderful but sometimes it doesn't work. For certain period of time

[61:14]

you feel good because you are right there. Mould your life into certain things so you feel good. Just like soaking in a bath tub you feel good. But the water is not you cannot keep water all this warm. Right in the middle of bath tub you scream help! Discipline religion philosophy whatever you yeah finally you try to mould your life into it and you feel good. I'm good boy good boy I don't think so finally you scream. This is not Buddhistic way. But I don't mean you should ignore the discipline or something deified

[62:14]

divine. That's fine. That's good. We should if you see Buddha statue you should pay respect anyway Gesho Ba that's enough. Okay? This is a Doshin so called Doshin and sometimes it is called Bodhi Mind. Bodhi is enlightenment. Enlightenment is something personalised if you experience if you experience the Doshin universal path the way and mind which is realm and trunk world at that time this is called enlightenment. Okay. Do you have questions?

[63:12]

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