Tonight, I would like to review what we studied last night. I think there are several difficult terms in this chapter. For example, the great path of Buddha. I think the great path of Buddha is, simply speaking, in Japanese we say, the true future of things as they are, or what is just is of itself.

[01:06]

This is the true state of existence, being, before you poke your head into it. Your life, or tree's life, or sentient beings exist just like this. According to Dogen's term, it is called Genjo-Koan. I think Genjo-Koan, Thomas Crowley mentions about Genjo. Gen is present, or being as is. So presently, something is, a thing exists completely in the immediate present. Anyway, everything exists in a perfect way, beyond human judgment and evaluation.

[02:08]

This is the true state of being. That is called Buddha's ancestors, according to Dogen, he uses. Or, plainly speaking, we say, universe, cosmic, we can say. Universe is not a scientific idea of the universe. Buddhist sense of universe. Huge universe. But anyway, I don't know what kind of word is better. I want to use the universe, or cosmic. So that is great path. Great means infinite. Path is present, principle. Principle, or pivotal working. Pivotal working. Constantly functioning. Underlying, what's underlying, the underlying essence.

[03:12]

Anyway, there is something beyond human speculation. This is called universe, or cosmic, or essence of existence, we can say. According to Dogen's term, Genjo-Koan. Or, here it says, the great path of Buddha. Or Buddha's ancestors. Because Buddha's ancestors in Buddha's history, century after century, tried to know, tried to realize this truth. So that's why the things the world holds are nothing but manifestation of the truth. So, if Buddha's ancestors realized that truth, his life is exactly the same as trees, birds, universal life.

[04:20]

That's why he uses Buddha's ancestors. So Buddha's ancestors doesn't mean he talked to human beings necessarily always. Broadly speaking, Buddha's ancestors can be considered as exactly universal life, or what it just is of itself. In Japanese, we say shoko jisso. True future of things as they truly are. So, the great path of the Buddha, in its consummation, consummation is the further going achievement, no, accomplishment. When you attain further going accomplishment of a thing,

[05:29]

I think you realize that there are the co-occurrence of the passage to freedom and actualization. Co-occurrence. Co-occurrence of passage to freedom means emancipation. In Japanese, to-datsu. To-datsu is transparent or penetration. I mentioned yesterday. So, datsu of to-datsu is emancipation or freedom. So, true freedom should leave no trace of its own, that is transparent, nothing to grasp. Totally your body, your mind is totally one with freedom.

[06:35]

That is called to-datsu. He uses passage to freedom. So, the true future of things as they truly are has co-occurrence of emancipation and actualization. In other words, what is actualized is what is exactly emancipated. So, karagiri is what is actualized. You can see. But simultaneously, karagiri, what you can see is something beyond what you can see. Because karagiri is nothing but actualization as a form, but simultaneously it is characterized by emancipation.

[07:41]

So, freedom. Exactly. So, karagiri is karagiri. I have to take care of it, but nothing particularly to attach to this form. So, taking care of it, let it go. Taking care of it, let it go. Always. So, two practices always can be made by us. But usually, if you see the five skandhas, immediately you believe five skandhas as certain form, fixed form, which seems never to be flexible. But five skandhas is really flexible. It's completely beyond the frame of five skandhas.

[08:43]

I mentioned sometimes a piece of wood tied up with a string and revolve it. Then, what can you see? Can you see the piece of wood or what? What can you see? If you revolve, circle. It's not a piece of wood. A piece of wood completely can go beyond its own frame, so called five skandhas, when it is fully functioning with all sentient beings. Simultaneously, a piece of wood creates its own creative life. That is called circle. That is the frame of five skandhas. The same applies to your five skandhas.

[09:44]

But on the other hand, the frame of five skandhas is something real, so we have to take care of it. But still, there is no reason to attach to it because beyond the frame of five skandhas, we can create something different from five skandhas, which you have never seen. That is called circle. That is called passage to freedom. Everything is structured by two points. One is emancipation, freedom, always freedom. On the other hand, emancipation is simultaneously creating the form. Form and emancipation come together.

[10:51]

Where? That is right here. That is called occurrence. Simultaneously called occurrence. Both exist simultaneously. Simultaneously. Okay. In the Sansrikyo Sutra of Mountain and Water, I think in the beginning he mentions mountains and waters of the immediate present are the manifestation of the past of the ancient Buddhas. Together abiding in their normative state, they have consummated the qualities of thorough exhaustiveness.

[11:52]

Mountains and waters. If you see mountains and waters, immediately you say, oh, they are mountains and waters. But Dogen Zenji mentions, don't see the mountains and waters as just mountains and waters. You should see the mountains and waters as Buddha's ancestors. Something more than that. The so-called universe, cosmic. Because without the cosmic universe, mountains and rivers cannot exist. Relating with the skies and the suns and the weather and seasons, etc. So, mountains and rivers are exactly, you know, the Buddha's, we say, universe. Now, how can mountains you can see and Buddha's whole universe come together, working together?

[12:56]

Where is it? Where is it? It is the place, he says, normative state of existence. In other words, Dharma stage, we say. Dharma stage, there is some place, there is a place where mountains and waters and the universe comes together, work together. Intellectually, it's impossible to think. Karagiri and Buddha, Karagiri and truth work together and be one half. In other words, mirror and, mirror and tile come together and shake hands together and talk in peace and harmony. How? Where is it? That is called Buddha's world. Buddha and sisters.

[13:56]

There is a place, there should be. Otherwise, anything doesn't exist in peace and harmony. So that's why Dogen Dente mentions, even though you don't understand, you try to train yourself to see the mountains and the water, just as a Buddha anyway. And then, because there is a place where mountains and waters and all natures and the universe come together, speak together in peace and harmony, and walk together in peace and harmony. That is what? We say, Dharma stage, or Dharma world, or Buddha, that is Buddha land, we say. And then, that working together, co-occurrence of the mountains and the universe,

[14:58]

is something mysterious. Something mysterious. Because it is going on beyond human speculation. That's why Dogen Dente mentions, there is a quality of thorough exhaustiveness. Thorough exhaustiveness. According to whole world, I think it's the consummation. It is something mysterious and strange for human speculation, but it is a fact and it is the truth. It's really doing something. It is going there. So that is called quality of consummation. Consummation. Quality of culminating accomplishment.

[16:02]

If you attain culminating accomplishment of sports, painting, or mountain climbing, rock climbing, whatever, finally you can realize that there is a place where mountains and you, universe and mountains, walk together, walking together in peace and harmony. It's impossible to think of it, but if you do it, naturally you can realize it. That's why in the history, well, religious person, St. Francis speaks with a bird. It is possible. Yes. Bird. Bird in the sun, Green Gouge, and also elephant in India,

[17:05]

can speak each other in peace and harmony right now, right here. But intellectually you don't believe it. But it is. It is true. So that is Buddha's world. Where is it? It is right now. I think Genjo Koen, in the beginning of the Genjo Koen, he made Dogen Zen to mention in a different way. When all things are Buddha teachings, then there is delusion and enlightenment,

[18:07]

there is cultivation of practice, there is birth, there is death, there are Buddhas, there are sentient beings. When myriad things are all not self, there is no delusions, no enlightenment, no Buddhas, no sentient beings, no birth, no death. So, if you study thoroughly of Genjo, what is manifested, very naturally, all what is manifested should be based on what is emancipated freedom. So that is called no Buddha, no enlightenment, no delusions, etc.

[19:09]

So Karagiri exists because Karagiri is already existent in the big scale of the world. When I research thoroughly who Karagiri is, Karagiri doesn't exist in a small well, so-called Karagiri well. No. That's really stinky. So, Karagiri, truly speaking, I think exists in the huge scale of the universe. This is true feature of Karagiri as he truly is. What is it? This is really characterized by continuation of emancipation, truth, and freedom. That is total picture, overall picture of Karagiri, and Bob, and Nancy, whoever you are,

[20:11]

trees, pebbles, everything. So that's why, don't be mean. Don't act on anything quickly. According to your understanding, education, don't be mean. Well, that's why, if you see that person, or whoever they are, anyway, don't judge exactly quickly. Please, see them as Buddha. Now, how this stinky guy and Buddha come together in peace, and peace, talking in peace, it's impossible, you know? Where is a Buddha in a stinky guy's? Don't believe it, but there is a place. So, because this is a quality,

[21:11]

this is a merit, when you really attain a culminating accomplishment of somebody else, or the trees, or birds, or mountains. Exactly like this. So that is our responsibility to realize it. That's why, Dogen-sensei mentions to you constantly, even though you have never experienced before. So, please open your eyes. Please open your eyes. Always present this statement to you. So, even though you don't believe it, I think you should reflect upon your life in that beautiful mirror. Dogen-sensei mentions. So,

[22:21]

consummation is, practically speaking, it becomes one, or samadhi, we say. Consummation is a practice of samadhi. You have to really jump into the water and swim. At that time, water is not something different from your body. Water and body work together. At that time, there is a movement that is called to swim. So, this kind of thing, when you swim, within the swimming, in the motion, there is a co-occurrence of water and your body. But, it's very difficult to know the place where water and your body become one, speak in harmony.

[23:23]

We don't know. We don't know. But, it is there. Where? Right in the middle of action, activity. In motion, from moment to moment. That's why action, human activity, is not usual activity. It must be refined. How can we refine? Through samadhi. Let's refine it. So, first of all, your action and awareness must be one. And then, next, you can forget the time. Past, present, future. For instance, if you like to gamble, and you go to the Lake Tahoe, and then you can spend all day right in front of the machine.

[24:24]

Completely forget the time. Past, present, future, your responsibility, you don't care. Just facing facing the machine and play with the machine. This is a gamble, but not only the gamble, but also sports, and your job, or something you like. If you do it, very naturally you do. So, becoming one with your action and awareness. That time, you can forget time. Then, Dogen says, to learn the Buddha, Buddhism is to learn the self. How you can learn the self? Anyway, you should merge you should merge, no, excuse me, action and awareness must be merged.

[25:26]

And then, you can you can go beyond time, and then you can forget the self. Next, you can forget the self. So, Dogen then mentioned, to learn the Buddhism is to learn the self. To learn the self is to forget the self. So, very naturally, if you really experience directly and deeply, you don't perceive a sense of the self. You are doing, no. Naturally, naturally, the object object drops off from your from from you. Because no subject. If there is no subject, object drops off naturally. If the object if there is no object, subject drops off naturally. So, that is vice versa. If you concentrate, if you jump, if you really

[26:30]

experience samadhi between you and mountains, naturally, you forget the time. You can go beyond time. Next, you forget yourself. If you forget the self, there is no mountains. Which means, the mountain comes to you, and you go to the mountains. Then next, there is spiritual communication, communion, between mountain and you. It's very strange if you think it, but if you do it, you can do it. And then, if you experience continually, believe it and believe, if you experience this one, you cannot stop climbing the mountain because something compels you to climb the mountain every day. Even though people say, you are stupid, crazy,

[27:31]

he doesn't care. He continually can climb the mountain. Because he experiences spiritual communion between mountain and him. Or universe. So, he can learn life of mountains through his body and mind. He can learn the life of birds through the life of mountains. Then, naturally, he can learn the whole universe through the mountains. So, between him, mountain climbers, and the whole universe come together and speak together and walk together. Where is it? That place must be there. That is. Anyway, just climb

[28:32]

continually. This is a flow experience. The person who wrote the book, Beyond Boredom and Anxiety, he wrote it. Then, if you experience that flow experience, if you experience flow activity, very naturally, you can see spiritual communion between you and the whole universe. Then, there is very harmonious you realize there is very harmonious feedback between the universe and you. That is called spiritual communion between you and the whole universe. And then, finally, you cannot stop it. Because, spiritual communion

[29:33]

between you and the universe encourages you to keep going under all circumstances. Because, flow activity is based on autotelic nature of flow, just continuation. Autotelic? No, automatic. Autotelic means flow experience doesn't have its own purpose. But, flow itself possesses its own purpose. autonomous? Is that okay? Autotelic? Your English is better than most of ours.

[30:34]

Okay. He uses a dictionary. I've seen him do it. Is that okay? Yes. So, that is really a beautiful experience between the mountain and you. Then, very naturally, you cannot stop it because it's going. And then, there is no particular purpose made by anybody. So, you don't know why you climb the mountains. Even though you are asked by people, why do you climb the mountains? You say, I don't know. But, mountains are there. That's why I climb. That's it. So, very simple. Simple practice. When you get up in the morning, just get up. When you go to Zazen, just go to Zazen. Just like this. Very naturally,

[31:39]

just go to the mountains because mountains are there. Just go to the Zendo because Zendo is there. Just do Zazen, Zazen is there. That's why you do. Just simple practice. But, it's very difficult to carry the simple life like this. Just pushing the button. It's very hard because human consciousness is very greedy to get many things. So, consciousness never carries something simple. So, consciousness is always interested in many things. So, try to know why. Why do you have to do this? Because, Buddha gives compassion to you and compassionate is open to all sentient beings. That's why we practice

[32:40]

Buddha's teaching. But, why? For what? When you reach Nirvana, what happens? We are curious of something more and more. So, that's why finally we have to explain why do you need this simple practice continually. Then, if we started to explain, you really hate it because explanation makes you more complicated. So, completely you forget to return to simplicity in life. No. So, finally you are mad at the teaching and mad at the people and yourself. So, it's pretty hard. But, basically what you have to do is

[33:41]

very simple practice. Just climb the mountains because it's there. When you can't get up in the morning, just push the button of the TV set. This is just getting up in the morning. When you go to work, just push the button of the TV set. So called, go to work. But, it's pretty hard. That's why we need an explanation why. This is that explanation. This is the chapter of the whole works. It's complicated, but it's very important for us. That's why the true future of things as they truly are is characterized by co-occurrence of emancipation and actualization. We should contemplate this message

[34:42]

again and again. More concrete example. In Minneapolis, I had one of the students who was middle-aged woman. She visited Zen Center. All of a sudden, I didn't because she wanted to see me. We talked together. She expressed how interested Zen Buddhism was. I encouraged her to practice together. I encouraged her to attend sessions and lectures. I gave a schedule. Finally, she accepted and she came

[35:42]

to the Zen Center and started to sit and also participated in training sessions. I was very surprised, but I allowed her to participate because she was pretty serious to practice. Later, I realized she was a little bit how can I say, pretty difficult person. Kind of mental disorder. I don't know exactly, but very violent. Very violent. All of a sudden, she became very violent. And then her story was that her mother

[36:43]

had the same problem. Finally, her mother committed suicide because she didn't want her daughter, so-called Jin, her name was Jin, you know. Jin's mother didn't want her to see the mother's life how miserable it was. So she committed suicide. She talked to me later. But anyway, after the more she attended the session and practiced Zazen and listened to the lecture, the more she was a little more crazy, violent, and screaming. Finally, her husband criticized Zen Center

[37:45]

and me personally and he put me down exactly. Insulted. He really insulted Zen Center and me and all students. I didn't know what to do. I wanted to help her but there is no way because her husband screamed at me so there is no chance to help her. But she asked me please help me but there is no way. Then one day, her daughter, Jin's daughter named Rora. Rora was taken care of taken away by her husband or somebody else because she should be taken care of. She should be taken away from dangerous situation because her mother was very violent.

[38:45]

So somebody took her away. And then when Jin came to the Zen Center in the early morning first cousin really came into the Zen Center and screamed where is Rora? You hide her. You took her away. But nobody did. Then we said don't scream. Keep your mind calm. Please sit down here. Then she screamed and she really became violent and grasped big gentleman's hair and threw away. Very violent. Then later I didn't know what it was going but later from now I think five years ago anyway she also committed suicide

[39:47]

with the same reason which her mother had. This is one of case one of the one case I have experienced. But I think this kind of case there are many kind of case like this. Not necessarily committing suicide, not necessarily disorder person but I think many same kind of things happens in human society. For instance if you have certain heredity so my mother died and committed suicide with the reason of something and then I am very afraid

[40:50]

of having the same sickness. So at that time my life was going in the certain realm of fear. So if you live in certain realm so called fear surrounded by fear I think your life become fear naturally. Can't you believe this one? For instance this is a mental way but a physical way for instance today Tomoe mentioned to me there is two stories young girl was grown up by wolf in wilderness do you know that story? Finally this girl was human being but

[41:50]

she was not human being she was wolf. So even though you believe I am human being human being there is no guarantee human being grows as a human being. So human being basically based on emancipation and actualization anyway but we don't believe the basic essential nature of human being is based on emancipation we don't believe this. So if you have a certain or something you know immediately you create fear and you live in the realm of fear so very naturally you are human being but you are not human being. So finally you create your own world finally there is no way

[42:50]

to go. But believe me I think in the basis essential nature of the human being must be freedom. So everyone can be create your own life believe me this is true. Physically there is a good example human being becomes wolf human being becomes lions. What do you mean? This is exactly same example most people create mentally. That's why simply you can take care of human being as a human being but that human being as it is really based on emancipation and actualization so you cannot have a certain idea I am this pattern of life.

[43:51]

No. I have this heredity of course your life is based on certain karmic life but that is part of actualization but total actualization must be based on the consummation of emancipation emancipation freedom. So always there is a freedom eternal possibility to create your own life believe me this is very true otherwise why do you live everyday why do you have hope even though you don't know what the hope is actually you live everyday that means you have hope if you don't have any hope you cannot live day to day under all circumstances that means you are your own certain pattern lifestyle

[44:53]

but on the other hand that life pattern is based on emancipation freedom so all you have to do is continually you should return to a clear sheet of paper constantly your whole life must return to a clear sheet of paper and then take care of your life constantly return and then taking care of but we always forget to return to a clear sheet of paper we always return to a certain pattern or a pattern where you have painted you have painted a lot on a canvas you never return to a white canvas but your basic freedom means your

[45:53]

basic essential nature is white canvas that is Buddha mentions and sister mentions anyway that's why Buddha Shakyamuni Buddha mentions we are Buddha what do you mean we are Buddha okay so that is the meaning of the first paragraph I mentioned if I talk long story becomes long but practice is very simple okay but it's very difficult for you and for me to carry that simple life for a long time today you can keep it you can maintain that simplicity today while you can listen to this teaching oh wonderful wonderful

[46:55]

next day when you get out from this room so you completely forget it and return to what you were then you don't understand this so that is that's why we have to repeat to listen to Buddha's teaching again and again because how stubborn we are okay let's talk with you if you have some questions instead of going further okay please um earlier in your talking you mentioned the difference between seeing the five skandhas as fixed and having the five skandhas fully functioning in which case they were like a piece of wood could you give an example of fixed a good example

[47:57]

is well another example another example for instance okay another example I think the when I was high school you know we I really believed you know that one of my friends was not a great student you know lower level of you know students in the class so I don't I don't believe him he was a great student but I when I met him well I don't know this several years ago years later he became

[48:58]

a dentist in the middle side of town and respected many people I was very surprised and I asked the people why you respect him because they said he studied very hard and he went to the university even though he didn't have enough money or enough knowledge etc he studied very hard and being kind to the people and he was helping the people so much so he was a businessman as a dentist but on the other hand he was not a businessman he was pretty spiritual person so helping very much so I was very surprised because I can see I can see right now who was completely different

[49:58]

than before ok it's possible you know my case my case was that I became a monk when I was 18 I didn't have any idea of Buddhism no sutras no Buddhist teaching at all then but my first aspiration for becoming monk was to go to the monastery so first of all I wanted to go so I just go to the monastery and practice without having

[51:00]

any idea of Buddhist teaching several years later I went back to the village where my temple was located in and the people were very surprised at seeing me before I went to the monastery they treated me as usual young man because I was 18 you know so I also behaved as a usual young man but after coming back they treated me completely different way so I asked and also people came to see me and asked me spiritual thing which I have never thought before but when they asked me my mouth was open

[52:02]

and started to talk I don't know why from where that answer came that was biggest surprise aha that's why they are really treated me in a different way I realized that but I am not proud of myself I was really surprised I don't have any I didn't have superman I didn't have supreme knowledge capability to know the philosophical aspect of human life I didn't have any philosophical knowledge but if you practice and if you create your life based on emancipation and actualization

[53:03]

so called freedom I think you can really change your life not change you can see something different that is universal this is really universal so in Minneapolis there are few people who depend on medication so I always mention I didn't say stop taking medication because already they have had for long period of time so little by little please test see if what would happen if you cut down medication little by little some person was successful not complete

[54:04]

but still testing anyway but that's pretty good so if you have if you have medication you always believe I am dependent dependency medical dependency something like that chemical dependency well it's not bad it's alright but I think don't don't be bogged down with certain idea I am medical dependency of course you should take care of medical some aspect of human life based on medical dependency but on the other hand you should trust

[55:05]

in yourself which is characterized by emancipation freedom in underlying essence so still eternal possibility to create your life any other question Russia would you say that we should be attempting to practice samadhi in our work life practicing samadhi in our work life work means

[56:07]

kitchen work yes you can experience you can practice samadhi in kitchen work in garden work you know in sweeping a garden sweeping a yard anyway whatever you do you can experience this so that is important for us so zazen spirit extends into every aspect of human life how can you help yourself and the other if you have to be with violent people like you mentioned this woman how can I help yourself and the other if you are with people like you mentioned this violent woman your question means

[57:08]

how can I deal with well actually I don't know I don't know because I was confused but every time I was confronted with a certain situation I have to take care of her so as much as possible I try to calm down but she is still violent then I had to be with violent for a while but the point is I shouldn't be panicked I shouldn't be panicked in front of her several times she came up to the upstairs and knocked the door knocking the door was very violent very scary but I opened the door and I shouldn't be you know I constantly tell myself

[58:11]

don't be panicked but inside is quite a confusion but I stand up calmly and she pushed away like this very violent but I tried to calm and finally she stopped the violence anyway sometimes sometimes not later in this chapter he talks a lot about death as a manifestation of the whole world I don't know if you are going to be talking about that later yes I will so that violence is a manifestation of the whole world yes it is violence if violence the consummation of the violence

[59:14]

becomes a true feature of a thing as it truly is how can you see that is you that's why you shouldn't be violent you just stand up in front that's pretty difficult practice but this is under all circumstances you stand up you return to a clear sheet of paper constantly then deal with violence etc that's pretty hard practice you cannot get it overnight so on a daily basis it is necessary for us to practice I feel the outward violence or physical violence such as the example you gave I feel it exists

[60:14]

in my mind which affects me in physical form do you agree with that? if you become inside violent you mean your inside is violent it affects the others? not only that what I'm saying is I see a lot of violence around me violence in South Africa or violence what you experience about this woman violence driving a car people getting violent at me or I feel sometimes even my mind is reflecting my mind outwardly do you understand what I mean? the violence is here and comes out and it bounces like into a mirror on the outside and then he sees the violence that was in him oh yes, that's true that reflection is very honest that's true

[61:18]

in many ways human beings has a violent aspect of human life and also you mentioned something about parenting and violence and also the scary feeling and fear about this woman knocking on the door very furiously and violently that kind of fear is also the roots of violence that's how I feel it seems like a fear causes the violence in your mind and the violence reflects outwardly either war or fight or just people getting angry at each other hating each other and even maybe I don't know some kind of madness that's going on constantly in the human world that's why somebody even for a moment will reflect upon himself or herself quietly, calmly

[62:19]

and be quiet you know being free from violence that's pre-armed practice right in the middle of violence but we have to do then some people are really impressed by this there is an example of Gandhi Gandhi was Gandhi was almost killed by a violent person and but that person appeared in front of the Gandhi he couldn't kill him immediately he became quiet because Gandhi's non-violent spirit really affected his life he didn't say anything but he didn't do it Gandhi was assassinated yes, later it's true sometimes

[63:21]

no possibility I sometimes feel maybe Gandhi had a violent mind maybe so maybe so he knows very clearly how strongly violence is rooted in his life that's why he has to emphasize constantly non-violent or beyond non-violent or violent he very much demonstrated his own total peace that's why people are impressed very much is that clear? sometimes my friend asks me if somebody comes and points a gun at me or puts a sword above their head and tries to cut me I wonder what is the what is the action that somebody like you would take at that moment would you be willing to

[64:24]

be calm and just to see you'd be happy if you are killed no what kind of action that's what's happening right now I don't think there is no particular particular way to do I can give you, no well, maybe I can run away it's not necessary to to die with any reason but it's not necessary to fight if you can't escape, you can escape you know taking care of your life you know right right somebody said one time he was on a muni bus and the man next to him put a gun to his head he said what would you do if I pull the trigger he said

[65:25]

I shit laughter the guy put the gun in his pocket and got off the bus laughter laughter you don't know what you will do laughter [...] it's a sore point some of us die that way some of us do die violently even a Buddhist even a Buddhist monk died killed by the people I have it in my mind and I think others too that somehow it makes a difference somehow it makes a difference the way you die maybe dying violently that's not so good oh whatever thanks laughter laughter in some period

[66:28]

of my Zazen practice I experienced tremendous violence in myself also anger which seems like it's almost like Zazen allowed me to experience well I think if you realize how strongly the violence anger is existing in you you realize how important Zazen practice is the more you realize the strong the strong sense of violent emotions the more you realize how important Zazen is for us it somehow made me feel not so afraid of anger I kind of became quite

[67:29]

familiar with that feeling I don't feel so now I'm more sort of different I do more doing for instance like Zazen which becomes very angry form I feel very comfortable expressing well that expression of anger is in the broad scale of the sense it's not that I'm you mean I mean that you accept totally any kind of emotion and penetrate penetrate your emotions and become one with and then that oneness becomes energy for your life so that energy allows you to paint you know

[68:31]

to express yourself as sometimes anger sometimes pleasure sometimes Buddha etc you mentioned when you were talking about the return to a clean piece of paper first of all you said I thought you were talking about a special kind of body or something quiet in an everyday life when some of us have a lot of anger before you to return to a clean piece of paper is like a piece a clean piece could you speak more about this clean piece of paper that is a clean clean sheet of paper means that there is a place where Buddha and you or you and the universe come together, speak together

[69:32]

and walk together that is return to a clear sheet of paper that's what I mean is a clean sheet of paper the same thing as a circle created by a rocket or something like that it's a motion, yes motion activity, flow activities flow activity within the flow activity there is a realization of a clean sheet of paper where both you and whole universe come together, walk together so very naturally you can speak with a mountain if you see mountains you know mountains is not a usual mountain

[70:35]

mountains is your heart so you can talk no judgment no thought but judgment and thought is there but you are not involved that's why I say total spiritual communion spiritual communion between means peace and harmonious feedback activity activity and feedback going in and out it is not your effort something it's going just like yesterday I mentioned if you are right in the middle of huge vast expanse of ocean what do you do? there is no particular pattern how to do it, what to do

[71:37]

you want to die or you don't want to die there is no excuse before you think it you already move so with our intention interlinked and trade every being

[72:38]

and place with the true merit of Buddha's way beings are the first I vow to awaken with them desires are inexhaustible I vow to end them I gaze are groundless I vow to enter them Buddha's way is unsurpassable I vow to become them

[73:39]

beings are numberless I vow to awaken with them beings are inexhaustible I vow to end them I gaze are groundless I vow to enter them Buddha's way is unsurpassable I vow to become them

[74:23]

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