During this session, I would like to explain about the Four Noble Truths, which is a basic concept in Buddhism, which explains the cause of suffering and the way of deliverance. Therefore, this is the first doctrine taught by Shakyamuni Buddha after enlightenment. The Four Noble Truths are that all existence is suffering. The cause of suffering is illusion and ignorance. Nirvana is the realm free from suffering.

[01:21]

The means for the attainment of nirvana is the practice of the Eightfold Noble Paths. The first two relate to the word of enlightenment. What the all existence is suffering is a result of human affairs.

[02:31]

What the cause of suffering is illusion and ignorance is a cause of suffering. Anyway, these two relate to the world of human affairs, worldly affairs. This doctrine of the Four Noble Truths was mentioned by Shakyamuni Buddha after enlightenment. Why is it that Shakyamuni Buddha must teach us in that way as to what human beings are after his enlightenment?

[03:44]

Why is it that Shakyamuni Buddha teaches us that all existence is suffering and the cause of suffering is illusion and ignorance? After his enlightenment, this is very important, not before his enlightenment. After his enlightenment, he taught in that way. Many students ask me why we have to suffer, why we have to fall into difficulties. If Buddhism says, Shakyamuni Buddha mentioned about the human being according to the suffering, according to the principle of the Truth,

[04:56]

which the all existence is suffering, probably you may say Buddhism is pessimism, or you may say I don't like Buddhism because it makes me pensive or melancholy. But whatever you feel, very often you have to ask, you have to ask to yourself or to others, to teacher, why is it we have to fall into the difficulty or why we have to suffer? This is really the sole reality which everything is confronted with.

[06:12]

Even though you don't like, you don't like the suffering, but this is, you cannot escape from the sole reality and fact which all of us come face to face with it. That's why you have to ask why. But it doesn't mean that you should get rid of suffering, you should hate suffering. Shakyamuni Buddha doesn't say in that way. As long as you cannot escape from the sole reality and fact which all human beings come face to face with it,

[07:16]

wherever you may go, you are right in the middle of the suffering. If so, we have to understand, we have to have a new understanding of this sole reality which everybody is confronted with it, with this suffering. From the deep understanding, from the deep level of seeing into the depths of human life, you have to see it again and again. This is very important. That's why Shakyamuni Buddha always says all existence is suffering.

[08:26]

Very often, he shows it again and again in front of you. All existence is suffering, all existence is suffering. He shows it. Nevertheless, we cannot believe it, we cannot receive it. Straightforwardly, it's pretty hard. Why? It makes no difference whether you feel pensive or melancholy from the peaceful doctrine of the suffering mentioned by the Shakyamuni Buddha.

[09:31]

That's okay. But, if you cannot, if you cannot get rid of it, immediately something should be done, should be done. This is very important. Something should be done. If you don't want, if you don't want to do something, you will go astray forever, forever. Even though you scream very often, on the street, on the market street, at the White House, in front of President Nixon, nobody helps you.

[10:50]

You must do something by yourself. If it is a soul reality which all human beings are confronted with it, we have to realize what is a cause, what is a cause of suffering. The Obaku Zen Master says to his disciples,

[11:58]

We are a man. We are a man like a belt made by a thick skin. A thick skin which is called Vigatoi or Stubbornness. We are a man like a belt made by a thick skin which is called Vigatoi or Stubbornness. The more you practice again and again, the more you find this strength, this strong quality of stubbornness or Vigatoi.

[13:19]

Whatever you do. The teacher said, Throw away all thoughts running through your head in the practice of Zazen. Every time, very often, day in day out. From 20,000, 25,000, 100 years ago, by Shakyamuni Buddha, by many patriarchs, by Dogons, by many teachers. But actually, look at yourself.

[14:25]

It's pretty hard. You say, yes, I will. But actually, many thoughts coming up. The more you practice, the more you find this thought, which everybody comes face to face with, this quality, strong quality of stubbornness or Vigatoi. Please stretch your back, please stretch your neck, please stretch your head.

[15:32]

Open your eyes. This is very, very simple, very easy to follow, these instructions. Please stretch your back. Please straighten your head. Please open your eyes. But you can't. Then sometimes, I correct your back, I correct your head. In a minute, your head slowly hanging down. Your back is getting round. Then next moment, I again, I come back to you and correct again. Then, the moment when I leave your place, your head is hanging down.

[16:43]

The instruction is very simple, very easy to follow. But actually, you can't. Why? Why? Try to ask to yourself. You say, oh, I am old man, so my body is very stiff. I can't. This is one of excuse, you know. Then someone says, oh, my back is, this is my, this is a type of my back. Round, getting round. Then sometimes I push hard, but it doesn't move. But this is also one of excuse you can make.

[17:52]

But the, very often, I have done, I have corrected one of students who have, who have had very stiff upper back, like this. Very round. I corrected, I have corrected again and again. Then he came, he came to, he came to the doctor and, why don't you correct your back first? But he said always, I can't, I can't to get rid of my thoughts. I think so. He, he, he does often like this. This person is willing to invite your thoughts. Please come in. There is no better way to get rid of your thoughts

[19:07]

than to correct, to correct your posture first. This is first. Because, right now, right here, you have to, you have to settle yourself on the self in the best, under the best condition, physically and spiritually. Not, not the matter of, not the matter of discussing tomorrow, not, not the matter of discussing the something, which will happen in a minute. I don't think so. Question is right now. Then I push very often. Then recently, his back is very straightened, like this.

[20:10]

Pretty good, you know. Why you make some complaint, whatever, I can't, or whatever, whatever kind of complaint, even though it seems good. Complaint is complaint, you know. Excuse is excuse. And this is stubborn, stubbornness. I don't force you, I don't force you to follow the difficult principles, difficult principles. I often said, at least during Zazen, why don't you straighten your back? Why don't you straighten your head? Why don't you close your mouth? Why don't you keep your tongue in, under the best condition?

[21:17]

Why don't you regulate your breath? That's all. It's not so difficult. Whoever you are, Japanese or American, or old or young, of course it should take time for old, old man to regulate, to break him of his bad habits, which he has acquired since his birth. Of course. But it doesn't mean, it doesn't mean it's impossible to correct. You could do it if you would. For this, the question is,

[22:23]

a man who has, a man like the belt, made by a thick skin, which is called stubbornness. This stubbornness makes appearance every time, anytime, everywhere. Whatever you do. The other day, I conducted, I practiced in Tashara with students during the session, one week session. After that, one of the students told me,

[23:28]

that this is a student who has practiced for, I think, four years or five years, since the opening of the Tashara Monastery. So sometimes, he himself believed, that I have made good practice in my practice. Then one day, during the session, he sat on a chair, in a quiet place, at the quiet place.

[24:31]

At that time, Bujei, you know the bird, Bujei, Bujei? Bujei came up to him, very close, very close, closely. Then at that time, he thought, well, I am getting saint. I am getting saint because a bird showed the feeling of being intimate with me. Wow! He was very delighted in looking at Bujei. Wow! Oh boy! Then, I think,

[25:42]

three feet ahead, Bujei came, closely, mostly three feet ahead. At that time, he found something right beneath his feet. There was dog food. So Bujei wanted to eat this dog food. Not to... It was not a reason why he wanted to become a good friend with this guy. But at that time, he thought, wow, I am getting saint. Then he found dog food under his foot.

[26:51]

Then he was very angry with this Bujei. Get out! Where is saint? Where is saint? Get out, you know. Immediately he said, get out! This is also one of... This is also stubbornness, bigotry, which you have. When you attain enlightenment, when you have, when you practice Zazen for long years. The Yoka Zenji, Yoka Daishi said, A self-interested charity brings

[27:54]

the joy of heaven itself, but it is like shooting an arrow at the sky. The self-interested charity brings the joy of heaven itself, but it is like shooting an arrow at the sky. Maybe your stubbornness, your bigotry, make you joy so much. If you have a posture in relax, during Zazen, you feel enjoy, you enjoy yourself to do Zazen. Zazen.

[28:59]

Whatever we do is not much of value, suffering or pleasure. Whatever you feel, pleasure or suffering, is not much of value. Zazen. Sawaki Zen Master said to student, he gave us very interesting story.

[30:13]

One day, one night, one day, one night, the robber, the robber, the robber, robber, a thief, sneaked in one of the big stores to steal something. The thief, he sneaked in quietly and looking out for money, opened drawers. That time,

[31:23]

one of the sons one of the sons woke up and listened to some sound. Opening drawer, cracking, then he get up, he got up immediately and take it out, take it in, all house. That time he found a thief who was about to get lots of money in his hand. Then he screamed,

[32:25]

thief, you run away, the thief will run away immediately. But at that time, the circuit master says he should stop chasing after him, after robbery, but this guy chased after the robbery in order to catch him. Then in the on the street, the son got to the robbery, he caught the robbery at last, but his father was very anxious about

[33:27]

his son, what is, what will, what would happen, because he chased, he was chasing after the robbery. Then the father also chased after the robbery and his son. Then the father found the awful scene which the son and robbery were fighting with each other and also robbery had the knife in his hand. So he was very surprised at this scene. Then he brought, he took the big rug and gave a

[34:28]

big, big blow to the robber's head. It was, it seemed good. Then he fell down, but this blood was so strong that at the same time, he gave a big blow to also his son's head too. Then the robbery died, dead. The robbery passed away from the giving big blow by the big rug and also his son died too. That's terrible. And also after that, policemen came and checked out

[35:31]

how much he stole. But he didn't, he didn't take any money. You know, what, whatever we do, whatever we do in this world, particularly under the level of, under the level, in the domain of the stubbornness of bigotry, saying, he is lovely, he took lots of money from me. He had to taste after, taste after. And also at last, he had to die. But actually,

[36:34]

originally, his father was very anxious about his son, what's the matter, you know. What, what happened along him. He tried to take good care of his son anyway. And also he tried to, he tried to take good care of the robbery too, in order to wake him up by putting, putting him in jail, maybe so, anyway. But as a result, this kindness, this kindness killed robbery and also his son too. This is

[37:47]

the same, the same things happened in our daily life very often. Whatever they are, kindness, whatever kind of conception, ideas, good or bad, or delusion or enlightenment, they are not so much of value. If you see into the depth of your life, when seeing yourself from the depth of tranquility, that's why

[39:02]

Yōka Daishi said, self-centered charity brings the joy of heaven itself. But it is like shooting an arrow at the sky. Maybe this son and this father aimed there would be proper mark, he believed. But there is no proper mark which he had to aim. At last he had to shoot an arrow at the sky, that's all. And then this arrow

[40:08]

sooner or later, this arrow will come back to yourself. If you try to let the balloon be in the high air, you think your stubbornness, your bigotry, try to believe that this balloon stay with being in the high air forever. But sooner or later, this balloon will be broken and come back fall into the ground.

[41:10]

Always or whatever you try to ask to yourself why you practice the Zen, I still ask to myself why I have to practice the Zen Actually, in terms of my position as a priest, I cannot get rid of the Seishin and the Zen. But nevertheless, I have to ask to myself why. So always says the Zen is pretty good for me. The Zen makes me

[42:38]

stable. But sometimes the Zen makes me crazy because I cannot find a definite answer to be good. The Zen is really invasive. It's pretty hard to understand what it is. But it is said that suffering is not suffering. It is said that hard work will bring you to be lucky in the future.

[43:38]

See? That's why during the Zen I feel pain. It's pretty hard to stay with pain. But at that time I said to myself well, hard work will bring you to be lucky. Go ahead, stay with your pain like this. Sometimes something said to me well, if you do the Zen very hard you will become Zen master or you will become good teacher of Zen Buddhism. But always always something there The moment when you ask why

[44:43]

when do you practice? Always it is something like merit created by the stubbornness, created by the bigotry. But But whatever you feel you expect from the Zen the moment every time

[45:45]

when you ask to yourself why the merit is like shooting the arrow at the sky, that's all. That's why the Zen says why don't you throw away any ideas good or bad and just do the Zen. Without expecting any merits. Again, this point

[47:01]

otherwise you cannot have a new understanding of the soul of reality that all existence is suffering. Well, Zazen is really simple to follow and it seems to waste time it seems to be nonsense just do it. But

[48:09]

Shakyamuni Buddha and many patriarchs can explain why, how important Zazen this practice is. In terms of philosophy in terms of psychology they can't explain. This practice has profound background how important it is. But if you explain it, the philosophical and psychology it will become complicated. Before you try to understand and also it will take so long to understand completely

[49:10]

how important it is in terms of philosophy philosophical aspect psychological aspect and so on. Because everybody has different knowledge different level of knowledge human faculty. But practical practice actual practice just do it it is very simple which everyone can do immediately, right now. So, Togenden says

[50:15]

as long as you are right on the cushion, small cushion why don't you throw away any idea of good and bad first and straighten your back and head settle yourself on the self under the best condition physical and spiritual this is beginner's practice and the gold of the practice which everyone must undertake undergo. Then

[51:20]

the Shakyamuni Buddha says the cause of suffering is illusion and ignorance. What is ignorance? There is no ground no ground which you define you can't define this is ignorance. There is no ground which you can't put the definition of the ignorance saying this is ignorance I don't think so. Ignorance is ignorance which you cannot have a new understanding of yourself this is ignorance

[52:31]

when you have, when you can have a new understanding of yourself there is no ignorance Buddhism doesn't, Shakyamuni Buddha doesn't doesn't say to escape from delusion and enlightenment he doesn't say we should, we should escape from delusion and attain enlightenment we should see we should see the delusion and enlightenment from the depth of

[53:37]

understanding in life again what makes you, what makes your ignorance get on it is as our Zen master says a man a man like a belt made by a thick skin which is called stubbornness, big time not only you but also Shakyamuni Buddha and many patriarchs and Dogen

[54:38]

and Shindong any religious founders continue, made every possible effort to practice hard in order to see this quality of stubbornness big time in order to get rid of this stubbornness they all have practiced very hard if you read a Zmonkey written by Dogen

[55:40]

a primary sort of Zen Buddhism you will find how hard Dogen practiced in order to get rid of this stubbornness the suffering what all existence is suffering is not merely principles it is truth what it is truth it is truth is not to escape, not to get out of it so we have to do something

[56:44]

we have to see it

[56:52]

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