Now practice by yourself. Practice under the guidance of a teacher, a right teacher. Who is a right teacher? The teacher you are a teacher and whom you are practicing is a right teacher. Where is the right practice of Zazen? If you look around in the world, there are lots of kinds of practice, incalculable style of practice. Yoga practice, Tantra, the practice of Zazen, called in the Tantra Buddhism. It is said that there were over 100 kinds of meditation before Shakyamuni Buddha was born in India. How can I find right practice of Zazen? So Zazen you do now is right Zazen, right practice.

[01:01]

So silence, silence is not merely silence. Silence has lots of words. In Paniparamita Sutra, Sutra says, no mind, no eyes, no ears, no mouth. Everything is emptiness. Form is emptiness. It means silence. It means silence. So what is the meaning of Paniparamita, what does Paniparamita Sutra describe, tell us, teach us? It teaches us silence. On the contrary to the Paniparamita Sutra, there are lots for the Agama Sutra.

[02:19]

Agama Sutra tries to describe differentiation of human world, which is called illumination. Human world emerges from silence. Life emerges from silence. Various aspects of human life emerges from silence. It is very true. The more you study and practice human life, the more you realize that there is nothing but just silence. And do your best, taking care of your practice in your daily life. According to, but there is another Sutra which is called Saddhama Kundalika Sutra, Rota Sutra.

[03:36]

Rota Sutra tries to describe oneness. Oneness of silence and illumination. Human, various aspects of human life. Dogen Zenji said in a Bento War, he says, he says, to make milie damus exist in realization, it refers to do your best to shut your mouth first. Because you are Buddha. Life emerges from what?

[04:40]

Buddha. Buddha. Nothing to describe. If you understand what life is, you cannot criticize yourself attaching just to one side aspect, which is called, I am bad student or I am good student. No, I don't think so. Your practice is completely beyond the criticism, criticism of good or bad. What's that? That practice is just ongoing with silence. And Dogen Zenji says also, by transcending realization,

[05:41]

one practices a total reality. But even though you do your best to take care of life with silence, it doesn't mean that you should sit on a particular chair, which is called silence. Because silence must have lots of words. Silence must be defined in your daily life. If so, you just practice a total reality beyond. Total reality means you should practice beyond criticism, discrimination, discrimination good or bad, right or wrong.

[06:45]

Just practice. At that time, when you go over the barrier, casting off all bondages, you are not affected by such segmented distinctions, Dogen says. So first, you must practice a total reality. To practice total reality is to do your best to practice beyond discrimination good or bad. At that time, your practice is beyond segmented distinctions, which is called good or bad.

[07:46]

Decently, in United States, tantric Buddhism is very popular. So all Zen students want to go to tantric Buddhist practice, because tantric Buddhism is wonderful. Of course, wonderful. Because they have many kinds of way of teaching, concrete way of teaching, guiding American people. When you don't want to attach to something,

[08:57]

why don't you take a breath, deeply, and slowly exhale. Something like that. They show very concrete way of teaching, feeling personal personality. It's really wonderful for American people to practice. I don't want to tell you you shouldn't practice tantric Buddhism. That's all right. You shouldn't stop. Lots of things. But, well, when you try to climb the mountain,

[09:59]

there are lots of steps, lots of steps. In order to be successful in climbing the mountain, tantric Buddhism gives you lots of steps how to climb the mountain. Very wonderful steps. Shoes, rope. That's one way. But you should keep in mind that man is very easily, can actually fall into excitement of searching just the steps, forgetting climbing the mountain. This is true. Oh, very good. Buddhism.

[11:02]

Ahem. There are, if you study Buddhism, there are two important points. One is, Buddhism is that you should get cross-cutting to the root of being, which is worth, worth. Synthesizing all the principles of philosophy, psychology, eating, and any kind of sciences. And give a chance to learn this to others. This is first point. Second point is that this attitude to learn human and human world

[12:22]

must penetrate thoroughly individual body and mind, skin, muscle, bone, mouth. At that time, people may say to you, you are stupid. Because you are always selling the thing, without having any kind of instrument. Buddhism is, I mention always to the student, to perform great musical concert without using any instrument, without having conductor and producer. Just with your body and mind.

[13:29]

At that time, people may say to you, you are stupid. But that's all right. Okay? If people may say to you that you are stupid now, that's all right. You should continue to practice that. It is sure that time will come. Time will come. This study and practice are needed. Even though people nowadays may make a fool of you, who start practicing Zen like this. Someday, people need that. Even though you are struggling for looking for lots of wonderful stuffs

[14:37]

in order to climb the religious goal, but at last, there is nothing bad. Just do it. Just do it. Stuff, whatever, how wonderful stuff they are, stuff doesn't make you satisfied. No. Same applies to Buddha's teachings. Buddha's teachings written in the scriptures don't make you satisfied. Very sure. So you should study Buddhism through the scriptures. You should listen to the Buddha's teachings from the teacher. Wonderful stuff, because there are lots of wonderful stuff. Emptiness, oh, wonderful. No ego, oh, wonderful. Today, if you find someone who has, who is attached to ego,

[15:42]

you should eat, don't, don't. No ego. No ego. But emptiness written in the scriptures doesn't make you satisfied. What is the no self? No self, what is the emptiness? What is the dynamic, total dynamic working? Dogen says, the essence of human and human world is called total dynamic working. What is that? Wonderful. If you listen to that, the essence of human and human world is total dynamic working. You feel relief. But it doesn't make you satisfied. Then at last, what should you do? I'm sorry, that is nothing.

[16:44]

Just do your best to practice. That's all. Watching carefully yourself, what you are. Today, and tonight, you should be prepared for tomorrow. Tomorrow's, tomorrow's morning breakfast. When tomorrow comes, just get up, do something, have a breakfast. According to your plan, what you made yesterday. That's all. That's all. Life is very simple. But you shouldn't do by yourself. So first, shut your mouth,

[17:45]

and practice under the guidance of teacher. Believe, trust teacher. If you don't trust teacher, how can you practice Buddhism? No, you cannot. Wherever your teacher is, first trust teacher. So, the practice of Dogen Zen is, Buddhism is, first, the authentic transmission of buddhadharma. It means, to attain the ultimate truth, attain enlightenment, and become one with teacher's style.

[18:48]

Throwing away your own style. This is authentic transmission of buddhadharma. Shikantaza. Second is shikantaza. Just do the same. Just do the same. Just the same is, the same is not the same as you do. Just the same is, the same as you do. Shikantaza.

[20:05]

The other day, one of our students asked me, they want to go to a boat, to study Buddhism under the truth. She asked me, is it alright to go? I said, strictly speaking, no. Strictly speaking, no. Well, you know the story. There is a famous Zen temple in Tokyo. The art of this temple was very famous. He had lots of disciples. One of his disciples was the, he spent lots of money every night

[21:11]

drinking beers and wines, sakis, instead of practicing Zazen, escaping from the Zen temple. One day the master called him to his room, come here, and tried to give a piece of suggestion, advice to him. The moment when this monk stepped in his room, the master says, get up. You're stupid. You're a stupid man. You're a fool. How fool you are. Then he said, yes sir. But actually the master didn't want him, didn't want him to go up. Just he wanted to give a suggestion, to reflect upon himself. But this monk didn't understand that because he was too young. The master says, get up. He immediately said, yes sir.

[22:13]

Then he tried to get up from the doors. He said, no, it's not a door for you to get up. Oh, yes sir. Then he tried to find another door to get up. He said, no, it's not a door for you to get up. Then there were three doors. Oh, yes sir. Then he tried to do the same thing. He said, the master said the same thing. It's not a door for you to get up. And then the monk was very happy with the teacher. How can I get up? How can I get up? Then the teacher said, there is no door to stay in. He said, actually wherever you may go, no door. No door to get in, to get out.

[23:14]

It is true. Even though you get out from Zen center and you go to the border, you have the same trouble. Same suffering, of course. And then sooner or later you will come back. Well, I wish. Even though you stay longer in the border, you have the same trouble. So, my master said, wherever you may be, everything is the same. I wish you well. So, first, such a master. And trust teacher. Trust teacher. Wherever he is, that's all right. And practice. At that time, you can find faith foundation,

[24:19]

the foundation of human and human world, which is worth synthesizing all kinds of principles of psychology, philosophy, and any sciences. At that time, you can teach, of course, psychologist. If your life is shaky, flying here and there, it's very interesting, flying and flying. You are very interesting in flying here and there because it gives you a lot of fun, too. But actually, even though you find a lot of fun, flying, flying, down there, well, you have, you repeat, same trouble.

[25:23]

So, don't move. Stay. If there is no door to get out, to get in, stay. And shut your mouth. Trust teacher. Practice continually. Good luck, sir. And if you want any books, that reading that Dr. Hiroshi has recommended for you, please concede your own. He has some materials. Yesterday, as I mentioned, Wanshi Shogaku and Choro Seiryo was emphasized on the practice of Shikan Taza.

[26:36]

Dogen Zenji also emphasized the practice of Shikan Taza, but a little bit different. One point is, Dogen emphasized first, the authentic tradition of the Buddhadharma, the authentic, authentic tradition of Buddhadharma. A second is Shikan Taza. But this Shikan Taza is based on,

[27:44]

based on teaching of Shu Shou Funi. Shu Shou Funi. Shu means practice. Shou means realization. Shu Shou Funi. Funi means not to. It says not to. Shu is realization. Shu is practice. Realization is equal enlightenment. Enlightenment. So there is no separation between practice and enlightenment.

[28:53]

They are not two. This is the Shikan Taza which Dogen Zenji puts strong emphasis on. For this practice, the practice in realization is called Fuzenna. Fuzenna. Fuz means negative, no. Zen means contamination. Zenna means contamination. Contamination. Contamination or it means undefiled. Defiledness. Undefiledness. So Fuzenna. Excuse me.

[29:55]

Fuzenna no Shu Shou. This is technical term. So please remember that. Shu Shou Funi or Fuzenna no Shu Shou. Shu is practice. Shu is enlightenment or realization. Fuzenna means no undefiled. Undefiled practice and undefiled enlightenment. So enlightenment is Enlightenment must be that which is not contaminated by enlightenment or by practice. Practice is that which is not contaminated by practice and enlightenment. It's called Fuzenna no Shu Shou. This is technical term we use very often,

[31:00]

but it's very hard to understand. Shu Shou Funi. So our practice is not try to reach a certain stage of religious goal. What is called religious goal. Shu is enlightenment. Shu Shou practice is practice in enlightenment. And it's called Buddhist practice. Okay. So Dogen, anyway, Dogen Zenji received Zen Buddhism in Sun Dynasty of China from Juchin, his teacher. But, and yet, and yet he didn't take the standpoint of the Sun Zen Buddhism. He received, exactly he received Zen Buddhism in Sun Dynasty of China,

[32:05]

but he doesn't emphasize. He refused the Zen Buddhism he received from Juchin. Not belonging to any kind of school. At that time there were five schools of Zen Buddhism in China. You know that. So, that's why if you read Bendo and Fukan Zenji, or Shobo Genzo Butsudo, Butsudo, he completely refused the particular name of denomination, which is called Soro Zen or Zen Shu. Shu means school. So, he tried to focus on the Buddha Dharma of Shakyamuni Buddha, Shakyamuni and Bodhidharma

[33:19]

prior to the establishment of five schools in Sun Dynasty of China. This is a very different point from the Eisai Zen Master who brought Zen Buddhism from China. And Dogen also studied Zen Buddhism under the Eisai Zen Master. Eisai really admitted his teaching of Zen Buddhism belonging to the Soro school which is in Sun Dynasty of China. His Zen Buddhism was belonging to the Rinzai, Oryu lines of Rinzai school.

[34:30]

Rinzai Zen Buddhism. At that time in Japan, there was already another Zen school which is called Bodhidharma school. Bodhidharma school. Japan, Japanese Bodhidharma school. So, Eisai Zen Master really wanted to discriminate between, he really wanted to emphasize the differences between Bodhidharma school and his teaching. But Dogen didn't want to have any definition, any name of denomination. So, please, if you have a time, please read the Bindo carefully. At that time, Dogen really explained. For instance, in the Bindo, Dogen Zenji says,

[35:34]

Shakyamuni and Mahakasyapa both were taken and used by practice within realization. Bodhidharma and Patriarch Huineng likewise were drawn in and turned by practice in realization. The way of maintaining the Buddhadharma has always been like this. So, from beginning to end, our practice is constantly ongoing within enlightenment, Buddha's world. So, at that time, your practice was drawn in and turned by practice in Buddha. But actually, you cannot satisfy yourself with this practice.

[36:47]

But, you experience a lot of things. But the problem is that you don't know exactly. Wherever you may go to practice Tibetan Buddhism and any kind of, okay? Of course, Tibetan Buddhism teaches us many kinds of ways of teaching how to live. It's wonderful, okay? But it is not the technique to live, okay? Tibetan Buddhism must be that which emerges from your life, okay? So, if you practice Shikantaro from beginning to end in Buddha's Zazen, you will realize Tibetan Buddhism. If you study Tibetan Buddhism, oh, yes, I experience that, of course.

[37:49]

But Zen Buddhism doesn't give any fantastic stuff, okay? Gorgeous stuff. Nothing. Completely nothing. Just do Shikantaro. Because many years previously, I had to fall into excitement of playing with gorgeous stuff, forgetting the climbing mountain. You really fall into excitement of playing with lots of gorgeous stuff. Oh, wonderful robe and boots, forgetting the climbing mountain. This is human, okay? So, Zen from the beginning doesn't give any kind of gorgeous stuff. It's not so easy to keep practicing, just practicing. But it is very fundamental way of life.

[38:52]

So, don't move, okay? After practice 10 years, okay? If you don't understand Zazen, Shikantaro, okay, continue practice for more 10 years. And then after that, you will start to study Tibetan Buddhism. It's not so late. It's not so late. Or if you will study philosophy or psychology, any sciences, it's not too late. It's not so, it's not too late. You will understand pretty well, okay? But I don't mean you shouldn't study Tibetan Buddhism now, okay? If you want, please study. But you should know who you are, okay? As a human, always carefully, okay? This is point. Because Zen Buddhism give always advice to us, okay?

[40:01]

Religious or the spiritual peace or spiritual harmony, spiritual security shouldn't be found within the scripture of Buddhism, okay? Within the idea of emptiness, within the idea of conditioned origination and so forth, okay? Because you are, you are conditioned origination, okay? You yourself is conditioned origination. You yourself are emptiness, okay? That's why you have to get taste of emptiness from your body and mind. But most of people misunderstand Buddhism is really in emptiness. I don't think so, okay? So, that's why we need practice.

[41:03]

Shikantaza. Just do it. Just sit. Okay. Today, I would like to describe Dogen Zenji's disciples. It is said there were three disciples. One is Ejo. Ejo. Second is Senne. The third is Sokai.

[42:04]

Sokai. Sokai. But unfortunately, Sokai died at his age of 27. 27. He left his last word. It's called Yuige. Yuige. Yuige. Yuige means last word. The monk, that is the customs. Zen monks always have his photograph, the last word, every year, okay? Every year. In the first year of the first day of January, we make his own photograph, the last word.

[43:17]

It is very custom for Zen monks. He left his last words, saying, For 27 years, I haven't yet turned the wheel of the old Buddhist teachings. I am flying and running about the immensity of space and ascending the mountain as fast as an arrow. For 27 years, I haven't yet turned the wheel of the old Buddhist teachings. I am flying and running about the immensity of space and ascending the mountain as fast as an arrow. It is said, Gikai, the third abbot of Ehechi Monastery, was very impressed, impressed very much by this young monk Sokai's last word.

[44:41]

And encouraged his aspiration to practice harder the Buddha way. So, this Sokai died at the age of 27. So, the Ejo and Senne, the position of Ejo and Senne carried a very important weight among Dogen Zenji's disciples. There was another disciple named Jaquien. Jaquien. Jaquien. Jaquien is from 1272 to 1297.

[45:57]

Jaquien practiced under Jutin when Dogen Zenji was at Jutin's temple. Yeah, Jutin, Dogen Zenji's teacher. Jaquien, yes, Chinese monk. When Dogen Zenji returned to Japan in 1227, and then in 1228, Jutin, Dogen Zenji's teacher, died. And then Jaquien really wanted to practice under Dogen Zenji after his teacher Jutin's death.

[47:02]

Then he went to, he came up to Japan to practice under Dogen Zenji. So, only Jaquien was Chinese monk. Chinese monk. So, there are three disciples. Dogen didn't have so many disciples, just three. But Ejo used to practice Zen Buddhism under Dai-Nichi-No-Nin. Dai-Nichi-No-Nin. Who was founder of Bodhidharma school in Japan.

[48:09]

Bodhidharma school. No, different. That is the general Buddhist school. Kekonshu. This is, Bodhidharma school is just Zen. Zen school, one of Zen school. So, Dai-Nichi-No-Nin was founder of this school. But he practiced under, under the, I forgot his name. Setan Toko in China. Setan. Setan Toko.

[49:14]

Eleven, eleven, forty? Two, twelve. Three. Dai-Nichi practiced under Setan Toko? Yes. Setan Toko. Setan Toko. And Dai-Nichi-No-Nin was, was the, the, was in relationship, relationship with the Musai, Musai Ryokan Zen master. Dama brother relationship, the Musai Ryokan. Musai Ryokan. Doken practiced there once under Zen master Musai Ryokan. So relationship between Dai-Nichi-No-Nin and Musai Ryokan was Dama brother.

[50:27]

Musai Ryokan also practiced under Setan Toko? Yes. In China? In China. Yeah. Only Dai-Nichi-No-Nin was Japanese. Yes.

[50:42]

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