I mentioned the explanation of Anjin, the religious security, assurance, and relaxation
of one's existence.
Taking one of the Buddhist ideas into consideration, the Anuttapattika Dhammasukha Shanti, Anuttapattika
is literally unborn, unbornness, unbornness.
Dhamma is the absolute, the form which all perceive.
The Kshanti is literally patience, but in this case, as Deity Suzuki mentioned in the
Mahabharata Sutra, it is not the meaning of patience, it is not to endure, to endure,
not to suffer patiently.
In here, the patience, the Kshanti is a willing acceptance, acceptance, willing acceptance
or the, what would you say, obedience or
Then the question is, as the Deity Suzuki said in this book, what has patience to do
with this existence that is to be designated as unborn, unborn, whatever patience means,
willing acceptance or patience is patience, anyway, anyway, the question is what has patience,
well, what has willing acceptance to do with this existence that is to be designated as
unborn.
This is a very important point which we have to account, we have to take account.
Tonight, as much as possible, I would like to take some concrete example.
Before proceeding further, let's imagine that, let's imagine the puppet show that I mentioned
yesterday.
In the word puppet show I mentioned yesterday, there are three kinds, there are three kinds
for human beings anyway, the audience or puppet and puppet players.
In terms of audience, I think many audience enjoyed very much the puppet show in terms
of their own ideas, their own idea, in other words, their own microscope which has made
by themselves anyway.
So, if there are 100 audience, people who enjoyed very much puppet show, there are 100
different viewpoint, criticism, coming from individualized object, audience, because they
are always looking at puppet show through their own microscope, because even though
they're on the stage of puppet show, some very interesting event which the people would,
people would burst out laughing, happen to appear on the stage, but I don't know whether
or not all 100 people burst out laugh, I don't know that.
Some of them laughed, some of them don't laughed, some of them make their faces, some of them
keep quiet.
So, I think audience, 100 each audience enjoyed very much puppet show, looking at it through
their own microscope anyway.
That's why they are criticized puppet show or that puppet show is not so good.
This is audience anyway, then puppet show, let's consider, let's think of puppet, you know.
Puppet is very busy, a puppet is very busy with moving to the left, to the right, turning
backwards, forward, turning around quickly, very busy.
Even the puppet, I think puppet, the looking puppet look at themselves from their own microscope,
you know, hey, don't move so much, my hands will, I'm afraid my hand will be broken, don't
make my hand move so much, maybe, or sometimes puppet may complain, hey, people laugh, let's
laugh, I am showing, I am showing you very interesting, interesting show, play, why don't
you laugh, why don't you laughing, but audience always looking at, look at the puppet show
their own microscope, they doesn't care.
Then, next, let's consider the puppet players behind the stage, you know.
Whatever kind of complain they are, you know, puppet or audience make lots of complain or
lots of criticize, you know, they both, audience or puppet, including their complains, lots
of complain, it's really impossible get out of puppet players, puppet players world, so
from this point, audience or puppet completely exist in the extent of the puppet players world, anyway.
So, it's pretty big world, but audience for audience, they always take it into their head
that this is my world, you know, because they look at the puppet show through their own
microscope, sometimes laughing, even though other doesn't laugh, the enjoyment or sorrow,
enjoys or sorrows or happiness or sadness, all exist, all exist in the big extent of
the puppet players world, you know.
By the puppet players effort, audience sometimes laugh, audience sometimes clap their hand,
you know, and puppet also is moving to the left and to the right, turn over quickly.
This is very big world, and also even puppet players, you know, where does puppet players live?
Even puppet players live in the big extent of the big extent of the world, which I mentioned,
you know.
For instance, there is three things, audience or puppet and puppet players, the three things
exist here, you know.
The big world means when all three things start to work, start to work, without ceasing,
even for a moment, you know.
Before those things start to work, they just exist, exist without no name, audience or
puppet or puppet players, just like a chaos, you know, just three things exist, no name,
without name, their own name.
As soon as when those things start to work, each gets his own name, puppet, audience,
puppet players.
And the moment when each gets his own name, it means each starts to work.
To say when each starts to work is to say what there is a big world which is called
intercommunication, intercommunication.
According to the Buddhist technological world, it is interdependence, interdependence.
Then at that time, even though the audience may complain so much, even though audience
burst out laughing or crying, whatever it is, as long as audience exists there and look
at a puppet show, there is something what nobody can help, you know.
For instance, I ask audience, why do you laugh?
You look at the puppet, why do you laugh?
I don't think it is interesting thing because that puppet, merely puppet, why do you laugh?
Maybe audience ask, well, you know, I laugh, I just laugh because it is a very interesting
event which happens suddenly.
Sometimes they ask, maybe the puppet players are very good at playing, you know, puppet.
That's why I laugh, maybe, they say.
Whatever kind of answer they do, you know, there is no complete answer, you know, why
do you laugh?
Why do you laugh looking at the puppet show?
Only the puppet player doesn't come to existence, ignoring puppet, ignoring audience, you know.
Even puppet, puppet doesn't come to being without ignoring puppet player or audience.
Why can't you pick up just one thing regarded as the reason why you laughed?
You know, I can't.
If you seek for the reason why I laughed, you know, again and again, completely no answer.
You can't answer why.
Then at last you say, oh, just laugh, that's all.
Or, on the other hand, that's, keep silence.
Because at that time when you keep silence, when you say just, I just laugh, I think you
know the present situation of puppet in a show.
What is puppet?
What is puppet player like?
What is audience to?
So, when you realize, when you understand so well the puppet show or circumstances around
the puppet show, the three things is completely make circle, you know.
You can't say which of those is best player.
You can't do that.
Audience is good audience for today.
Listeners, tonight the listeners, you know, of lecture are very good students, spirit
of Zen students.
Yesterday they are not.
Are you sure?
I can't say that.
Even though my lecture is good, my lecture is good, you can, maybe you can, you may not
understand, you know.
You may understand completely.
Some of them understand so well, some of them don't understand.
Then when I criticize you, oh, you are not good, you are not good student, you know.
Is it true?
I can't say that.
Which is bad, which is good, you know.
Katagiri is bad.
Katagiri's lecture is bad or you are bad, you know.
Your brain is bad.
My brain is bad.
I don't care whatever it is.
All I have to do is just speak.
Because there are you, there are three things, you and I and lecture, you know.
As long as three things exist here, it is completely impossible to pick up as a fixed,
as a solid object, you know, without functioning.
When you try to understand the whole existence of this room, the three things immediately
start to work, you and I and lecture too.
Completely circle, you know, those, all those make a complete circle.
You can't say, you can't say Katagiri is bad, you can't say you are bad, you know.
You can't say, you cannot say, you know, the lecture is bad.
Lecture is good.
To make yourself function, to make yourself function fully, you know.
All you have to do is to make your function free, to make your function free.
As a lecturer, as a listener.
So, what should I do, you know?
Why, I ask you, why don't you, why don't you understand my lecture?
Why don't you understand Anuttapattika Dhamma Mokshanti, you know?
I already explained three days, for three days.
Can you answer to this question?
I can't.
And also, on the other hand, you just accept it, even though you don't understand.
And, you accept the reality of this present, before you ask, before, before give question to, give answer to this question.
Why you don't, why do you, why don't you understand?
You know.
So, from this point, audience, just accept, perfect show.
Perfect, just do it, just move.
All of the stages, perfect play behind, always just do it.
When the audience understand the whole being of this situation, audience, you know, keep quiet.
And, acquire what perfect show has been done.
With, keep silence, with calmness.
Then, if they want to say something, maybe the audience say to the perfect player, beautiful play, thank you, that's all.
No complaints.
And also, if they want to say something to puppet, they say, your puppet play beautiful.
With something like gratitude feeling, you know.
To all puppet player, to all puppet.
Thank you.
With gratitude feeling, you know, thank you, thank you.
Saying thank you, your play is beautiful, your puppet is beautiful.
Whoever made it, by whom they are made.
I think the gratitude feeling, I think, means to accept, to have, to get a willing acceptance, you know, straightforwardly.
Understanding so well the whole situation, whole situation of puppet, of puppet players and audience.
So, the audience at that time, not so well.
There is something that puppet himself do something great responsibility.
Which nobody can, nobody can disturb.
They understand so well, what the puppet's responsibility.
Which nobody can help, nobody can disturb.
The audience too, the puppet player too.
You know, you look at the puppet show, that puppet not so good.
Why don't you move toward this way a little more?
It's impossible, it's really nonsense.
But our brain thinks so, very often.
Why don't you move toward this way?
But puppet show, puppet has their own responsibility.
That nobody help, nobody can reach, nobody can give helping hand.
That's all.
So, all the audience has to do is, just to accept.
I think when you understand each thing, based on the truth, there is no self-substance.
In any individualized object.
Puppet show exists in the big world, so called the truth.
He has own great responsibility.
But also this responsibility is not some solid idea.
You may say, this is my responsibility.
There is no self-substance, you know.
When the puppet start to work, there is no self-substance.
Whoever look at the puppet, what kind of quality the audience possess.
Puppet must do what puppet must do, you know.
That's all.
Then puppet accept the present reality of the present, including audience or puppet players.
Puppet knows so well what audience responsibility.
What is the puppet players responsibility, nobody can help.
At that time, there is big shows.
There is wonderful, beautiful puppet show.
That's why audience laughed, burst out laugh.
And for the puppet players, after playing, his play enjoyed very much.
Then he said to the audience, thank you very much for your coming.
Everything beautiful, you know.
I think in our daily life, we experience same things as the puppet show.
You know, when you try to imagine that you would get sick, you know.
Stomachache, you feel pain so well, you know.
Then your friend immediately take you to the emergency hospital with a car, like this.
Even in the car, on the way to the hospital, you cry, cry, cry, cry.
Then after, on the arrival at the hospital, you continue to cry without any patience.
Then fortunately, after arriving at the hospital, you know, doctor, look at the patient.
Oh, it's too much, don't make so much noise, please keep quiet.
But you don't stop crying, just crying.
Like a baby, you know.
So, doctor himself doesn't like to listen to your crying, you know.
Because it makes doctors disturbed so much.
So doctor, let's take this pill.
Then after that pain has gone, you laugh and smile, that's all.
Doctor look at you, oh good, that's all.
Strictly speaking, doctor don't like to listen to your crying.
That's why, not in the terms of the feeling of kindness, he gave the pill to you, like a candy, you know.
If the children cry, bus will cry, you know, their parents, just give a candy.
In order to make him, make him just stop crying, that's all.
There is no kindness, kind feeling.
Hey, take it.
Children stop crying.
It is all right, you know.
It is all right for you to burst out crying, to continue crying, that's all right.
That's up to you.
My master doesn't make any complaint.
Whatever kind of disease he got, you know, he keep quiet.
One day I shot, you know, his hand.
I made a big mistake.
I shot a different place, you know.
As soon as when I shot him, the blood comes out.
Phew! I was very surprised.
But my master very quiet.
He says, uh-oh, it's not...
He says, oh, it's a different place to shot.
Oops!
I'm sorry.
You know, that's all right.
When you feel pain, you should cry, that's all right.
That's up to you.
But even though all day you cry, you continue to cry,
do you think that your pain has gone?
I don't think so, you know.
Even though you burst out and you shout, crying, crying, crying,
pain's here, pain's here.
And then, what do you do, you know?
You just accept this pain.
Even during you cry, you have to accept this pain.
Without any reason, without any complaint.
That's all, you know.
You have to accept it.
That's all.
You know,
while in Japan,
one of my friends named Rev. Yukoi,
who is teaching at Komuso University now,
one day he went to his friend's house to perform the funeral service.
His friend's boy, 18 years old,
passed away
by leukemia.
Leukemia?
Leukemia, not leukemia.
Leukopenia.
Leukemia, leukemia is the opposite.
Opposite to leukopenia.
I will teach you English.
What would you say, white blood, you know,
white blood getting reduced, this is leukopenia.
Getting increased is leukemia.
Okay.
Then he went there,
and his father, this son's father,
asked Rev. Yukoi,
Rev. Yukoi, please help me.
Please help me
to get rid of heart-rending sorrow.
Please help me.
At that time, Rev. Yukoi said,
cry as much as you like.
Then I listened.
One day, I told this story
to one of great sermons,
you know, great priest,
who was like a professional sermon speaker.
He always, you know,
his position was,
what would you say,
the person who
take the responsibility
for give Buddhist story
to the people.
Whenever the people have
a Buddhist ceremony.
Then I told this story to him.
He said,
Rev. Yukoi is not a kind person.
Then I asked him,
what should you do?
If you were he,
what should you do?
He said,
why did he
tell him,
please chant sutra
in front of family altar.
What do you think?
Which is better?
The chanting sutra,
make your mind calm,
wait.
I told you, please sit down.
Please do meditation.
Meditation make your sorrow,
make your difficulty,
get out,
take away,
take away.
I don't think so.
You said,
even though zazen is no use,
because the practice of zazen
make me calm,
make me help.
No.
Because difficulty is difficulty.
When you are confronted with
really difficulty,
real difficulty,
which nobody,
nobody can help.
There is nothing but
crying
as much as you like.
If you try to,
if you continue
to cry
again and again,
all day,
one day or two days,
or three days,
I think
you will
get completely tired out.
And then you will
make yourself calm.
Then you understand
what should you do.
After making yourself calm,
well,
let's sit
and try to chant a sutra
in front of the Buddha.
Before this priest
tell you,
told you,
please chant a sutra.
Right in the middle of the crying,
right in the middle of the
being on the home of
dilemmas,
sufferings,
or difficulties,
or sorrows,
nothing helps you.
Just cry.
If you want to cry,
that's all.
And then,
even though you cry,
burst out crying,
even though you continue to cry,
sorrow is sorrow.
You have to accept
just sorrowness,
just sadness.
The crying doesn't make you ill.
Though,
although you sit on,
you sit on
in front of the Buddha
and chant,
start to chant a sutra
after crying,
it doesn't mean that
crying doesn't,
crying make you ill,
make your sadness ill.
I think this is just
because you get
completely tired out
of crying,
that's all.
So what should you do?
What should you do
right moment,
moment of moment?
Just accept it.
Even though crying,
even though laughing,
that's all.
You sit down,
you feel pain so much,
you think really,
I don't want.
I don't want pain.
You want,
you think you want
to burst out crying.
Whatever you think
in your brain,
anywhere in your brain,
I don't like pain,
I like pain.
Oh, wonderful.
Pain is pain.
Pain is pain anyway.
Even though you're sad,
you feel sad
through this pain,
even though you feel
enjoy this pain,
that doesn't make you help,
make you help.
That doesn't help you.
They don't help
your pain itself.
Pain is pain.
This is important.
Pain is pain.
Whatever kind of thing
is running on the stage
like a puppet show,
if you are audience
audience is audience.
If you are puppet players,
puppet players,
puppet players.
You can become puppet
whoever you are.
If you are puppet,
you would be puppet.
If you are puppet player,
you would be puppet,
puppet player.
And then what shall I do?
I don't like the pain itself,
even the pain itself.
You think so,
I don't like.
What should you do?
Just accept it?
Accept it.
And then like this,
the Buddha says,
you should experience
Anutpática Dhamma Kshanti,
willing acceptance.
What do you mean?
Willing acceptance is
to accept
pain itself
as it is.
Which
will make,
will help
your life itself.
This help is
going beyond
the conception
I like or I don't like.
I think my teacher,
as I mentioned before,
didn't make any complaint
or any kind of
shout I did, you know.
He said,
oh, it's a different place
to shout.
That's all.
Even though he said,
he scold me,
giving a big blow to me,
please pay here.
Even though he said,
oh, wonderful.
Thank you very much.
I need.
Please pay.
Please pay.
This is real.
What should you do,
my master?
This is willing acceptance.
This is calmness.
This is,
what would you say,
imperturbability.
This is imperturbability
and this is tranquility.
Just accept it,
you know.
Your brain doesn't like.
Your brain tries to
keep away from it.
But whole
being of your life
naturally accept
this pain.
Your brain should know
this pain.
That time this is
patience.
Willing acceptance
is patience
in Buddhism.
If you are confronted
with
not the individual
problem,
the social problem,
like a war,
like a war,
fighting
with people,
among the races,
it's pretty difficult
to understand it.
What should you do?
In the United States,
there are many choice.
If you don't
go to the war,
the race
conscientious of that,
you try to make
application for it.
Please help me.
I don't like the war.
Not only you,
but everybody don't like.
Everybody don't like war.
But in Japan,
anyway,
during Second World War,
even the priest
didn't keep away
from
soldier
drift.
They have to do.
Of course,
you want to
criticize.
If you're a priest,
why don't you
refuse
through and through
to go to the war?
But,
you know,
the circumstances
was completely different.
You can't,
you couldn't leave
any room
for criticizing.
Why?
Why did you,
why didn't you
escape?
Why didn't you
keep away from
drift,
soldier?
You can't.
So, if you ask me,
why?
Why did you go to the war?
I can't answer.
There is nothing
making me keep
silence.
But it doesn't mean
that
it is all right
to kill the person.
I don't think so.
But what I want to tell you
that is
that there is
surely
the
certain
space,
a certain space
which
nobody,
nobody can help
or no helping hand
can be reached.
All people exist
in this domain.
You,
for instance,
you feel sad,
I give
very
considerate
word to you.
I'm sorry.
And then I,
I pat your head.
Oh, poor boy.
It doesn't make sense really
to tell the truth.
Patting your head
doesn't help you,
doesn't help your
sorrow feeling
or enjoy feeling.
It doesn't help you.
You know one thing,
the life
should be
accept life,
you should accept
your own life
moment after moment.
It means,
it means your life
is
right in the middle,
the space
where
no
helping hand
can be reached.
As long as
your life endures
in this world,
you are you.
I cannot help you.
If you want to do something,
if you want to improve,
develop yourself,
if you want to
do something,
try to do something.
I can do something
instead of you.
It's impossible.
Life after life,
you are you.
It doesn't change.
This is truth.
Nevertheless,
we have to
in this,
in this domain
or in the domain
of this truth,
which means
nobody help,
no helping hand
can be reached
to anybody
to anybody.
We have to make
every possible effort
to help each other.
This is very important.
First of all,
you have to understand
this space,
existence of this space
where
no helping hand
can be reached.
You stand up
with your foot
firmly.
Then one of my friends
has mentioned
very often
I went to the Second World War.
He didn't,
never shot,
you know.
Towards
aiming at men,
always
he shot the gun
always
to the sky,
boom.
This is real help,
real help.
If he were,
if he were,
if you were he,
what should you do?
What would you do?
What could you do?
Maybe
if I were he,
I shot,
I shot the gun
toward men,
toward enemy
without
no
criticism,
boom.
This is what
such is for,
but
one of my friends
didn't do that.
This is great help.
This is Buddha.
Living Buddha.
I think
in the United States,
not only in the United States,
but also all over the world,
people fighting with each other,
people fight with the policemen,
and soldiers.
If you see the scene
that the policeman
hit your friend,
you want to,
you think
that you want to really,
you really want to
rush into there
and
don't do that.
Help him.
It is alright,
but
the social problem,
instead of
individual problem,
is very complicated,
including
policy,
viewpoint,
economical viewpoint,
international viewpoint,
individual emotional problem, too.
So,
that's why
Shakyamuni Buddha
watched
his
friends
being killed
by the people
in his
neighbor,
in their neighbor.
Second time,
Shakyamuni Buddha
helped
his friend
in a sense.
The third time,
he didn't,
because
he realized that
there was
a very big
karmic problem
which
no helping hand
can reach.
Karmic problem
is getting bigger
and bigger,
bigger, bigger.
That's all.
Created by
human delusion.
Seemingly,
I think
the Buddha is
Buddha had
the cold feeling
for
his friend anyway.
But,
it can be helped.
There are many things
which you have,
you must say,
you may say,
I can help.
So,
what should you do
when you
are confronted
with
this problem
which
nobody help?
This is
very important occasion,
you know,
how to behave.
What to do?
At that time,
there is nothing
to accept,
willing accept.
And,
making every possible
effort
to stand up
by yourself.
This is
Anutpática
Dhammakshanti,
Dhammakshanti.
Willing patience.
This is
patience,
willing patience,
the peaceful patience.
I said
peaceful patience.
Is
really
a characteristic of
way of
Oriental thinking.
Not Oriental thinking,
I think
human thinking.
We need that.
But,
unfortunately,
or fortunately,
I don't know which is,
which is which.
There are many kind of people
who try to give
the pill.
When you burst out,
cry,
please take it.
I'm afraid
such attitude
I missed
very important point
which we must take
into account.
What should you accept?
Right now,
right here.
In the reality
of the presence.
I don't mean,
I don't mean
you shouldn't,
you shouldn't
take the pill.
You should ignore
the modern
medical treatment.
I don't think so.
You should take it.
But,
I want to tell you
is that
there is something
more than that.
Something
very important
important things.
More than
treatment
given by
pill
in order to
make you stop
crying.
Even though
a pill
make you stop,
make you stop
crying,
it doesn't,
it doesn't simply
make you pain.
It doesn't,
it doesn't make,
it doesn't
let you pain.
Go on.
Get out.
Pain is pain.
Not only
softness
or
sourness
or
pain.
The same
is to be said
in joy.
This is
then
then
then
yesterday
I read
one of
the
Kshanti
which occurs
Avatamsaka Sutra.
It is
Kshanti of
obedience.
Kshanti of
obedience.
Didi Suzuki
explained
Kshanti of
obedience
in his note.
He says
the Kshanti of
obedience is
to see
into the truth
that there is
no self substance
in any
individualized
object
animate
or otherwise
and therefore
that there is
neither
actor
nor
sufferer
and
things are
eternally
such as
they are.
When a man
when a man
comes
to accept
this truth
though
he may not
yet have
fully realized
its meaning
he has
the obedience.
This is
the meaning
of obedience.
Even though you
don't understand
what patience
is
what
willing
patience is
what obedience
is
your life
is
always going on
in the domain
of willing
acceptance
that's all.
You can't
escape.
So before
you try to
understand
this truth
with your
brain
you should
accept something
you should
accept something
in the reality
of the presence
right now.
This is
the meaning of
the
Anutpática
Dhammakshanti.
Anutpática is
unbornness.
So this
patience is
completely
unbornness.
You have to
accept
you have to
have
willing acceptance
before
before you
try to
understand
it
with
your brain.
This
acceptance
is completely
some event
before
something happens
anywhere in
your brain.
That's why
he said
unborn
unbornness.
So this
patience is
beyond
the
conception
of
patience
or
impatience.
That's why
this
patience
is called
a
willing
patience
willing
patience.
Just accept.
Just keep
silence.
When you are
asked
by someone
why do you
sit meditation?
Why?
You explain
why
again and again
looking at
your problem
in a different
angle.
Oh yes
I have
a lot of
problems
so that's
why I want.
Or you say
oh I don't like
Christianity
that's why I want
to become
But any
question
any answer
doesn't
doesn't hit
doesn't hit
the right target.
Then
I ask you
again and again
why?
Unless
you keep
silence.
That's why
I just sit.
When you
hit your forehead
against
this
keep silence
just sit.
Your practice
is real practice.
Real practice.
Just do it.
So
that's why
the
I think you
understand
what
had
the
question
what has
the patient
to do with
this
existence
that is
to be
designated
as
unborn.
Unborn.
First of all
we have to
if you want
to study
something
you try to
study
this patience
regarded as
unborn.
So from
this point
the Buddhist
patience is
not to struggle
for the
something
not struggle.
While you
struggle for
doing something
it's not
patience.
It's not
patience.
If patience
is like
like that
you know
you are always
crying
continue
crying
constantly
without
understanding
what truth
is like.
And then
you get
old
older
you have to
just die
with
having the
sad feelings.
Shikantaza
wholeheartedness
Shikantaza
just do
zazen
with
wholeheartedness
means
wholehearted
acceptance
wholehearted
acceptance
and willing
acceptance.
Zazen is
just to
just
to do
with
wholehearted
acceptance
and willing
acceptance
or
This is not
my big talk
Buddha says
already
2500 years
ago