So, welcome to Rohatsu Sushum, for Shakyamuni's enlightenment, Shakyamuni Buddha's enlightenment. So, today I want to study the name of Shakyamuni Buddha's enlightenment. I'm sure most of everybody's familiar with the Shinshin-mei. Some would say Shinshin-mei. There's a variation in Chinese language, which I know nothing about. or when I will. But sometimes it goes shin-shin-me, sometimes it goes shin-shin-me.

[01:03]

Shin-shin is faith or confidence or So it's interesting the various titles that are translated. Some say trust in mind, faith mind, and so forth. So I like the word faith, but trust is also an aspect of faith. The third Chinese ancestor, Sun Tzung, who is supposed to be the author of the Sun Qingming, apparently had some kind of Alice, called Feng Khan, according to the translation, which was always translated as leprosy, but also translated as something else.

[02:15]

So do I, sir. How could the three ancestors have leprosy? A good idea, actually. It destroys all our ideas of nicety. So, the third ancestor was discovered by the second ancestor, Eka, Taisho Eka. And so, Sansa became his disciple. And this is one of the earliest poems, if you want to call it a poem, a treatise, short treatise, in China's Zen history. So it's quite wonderful because it's very expressive of

[03:18]

of non-duality, which is, what is the message? Duality of non-duality and the non-duality of duality. It's really easy to get our legs crossed, I know, stumble. to keep our legs crossed, but this is a symbol when we're talking about duality and non-duality, preference and non-preference. And first of all, this sentence is also translated in various ways. So this, many years ago I studied this quite a bit, I was really interested in it, and I looked at all those translations and I put together, you know, my own translation, which does not deadline it, but expresses some of the words in the way I would like to express it.

[04:29]

It makes sense to me. So, it starts out the great way. is not difficult for those who have no preferences. While strange in love and hate, it reveals itself clearly and undisguised. And a headless difference and headless love are set apart. If you want it to appear a great way, have no opinions for or against it. The delay of our work and dislike is the dis-ease of the mind. When a deep meaning is not understood, the mind's essential peace is disturbed. So I'm going to go through this for a sentence.

[05:32]

The Great Way, of course, is the Buddhist path. a Buddhist. Now, the Great Why is not difficult for those who have no preferences. If you have no preferences, please raise your hand. I thought so. But there's something about this that's not exactly what it says. Because in Chinese, according to my understanding, They don't have the... [...]

[06:39]

Preferences. Our whole life. Picking and choosing. That's what we've done every single moment of our life. We pick and choose. So what's... This is a great call, huh? Picking and choosing. Preference. So it can't be that we have no preferences. So what does it say? And the text goes with these two extreme preferences, examples. It says, we are afraid for the love we hate that reveals itself clearly and undistinguished. So who in this room has never hated? Who in this room has ever loved? So it can't be. You can't get rid of hate, and you can't get rid of love.

[07:44]

So, this is the calling of the Shinshin-Rin. How do you do that? What does it mean? So, another word for preference here is partiality. I like partiality, because partiality means to split. to cut down, partiality means I prefer this to that. So it doesn't mean that you shouldn't love. It doesn't mean that you shouldn't hate. Because how can you, you can't be lying and do that. It's pretty, I mean that's, it may be shocking when you can do that. But actually, What Suzuki Roshi taught us, when we love, love totally and completely.

[08:50]

When we hate, hate totally and completely. When you have a panel, as the name goes on, some of you will probably have a little pain in your legs. What do we do about it? As soon as you don't like it, it starts to really intensify. And when you don't like what's happening, it's called intrusion. So, as soon as you feel intrusion, I don't like it. And I don't want it. As soon as I don't want it, it becomes, I become enslaved by it. And if you do like it, if you do like what's happening, no pain.

[09:56]

I feel like, wonderful, you know, this is going to be great. Because there's no pain. But as soon as you say that, pain enters into the situation, so as you want it, it overwhelms you. So, how do we practice this, learning to preserve what we have and not wanting to have what we get? So that's what our life is about. It's about wanting, and not wanting, rejecting, and running after. So where is the middle? Where is the middle point? Where, what my teacher told us was,

[10:58]

in order to not be caught by one or the other, to enter into it completely. As soon as they start to retreat, I'm grabbed. Oh, you think you're going to get away, huh? No. The only way to deal with it is to go into it. Become it. That is only one thing. We have stress. When there's only one thing, that's all there is. So, instead of trying to escape, the only escape is to go into it. So, do not do things. The duality is what kills us. So, The Great Wall is not difficult for those who have no preferences.

[12:02]

When freed from love and hate, it reveals itself clearly and undisguised. A hairbreadth's difference. What is a hairbreadth's difference? Heaven and earth are set apart. If you want it to appear, have no opinions for or against it. If you want to see it, you have to be it. The duality of like and dislike is the dis-ease of the mind. When a deep meaning is not understood, the mind's essential peace is disturbed. So what's the mind's essential peace? It's called samadhi. Samadhi is the mind's essential peace. It's the unity of oneness and duality, called Samadhi. Heaven on Earth.

[13:06]

Heaven is, I think, a derivative of heaven. Heaven is a place where you feel safe. Heaven and Earth, and there is a place where you feel unhealthy. But where is the wellness of the heaven and the unhealthy life of duality? So the way is vast and perfect, like vast space. I know they're not perfect, but I guess that's... I'm not sure what that means exactly. Well, either way, it's perfect because it's not caught by either oneness or duality. That's perfection. When nothing is working, then nothing is in excess.

[14:12]

That's difficult. Vast space is like emptiness. The sky is a metaphor for emptiness. So because of grasping and rejecting there is suchness. Pursuing the outer entanglements, two weeks ago, Hozen Sensei talked about the entanglements. Dogen talks about entanglements. He talks about bhaka, which means—not bhaka, but entanglements, like wisteria. What's that name in it? Katao. Katao.

[15:13]

Yeah, that's 20 lines. Like, you know, like, our life is really, I don't know, I'm getting ahead of my own thinking, but 20 lines, usually that means entitlements, in the world of duality. But Dogon uses it to mean to express the oneness of entanglements between like a teacher and a disciple. Teacher and disciple get all entangled in some way. And you can't tell where the vines are coming from or going because they get all caught into each other. But this is a good thing. It can be a good thing. Because it expresses the dynamics of relationship. So, the word perfect, like vast space,

[16:24]

Well, nothing is lacking and nothing is in excess. Everything is just as it is. This is called suchness. Everything is just as it is, the way it's supposed to be. There's a little story about Rensai, Master Rensai, who a fellow asked him about his feeling about the world, and he said, everything is perfect. It's because it's just the way I want it to be. It's just the way I like it. That's also a kind of koan. So, because of grasping and rejecting, you will miss its suchness. Pursue not the outer entanglements. Draw not in the inner void. In other words, don't be attached to emptiness. In oneness and equality, confusion vanishes of itself.

[17:31]

Stop activity and return to stillness. Within that stillness is the great dynamic activity. Falling into one extreme or the other, how can we recognize oneness? Not penetrating the vanity of the way, both sides go astray. To deny the existence of things is to miss their reality. To fall into the emptiness of things is to miss their reality. The more you talk and think about it, the more you go astray. So the reason that we should throw them, we put tablecloths in our mouth. But we let the thoughts come through, you know, because it's like the nature of wind. When it's windy, we just let it be windy. And when it's sunny, we just let it be sunny, or whatever it is. But we don't try to control the universe. We're large with the universe.

[18:37]

When I penetrate into reality, both sides we go astray. So there are people who deny the existence and there isn't a tendency for religious people to try to escape from samsara and go to heaven. as if heaven and samsara are two different things. So that's what creates turmoil in the whole world. Religious philosophy and understanding is kind of a terrible thing, but it's necessary. Well, we try to get rid of one side in order for the other side to be prominent.

[19:42]

And that's called, in a religious world, it's called holy wars. We try to get rid of the other side so that we can, you know, exist the way we want to. But that doesn't work, because one side depends on the other side. Everything depends on the other side. So, the guy is sitting on a branch, and the woman is sitting on a branch. And the trunk is here, and in order to keep cutting the parts of the branch off, he has to keep moving back. And so, he's cutting, and [...] pretty soon, he's at the center of nothing, which is a good place for him to sit.

[20:43]

You just keep cutting away the opposition, and pretty soon you have nothing to stand on. So opposites need each other. Emptiness needs diversity, and diversity needs emptiness. But we'll get to that. So the world is perfect like space, where nothing is lacking and nothing is in excess. So in this kind of space, it means emptiness. Emptiness is the basis of all activity. And activity is the activity of emptiness. So because of grasping and rejecting, we will miss its suchness. Pursue not the outer entanglements, draw not in the inner void. In oneness and equality, confusion vanishes of itself.

[21:47]

Equality. Stop activity and return to stillness. And in that stillness is the great dynamic activity. Falling into one extreme or the other, how can we recognize oneness? Not penetrating the unity of the other, how can we recognize oneness? Not penetrating the reality of both way, of what way, of both sides. I'm sorry. Not penetrating the reality of the way both sides go astray. To deny the existence of things is to miss their reality. I know this is interesting. It was just a sentence in passing. He said, everything is real. Well, I'm non-existent.

[22:50]

That's reality. This is insubstantiality. We think that reality, something's reality is its substantiality. But he says, The real, the insubstantiality of things is its true reality. Yes. So, to fall into the emptiness of things is to miss their reality. The more you talk and think about it, the more you go astray, so it's not there. You get it. You get the whole thing. So, I gave a speech and thought it was an honor when you can't pass fully. So, all the time, what the Shinshin Ryu is saying is talking, speaking of fundamental tools, but what's missing is the word attachment.

[24:04]

I don't want to tackle stuff, but you have to fill that in. Like the difference between love and hate, right? Don't love and don't hate, but don't be attached to love. Don't be attached to hate. Because hate and love are necessary. Hate and love are both necessary. There's no in between. Well, I think there is, but there's not. We become attached to hate, we become attached to love. But love and hate themselves are hate, you know, it's just the other side of love. It's the same emotion. It's the same energy, but expressed as a different emotion. So, yes, don't be attached to one side or the other. That's the message. But that doesn't mean that you shouldn't love your mother, or your wife, or your girlfriend, or your boyfriend, or whatever.

[25:16]

The world! You can love the world, but don't be attached to the world. You can hate the world, and there's some of those in it, but don't be attached to the hate, because the hate is what captures you. So let's let go of speech and thought, and there's nowhere you can't pass really. Returning to the root, well, that's the essence. Following after appearances, what is the spirit? One moment of inner illumination goes beyond appearance and emptiness. Appearance being duality, emptiness being oneness. One moment of inner illumination In other words, enlightenment. Because enlightenment means illumination. Or else there's a different word. The changes that appear to go on in an empty world, we call real because of ignorance.

[26:28]

We need to ask, we need to seek the real. When we cease to cherish opinions, that's a kind of famous line. And one of our opinions is a basic teaching of Zen Buddhism. When we cease to cherish opinions, opinions are like thought covers, thought coverings. Kansa uses that term thought coverings in his translation of the Heart Sutra. Thought coverings are opinions that have no real basis. So I do not abide in dualistic views.

[27:35]

Careful of what I'm saying to them. If there's even a trace of this in that, their very essence will be lost in confusion. The two exist because of their own. But do not hold evil to this one. For rather, duality exists because of oneness. But don't hold on to that oneness. When one mind is undisturbed in a way, the $10,000 offer no offense. When a thing can no longer offend, it ceases to exist in the usual way. When discriminating thoughts do not arise, the usual mind, excuse me, the usual mind ceases to exist. In other words, aware of what we think.

[28:39]

When some objects vanish, the thinking subject vanishes. When the aware vanishes, objects vanish. Object is object because of the subject. Subject is subject because of the object. know that the two are originally one emptiness. In this emptiness, the two are indistinguishable, and each contains in itself the whole world. When no discrimination is made between coarse and fine, how can a one-sided and prejudiced view arise? I think I no longer offend This is to exist in a visual way. I don't know.

[29:50]

Actually, I found something. What do they call film objects? Film objects appear on the screen when you're in a movie. But in France, we just watch the movie. We do get caught, but basically we know that we're getting caught because we're not supposed to. I get carried away by thought objects, like I hate this one, I love that one, and so forth, and you know, so-and-so is not a good politician, so-and-so. We don't want to go there. What's the movie? It's a Saturday movie. Okay. The movie... more difficult.

[31:02]

Some people say, oh, Zen is so difficult. And some, no, it's very easy. But actually, it's not easy and it's not hard. It's just what it is. Easy and hard are just our thought objects, our way of thinking. We create, we create our life through how we think. The longer you host, the tardier they go. There's a great way of last, whether easy or difficult, but those with limited views are, in a sense, irresolute. I don't think irresolute's a very good term. They're stuck, or they're caught, or they're blind, or they're bound, over and over again. But those with limited views are irresolute. I don't think that matches. Irresolute, no, it's like, you're lazy, or, you know, you're not, that's a kind of wrong description, I guess.

[32:10]

But I would say more of it, irresolute is called blind. You're irresolute, you're lazy, you know. But it's not about blind, it's about blindness. Don't blame somebody for being blind. often being deluded, or caught, or stuck, you know. They help those people with compassion, or rather, with a compassionate way rather than bullying. So the great way is vast, neither easy nor difficult, but those with limited views are stuck, or caught, or blind, or deluded, or bound. So, even to be attached to the idea of enlightenment is to go astray. Let go and let things... and things are as they are. While enlightenment is to go astray... Oh, let's see.

[33:13]

Clinging never keeps one in balance. Even to be attached to the idea of enlightenment is to go astray. Let go, and things are as they are, while the essence neither departs nor binds. In other words, it doesn't come or go. The essence doesn't come or go. This is the great stillness. Essence is like the great stillness. And activity is its, one word is its activity, its expression. So according with your nature, a bird of the way, wander at ease without vexation. Where thought is a bondage, the truth is hidden.

[34:17]

For everything becomes murky and unclear. The burdensome practice of judging brings alliance and wariness. What's the loss of being partial and one-sided? Well, that's the first half. I'm going to see what time it is. I don't want to go over the time. I want us, whoever speaks, to end this, this week, to make sure that you stop on time. Because we're more interested in sitting than listening. Too much gets worrisome. So, I want us to stop and talk. What time am I supposed to stop? Do I have time now? Okay. Do you have any questions? Donald Felder.

[35:19]

Oh, yeah, idealization. But what's the problem with that? Well, this text seems to intend to bring out idealizations or attachments to a conversation. Oh, yeah, attachments. Okay, awesome. Oh, so don't be attached to me, my buddy. So what? Or else, you can learn bodhisattva and express being a bodhisattva. And you can sit down on a chair and feel comfortable, but don't be attached to that comfort. So, if I like... It's true that we dream all the time.

[36:32]

We dream about a software, right? Every time we think something, it's a kind of dream. So we have to recognize that. As long as you recognize this is a dream, that's reality. When we think that the object, the content of the dream is the reality, that also has its reality, because its reality is a delusion. So go ahead and think. Be a Bodhisattva. Don't worry about it. We're working. That's a good comment for you.

[37:37]

Yes. The more still you are, the more dynamic the activity. This is why I say, don't move. Don't move. Just be totally still. And the whole dynamic activity of the universe is being expressed through that stillness. I think I understand that. But, actually, like, when my heart can't sit, or that kind of action, coming out of stillness... When you're coming out of stillness, when you're thinking of something, coming out of something, coming out of stillness can go, ow! The genie!

[38:57]

God, that's a daughter! I tell you, it lifts up a finger, right? You know what I call it? I tell you, the whole universe is supporting that finger. That finger only lifted up because of the dynamic stillness of the universe. Well, that's just a lame expression. It's just a way of expressing it. Can you talk about practicing faith?

[40:05]

My faith arises through confidence. When I have confidence in something, it arises through faith in it. When you first come to practice, you're curious, and you have the elements of faith within you, and you have the elements of confidence within you already. So when you practice and torture yourself for a while, you'll realize there's great faith and great confidence, because you let yourself Watch yourself in a trying circumstance and you'll come up to it. That's faith. You have faith and confidence. You have the confidence that I can do this. No, no, it's difficult.

[41:08]

But faith arises. Let's go. Yes, that's a good question.

[42:10]

Instead of trying to get rid of Mara, he merges with Mara, becomes one with Mara. One of his choices of how to live his life. So he's living his life through choice, but by choice I mean by vow instead of by karma. So, Mara means karma, basically. It's like a painting of karma. So, when Mara is controlling, when you allow yourself to live through karma, then Mara is in charge. So I'm living a life through vow, which means independent. And lying down, instead of picking up, you either lie down or don't pick up stuff.

[43:21]

Throw away, throw away. Throw away is a little, you know, when you throw something away it's like, It always comes back around. But just to let it lay down, put it down, and walk away is a lot so dangerous. Okay? Marines' resolutions are attached to rubber bands. seeing shots that come back and hit you in the head. So it's not easy to just, oh yeah, I will not do that, and I will not do that, because desire is built up through repetition. So Buddha went down, he went through, this is the story, right? The story is that he sat on the tree, and then on the last night, I think it was, all the demons came, and he just kind of sat there, let it all go by.

[44:28]

He didn't get attached to all the demons, just like he called himself out of attachment, and found a middle way, which is form is emptiness, and emptiness is form. That which is form is emptiness, that which is emptiness is form. That's what this is all about. It's just expressed in so many different ways. What else am I supposed to know?

[45:41]

Huh? Which now is you? The one who asked the question is a different, somewhat different than the one who said, I'm a little perplexed now. That's why MFI is always changing. It's really important to realize how everything is really changing because it doesn't appear to be. It doesn't appear to be. I mean, this is the same room I walked into with the same people who look exactly the same as they did 30 months ago. But it's all changed. That's why if we don't understand living by vow, We just live by Mara. So it's Mara that's asking to be saved.

[46:49]

So instead of cutting off Mara, we convert Mara. Is that making a mistake on purpose? No, the mistake on purpose is talking about it. So, isn't that logical? That a doctor saved thyself. Curing yourself. But doctors can't always cure themselves. We need other doctors to cure doctors. I was always amazed that doctors always went to other doctors. Why can't the doctors just cure themselves? But, you know, doctors need doctors, teachers need teachers, students need students, not teachers. Everybody needs everybody else, so everybody here needs everybody that's here.

[47:52]

And we're all doing this small thing together because it's not easy to do it by yourself. And so I said, what am I doing? Well, I'm not doing anything. I didn't forget all about what it is that you're doing. So we have to keep being reminded all the time. So yeah, each one of us is Mara, each one of us is Buddha. Anyway, this is like a version saying, we're half good, each one of us is half good and half bad. It's really the truth. The proportion changes. But it's still true. So, phew, I have more good, you know. I'm a good student, you know. You always slap people down and say that. Well, I have a bad sense, but that's even worse. I'm such a bad sense student.

[48:53]

Anyway, that's still the first half.

[49:01]

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